CONTENTS,

Sermon I.

WRITTEN IS THE YEAR 1801.

The Reason of the Hope of a Christian, which he ought always to give to him who asketh it of him.

I Peter, iii. 14, 15. And be not afraid of their terror, neither be ye troubled; but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.

THE apostle Peter had a special commission to preach the gospel to the Jews, which did not exclude a regard to the uncircumcised Gentiles. He therefore writes this epistle to the Jews who were dispersed from the land of Israel, into various places in the Lesser Asia, and had embraced Christianity; with whom the Gentiles are included, who had become Christians, and had joined with the believing Jews. In consequence of their becoming Christians, they were hated, and suffered persecution by the unbelieving Jews and idolatrous Gentiles; who were disposed to inflict on them all the evils which were in their power; especially the former, who exercised the same ill will towards them which Paul had and acted out before his conversion, and which they manifested towards the apostles and all Christians; of which we have the history in the Acts of the Apostles.

The Apostle, in this epistle to them, mentions many things to support and comfort them in their afflicted, suffering state, and encourage and animate them to persevere in the profession and practice of Christianity, to whatever reproaches, worldly losses and persecutions they might expose themselves hereby; and gives them many directions for their conduct in all circumstances, and towards all persons; especially in the present state of things. Of the latter we find an instance in the words now before us. The Apostle here alludes to the words of Isaiah in the eighth chapter of his prophecy. When the inhabitants of Judah were threatened with an invasion by the neighbouring nations, he tells them not to be afraid of them, but to sanctify the Lord of Hosts, and make him their fear and their dread. So the apostle tells Christians, when threatened with the greatest evils that the enemies to Christianity could inflict, not to be afraid of their terror, neither be troubled, but sanctify the Lord God in your hearts. To sanctify the Lord in their hearts was to love him supremely, and trust in him alone, desiring that he might be exalted and glorified above all creatures forever. The same word in the original is translated hallowed, which is here rendered sanctify. “Hallowed be thy name:” that is, may thy sacred name and glorious character be made known, displayed and glorified to the highest degree, by all things that take place.

“And be ready always to give an answer to every man that asketh you the reason of the hope that is in you.” Christians are directed to be always able, ready and willing to give the reason of their hope, to every one who asketh it of them. This must be understood with some limitation. By every one who asketh, is meant every one who asketh in a proper, decent manner, and with an apparent, professed desire to know what reasons Christians can give for their hope. If any asked them to do this, with an apparent design to ridicule and mock them, and to get some advantage, and matter of accusation against them, which would expose them to suffering; they were not obliged to answer such, as it would be contrary to the command of Christ: “Give not that which is holy to dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rent you.”

“With meekness and fear.” Christians are not to be haughty and insolent in giving the reason of their hope, nor cuter into ostentatious and angry disputes with unbelievers. They must not despise and treat them with contempt for their unreasonable disbelief; but pity them, and treat them with condescension, tenderness and benevolence, not shewing or having any angry resentment for any injurious treatment they may have received from them; but suffering and bearing all injuries with a meek and quiet spirit and behaviour. All this is implied in meekness. Fear is here put for Christian humility, in opposition to high-mindedness, and self-confidence, boasting of their privileges and character, by which they are favoured and distinguished from those who are in a state of darkness and unbelief. It implies a sense of their own exceeding unworthiness, and utter insufficiency in themselves to defend and maintain the honour of the Christian cause, without constant support and assistance from divine grace; and continual liableness to fail of their duty, and dishonour Christ, by not speaking and behaving as becomes their Christian calling and profession. This fear is essential to the Christian character, and becomes Christians at all times. The apostle Paul exhorts Christians “not to be high minded, but fear; to work out their own salvation with fear and trembling,” and tells the Christians at Corinth, that he was among them in fear and much trembling.

The subject proposed to be considered, in a further improvement of the words before us, is, the hope of Christians, and the reason they have to give, and ought always to be ready to give, for this their hope, when properly required of them.

I. It is to be considered what is included in the hope of Christians.

This hope indeed implies and comprehends more than words can express, or the most enlarged mind on earth can conceive. The greatest Christians do in this state comprehend and know but a small part of what is contained in this hope. And they depend on the enlightening influences of the Spirit of Christ, for the increasing knowledge of this which they may and ought to obtain in this life. Therefore the apostle Paul prays for the Christians at Ephesus, “that God would give unto them the spirit of wisdom and revelation in the knowledge of him; the eyes of their understanding being enlightened, that they might know what was the hope of his calling, and what the riches of the glory of his inheritance in the saints.” Christians may be assisted in their meditations on this pleasing and important subject, by attending to the following brief and scanty representation of their hope, taken from the holy scriptures.

Jesus Christ is the Christian’s hope. What is contained in his person and character; in what he has done and suffered; in the manifestations he has made of the divine perfections; in his revealed designs and promises to his church, and to every believer, is all the Christian can hope for, or can desire, and far, infinitely far, exceeds his highest expectations, and the utmost stretch of his conception and imagination. Jesus Christ has an infinite fulness for sinners. He has all they want, and they cannot conceive or wish for any greater or other good. And he gives himself, and all he has, his infinite fulness, to every believer.

Christians hope by Christ to obtain the free pardon of all their sins, however many and great they are, and to be delivered from the curse of the law of God, even eternal destruction and misery, and from all evil. As the children of God, they hope for his kind protection to defend them from all real evil while in this world; that what is in itself evil shall be made to them a real good, so that all things shall conspire to promote their greatest good. They hope, in the best way and manner, and the most proper time, to be delivered from all sin and moral depravity, and made perfectly holy, by Christ their Saviour; and that their salvation shall be for the glory of God and the Redeemer forever; otherwise it would be no salvation to them. They trust in the wisdom and goodness of Christ to order the time and manner of their death so as shall be most for his glory and their good. They hope that when they drop their bodies into the grave they shall immediately enter Into a world of light and complete happiness, being wholly transformed into the moral likeness of Christ; and in the enjoyment of him, and of his favour and love, and beholding his glory; and in the happy society of the redeemed, shall enjoy uninterrupted, increasing felicity without end.

The Christian’s hope includes in it an assured and pleasing prospect that Christ will destroy the works and kingdom of the devil on earth, and set up his own kingdom, and give his people the possession of the world, tor at least a thousand years; which happy time for the meek, the saints, to possess the earth, and delight in the abundance of peace and happiness, shall commence and continue in a time and manner most agreeable to Infinite Wisdom and Goodness. And the Christian expects the set time will come, and is hastening on, when Christ will come to judgment, raise the dead, and assemble all the children of Adam before him, when he will sentence the impenitent wicked to everlasting punishment, and invite and bring his friends into the possession of his eternal kingdom, to enjoy perfect and progressing happiness forever; and that they shall see, and have a most pleasing and eternally increasing conviction, when all the enemies of Christ are put under his feet, and all things are adjusted and brought to their proper and designed issue, that all events which have taken place, even all the evil, sin and misery which has been, and will exist for ever, are included in the divine purpose and plan, which was in the highest wisdom and goodness fixed and ordained from eternity, and are necessary, in the most proper and desirable manner, and to the highest possible degree, to promote the glory of God in the most clear manifestation and brightest display of the divine perfections, and produce the highest happiness and glory of the eternal kingdom of God. This will be contemplated forever, and will be a source of growing entertainment, and part of the happiness which is included in the Christian’s hope. The work of redemption by Christ is so grand, wonderful and complicated, the effect of infinite power, wisdom and goodness, exercised in the most astonishing condescention, grace and mercy, truth and faithfulness, to infinitely guilty, lost and miserable sinners, in a way honourable to a holy, righteous God, his law and government, and suited to humble and save sinful rebels, and raise them to the highest honour and happiness; and is attended with such infinitely great, important, glorious, eternal consequences; that the redeemed must enjoy unspeakably great and increasing happiness in searching into the wonders of this work, and loving, praising and adoring God and the Redeemer forever.

Every true Christian hopes to enjoy all this, and more, which no tongue can utter, or heart conceive; and he shall actually possess it forever. He will stand at the right hand of Christ at the day of judgment, and enter with all the redeemed into eternal life and happiness, and enjoy the company and friendship of a most lovely and happy society, all sweetly united in love to Christ and to each other, under the best advantages to enjoy God, in the assurance of his favour and love, and to be happy in friendship with each other, and make rapid advances in knowledge, holiness and happiness forever.—But the theme is endless, and it is time to stop.—This is the hope of a Christian!

II. The reason which Christians have to give for this hope which is in them, or entertained by them, is to be considered.

This involves two particulars, which are in themselves really distinct, though implied in each other; and therefore it is proper to consider them separately. They are these: The reason they have to believe and be sure that the Christian scriptures, the foundation of all their hopes, are a revelation from God, containing infallible truth, without any error, in matters of faith and practice, and therefore to be relied upon with the greatest confidence and safety; and the reason of their hope that they are real Christians, and interested in all the blessings promised in the gospel to true believers in Christ.

First, The Christian, in giving the reason of his hope, must tell what evidence he has that Christianity is a divine institution, and that the scriptures which contain a revelation of it were written by the inspiration of God.

Here Christians are introduced to speak for themselves, and give the reason of placing their hope in Christ and the gospel. They have the following answer to give to those who ask them.

1. We feel the want of a hope of some good and happiness which cannot be obtained and enjoyed in this life, and in this world. We find ourselves possessed of those mental capacities and desires which cannot be filled and satisfied with the enjoyment of any or all the things of this world, the objects of time and sense. We know we have a capacity of enjoying a higher and better good than this world affords, and a good which is unfading, and will last to be enjoyed without any end; and we feel strong desires, which we cannot suppress, of existing forever, in the enjoyment of objects which will render us completely happy. This has excited us diligently to search and inquire whether and where any ground and good reason can be found for a hope of enjoying the good and happiness which is answerable to our capacity and desires.

2. If the Bible be excluded, upon the most diligent and extensive search we have been able to make, no sufficient reason has been found, or can be given, for a hope of a good adequate to the capacity and desires of man. The heathen who have not enjoyed the Bible, even the wisest among them, have not discovered any certainty of a future state. And all their conjectures about it, and ideas of happiness to be enjoyed after death if there be a future state, are so vague, uncertain and absurd, that they can give no satisfaction to a rational mind, but tend to the contrary. They have obtained no true notions of the character of the true God; so far from it, that they represent their gods in a ridiculous and shameful light, and as practising horrible vices. None of them, even their greatest philosophers, have been able to find out what true happiness is. They are indeed, and always have been, without the true God, and without a reasonable hope in the world.

And this is true of the Mahometans. They profess indeed to believe in one God, which Mahomet taught them with a number of other things, who learned them from the Bible, with which he was in some measure acquainted; but they have no correct, consistent notions of the divine character, especially of his moral character. They do not know of any reasonable way for sinners to obtain pardon of their sins, and the favour of God; and consequently cannot have any reasonable hope of this. The most ignorant and vicious men among them have a promise of their prophet that they shall go directly to heaven, if they die fighting for his cause and their religion, or if they perform certain prescribed actions and ceremonies. And the heaven they hope for they think consists, not in holiness and in the enjoyment of the true God, and the mental happiness implied in this, but in those sensual delights and gratifications, more suited for beads than men; which are the objects of aversion and abhorrence, and not of hope, to a good and pure mind.

The Infidels, Deists and Atheists who live in that part of the world called Christian are really without hope. The latter are professedly so: they have no belief of a future state, and have no hope of any good which they cannot enjoy in this life, which to every discerning mind is nothing but vanity and vexation of spirit. These choose to view and place themselves in such a low state of existence that they have no pre-eminence above the beasts, except that they are capable of suffering more pain and misery than the brute creation.

As to the Deists, they profess to believe there is a God; but do not appear to worship him, or derive any enjoyment from their belief. Many of them, with Atheists, do not believe there is any future state; but say they expect to die as the beasts, and have no further existence. Others of them consider it as a matter of uncertainty whether they shall exist in a future state or not; and they who profess to believe they shall exist after death, can give no satisfactory account of the happiness they shall enjoy, nor any reason of their hope of happiness in the forgiveness of their sins and the favour of God, whom they have offended. For reason, on which they depend, affords no evidence that God will forgive them; but rather that they must fall under his displeasure, and be miserable forever. They can have no hope from the god they profess to believe exists. Having renounced the God revealed in the Bible, they are wholly at a loss about the character of their god. Some of them ascribe no moral character to him; and they who do, cannot agree in what it is; and none of them can tell whether, or how far, men have any concern in it, so as to have any influence on their conduct or happiness. So that they are all without any reasonable hope, having renounced the true God.

Therefore, if the Christian hope be not founded upon reason and truth, but must be given up as fabulous and mere delusion, we are left without hope, and we must sink into the most gloomy darkness and despair. But,

3. We find in the Bible an exhibition of that good which is suited to make us completely and forever happy, containing all that we can desire or hope for. It reveals a most agreeable and wise way for the pardon of sinners, and their reconciliation with God, and to enjoy his favour as much, and to an higher degree, and be much more happy, than if they had never sinned. It contains repeated and abundant promises of deliverance from all evil, and the everlasting enjoyment of the best and highest good of which we are or ever shall be capable. All this is offered and bestowed as a free gift on every one who is willing to receive it, and asketh for it. We will not enter into more particulars here in description of this hope. They have been represented in the former part of this discourse, and will of course come into view under the next head. We will only observe here, that the infinite good comprehended in the redemption of sinners, which is the subject of the revelation in the Bible, is the only proper and complete object of hope that can be conceived of or imagined by a reasonable and good mind, if it be true, and there is evidence that it is indeed a revelation which is given to men from God, Which leads us to say,

4. There is clear, most satisfactory and abundant evidence, fully answerable to the nature and importance of the subject, that the Bible is true, and contains a revelation from God.

But before we enter upon the short and summary detail of this evidence which we propose to give, the following things will be mentioned.

Though the evidence of the truth of divine revelation is sufficient to convince the understanding and judgment of those who will seriously attend to the subject, though they have had hearts, and do not really love the truths it contains; yet they cannot have that satisfactory assurance that it is from God, and indeed a divine revelation, which those of upright and good hearts have, though their understandings and mental powers be not so bright and strong; as those of others whose hearts are not good.

It may also be observed, that truths and objects of a moral and spiritual nature may be the objects of as great certainty, yea greater, than those objects and things whose existence is known only by our bodily senses; so that a man of an honest and good heart, and right taste and discerning, would doubt of the truth of the latter, rather than of the former, if one must be doubted of and given up as not true.

We would further observe here, that if it were possible that the Christian hope is a mere delusion, which we know is not true, and is impossible; yet we should lose nothing by entertaining it. We shall in the issue be as well off as those who have no hope, if we should cease to exist at death, or in whatever state we should be, we should not be in a worse state than others, or than we should be had we not been Christians. We have a high enjoyment in our hope now, which will continue as long as we are in this world. It is constantly better to us than all worldly enjoyments, and we should be great losers by exchanging it with the most happy worldly man, for all his enjoyments. Our hope is a constant source of high enjoyment, which unspeakably more than counterbalances all the uneasiness and sufferings which are occasioned by it, be they ever so many and great. Therefore unbelievers, if they knew we were deluded, which they do not know, and never will, would act an unreasonable, injurious and cruel part, to take our hope from us, if they could, or even to attempt it; for if this could be effected, it would deprive us of more happiness than they ever did or can enjoy, which is better to us than all this world. And we should sink down into the most gloomy state of despair and misery, which they who never had the Christian hope cannot feel or suffer while in this world.

1. Cor. xv. 19, “If in this life only we have hope Christ, we are of all men most miserable.” These words have been understood by some in a sense which may be thought inconsistent with the sentiments expressed in the above paragraph. But on a careful examination, they will doubtless appear in perfect unison. To hope in Christ only in this life, is really to give up the Christian hope, and Christianity itself, as a groundless fable; and consequently to be deprived of all the enjoyment and happiness derived from Christianity, and the Christian hope, by which they have an unspeakably higher enjoyment, and greater degree of happiness, than unbelievers can have. And as they feel the vanity of all things in this world, their loss is irreparable, and they must feel themselves wretched, and sink into gloom, despair and misery: while the men of the world, by their ignorance, delusion and a worldly mind, knowing no greater good than they have or hope to obtain in the enjoyments of this life, are eagerly pursuing and fondly hoping for worldly good; by which they are, at present, prevented failing into that despair and misery, which will certainly come upon them, when this life shall end.

We now return to the point proposed, to speak of the reason we have of our hope, grounded on the evidence that the gospel is from heaven, which amounts to as great demonstrative certainty as there is or can be of any proposition which was ever proposed or thought of. We have read the Bible over and over again, and with much more care and attention than we bestowed on any other book. And the more we have read it, and attended to and understood the truths contained in it, the more clear and certain has the evidence appeared of its divine original, and the greater pleasure we have had in the things which it reveals.

When we enter on this theme, it is not easy to determine where to begin, or where to end. There is so great a multiplicity of evidence that the scriptures contain a revelation from God, and the number of particulars from which this is proved is so great, that it would take more time than we now have, to mention all of them. We can only give a summary view of this evidence now, which we are sure is a sufficient reason of our hope, of which we shall never be ashamed.

It is common and proper to distinguish the evidence that the Bible has a divine original, into that which is called external, and that which is internal, consisting in the doctrines, truths and duties which are revealed and inculcated therein. We shall endeavour to consider these separately, though they will naturally, and perhaps to the best advantage, be, in some instances, in a degree blended together. Certainly the honest mind will view them together, and at once, as strengthening each other, and amounting to a clear demonstration of this truth.

The external evidence consists in the manner in which the Christian scriptures have been made, and given to the world; the men and their character who wrote them, and the manner of their writing; the miracles which have been wrought in confirmation of the truth of the facts related, and the doctrines and commands made known, and that they who spoke and wrote were inspired by God to speak and do what they did; the numerous predictions of things and events which should come to pass, many of which were accomplished soon, others have come to pass long since they were predicted, and many are fulfilling now before our eyes, in the revolutions which are taking place, and the present state of the nations and of the world; the spread of Christianity among the nations, by the men who were the principal instruments of propagating it, and the preservation and continuance of it in the world to this day, notwithstanding the great and constant opposition to it which has been made.

These are the chief, but not all, the external evidences of the divine original of the Bible; which must be more particularly considered. The men by whom it was written appear to be men of good natural abilities, sensible, honest and serious, as men really inspired by God to write would be. They were not a number of men who lived at the same time, and could consult together, and lay a scheme what to write; but lived in different ages, the last above a thousand years after the first who wrote. They do not appear selfish, proud and vain, to seek their own worldly honour or interest, but the contrary. The manner of their writing is inimitable, and differs from the writings of all other men* This has been observed and illustrated by many authors, and is needless for us to repeat. They write an orderly history of the world from the beginning of it to the time of those last events which relate to the subjects on which they wrote. And this history is carried on by them to the end of the world by their predictions. This is the most ancient, well authenticated, consistent, important and useful history, that was ever formed by uninspired men, or ever will or can be. It exhibits one grand scheme and plan of events, all uniting and conspiring to bring all things to the most happy issue, worthy of the infinite Being who is infinitely powerful, wise and good. It is as really impossible that any uninspired man or number of men, especially who lived in such distant ages of the world, should make the writings which we find in the Bible, as it is for them to contrive and make the visible world: and we have as satisfying evidence that the scriptures contained in the Bible were written by the inspiration of God, as we have that the sun, moon and liars, and all the visible world, were made by him; especially if we take into view the facts which we are now going to mention.

Moses, who was the first writer, gave abundant proof that what he wrote, said and did, was by the inspiration, command and direction of the true God, by the numerous miracles which he wrought, and the predictions he made, which were fulfilled directly, or in the time of his life, and have been since fulfilled. And here we would observe, that prophecy, when it is fulfilled, is a real miracle, as absolute, independent prescience is an incommunicable attribute of God; and when a man has ability to know and foretel events that are future, this is as much above what are called the laws of nature, as the ability to work any miracle whatever, and is an evidence of divine inspiration. Therefore miracles, and prophecy which comes to pass, may be considered together, as they are frequently united in the same event in the scriptures. Thus most of the miracles wrought by Moses in Egypt, at the Red Sea, and in the wilderness, during forty years, were accompanied by predictions of the miraculous event before it took place, though the latter was instantaneous with the former, and both were of the nature of a miracle. And so were all the prophecies of Moses which have since been fulfilled, by which, and by all the miracles done by him, his divine mission was fully confirmed, in the view of the whole nation of Israel; and this has been handed down through all ages since in the church, and been increasing by the fulfilment of many of his prophecies, and the discovery of the import and design of the institutions which he appointed, which he declared he received from heaven. And, indeed, all or most of the ordinances instituted by Moses contained predictions, pointing out the character of the Saviour who was to come into the world, and what was to be done and suffered by him for the redemption of man, which were exactly fulfilled in him, together with all the predictions of him by the prophets who arose after Moses. All the mosaic institutions, and all the miracles he did, and predictions he uttered, all the miracles and prophecies by the prophets after Moses, with all the events which took place, were designed and suited to prepare the way for that event, the incarnation of the Son of God; so that divine design and wisdom is to be seen, by those who will properly attend, superintending through the whole. It is impossible it should be a mere human contrivance. At the very time which was pointed out and fixed by the prophets hundreds of years before, when there was consequently a general expectation of the appearance of the promised Saviour, and the Hate of the Jews and of the world was made ready for such an event, the expected Messiah came, in a character and in just such circumstances as were described and foretold long before by the prophets. He wrought many miracles, by which he proved that he was the Son of God, the very person predicted by the prophets, and taught the most important truth, in a manner which was never done by any mere man. He was a perfect example of humility, meekness, uprightness, benevolence, wisdom and piety, and taught, both by precept and example, the nature and properties of true religion, and the only excellent and perfect morality.—But now we have insensibly run into what properly belongs to the next head, of internal evidence.

He instructed his disciples into the meaning of those prophecies which related to him; and from this, and acquaintance with him, his doctrines and precepts, and the miracles he wrought, they believed with all their heart that he was the Son of God, who was to come into the world. The body of the nation of Jews, especially their teachers and leaders, the scribes and pharisees, were so sunk into depravity and ignorance, their hearts were so very bad and vicious, that they did not understand the prophecies concerning him; nor could they approve of his person, character and doctrines, all which condemned them; but they hated them with a hatred which could not be satisfied till they had put him to a cruel and ignominious death, which he had repeatedly foretold, and the consequent destruction of that nation, to his disciples, and the ancient prophets had predicted. He also said that he should rise from death on the third day. But his enemies had no expectation or belief of this, but were disposed to reject all the evidence that could be given of such a fact. And even his disciples and friends did not understand the prophets nor the words of Christ on this point, and knew not what to think of his being put to death as he was, and were wholly in the dark as to the consequence, till the evidence that he was risen from the dead was irresistibly forced upon them.

When he had given incontestible evidence of his resurrection to a sufficient number of chosen, competent witnesses, who could not be deceived, and conversed with them a considerable time, and given them proper instructions, they declared that they saw him ascend towards heaven in a cloud till out of their light; and that two angels appeared to them, who told them he was gone to heaven, and would return again at the day of judgment. They retired, and waited till, as he had promised them, they received from heaven miraculous power to bear witness of his resurrection, and proclaim salvation to sinners upon believing in his name. They were soon endued with power, and enabled to work miracles to prove the truth of their testimony that Christ was risen from the dead, and gone to heaven, and had commanded them to preach the gospel to the world, and that in this they said nothing but what was contained in the writings of Moses and the prophets. They went forth, and, contrary to all human probability and expectation of the success of such a small number of poor, low, illiterate men, with such a message, so contrary to the strong prejudices and prevailing customs both of Jews and Gentiles, and to the lusts and evil propensities which naturally reign in the hearts of all men, they made numerous converts to Christianity, from among the Jews and the idolatrous heathen.

It is impossible that these facts should take place, unless Christianity were from heaven, and the apostles were assured that what they related concerning Christ was true. That, in their then circumstances, they should undertake to propagate Christianity, without any worldly motives, and in the prospect of poverty, disgrace and suffering, which they knew was as contrary to the natural inclinations of men as any thing can be, cannot be accounted for, unless on the supposition they knew that what they declared was true, and most important to themselves and others, and that they could depend upon the promise of Christ to support and succeed them. And it appears to us that their success in propagating Christianity, and being supported in the midst of opposition. and suffering, till they had collected a number of churches, is a demonstration that divine power upheld them, and changed the hearts of men so as to dispose them to attend to and receive the gospel. This was as far above all mere human contrivance and efforts as is the production of the natural world, and cannot be accounted for without supposing that Jesus Christ is the Son of God, and that the apostles were enabled to do those great and wonderful things by his assisting power, agreeable to the relation given of this matter in the Bible.

And that the gospel has spread among the nations, and Christianity has been continued to this day, notwithstanding the constant and strong opposition which has been made to it in so many ways, is, as we may say, a constant miracle, and a clear evidence that it has a divine original; and is a demonstration that it is of God, according to the test proposed by the good sense of the learned Gamaliel. If this counsel, or this work, had been of men, it would have come to nought long ago: but since it has continued to this day, and men, with all their cunning and power, with which they have in all ages attempted it, have not been able to overthrow it, its divine original is demonstrated, and it must be of God. And we are certain that all they who do oppose Christianity, and attempt to overthrow it, are fighting against God, and will be disappointed and confounded.

We will finish this head by mentioning the state in which the Jews now are, and have been since the destruction of Jerusalem and their temple; and the present state of the world -, which are agreeable to the predictions in the Bible. The state into which the Jews have fallen in consequence of the crucifixion of Christ by that nation, who wished that the guilt of his blood might fall on them and their posterity, is agreeable to the prophecies of Moses and the other prophets; to the predictions of Christ and the apostles; and are, in this view, a standing evidence of the truth of Christianity: which might be illustrated by a number of particulars, had we time to mention them. Their continuing a distinct people in their dispersion among the nations of the earth for so many ages, which is a sort of public, continual miracle, holds them in a situation in which they are prepared for the visible accomplishment of those many predictions and promises, which we find in the Bible, of mercy in store for them, by their being made willing to submit to Christ, and come into his fold, the Christian church, with the Gentiles: which is a confirming evidence of the truth of the gospel, and that this happy event will take place. And that the time is not far distant appears from other prophecies, and the present state of the world.

This leads us to observe, that the state of the Christian church from the days of the apostles to this time, and to the end of the world, and the state, changes and revolutions of the nations of the world, especially so far as they have any relation to the church, are foretold in the prophetic part of scripture, particularly by the prophet Daniel, and in the revelation given to the apostle John; which have been exactly fulfilled so far as they relate to the past and present time. And we may hence rely upon the accomplishment of the predictions of the events which are yet to take place. The great apostacy which has taken place in the church of Christ, by Antichrist or the Pope, by which the church of Rome is become a corrupt, false church, was particularly foretold, with many particular circumstances relating to its character, and treatment of true Christians, &c. the rise of it, and the time of its continuance, and final overthrow. Many things predicted of this false church have already come to pass, which are publicly known, and needless for us now to mention. It is evident that this false church, which in scripture is called a harlot, with those who support her, and all her appendages, are on the decline, and hastening to the destruction predicted. Five vials of the wrath of God, predicted in the sixteenth chapter of the prophecy by John, have already been poured out on her, and the sixth vial is now running, under which Antichrist is to sink, and the way be prepared for his final overthrow; which is now taking place in sight of the world. While this is doing, according to the prophecy, the spirits of devils are to be let loose in the Christian world, as they never were before, and under their influence all orders of men are to become exceeding corrupt and wicked, more generally, and to a greater degree, than ever before, and own themselves in opposition to God and the Redeemer. And do we not see this representation fall fulfilling from year to year? Is it not known that infidelity, Deism, Atheism, and all kinds of gross error, and of vice and wickedness, which are the genuine fruits of these, are rapidly spreading, and prevail every where? Surely all must be sensible of this who can discern the signs of the times. Let who will shut their eyes, and live in ignorance, it appears to us a striking evidence that the events of this time are a fulfilment of the above mentioned prophecy; and that, after the accomplishment of the events predicted under the seventh vial, the millennium, or prosperous and happy state of the church on earth, so much the subject of prophecy, both in the Old Testament and the New, will commence.

SERMON II.

The same Subject continued.

1 Peter, iii. 15. And he ready always to give an answer to every man that asketh you a reason of the hope that it in you, with meekness and fear.

SECONDLY. Christians, in giving the reason of the hope that is in them, must give the reason, not only of their belief and assurance that the gospel is true, and a revelation from heaven; but also the reason of their hope that they do cordially embrace it, and are interested in all the blessings which are promised to all true believers. When they, in proper times and circumstances, are asked the reason of this their hope, by those who appear to want information, and to have a right to it, and it may promote a good and important end, they can make the following answer.

We all hope that we, are friends to Christ, and are interested in the promises he has made to those who believe in him. But our hope is stronger or weaker at different times, according to the strength and constancy, or weakness and inconstancy, of our religious exercises, and the consciousness we have of them, and the sight of our own hearts. We sometimes attain a degree of assurance, or that confidence which excludes all sensible doubts.; but many of us, perhaps the most, have often many doubts, and some of us have generally many doubts and fears. Others are generally more confident, and seldom if ever doubt of their being real Christians. What is the cause of this difference it is impossible for us to determine; at least in many cases. But this we are confident of, that it is owing to our imperfection in knowledge, discerning, or Christian exercises, if we be real Christians, that we have the least doubt of it, and do not always enjoy joy an assurance that we are friends to Christ. At the same time we believe that the reason why some real Christians do not admit a doubt of their being Christians, is, their imperfection in knowledge, discerning, and Christian experience. There are others who profess to be assured constantly, without one doubt for a long course of years, that they are Christians, and shall be saved, whose life and conversation discover that they know not what it is to be a real Christian. But we will proceed to give the reason of our hope.

In the first place we would observe, that we trust we have been convinced of sin, and reproved for it, by the Spirit of God, as none are but those to whom he applies the benefits of redemption. Antecedent to our hearts being renewed by divine power to new and gracious exercises, we were, the most of us, if not all, brought to a degree of painful conviction of our sinful and miserable condition, which we believe is the way which God commonly takes with those whom he designs to save. But as such conviction, and the exercises that accompany it, are so different in different persons, as to their degree, the length of their continuance, the attempts and exertions they make to help themselves, and the particular means by which they have taken place and continued; we shall not try to give account of them, which every one may do for himself, when it may be convenient. Besides, it would be deviating from our present purpose, which is, to give the reason of our hope that we are Christians, to enter into a description of the convictions of which the unregenerate may be the subjects. For no convictions or exercises which take place in the mind of a sinner, antecedent to his regeneration, or his having a new heart, can be any scriptural evidence that he ever will be renewed and become a Christian. There is no connection in nature, or by the declarations and promises of scripture, between any convictions and exercises of the unregenerate, and their becoming Christians. In any stage or degree of their convictions, change of sentiments, or external reformation, all may come to a full stop, and be lost; or, if they continue in any degree, they may never issue in a true conversion. We therefore mean to speak only of that conviction of sin, and humiliation for it, which is an evidence of our being regenerated, as it can take place only in a renewed heart, and is connected with salvation.

Our eyes have been opened to see that the law of God, which requires our obedience to it, respects the heart and every motion and exercise of it which is of a moral nature, requiring that they all should be perfectly right and in conformity to it, and forbidding every thing contrary to this rectitude of heart, on pain of eternal punishment; that this law is perfectly right and good in all the requirements and threatenings of it. This has been attended with a conviction of the exceeding wickedness of our hearts, being wholly contrary to the law of God, and the source of every thing wrong in our outward actions. We could not but approve of the law as right, holy and good, and felt that we were wholly blameable for every thing in our heart and life contrary to this law, and were wholly without excuse. Our heart appeared to us to be naturally wholly depraved and wicked, and all sin against God so infinitely criminal and vile, and we so unspeakably guilty, having done nothing: but sinning against God and his law, that we felt and acknowledged from the heart that we deserved to have the penalty of the law executed upon us, that God would be just and glorious in doing it, and we must justify him in it, and remain forever without the least reason of complaint. Thus we submitted to God, and accepted the punishment of our iniquity, and felt a calmness and pleasure we never experienced before, in viewing with delight the divine character exhibited in his law, and works of creation and providence. We knew our heart to be naturally so totally depraved and wicked, hard, obstinate and impenitent, that it would never be made better by us, or by any means or creature, unless it were renewed by the almighty power of God, which he was binder no obligation to do; that we were utterly undone and lost in ourselves, that we were in the hands of God, as the clay is in the hand of the potter, to deal with us according to his sovereign pleasure and we heartily acquiesced in this, in being thus dependent on him. And when we were brought to a. more particular and realizing view of Christ, and the way of salvation by him, (of which we shall speak presently) our sins and the evil that is in our heart appeared in a worse light to us, and unspeakably aggravated, in that it was necessary that Christ should suffer so much to make atonement for sin, in which such great and astonishing love to sinners was manifested. Our abuse of the gospel, and disposition to slight and reject Jesus Christ, of which we had been actually guilty in ways and instances innumerable, appeared to us great and aggravated beyond description, and discovered the exceeding malignity and baseness of our heart; the wickedness and obstinacy in refusing to accept Christ offering himself clothed with love and salvation. Oh, who can express or fully conceive of the magnitude and aggravations of the sin of impenitence and unbelief, of which they are guilty who live under the gospel, and will not embrace it!

Thus we have been convinced of sin, and reproved. for it, and we trust have submitted to the reproof in the exercise of repentance, condemnation, shame and abhorrence of ourselves. We think this is described by Christ when he says, “And when he is come (that is, the Holy Spirit) he will reprove the world of sin: of sin, because they believe not on me.” And here we would observe, that this conviction of sin, from the beginning of it, and in its progress, has been attended with an evidence to us that the Bible is true and from God, in that it describes the character of man to be the lame which we found ours to be, when we saw the depravity and wickedness of our hearts. This description is given in the relation of the facts by which men in different circumstances have in all generations acted out and discovered the depravity and great degree of wickedness of their hearts, and in the many particular assertions of the great and total depravity of the human heart. And the gospel is founded on this, that mankind are all sinners to such a degree that they are wholly lost and undone, dead in trespasses and sin, enemies to God, and under the curse of the law, which is vindicated and honoured, both in the commands and threatenings of it, by the gospel: and it asserts that man is naturally so under the power of sin that he hates the light of truth, and will not come to it, but chooses to remain in the darkness of sin, till he is born from above, and has a new heart given to him. We are assured that no men not inspired by God would have written such a book, which represents man in a light so contrary to what men naturally think of themselves, or ever would have thought of it. We are sensible that our ignorance of ourselves, before we were convinced of our own sinfulness, as we have been describing it, was the ground of our ignorance of the Bible, and our criminal disregard to it, and by this conviction we have been confirmed in the truth of divine revelation, as we never were before. And we are certain beyond a doubt, that all the professed and open infidelity, or secret disbelief of the truth of the gospel, is owing to a want of a true and real conviction of sin. And in this view, we do not wonder at their unbelief; for how can they who are so wholly ignorant of their own moral character, and of their standing in any need of the provision made in the gospel, believe and embrace it? How can they believe who are proud, and have so high an opinion of themselves, and seek honour one of another? As well may they who feel themselves perfectly sound and whole, think they want a physician.

We would observe further, that the conviction of sin and reproof for it has not been a transient thing, which soon palled away and was forgotten: contrary to this, it abides by us, continues and increases. Our hope of pardon of all our sins, and of salvation by Christ, does not abate, but increases it. We lee more and more the evil nature of sin, and the ill desert of it, as we increase in our sense of the righteousness and excellency of the law of God, the wisdom of the gospel, and the worthiness and glory of God and the Redeemer. And we daily see more and more of the sinfulness of our own hearts, our indwelling depravity, that sin cleaves to us in all our exercises, and defiles them. We have an increasing sense of our desert of everlasting destruction; of our constant and absolute dependence on Christ, his atonement and righteousness, for pardon and justification, and to renew our hearts, and for every right thought and exercise, of which assistance and grace we are infinitely unworthy; therefore, if we shall be saved, it must be all of free, undeserved grace. This conviction and sense of sin, and of our own helplessness and infinite unworthiness, accompanies all our exercises of religion and piety, as essential to them, and increases as we grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.

We proceed to say, when we were led to a particular view of Jesus Christ, his character, work and design, all this appeared as a reality, and the wisdom, love and grace of God shined in him and the way of salvation by him, in a new, glorious and affecting light. And we could not but highly approve of all this, and the whole character of Christ, and were filled with wonder and pleasure. We saw there was all fulness in Christ, enough to supply every want of such sinners as we were; that there was every thing in him that we could desire, and nothing undesirable; and that all he has for sinners is freely offered, without money and without price, to all who are willing to accept of it. This view and sense of heart of the truth of the gospel, and of the worthiness and excellence of Christ, and approbation of his character, and the way of salvation by him, is so fixed in our hearts, that we have never lost it, though it is sometimes more clear, impressive and affecting than at others.

Thus we have described the conviction and reproof we had of sin, and our consequent view and approbation of Christ and the gospel, as some of us have sensibly experienced these in this order, and it is the order of nature; for it is impossible that any man who is not Convinced of sin and reproved for it, so as to submit to God, approve of his character as legislator; and of his Jaw, should understand and approve of the gospel. Though there may be some, yea, many of us, who have not so distinctly and sensibly discerned the operations of their own minds as to ascertain the order in which their convictions and exercises took place, yet they are sensible they have had them all, as to substance, sooner or later, in a greater or less degree. Some of us have remained a longer and more sensible time, after we submitted to God in the manner which has been described, before we hid clear and affecting views of Christ and the gospel, than others, and our views of the latter have been more gradual. Others have had all crowded on their minds so much at once as not to be able to distinguish the former from the latter, so as to say which was first or last, from the perception of their own minds. And there is a great variety in the degree, way and manner, time and means, in and by which these things have taken place in different persons. Yet the work and effect appear to be the same, as to substance and the essentials of it.

Not one of us have entertained a hope that we shall be saved, or have been led to approve of the gospel, and become friendly to God and his law, wholly from a persuasion somehow impressed on our minds, that Christ died for us and would save us, or something like this: for it is impossible that such a persuasion, be it ever so dear and strong, should be true, and therefore must be false, and a great and dangerous delusion: and they whose religion is built on this foundation only, are building on the sand, and going to inevitable ruin.

Our hope that we belong to Christ, and shall be saved by him, is built on the evidence we think we have that we have cordially embraced the gospel, and have been brought to the exercise of the Christian graces, such as repentance, faith in Christ, love to God, our fellow Christians and our neighbours, or any of those Christian graces which are implied in these, and connected with them. Some of us, we believe, have, at their first conversion, had such clear and impressive views of the truth and excellence of the gospel, that they not only knew it was divine, but also that they did embrace it with all their heart, and strength of mind; that they were turned from darkness to marvellous light, and consequently should be saved; and the Spirit of God has so excited holy affections, and shined on his own work, as to be a witness with their spirits that they were born of God: and some have been so happy as to enjoy this evidence all their days, without much interruption; especially those who have been called to labour and suffer much for the cause of Christ and religion. There are others who at the time or their conversion have had such great light and strong affections, that they were confident, without the least doubt, that they had passed from death to life, who yet have soon fallen into darkness and doubts, whether they were really converted or not: others, who have had such mistaken notions about conversion, and the feelings and exercises in which it consisted, and of Christians, previous to their own conversion and after it, that when they really passed this change they did not know, and had not one thought that they were converted then, and for a considerable time after. But as real Christian exercises continued, and perhaps on some occasions rose higher, upon reflection on their own past experience and exercises, they have entertained a hope that they were real Christians; and the evidence of this has increased on passing through trials, and their hope has grown into a confidence which often excludes all doubt. All these differences, and those which have been before mentioned, and many others not mentioned, may and do take place among real Christians, from causes and for reasons which we do not pretend to be able fully to explore and explain. If they have been convinced of sin; have submitted to God, and embraced the gospel in the manner before stated; and have and exhibit the further evidence that they are Christians which we now proceed to mention; they may reasonably think themselves such, and must be embraced by us as the friends of Christ.

Our evidence that we have really embraced the gospel, by which our hope is supported and strengthened, arises from those exercises, and the conduct, which have attended or followed the things which have been already mentioned.

When we understood and believed the gospel, as before described, it had a powerful influence on our hearts and affections, which is lasting, and never wholly lost; at some times less sensible, at others more so, and is on the whole, we hope, increasing. We were brought into a new moral and spiritual world, and our affections were taken off from the things, the enjoyments and pleasures of this world, on which they were before fixed, as the great and chief good; and fixed on the infinitely important, glorious and beautiful objects of the invisible and spiritual world revealed in the Bible. Our minds have been so renewed and transformed by divine power accompanying the gospel, we hope, that we have no longer lived unto ourselves; but have with strong affection devoted ourselves to Christ, and given ourselves away to him, to serve him, and promote his honour and interest. And in our attention to his character, and the truths contained in the gospel, our affections and the exercises of our minds are excited to a higher degree and greater strength than they ever were towards any worldly object, or possibly could be: at the same time we are conscious that they are not flighty and imaginary, but solid and rational. We feel a fixed determination and resolution to follow Christ, and adhere to the practice of Christianity, by divine assistance: and whatever we were before, and though some of us were openly vicious, we are, by the knowledge of the gospel, and the power it has had on our hearts, become strictly conscientious, in all our thoughts, exercises of heart, words and actions; watchful and careful that they all may be conformable to the divine commands. And what is found contrary to these in our hearts, of which we see much, we lament, and, with pain and sorrow, condemn. As to all external vicious conduct in words and actions, we hope we are thoroughly reformed, and condemn and abhor ourselves for being guilty of them, and for all our sins; and have an earnest longing to be delivered from all sin, and to become perfectly holy, which we hops is what Christ means by “hungering and thirsting after righteousness.” We think this change in us could not be wrought by any thing short of divine power, accompanying the gospel, by which it has been made unto us “the power of God unto our salvation.” And we hope we have received “the spirit of power, and of love, and of a sound mind.”

We hope we have received from God the spirit of love, such love which in the nature and exercises of it differs from all kinds of love natural to man, and is peculiar to Christians, and conformable to the moral character of God, which consists in love. This love consists most essentially in disinterested good will, or goodness of heart. This has fixed our hearts in the first place and chiefly on God, in cordial and strong desires that he may be exalted, infinitely blessed and glorified forever, and readiness to devote ourselves to answer this end; and when we reflect on the subject, and learn that God is glorifying himself by every thing that has, does or will take place to eternity, we are highly pleased, and rejoice. And when we consider that the work of redemption by Jesus Christ, the Son of God, is suited to make the greatest display of the divine perfections, both in them who shall be saved and in them who perish; and that all the sin and misery that do or ever shall take place, will serve to praise and glorify Christ, and promote the greatest possible good of the universe; and that Christ will bring the redeemed and all the friends of God to the highest happiness and glory in his eternal kingdom, even to unspeakably greater happiness than could possibly have taken place if no sin and misery had ever existed, and consequently there could have been no such character as that of God manifested in the flesh, and no such works as he has done to glorify God and redeem the elect; when we consider and realize all this, we are filled with comfort, wonder and joy, finding in this divine plan all that benevolence can wish, even the highest possible good of the universe. This is an object suited in the highest possible degree to please the benevolent, and to raise their gratitude to the highest pitch to the God of love, and Redeemer of men.

This same love, which fixes our hearts on God, and renders us friendly to his being, felicity and glory, and causes us to rejoice that he will be glorified, and produce the greatest good of which the created universe is capable, unites us also to all the friends of God; especially the friends of Christ among men, whom we consider as our brethren and sisters in Christ, who bear the image of Christ in their hearts, and are friends to, and labouring to promote, his interest among men, in which we also are engaged; who are the special objects of the benevolence, complacency and delight of Christ. For these we have a peculiar friendship, desiring and rejoicing in their welfare, loving to serve them, and do them all the good we can; and we have a peculiar complacency and delight in them and their friendship, conversation and company, which we cannot enjoy in others. This, we hope, is that love of our brethren which in the scripture is connected with love to God, and is peculiar to true Christians.

We hope we have that benevolent, universal love to all our fellow men which is peculiar to Christians, which leads us to wish them the greatest good they are capable of enjoying in this life and in the world to come, and to do good as far as we have an opportunity. And we hope we love even our enemies, so that whatever evil they do, or attempt or desire to do us, this does not make us to cease to wish them well, and to do them all the good we can, and to pray heartily for their welfare; always studying and endeavouring, if it be possible, to live in peace with all men.

SERMON III.

WRITTEN IN THE YEAR. I767.

On Christian Friendship, as it subsists between Christ and Believers, and between Believers themselves.

Cant. v. 16. This is my beloved, and this is my friend.

FRIENDSHIP affords the highest and most sweet enjoyment that is to be had in this life, or that rational creatures are capable of. Yea, it is in some sense the only source of real enjoyment and happiness; so that to be perfectly without this, in every kind and degree of it, is to be wholly destitute of all true enjoyment and comfort. This gives pleasure and sweetness to all other enjoyments, and without this they all fade, and become insipid and worthless; yea, every thing will be rather a burden, and worse than nothing: whereas, this will give a degree of enjoyment and pleasure, when stripped of every other good; so that he who is in circumstances to exercise and enjoy friendship is in a degree happy, let his situation and condition otherwise be what it may: and it is impossible he should be perfectly miserable, so long as he is within reach of this sweet, this heaven-born cordial.

It is probable that the most voluptuous sensualist that lives would in a great measure lose his high relish for the pleasures he is so eagerly pursuing, and all his sweets would be turned into bitterness, if he should feel himself perfectly, and in every sense, friendless: for none can be found, however sunk and sordid their minds have become by vice, who have no sort of taste for friendship; though it may be, on the whole, a very corrupt taste. To be sure, if any such may be found, they seem to be sunk, in this respect, below the brutal creation; for it is observed that among them there is an appearance of love of society, and at lead a resemblance of love and friendship.

However lost to all true friendship mankind in general are, yet a desire of the esteem and love of others is found in every breast, and is as essential to man as a desire of happiness; and therefore cannot be rooted out, but by destroying his natural powers, by which he will cease to be man.

Hence it is that no inconsiderable part of the future misery of the wicked will consist in feeling themselves perfectly friendless, and the objects of the hatred and contempt of all intelligent existence in the universe, while they find themselves in every respect in the most wretched, deplorable circumstances, and have a most keen aversion to being hated and contemned, and a strong desire of the love and esteem of others.

As real or disinterested benevolence is essential to true friendship, we have reason to think there are but few instances of it in this degenerate, selfish world; and where it does take place in any degree, it is in a very low and imperfect one; so that what many in all ages have been convinced of and asserted from long experience, may be relied upon as a certain truth, that this is a friendless world. However, there is a sort of friendship, which is at bottom a merely selfish thing, being founded only in self-love, or which is the result of what may be called instinct, or natural affection; which is very common, and in many instances rises very high, and answers many valuable purposes to mankind in this present state, it being many ways of great service to mankind, as it prevents many evils that would otherwise take place, and promotes the good of society, and often gives a degree of pleasure and enjoyment. But, so far as true virtue or holiness takes place, a foundation is laid for a different kind of friendship, which is immensely higher, more noble and excellent, and consists in exercises and enjoyments which surpass those of all other friendships, more than the exercises and enjoyments of improved reason excel those of a brute, or the brightness of the meridian sun, that of the meanest glow-worm.

And God has, in his adorable wisdom and goodness, contrived and provided that this friendship should be exercised and enjoyed in the highest perfection, being raised to the greatest possible heights, attended with the best and most advantageous circumstances.

The scripture leads us to conceive of the Deity as enjoying infinitely the most exalted and glorious friendship and society in himself, for which there is a foundation in the incomprehensible manner of his subsistence in the three persons of the adorable Trinity. Here eternal love and friendship takes place and flourishes to an infinite degree, in an infinitely the most perfect and glorious society, the ELOHIM, the Father, Son and Holy Ghost. And the society and friendship for which men are formed by holiness, without which they cannot be perfectly happy, may be considered as an imitation and image of this, by which they are made in the likeness of God, and partake with him in the same kind of happiness, which he enjoys to an infinite degree. And, in order that men might partake with him in the exercise and enjoyment of love and friendship to the highest degree and the greatest advantage, God has not only laid a plan to promote and effect the highest and most perfect love and friendship towards each other in the most exalted and happy society forever; but has so contrived, that they shall be brought into the nearest and most intimate union and friendly intercourse with himself, by which they shall in some sense, yea, to a great degree, be united to the Eternal and most Glorious, divine Society, and partake of the same river of enjoyment and pleasure, which proceeds from the throne of God and the Lamb, in a peculiar and eminent sense.

To effect this in the best manner and to the greatest advantage, the invisible God, who eternally dwelt in the high and holy place, infinitely beyond the comprehension and reach of a creature, must come down, and make himself viable, that he might be the head, the life and soul of a visible and most glorious society. This has been done in the incarnation of the Son of God, by which the greatest purposes of God’s moral kingdom are answered in the highest possible degree, and all happy intelligences, especially the redeemed from among men, are brought into a near union with God, and are under special advantages to receive communications from him, and enjoy his love and friendship in a manner and degree which could not have been in any other way. This is the mutual love and friendship spoken of in the text, which takes place between the incarnate Son of God, the divine Redeemer of lost men, and his church or spouse, or every one of the redeemed.

He is in a peculiar and distinguished sense the friend of the redeemed; and he is the beloved of their soul in a sense and degree in which no other person is, or can be: and hence there is a mutual love and friendship between them, which is beyond comparison the most intimate, intense, sweet and exalted of any thing of the kind between any other friends and lovers, unspeakably surpassing all other friendships in nature and degree, attended with the highest, most noble, transporting, foul-ravishing enjoyment and delight, that can possibly exist, or be conceived of.

This union of hearts, this mutual love and friendship between Christ the Redeemer and Saviour, and believers in him, or the redeemed, is represented in scripture by the inclination and affection between the two sexes of which mankind consist, under the influence of which they mutually seek and come into a peculiar union and intimacy with each other, in which they may enjoy each other, and be happy in the exercise of mutual love and friendship. It is represented by the sweet love and affection between the bridegroom and his bride, and the mutual love and friendship, and solemn engagements, by which the husband and his spouse are united, and become one, and are happy in each other. And this similitude is, beyond doubt, most wisely and properly chosen, by which to represent this spiritual union and friendship, as it is in many respects the most lively, striking emblem and image of it that can be found in all nature; and is especially calculated to give men the best and most clear idea of it, and to give and keep up in their minds a conviction and sense of the reality, nature and happiness of such a union, love and friendship.

This seems to be the design of this song from which the words of the text are taken. It is indeed a Love-song, in which the highest, most noble, pure and honourable love and friendship between Christ and his people is represented and celebrated under the similitude of two lovers whose hearts are united in the strongest, the most pure and sweetest love of esteem, benevolence and complacency, in the exercise of which they desire and seek the enjoyment of each other in the nearest union and greatest intimacy, in the near relation of husband and spouse. This is therefore called The Song of Songs, i.e. the most excellent song, especially the best and most excellent of all the songs of Solomon, which we are told were a thousand and five, as the theme, the subject and matter of it, is by far the most important, entertaining, excellent and sublime; in order to which Solomon was divinely inspired.

As the virtuous, pious and pure love between a man and his spouse is in many respects the most lively and instructive image of the union and love between Christ and his church, God, in his wisdom and goodness, saw fit to give such a representation of it in a divine song, as what was greatly needed, and would be exceeding useful to his church and people. And though the carnal and inattentive, or those who are strangers to this divine love and friendship, may call it all foolishness, and in their boasted wisdom despise and ridicule it, or improve it only to carnal, low and obscene purposes; yet the children of true wisdom will justify the wisdom of God herein, and adore his goodness, while they find themselves instructed, quickened and edified hereby. And every true, chaste virgin who is espoused to Christ as the best friend and spiritual husband, will attend to it, and meditate upon it, with a peculiar relish, and sweet and holy delight, which unspeakably surpasses every thing the unholy soul can enjoy, or even imagine. The words of the text are the conclusion of the answer to a question put to the spouse, viz. What is thy beloved, more than another beloved? She readily answers, by giving a particular description of his charming beauties and superlative excellence, by which he is distinguished from all others, the chief among ten thousands; and then sums up all in one word, by saying, He is altogether lovely. He has the highest beauty, excellence and perfection, and has nothing else. Having thus given his character, she says, with reference to the question. This is my beloved, and this is my friend. This is the person, this is the character, with which I am so deeply in love; I am not ashamed to own him to be the beloved of my soul. And this is my best friend, whole heart is set on me, and he loves me as much as I can desire.

The mutual love and friendship between Christ and the believer, you will observe, is expressed here. The true Christian has set his love on Christ; he is his beloved; he has given his heart to him, as to one who is the chief among ten thousands, and altogether lovely. And Christ loves him most tenderly, in the character of a true, faithful and all-sufficient friend and patron, and so returns love for love.

The words do then lead us to attend to Christ, as he is here pointed out, in the character of the beloved friend of his people, the redeemed from among men.

It may be said in general, that Christ, the glorious head and husband of his church, has every thing in him that can possibly come into the character of the best friend, and that to an inconceivable and infinite degree; and there is nothing belongs to him but what serves to complete and perfect this character; yea, he is at an infinite distance from every thing else. And his relation to his people, and all his conduct towards them, are such, and such are all the circumstances of this friendship, as to conspire to make it the most sweet, ravishing, noble and exalted that in the nature of things can be; and render him in the highest possible degree a desirable, worthy and excellent friend.

But, for the better illustration of this point, the following particulars may be attended to.

1. He is the most able friend, even an omnipotent and all-sufficient one. He can do whatever he pleases. He has a sufficiency of power and wisdom in all possible cases, and is perfectly able to do for his friends, who love and trust in him, whatever they need, or can possibly want to have done. All other friends are deficient in this respect: though they may have some sufficiency and ability to do some things for us, yet it is but infinitely little they can do, compared with what we want to have done. We are infinitely needy; and must be eternally most miserable and wretched, unless we have some friend to help us, who is fully able to go through with the work, and do all we want to have done, even in the most extreme, and, without such a friend, a desperate case. Now Christ is such a friend. he is understanding and wise, perfectly to know what our case is, and what we want, and what is the wisest and best way to afford relief, and supply all our wants; and he has full power to do whatever his wisdom dictates. And in this respect he is distinguished from all other persons in the universe; none but he was able to befriend us in the case in which we are. This will more fully appear, before we have done.

2. He has the heart of a friend in all respects, and to the most perfect degree; or, he is willing and fully engaged to do all he can do for his people; all they can possibly want to have done in any case, and at any time. All other friends fail here. Though they are able to do but little for their friends comparatively, yet they nave not goodness enough to do all they can, in all cases, and at all times. They have not the heart of a friend to perf9Ction; so are not friendly to the utmost of their power at all times, but may be very unfriendly in some instances; therefore cannot be relied upon without caution, and danger of being disappointed. But Christ has the heart of a friend to infinite perfection, so that he can be relied upon in all cases, without any limits or danger. His benevolence to his people is without any bounds, and sufficient to surmount the greatest difficulties in the way of their good, and prompt him to do things infinitely great for them, and bestow on them the best and the greatest good, however unworthy and ill-deserving they are, and however criminal and vile their conduct has been towards him, in the most aggravated and horrid abuse of his goodness.

3. He is a friend on whom we are dependent, and to whom we are indebted and beholden in the highest possible degree. This gives great advantage to love and friendship, where the friends and lovers are not equal, but one superior to the other, and the other’s benefactor and saviour to such a degree as to lay his friend tinder the greatest obligations to love and gratitude, And the greater this dependence is, and the more one friend has received from, and is indebted to another, in this way, the more sweet and happy is the love and friendship between them. It is indeed contrary to pride, and an heart that is not formed for true friendship, to be thus united to such a superior as a friend, and to be thus dependent upon, and wholly indebted and beholden to him for every thing; but it is not so, but directly the contrary, with the truly humble sinner: that friend will be most agreeable to such an one on whom he is most dependent, and to whom he is in the highest degree obliged; and we cannot form an idea of any other two friends so happy as these, when this is the case to the highest possible degree, or conceive of any friendship so great, advantageous and sweet as this. It seems indeed to belong to the nature of true creature friendship, even to desire and delight in this circumstance, viz. to be greatly indebted and beholden to the friend we esteem and love: the greater obligations we are under to him the better pleased we are, and the more sweet is the love and friendship. This seems to be owing to two things especially; one is, that hereby we have a clear and striking evidence of our friend’s love to us; which must give sweetness and enjoyment in proportion to our love to him. The other is, that hereby we are led to feel and exercise a love of gratitude, which is peculiarly sweet, in proportion to the love of esteem, benevolence and complacency we have for our friend. In this view, the more we are obliged, the better; and the greater satisfaction and sweetness we have in the friendship. And on the other hand, the more the other has done for the obliged friend, and the greater benefactor he has been to him, the higher enjoyment and happiness he has, in proportion to his benevolence and love to him.

Hence it is, that where persons have undertaken to represent the highest and most affecting instances of true love and friendship, and the greatest degree of enjoyment and happiness in such friendship, and exhibit this to the best advantage in a feigned story or romance, they have formed a history of some one of a high and excellent character, and of a generous, benevolent spirit, setting his heart on one in a mean, low and miserable state and circumstances, to be his spouse. She is, for instance, taken captive by her enemies, and reduced to the greatest poverty and distress, and her life eminently exposed. He, in order to redeem and deliver her, and procure her for his bride and spouse, goes through a long series of self-denial and sufferings; is at great expense, and does great exploits, and exposes his life to an eminent degree, without which she must have perished in the hands of her cruel foes. And thus he delivers her, by risking all that is dear to him in her behalf, and, in a sense, giving his own life for her; so that she entirely owes her life, and all she has, to him, and is under the greatest imaginable obligations to him. In this way he procures her for his spouse. and brings her into the nearest union to. himself, and a foundation is laid for the greatest happiness in each other, in the enjoyment of the most sweet love and friendship; every way to an unspeakably greater degree than could have been in different circumstances, or in any other way, in which she would not have been so much dependent upon, and so greatly obliged to him.

This is but a faint shadow of the case before us, with respect to Christ, the friend and bridegroom of his church and people. They are fallen into an infinitely calamitous and evil Rate; a state of complete, total and eternal destruction; into the hands of the devil, their great and potent enemy, and under the displeasure and curse of the God that made them: being infinitely guilty and ill deserving, the prisoners of justice, bound over to suffer his eternal wrath; not being able or disposed to help and deliver themselves in the least degree. The Son of God was the only person in the universe that was able to redeem and save them; and he was not under the lead obligation to do it. But he voluntarily offered himself, and undertook this most difficult, costly and mighty work; and that from pure love and benevolence to these lost and infinitely miserable creatures, and a desire to procure and present to himself a glorious church, a bride, not having spot or wrinkle, or any such thing, but perfectly beautiful and holy, and without blemish, being brought into the nearest and everlasting union and friendship with himself.

In order to this, he gave himself for them. Though he was a person of infinite dignity, riches and worth, he became poor, and humbled himself so as to become a servant, and subjected himself to the greatest ignominy and sufferings, even unto death. He voluntarily put himself into the place and circumstances of his spouse, and when her whole interest lay at stake, and she was in a state of complete destruction, he took the whole of her destruction and sufferings on himself, and went through with the matter: he drank the whole of the bitter cup, that she might escape; he gave his life for her ransom, and spilt his own blood in the most trying circumstances, that he might completely redeem her from the jaws of the most dreadful and eternal destruction, and deliver her from the hand and power of all her enemies. He has survived the dreadful scene, having completed the greatest and most difficult work that ever was, or ever will or can be undertaken, and yet lives to espouse the cause of his people; and will not stop till he has completed the matter, and sanctified and cleansed every one of them with the washing of water by the word, and brought them into the most near, and an everlasting union and friendship with himself, in the most perfect enjoyment of his love, riches, honours and happiness forever and ever.

Thus the redeemed have a Friend, not only in himself most excellent and worthy, and full of the greatest benevolence and goodness, but one on whom they are in the highest degree dependent, and to whom they are indebted and obliged in the highest imaginable or even possible degree, in a manner which is most pleasing to them, and serves to render him unspeakably more excellent and worthy in their eyes, and give a sweetness to their love and friendship, which could not be known, in any other circumstances.

No other creatures in the universe have such a friend as this. The angels have no such friend. When some of them fell into sin and wo, they had no friend to redeem them. And the redeemed from among men have had infinitely more done for them, and they are infinitely more dependent on the Son of God for all good and happiness, and indebted and obliged to him, than the angels are. They are the bride, the Lamb’s wife, who are by him redeemed out of great tribulation, from a state of infinite wo, in which they lay perfectly helpless; that he might enjoy them forever in a peculiar union and friendship, which exceeds every thing of this kind in all possible degrees. These circumstances lay a foundation for a sweetness and enjoyment immensely higher than could take place in any other way. In a sense and acknowledgment of what Christ has done for them, and their peculiar dependence upon, and obligations to him, the redeemed will exercise a kind of humble, sweet and beautiful love towards their Friend and Redeemer, which is peculiar to them, and never could have had an existence in any other way but this; and which will be the eternal source of a most sweet and high enjoyment, which no stranger, none but the beloved bride, not even the angels, can intermeddle with or taste. In the exercise of this peculiarly sweet love and friendship towards their infinitely dear and glorious Friend and Redeemer, they will eternally sing a new song, which none but the redeemed, the bride, the Lamb’s wife, can possibly sing or learn, to all eternity; no, not even the highest and bed angel in heaven; saying, “Worthy is the Lamb to receive power, and riches, and wisdom, and strength, and honour, and glory; for thou wast slain, and hast redeemed us to God by thy blood, and hast made us kings and priests unto God.” Well then may they now begin to say, with a heart-felt sweetness, and joy which is unspeakable and full of glory, “This is my beloved, and this is my friend.”

4. Jesus Christ is a friend who has exercised the highest degrees of love, and has given the greatest possible testimonies of it.

In order to true friendship there must be mutual love. This is essential to the character of our friend, that he loves us; and he acts in this character, and maintains friendship, by exercising love, and giving proper tokens and manifestations of it, on all occasions. Solomon observes, that “A friend loveth at all times.” And he is the greatest friend, whose love is the strongest, and is exercised and manifested in the most difficult and trying circumstances.

Now Christ has distinguished himself from all others in this respect, and has discovered himself to be infinitely the greatest and best friend. This appears from what was said, under the last particular, of what Christ has done and suffered for his spouse; for in all this he exercised and expressed his love, and that in the most trying circumstances, and to the highest possible degree. One thing that recommends a friend, and adds to his worth and excellence, and makes him dear to his beloved, is, that he is a tried friend; he has persevered in his friendship, and exercised and expressed his love in the most difficult case imaginable i in doing which he has been at the greatest pains and cost, while he had the created temptations to give up his beloved. Jesus Christ is such a tried friend, and that to the greatest possible degree.

“Greater love hath no man,” says this greatest and chief of all friends, “than this, that a man lay down his life for his friends.” But Christ’s love and friendship has infinitely exceeded this. He has done and suffered more for his people than merely dying for them, a thousand times over. He drank the bitter cup for them, which was infinitely more than merely dying a violent death. He was made a curse for them, and suffered a sense of the wrath of God. This drank up his spirits: the foretaste of it threw him into the most amazing agony: and this made him cry out, in inexpressible and most astonishing anguish, “My God, my God, why hast thou forsaken me!” What is the most cruel death that ever martyr suffered, to this? The martyrs have been able to rejoice in the midst of all the keenest tortures enemies could inflict. They have sung in the flames, and found it the most happy, joyful hour they ever saw. And so might Christ have done on the cross, had he but their supports, and no more to suffer than they. But what he suffered in his death was something infinitely greater and more terrible. Under this infinite weight he hung on the cross, and at last bowed his head and gave up the ghost. This was dying in a sense and degree in which no other person ever did. To die thus was infinitely more, and greater, and more dreadful, than the death of all the ten thousand martyrs who have fallen a sacrifice to the cruelty of their bloody persecutors. Yea, it was as great a thing and equivalent to the eternal death and destruction which the redeemed deserve, and were exposed to: for he died in their stead; he took their death and eternal destruction on himself. On him it fell in its full weight, and he bore and went through it all. He knew what it would cost him to espouse the cause of sinners; yet he voluntarily undertook, put himself in their circumstances (sin only excepted) and went through with it, without flinching in the least degree. Here is an instance of love and friendship, to which there neither is, nor can be, any parallel in the universe. This is the evidence and token of love which Christ has given to his people; which is infinitely the greatest that ever was, or can be.

Besides, the love of Christ to his people will appear yet greater, if we consider their native character and disposition towards him. He loved them, and died for them, when they were not only mean, worthless, unworthy and infinitely guilty, but his enemies, disposed to hate, despise and oppose him, in his whole character and in all his ways; and even in his most astonishing works of love and kindness to them. Herein he has commended his love to us, in that, when we were his great and inexcusable enemies, he died for us. It is a much higher exercise of love, and a greater testimony of it, to love and die for an enemy, a base, odious injurious creature, than it would be to do this for an excellent, benevolent and much esteemed friend.

What higher evidence and testimony could Christ give of his love of benevolence, to those whom he redeems, than this! And what higher act of love and friendship can there be! Surely his love to his people cannot be doubted of. And if he thus loved them when they were, his vile enemies, he will continue to love them now they are reconciled, and have chosen him for their best friend and patron. And this is an exercise and evidence of a strong and wonderful love, that will unspeakably endear him to them, and add an inexpressible sweetness to this friendship forever.

And, as the effect and further, evidence of this love, see gives them his Holy Spirit to change their hearts, deliver them from the dominion of sin, and the slavery to Satan, in which they naturally are, and implant lasting principles of holiness and love to him, by which their hearts are purified, and unite themselves to him, with the most perfect bond and union of love and friendship. This is another pledge of his great, everlasting and unchangeable love to them. And the saints in this world, so far as they have the evidence that they are the subjects of such a work of grace, may well rejoice, and with unspeakably sweet delight give praise “unto him that has loved them, and washed them from their sins in his own blood.” What wonderful, sovereign love and grace Is this, which overtakes and falls upon the guilty, sinful wretch, while in his full career to hell, running on in the most daring, mad opposition to Christ, and contempt of him, without the least disposition to hearken to the voice of wisdom, and turn at his reproof! Every true Christian ascribes all this to Christ, and is so affected with his preventing, sovereign love and grace, herein exercised and manifested, as to taste an unspeakable sweetness in it. With what sweet delight does he often say, “If I have the least degree of love to Christ, and a heart to know, submit to and trust in him, this is the effect of his eternal preventing, sovereign love and grace, which alone has made the difference between me and those who run on in their mad course to hell! Not unto me, not unto me, but to thy wonderful, distinguishing love and grace, be all the glory!”

It may be also observed here, that Christ has given, them his Spirit, by which they are sealed to the day or redemption, and as the pledge and earnest of their eternal inheritance, so a pledge and token of his unchangeable, everlasting love to them. He has indeed given himself, and all things, to them; he has made them heirs of the whole universe. He has made and is doing all things for their sakes. He says to his church or redeemed ones, “I am the Lord thy God, the Holy One of Israel, thy Saviour; I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.” (Isa. xliii. 3, 4.) Surely Christ shews the greatest love imaginable to his people, since he gives them all he has to give, and withholds no one good thing from them. Now the more love he has to his people, and the higher and more clear evidence he gives of it, so much the more excellent and valuable friend he is to them; and their happiness in him as a friend will be in proportion to this. How infinitely distinguished, in this respect, is Christ from all other friends! Well may the Christian say, “This is my beloved, and this is my friend.

Sermon IV.

The same Subject continued.

Cant. v. 16. This is my beloved, and this is my friend.

5. JESUS CHRIST, the Christian’s friend, is a person of infinite dignity, worth and excellence. He has all this to the highest possible perfection and extent, so that no imagination can possibly exceed it. This his true dignity, worth and excellence, in himself considered, infinitely heightens his character and worth as a friend, and lays a foundation for the most sweet, exalted and growing happiness in his love and friendship to all eternity. He who has no true worth and excellence cannot be justly valued and delighted in at all, as a friend, and there is no foundation for a happy friendship with such an one. Worth and excellence therefore comes into the essence of the character of a friend: and the more any one has of this, the more is he to be prized as a friend, and the greater happiness is to be enjoyed in his love and friendship. A friend gives himself to his beloved; so that the more dignity, worth and excellence he has, the more he gives to the person he admits into union and friendship with him. Therefore the more worth and excellence any person has, the more we naturally, and justly, prize his love and friendship, and the more sweetness and pleasure we have in it. We prize and delight in the love of another in proportion to. our esteem of him, and the sense we have of his true excellence, dignity and worthiness. How much better is it to us to be the objects of the love of some dignified personage, who appears to us to have all the excellence and attracting charms of human nature, and to have him our friend, than to have the love and friendship of one who is in our eyes absolutely worthless and contemptible! I need not therefore, yea, I cannot, say of how much advantage the dignity and excellence of Christ is in this friendship, in this view. The higher the Christian rises in his esteem of Christ, the more he sees of his dignity and excellence, the more pleased and delighted he will necessarily be in being the object of his embraces and love. Surely then he had rather in this view be beloved by Christ than by all the world besides; and nothing can fill his breast with such overflowing delight as to be able to say. This is my beloved, and this is my friend. And this lays a foundation for esteem and complacency, without which there can be no happy friendship; and the higher this rises, the more happiness and enjoyment there is in a friend. Christ in this respect is distinguished from all other persons in the universe, as the best friend, in union and love to whom there may be the highest happiness. We are in ourselves so mean and low, and of such little worth, that we cannot enjoy friendship to the best advantage with those who are our equals. The more dignified and excellent our friend is, and the more distinguished he is from us, and the more above us, in this respect, the more happy shall we necessarily be in his love and friendship. In Christ therefore believers have all that can be desired in a friend, in this respect. In him they have an inexhaustible fund for high and growing enjoyment; and, in a sense of his dignity and excellence, their ravished hearts will swell with, extatic delight, while they feel and say, “This is my beloved, and this is my friend.”

6. Jesus Christ is the most condescending, familiar friend.

Where there is a great imparity in two friends, the one very high, honourable and worthy, and the other mean and low, it is inconsistent with the most sweet and happy friendship, unless he who is dignified and exalted, and is every way so much superior to the other, knows how, and is disposed, to exercise condescension equal to his true dignity and worth, so as to practise as great familiarity and intimacy with his friend who is so much beneath him, as if he were his equal. But where this is the case, the great superiority of one to the other gives a great advantage to the friendship, and renders it more sweet and happy to the inferior; so that the more worthy and exalted his friend is, the higher enjoyment he has in the friendship. This imparity in station and dignity is commonly in the way of the enjoyment of true friendship among men in this world; because the great and exalted know not how to condescend and stoop to the mean and low, in a manner and degree that is in such a case necessary, but are disposed to keep themselves at a distance.

But Christ is in this respect the most excellent friend; for his condescension and humility are equal to his high exaltation and dignity, and he admits his friends, however mean, unworthy and despicable they are in themselves, to as great familiarity and intimacy, as if he were but their equal; so that his superiority and dignity give great advantage to the friendship, in this respect.

And here it is of importance to observe, that his incarnation, or union to the human nature, by which he is a real man, even Immanuel, God with us, is of infinite advantage with respect to this. God is infinitely the best friend; but it is impossible he should communicate himself to creatures, and become their condescending, familiar friend, in any other way, so well, and to so great advantage, as by uniting himself to their nature, so as to become one of them. In this view, as well as on many other accounts, the incarnation of the Son of God is a most wise and gracious contrivance, as it is adapted in the highest possible degree to promote the happiness of creatures, especially of the redeemed, in the love and enjoyment of God. God hereby comes down to creatures in a way and manner suited to their nature and capacity, and discovers and communicates himself to them to the greatest possible advantage; and there is a foundation laid for that condescension to men, and intimate love and friendly familiarity between Christ and his people, which could not have been in any other way. The Most High God is become a man, a most meek, humble, condescending man, able and disposed to take his people into the most intimate union and familiarity; while this man has all the dignity and honour of divinity. Thus the man Christ Jesus will eternally be the medium of a kind and degree of communication of the Deity to creatures, which could be in no other way, and which is every way adapted to raise them up and make them happy: and the redeemed have a most condescending, intimate friend in the person of Christ, who is both God and man, who cannot be equalled by any other person in the universe; and in union and friendship with whom, they have the highest enjoyment and happiness.

The condescension of Christ, as a most tender, intimate and familiar friend, is truly wonderful, and has not, nor ever will have, any parallel in the universe. This he practised in a manner and degree truly astonishing, towards his friends and disciples, when he was on earth. He condescended to their weakness, and adapted himself in his instructions to their low, childish way of conceiving of things, and meekly bore with their stupidity and unteachable perverseness. He dwelt with them night and day, and admitted them to embrace and kiss him from time to time. We may look on this as an image and specimen of the condescension and familiarity w4th which he treats his people at all times. Though he is now exalted in the highest heavens, and has taken the throne of the universe, and rules over all, angels and authorities and powers being made subject: unto him; yet this has not lifted him up in any degree, so as to dispose him to keep at a greater distance from his people; but he practises as much condescension towards the meanest of them, and receives them to as great a nearness and familiarity, as ever he did in his state of humiliation. His condescension and goodness in this respect infinitely exceeds that of any other friend, and is equal to his exaltation, greatness and dignity. In this he excels all other friends, as much as he does in honour and dignity.

No other friend is so easy of access as he: his friends are Welcome to him at all times; yea, he is always present with them, so that they may converse with him whenever they please, in the most intimate, familiar manner, without keeping the least distance, and without any reserve. He is all attention to them whenever they turn their thoughts with their hearts towards him, and no thing can divert him from conversing with them, or interrupt the correspondence, but their withdrawing themselves, or turning away from him. He is ready to meet them and attend upon them at what time and place they please; yea, he calls after them, and invites them to look towards him, and speak to him. He says to each one of his friends, “Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.” Behold, he stands at the door of every one, and knocks, and whoever opens to him, he comes in and sups with them, and they with him.

And here it is worthy of special remark, that their meanness, unworthiness, and past ill treatment of him, is not in the least in the way of this his condescending goodness and kindness. He has no disposition to retaliate for their folly and ingratitude, and keep them at a distance for this: he is as condescending and kind to the meanest and most unworthy and guilty, as to any whatsoever. And while he thus condescends, and is good and kind to them in the most liberal manner, he does not upbraid them for their past follies, or because they, are so much beholden to him. He gives most bountifully, and with the greatest liberality, and upbraideth not.

And he is not, nor ever will be, ashamed of any of his people who have united themselves to him as their chosen friend, however mean and despicable in themselves; but he will appear as their friend, at all times, and in the most public manner, and own them to be his friends, and confess their names before his Father, and before his angels. Yea, he is so far from being ashamed of them, that he looks on them as an honour to him. They are unto him “a crown of glory, and a royal diadem,” in the hand of this their condescending friend: they are unto him “for a name and for a praise and for a glory,” as the bride is the ornament and glory of her husband. Such a friend as this has every true Christian, in which he is infinitely distinguished from all other friends; who is most exactly suited to the circumstances of the redeemed from among men, and to raise their happiness in friendship with him to the highest key.—But I have yet many other things to say of this most excellent and blessed Friend.

7. By all his condescension, love and kindness towards sinners, and entering into the nearest and dearest friendship with them, he does not degrade himself in the least, nor lose any degree of his true dignity, worth and excellence; but has greatly honoured himself hereby.

This is a very important and essential article in this friendship; for if this were not true, it would be a very unhappy union, and no good could come of it, either to Christ, or those on whom he sets his love. If this were a dishonourable friendship on Christ’s part, he would by this lose his merit and worthiness in the sight of the Father; so could be of no avail to recommend the sinner on whom he sets his love, of which he stands in infinite need, and without which he cannot be happy in the favour of God; which will be more particularly considered under the next head.

The Jews attempted to reproach our Lord, and cast an odium upon him, by saying that he was a friend of publicans and sinners. If he had been so in the sense they meant, it would have been indeed a reproach and disgrace to him. If he had been their friend in a sense which did imply the least degree of love and approbation of their character as sinners, and if he had espoused their cause in this view, and under the least influence of this, he would so far degrade himself, and render himself and his love worthless, odious and despicable in the sight of all holy, worthy beings. This therefore would have wholly spoilt his character as the Almighty Friend and Redeemer of sinners. But Jesus Christ is infinitely far from this. Though he is the friend of sinners, has espoused their cause, and befriended them as no other person ever did or could; yet he has not hereby appeared in the least degree a friend to sin, but the contrary to an infinite degree. lie has befriended sinners, consistent with the most perfect and even infinite hatred of sin, and so of their character as sinners, and so as to manifest his hatred and abhorrence of them to the highest possible degree. In his highest act of love and friendship to sinners, he did in the highest possible degree, and in the most public, convincing, striking manner, justify the Divine Character and law which the sinner had opposed and contemned, and condemn the sinner. The highest angel in heaven cannot conceive to this day, and never will to all eternity, how Christ could have condemned sin more effectually, and set the sinner in a worse and more odious light, and shewed his love of holiness and hatred of sin more fully, than he did when he died on the cross. In this he did in the highest possible degree justify God in threatening and cursing the sinner, and being disposed to punish him forever, while he voluntarily took that punishment on himself, that the sinner might escape.

Sermon V.

The friendship of Christians between each other.

Cant. v. 15. This is my beloved, and this is my friend,

11. THIS friendship between Christ and the true Christian lays the best foundation for union of heart, and sweet, exalted friendship with others.

Christ is the grand medium of all union and friendship in the universe. In this respect all things, both which are in heaven and which are on earth, are gathered together in One, in Christ. Christ has reconciled the angels to men, and made them, who otherwise must have been their eternal enemies, great friends to them, and willing to devote themselves to the most friendly offices and acts towards the heirs of salvation, and spend their whole time, and exert all their powers, in ads of kindness, in the most benevolent, friendly manner ministering to them. And angels and the redeemed from among men shall finally be brought by Christ to dwell together forever, united in the most friendly, loving society. And he has not only reconciled God to men, and laid a foundation for their reconciliation and union with him; but has opened a way, and made full provision, for reconciling men one to another, and uniting them in the most dear and happy union and friendship, which in many respects surpasses all that there was any foundation for in man’s primitive state of innocency. Sin has broken all bonds of true union and friendship among men; has set them at variance one with another, and introduced a most unhappy and horrible jar and discord; so that the true character of man in his natural state is, “Living in malice and envy, hateful, and hating one another.” Thus all true friendship has fled from the earth upon the apostacy of man, and that which is most directly contrary to this took place to a most awful degree. And man must have remained in this state of hatred and enmity one with another forever, had not Jesus Christ undertaken in his behalf. He has taken a most wise and effectual method to bring them to a union, love and friendship one with another, at the same time that they are united to him, and become his friends; a union and friendship which is unspeakably dear and sweet, and immensely surpasses all other friendships, except that which is between Christ and them. This friendship has its foundation in love to Christ, and union of heart to him, and is not really any thing distinct and separate from this. The believer’s love to Christ, and love and friendship to his fellow saints, or all that are united to Christ in the same love and friendship, is really one and the same undivided flame of love and affection; so that the same bond of love which Unites their hearts to Christ, does also at the same time unite them to each other t and the higher their love and friendship to Christ rises, and the stronger the exercises of it are, the more sweet and perfect is their love and friendship one to another. And this their love to each other is really love to Christ: it is the same affection, exercised and expressed in this way. This is represented in this light by Christ himself, when he tells us in what a light this matter will be set at the day of judgment; “And the King shall answer, and say unto them, Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me.” If the acts of love and kindness which Christians do, one towards another, are really done to Christ, and are acts of love to him; then the whole of the love and friendship between them, of which these outward acts are the testimony and fruit, is really the same thing with love to Christ. This is the great and peculiar happiness of this Christian friendship, and renders it a most refined, exalted and even divine friendship, and brings them into that sweet union, and peculiar oneness, for which their great Friend and Patron once prayed: “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us.”

The believer’s love to Christ, in a sense of his superlative beauty, excellence and worthiness, naturally, and even necessarily, leads him to love and delight in all those who are in any degree conformed to him, and bear his image and likeness: for this is not a different thing from loving Christ himself, as this likeness or image of Christ is Christ himself formed and living in them. And this likeness to Christ will be more especially lovely and charming to the friend of Christ, if it consists summarily in love to Christ, in a high esteem of him, and true benevolence and affection to him, which is the case here: for the more any one loves and esteems Christ, the more desirous he will be that others shall love and esteem him, and the more pleased and gratified he will be with the love and esteem which others exercise towards him; and the more will he love and esteem them, and be more benevolent towards them. He whose heart is full of benevolence and good will to Christ, must be pleased with and delight in the friendly benevolence of others to him; and this will also excite a peculiar benevolence and good will to such.

Besides, in proportion to the love any one has to Christ, he will have an affection for those who are beloved by Christ; so that Christ’s love of benevolence and complacency to his people has great influence in uniting them to one another in the dearest love and affection. He who greatly loves a dear friend, will naturally love all that are friendly to him, and all to whom he is a friend. His being a friend to them will necessarily recommend them to him, and render them the objects of his complacency and benevolence. This takes place in the case before us, in the most happy manner, and to the highest degree. In this view and to this purpose it is that Christ proposes his own example of love to his disciples, as a motive and inducement to them to love one another, with that love and friendship which is peculiar to Christians, as he knew it would have the most powerful influence upon them: “This is my commandment, that ye love one another, as I have loved you.” No other society of friends have such a powerful motive to love one another as this which Christ lets before his disciples. He has loved them so as to give his life for them, and he has made their interest his own to all intents and purposes; and they are dear to him, and precious in his light, answerable to what he has done and suffered for them. If therefore they love him, if he is honourable and precious in their light, and they are friends to his interest; they certainly will love those who are so dear to him, and have such an interest in his affections. How greatly does this recommend Christians one to another, and render them dear and precious in each others’ eyes, and promote a sweet and noble friendship, which is known to no other person in the universe!

And it may be further observed, that this sweet, humble, Christian love, which is the image of Christ’s love and grace, serves further to endear Christians to each other, and increase and heighten their friendship to each other: for there is a peculiar and inexpressible sweetness and enjoyment in being beloved by those who are so amiable and honourable in our eyes, and with such an ardent, humble, sweet and pure affection as Christian love is. The Christian, who has a sensible and most pleasing idea of this love and affection, cannot feel himself embraced by others with this tender, beautiful, noble love and friendship, without an ineffable sensation, which fills his heart with the most sweet delight and joy, and kindles a flame in his soul of holy love and gratitude to them, in which he returns love for love, and embraces them with the arms of the most delightful, tender and heart-melting friendship. Thus the mutual love of Christians serves to sweeten and increase their affection to each other, and blows the coals and kindles up the fire of friendship to a more intense and vehement flame. The more sensible any one is that he is the object of the Christian love of another, whom he esteems highly as an amiable disciple of Christ, and the more evidences and tokens he has of this love, the more will his heart be inflamed in love to him; which again will increase and heighten the other’s love: and thus, by the influence of their mutual love and friendship, the sweet flame rises higher and higher, until they are all melted and dissolved, and turned into a most pure, active, perfect flame: like two brands on fire, which burn flow, and give but a moderate heat, when apart; but being put together, by the mutual action and influence one on the other, the heat increases into a burning flame, which soon sets them all on fire.

Again: Their being united in the belief of the same system of sweet, important truth, and engaged in the same common interest, and in the same pursuits, and having the same views, designs, temper and disposition; and being, as to substance, in the same state and circumstances; in all these respects, and many others, being alike, united and bearing a resemblance to each other, like the children of one family, united under one kind, wise friend and father; Christians being thus united, and bear in Of this likeness to each other in so many respects, is many ways a great advantage to this friendship, and greatly adds to its beauty and sweetness, and serves to increase their love, and the union of their hearts to each other.

As this is such a pleasant, delightful, as well as noble, important theme, in which every Christian has so much concern and experience, it is proper and pleasing to add a few words more, and descend into some particulars.

This friendship, which Christians have one with another, by virtue of their union and friendship with Christ, the greatest and best friend, and the fountain and source of all true friendship among men; this love and friendship has true humility as its foundation and basis, and its peculiar beauty and glory.

Pride is most contrary to true friendship, and always interrupts and spoils the exercises and enjoyments of it, so far as it takes place. Every one’s observation and experience will bear an incontestible testimony to this, and shews that true friendship is found no where but among the meek and humble. Now Christians, by virtue of their love and union to Christ, and the friendship with him which has been described, are become humble, meek and lowly, so are in a peculiar manner formed for true and sweet friendship with each other; a friendship which far surpasses that of any other creatures in the universe. Their native state and circumstances, sinful, lost, enemies to God and the Saviour, infinitely miserable, guilty, odious and ill-deserving, lays a foundation for self abasement and humility, when truly discerned and understood, which cannot take place to the same degree in any other circumstances. And their absolute and exceeding dependence on Christ, and his rich, sovereign grace, for righteousness and strength, and every good thing, serves to set them low, and abase them forever, in their own eyes. And the wonderful, amazing humility of Christ their beloved friend, which he exercised in his astonishing stoop and low abasement for their sakes, by which he in a sense became the least in the kingdom of God, strikes their minds with a peculiar energy, and conspires with the above mentioned circumstances to humble them and lay them very low. The friends of Christ are therefore in this sense little ones; little in their own sight, and in true humility: they have taken Christ’s yoke upon them, and have learned of him, who is, above all others, meek and lowly of heart. And as they have, under the teachings of Christ, a clear and affecting view of their own character, as sinners, in all its meanness, contemptibleness and odious deformity, which they cannot have of others, their fellow Christians, they naturally have a much meaner thought of themselves than of others. Therefore, in the exercise of this true friendship, they are not disposed to exalt themselves, and be jealous of their own honour and prerogatives, and be displeased because others do not love, esteem, respect and honour them so much as they desire, and they think they ought to do. No! but directly the reverse of this; they are ready to think others their Christian friends have too high an esteem of them, and a love and friendship for them of which they are altogether unworthy. Thus Christians are always disposed to abase and humble themselves, and, in the exercise of this love and friendship, are preferring others, and setting them above themselves: and thus they are “kindly affectioned one to another,” in the strongest and sweetest friendship, “with brotherly love, in honour preferring one another.” Nothing is done through strife, or vain glory; but, in lowliness of mind, each esteems others better than themselves. And, as the chosen, holy, beloved friends of Christ, they have “put on bowels of mercies, kindness, humbleness of mind, meekness, long suffering; forbearing one another, and forgiving one another, even as Christ has loved and forgiven them. As by pride and an haughty spirit cometh contention, so the meekness and humility of mind, which is essential to every true lover of Christ, prepares true Christians for a sweet, holy and intimate friendship one with another, which no other persons are capable of, and in which there is a truly noble enjoyment and pleasure, which the world can neither give nor take away, and which cannot be told to him who has never tasted it.

Moreover, the uprightness and faithfulness of which every one is possessed, who is a friend to Christ, and which is peculiar to them, adds a great degree of excellence and happiness to Christian friendship, which can be enjoyed in no other union and connection. Sincerity, truth and faithfulness come into the very essence of true friendship; and the more there is of these, the more safe and happy are persons in their friendship. When it may be said of any, what is said of the wicked in general, even all that are not friends to Christ, “that there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue; “they are not capable of true friendship, whatever may pass between them that may be called by that name. They may have a sort of love and union to one another, on some occasions and in certain cases, as a company of pirates or banditti may have a sort of union and friendship, grounded wholly upon self love and interest. But this is a very low, mean thing at best; it cannot give the enjoyments of true friendship; and, such as it is, there can be no dependence upon it, that it will continue. It being built on no liable principle, it shifts and changes, flourishes or dies, according to external changes, and the shifting of humours, interests and circumstances. They may be great friends one day, and the next be at swords’ points, hating and opposing each other more than any body else; improving all their former intimacy, and the confidence they had put in each other, as an advantage put into their hands of betraying and injuring one another to the utmost of their power. There are so many instances of this every where among mankind, that every observing person must: have abundant evidence of the justice of this remark.

The true friends and disciples of Christ are of a different character: they are sincere, upright, true, and faithful. Therefore they are commonly characterized by this in scripture—the upright, the just, the faithful; by which they are distinguished from all others. They are of a sincere, upright and faithful spirit, which is peculiar to them. This, therefore, prepares them for a union and friendship with each other, which can be found no where else. They may open their hearts and divulge their secrets to each other, without danger of being betrayed, and trust and rely on one another with a great degree of confidence and safety: and there is a proper foundation for a lasting and growing friendship, whatever changes there may be in external circumstances. Thus they have the character of Solomon’s true friend, who “loveth at all times.” They love without dissimulation. In obeying the truth, through the Spirit, their souls are purified unto unfeigned love of the brethren; and they love one another with a pure heart, fervently. He who is possessed of Christian sincerity, integrity and faithfulness, has a pleasing idea, of which they who are not of this character have no true conception; and his heart is united to, and delights in, those who appear to be of this character, With a peculiar love and affection. And the love of such to each other is not built on any worldly circumstances and connections, or self interest. It is a more noble, exalted, sincere affection, and is built on more steady, lasting principles, of which the poor, if they are the disciples of Christ, are as much the objects as the rich: and it goes forth as freely and strongly to those who are overlooked and despised by the men of the world, as to the great and honourable. How much has such a friendship the advantage of all others! and how greatly happy must such friends be in each other! Every thing that is called love and friendship, in this world, is not worthy the name, when compared with this.

And the friends of Christ, who are most acquainted with each other, do naturally enter more and more into a near, intimate and tender friendship. As their acquaintance increases, the higher does their love arise. And their mutual kindness and acts of love and helpfulness one to another, and constant, earnest prayers for each other, tend to keep up and increase their friendship, and render it more and more perfect, sweet, delightful and profitable.

SERMON VI.

The Friendship between Jesus Christ and Believers.

Cant. v. 16. This is my beloved, and this is my friend.

I PROCEED to mention other particulars relating to Jesus Christ, considered in the character of the believer’s friend, and the distinguished privileges and happiness of this friendship.

12. Jesus Christ is an unchangeably faithful and everlasting friend. Faithfulness is essential to the character of a friend: without this there can be no safety in intimacy with and confidence in him. Through unfaithfulness and inconstancy professed friends often betray one another; and many friendships are very short-lived, and dissolve and turn into enmity and discord. But Christ is a most faithful, unchangeable friend. He never will forsake those who give themselves up to this friendship; but will do all for them, and be all to them, that they trust in him for, or can expect from him, in the character of a most able and kind friend; yea, he will always outdo all their expectations and wishes. Moreover, he will take effectual care to secure and perpetuate their love and friendship to him; so that the friendship on their parts shall never cease after it is once begun. We have great need of such a friend as this: yea, such a friend is absolutely necessary for us in this state of weakness, darkness and sin, and where we are surrounded with innumerable, implacable enemies to Christ and to us; who are potent and subtle, and are continually doing their utmost to prevent, interrupt and destroy this friendship. If Christ was not security for us in this respect; if he was not able, and had not undertaken, to prevent our falling away from this union and friendship; alas I how soon should we break our most solemn engagements and vows, violate the most sacred obligations, and ties of the dearest friendship, and turn enemies to the greatest and best of friends! There is no trust to be put in any man with respect to this. But in him there is safety; he has engaged that they who once choose him as their Almighty and best friend, shall persevere in their love to him. And he is faithful who has promised. With regard to this, the eternal God and Redeemer is their refuge, and underneath every faint are the everlasting arms of this Almighty and most faithful friend and Saviour. This is he who was Peter’s friend, and prayed that his faith and love might not fail in the fore trial and dangerous conflict he had to go through. And it was wholly owing to his care and faithfulness, that Peter did not wholly fall from his friendship to Christ; but his trial and fall were the occasion of the increase of his love to his best, most faithful and dearest friend, so that it soon rose to such an ardent flame, that he was able with the greatest confidence to say, “Lord, thou knowest all things; thou knowest that I love thee.” Such a friend have all who love our Lord Jesus Christ; in sincerity; for whom he once loves, he always loves to the end. How safe and secure then do they feel themselves in this love and friendship, that it shall certainly continue and flourish to eternity, who are able to say. This is my beloved, and this is my friend!

13. Christ is a most meek, tender, compassionate, forgiving friend.

If he did not excel in these things to an infinite degree, he could not be our friend. We have injured him more than any other person in the universe; and have done more to affront him, and provoke him to anger, than ever was done to any other. And even his friends have comparatively but a very small degree of love and friendship to him; it is a mere nothing, compared to, what they ought to have, and he is most worthy of. They are guilty of the most amazing, stupidity, and base ingratitude, and in many ways and respects act a most foolish, wicked and unfriendly part towards him, by which they are violating the most sacred laws of friendship, and the highest imaginable obligations. No friend but this in the universe would bear such treatment, and yet continue his love and friendship. And was he not meek, tender, compassionate and long suffering beyond any parallel, he would so resent such treatment and horrid abuse of him as to withdraw his friendship, and renounce them forever. But as a tender father pitieth his children, so he pitieth his friends; he is long-suffering, abundant in goodness and tender mercy, and ready to forgive all their folly, and wicked abuse of his love. He will forgive them, not seven times only, but seventy times seven; yea, without any bounds or limits. His loving kindness he will not utterly take from them, nor suffer his faithfulness to fail. We have a striking instance of this in his treatment of his friends when he was on earth. They remained in a great degree ignorant and unteachable under his constant instructions. They were inattentive, stupid, perverse and unbelieving, in a manner and degree that was very criminal and provoking. Yet he bore with them, and forgave them, and continued his love and kindness to them. He continued to treat them with the greatest tenderness and love. He constantly attended to their interest, and laboured for their good, and his love and gentleness made them great. in the last hours of his life, when the dreadful scene of his sufferings for his people was just before him, he, as a most tender friend, accommodated himself to their weakness; he attended to their case, their sorrow and trouble touched his heart, and he pitied them? and set himself to instruct and comfort them, in the most kind and tender manner. Such an astonishingly kind, tender and forgiving friend had they. And with transports of joy may every one of his true disciples say. This is my beloved, and this is my friend.

14. Christ is the most wise, kind and able physician, to heal and cure all his friends of the disorders and diseases that attend them. Such a friend they want, and ho other could answer the end of a friend to them but such an one. He finds them in a most dreadful condition, even dead in trespasses and sins. They are undone and slain, having died a most shockingly dreadful and truly accursed death. Their souls are bruised and mangled in the most horrible manner, and torn all to pieces, as it were, limb from limb. And the devil, who has had a great hand in the horrible slaughter, and has the power of death, sits brooding over and watching his prey. In this respect they may be compared to a dead corpse of one who has been most cruelly broken on the rack, every joint being dislocated, and each bone broken to pieces, and all the flesh terribly bruised, and torn from the bones and sinews. In this state Christ finds them. He dispossesses the devil, and breathes into them a degree of life, and healing influence. He finds them thus cast out as in the open field, and speaks the sovereign, omnipotent word, and bids them live: and that time is a time of love. The soul in the exercise of this new life cleaves to Christ as its healer and husband, and becomes his in a covenant of love and friendship which never can be broken. Christ brings them into his house, and his banner over them is love. He binds up their wounds, pouring in oil and wine; and washes away their blood from them. And now do they first begin to have a degree of sensibility, and to feel their dreadful disorders, their wounds, bruises, and putrefying sores. They who are wholly dead in trespasses and sins, and under the dominion of enmity against God and the Redeemer, are in this respect like the dead corpse: whatever dreadful wounds and disorders, are upon them, they are quite insensible of the matter. But as soon as a degree of life and restoration takes place, there is a proportionable degree of sensibility: they feel their disorders and wounds, and the need they stand in of healing; and that they want a physician infinitely distinguished from any mere creature in wisdom, power and goodness; who has a remedy which no other has or can have. They see Christ to be such a physician. They immediately say, “There is balm in Gilead, there is a physician there, exactly suited to my case.” And into his hand they commit their disordered souls, despairing of a cure, unless wrought by his most skilful, tender hand. Christ, as their most faithful and kind friend, undertakes for them. He faithfully and constantly attends to their case; searches every wound to the bottom, and applies the best remedy, and that in the wisest manner, and in the best and most seasonable time; so that the cure in the end may be most: complete and perfect, not leaving spot or wrinkle, or any such thing, and attended with the most advantageous consequences. And he will never leave them till he has completed it, He could indeed cure them perfectly, all at once, at a word’s speaking, as he did many bodily diseases when he was on earth, and not go into such a long process, and continued course of applications, under which the patient is often put to much pain, and seems to himself to grow worse, rather than better, and sometimes is ready to despair of a cure, and say, “All these things are against me.” But he takes the latter and not the former method, because that, on the whole, it is far the wisest and best; the cure is much more perfect and glorious in the end, and attended with consequences unspeakably more happy for the subjects of it. How happy then are the friends of Christ in this respect! They are connected with, and united to, a friend, who is a most skilful and kind physician, and has furnished himself with every remedy that is needed, to heal and cure them, under their singular, and otherwise desperate, disorders. And he is infinitely engaged in the best manner to effect the most complete, happy and glorious cure, and that without money and without price. He is the Lord, that bindeth up the breach of his people, and healeth the stroke of their wound. O Christian, This is thy beloved, and this is thy friend!

15. Christ is a friend who is infinitely happy, is independent and self sufficient, and has the highest honours in the universe put upon him.

SERMON VII.

On Christian Friendship.

Cant. v. 16. This is my beloved, and this is my friend

APPLICATION.

1. THIS subject as it has been considered affords great evidence of the truth and divinity of Christianity, and of all the great and leading doctrines; and at the same time shows how the Christian, though not learned, or of great natural capacity, is assured that it is a revelation from the only true God, and will give eternal life and happiness to all who cordially embrace it.

If the gospel is formed and suited to give those who embrace it the highest and most refined and noble enjoyment, which is the beginning of most complete and endless happiness; if, so far as it has its proper and genuine influence on the hearts and lives of men, it spreads happiness through society, and forms all to a happy union, by which they promote, enjoy and rejoice in the welfare of each other; and brings them into a friendship, which is in the nature of it perfect, having nothing undesirable, and nothing wanting to render it the most excellent, noble and durable love and friendship that can be imagined; then it must be divine, a revelation from heaven, the production of Infinite Wisdom and Goodness. But that all this is true, has been made abundantly evident, by the very imperfect representation in the preceding discourses. And it is sufficiently supported by the scripture itself, by impartial reason, and by abundant experience,

This scheme of friendship and happiness for man never would have been thought of by any one of the human race, had it not been revealed from heaven. Hence it is made certain that no other scheme of religion, but that revealed in the Bible, is true, or can make men happy by embracing it; and that all other methods to obtain happiness, of which there are many devised by the wit and learning of the most sagacious among men, are mere delusions, and never will or can obtain it. For when the world by their wisdom knew not God, or the way to true happiness, it pleased God, by the foolishness of preaching, to save, and make completely and eternally happy, all them who believe.

But the unbeliever will say, “I do not pretend to understand the scriptures; but I am certain that my reason and experience dictate that there is no happiness in attending to the Bible, but very much the contrary. And the spread of Christianity in the world has been far from making mankind more happy than they were without it. It has been the occasion of unspeakable calamity. And even professing Christians, instead of being united by it in love and friendship, have been the greatest enemies to each other, and destroyed one another in the most cruel manner.”

Answer. That such have received no happiness by the attention they have paid to the Bible, is not an argument of the least weight that it is not to be found there. Men may come to the Bible with a strong and prevailing disposition and taste of mind or heart which does not relish that in which true happiness consists; but is highly disgusted and displeased with it. With this vitiated taste they relish and seek after happiness, where it cannot be found, being wholly blind to these spiritual, noble objects and truths, in the knowledge and enjoyment of which there is the highest happiness. And such a wrong taste and disposition tends to bias their understanding and reason, so as to render it partial, and incline to speculative error. It is therefore to impartial reason that we appeal.

This blindness, which consists in a wrong taste and disposition of mind, the scripture speaks of as common to all men in their natural state; and when it so commonly takes place, it is a confirmation of the truth of the scripture: “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.”

As to the effect which Christianity has had in the world, it is acknowledged that where it has been perverted and abused, it has been the occasion of much evil. The best things are capable of abuse, and of being made the occasion of great misery. But this is no argument against their excellency, and tendency to the greatest good, when improved according to their nature. In order to be under advantages, to determine this question, we must study the Bible, and learn what are the doctrines and precepts contained in it. Every one who with impartiality and a right or good taste does this, sees what Christianity is, and knows that in conformity to it, the greatest peace, love and friendship, and the most pure and noble happiness, is to. be enjoyed; though an abuse of it may be attended with the worst consequences.

This brings into view the other part of the inference we are considering, viz. that the true Christian has a constant evidence in his own mind that Christianity is from heaven, and will give complete and eternal life and happiness to all who embrace it. They have found and tailed this happiness, consisting in Christian friendship to Christ and to all who appear to bear his image, and know that nothing is wanting in order to their complete felicity forever, but to have this friendship perfected, and attended with every circumstance favourable to it. They are sure this scheme is from heaven, and has a divine stamp upon it, as it is as much beyond man to form it, as to create the world. They may not be able to produce all which is called the external evidence of the truth of Christianity, or to answer all the subtle cavils and objections and witty scoffs of infidels, but are able to say, with the primitive Christians, “We know that the Son of God has come, and hath given us an understanding that we may know him that is true. This is. the true God, and eternal life.” And they are witnesses to the truth declared by their beloved Lord and Saviour: “This is eternal life, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” They have found the treasure hid in a field, the pearl of great price. They have found all they want to make them eternally happy; and cheerfully forsake and give up every thing else, and renounce all hopes or desires of any other happiness, for the sake of these.

II. How happy are the true friends of Christ! They have a degree of sweet enjoyment and happiness now, which strangers intermeddle not with, in love and union of heart to Christ and their fellow saints. They taste the sweets of Christian friendship, in comparison with which all other enjoyments are low, insipid and worthless. They see such superlative, ravishing beauty and excellence in their most beloved friend, that they are become insensible and dead to all those objects which glitter in the eyes of the world, and charm their hearts, by which they are hurried on in the pursuit of them with the greatest eagerness. They have a friend of such excellence and worth, that it will take an eternity to tell what he is, and make a full display of his sufficiency and perfections. What though their portion in this world is mean, and their lot hard; it is ordered by their kind, wise friend for their best good. What though they may be overlooked, yea, despised, by men, and are counted the offscouring of all things; their names, are enrolled in the most honourable place in heaven; they are engraven on the breast of Him who is at the head of the universe, who is their Almighty and everlasting friend, and will confess their names before the congregated universe. Their life is hid with Christ: in God: and when Christ their friend, who is their life, shall appear, then shall they also appear with him in glory. Though they are inconceivably unworthy guilty, despicable and ill-deserving in themselves, yet their friend to whom they are united has dignity and worthiness enough to recommend to the highest honours and happiness. Because they love him, and have united themselves to him, as their friend and patron, the great Father of the universe loves them, and is disposed to bestow on them all imaginable favours and honours; and all the angels delight in them, and join to serve and honour them. By virtue of their union to and interest in this friend and patron, they are counted worthy of immensely higher honours and happiness than their most perfect and longest continued holiness could have entitled them to. The low, guilty and wretched state into which they are fallen by sin, shall on the whole be no disadvantage to them, but infinitely to the contrary. All this evil shall be turned into the greatest good to them. From this infinite depth of guilt and wo, in which they are sunk infinitely below the reach of any finite arm, they shall be raised to the top of the creation, and be made the highest and happiest of all, next to the most blessed and glorious personage to whom they are united, and bear the most near and honourable relation. With him they shall dwell forever, and be admitted to as great intimacy and familiarity as if he was their equal, and immensely more, even as great as they can possibly desire—shall constantly have all the tokens and expressions of his love they can wish for, and enjoy a dear and sweet friendship with him, without interruption, which shall exceed every thing of the kind beyond conception, and will grow more and more sweet and transporting through boundless duration, eternal ages. In that world of love, where all shall swim in this river, this boundless ocean of sacred pleasure and delight, they shall have the sweetest, the cream of all; as the first-born, they shall inherit a double portion forever.—But I must stop; the theme is boundless.

Am I speaking to any of the friends of Jesus Christ, who love him in sincerity, and as chaste virgins are espoused to him? Hail, ye blessed of the Lord! Ye are greatly beloved by him, and nothing shall be able to separate you from his love. All things are working together for your good. Jesus, the beloved of your souls, is at the head of the universe, and Is the appointed judge of all. Lift up your heads, and rejoice, tor your redemption draweth nigh. You shall soon see him at the head of his most glorious kingdom, with all his enemies under his feet. He will completely fulfil all the good pleasure of his goodness toward you. All things are for your sakes, that his abundant grace might, through the thanksgiving of many, redound to the glory of God. Be entreated then not to faint, but lift up the hands that hang down, and the feeble knees. Let us not cease to pray for one another, and for all the saints, that the God of our Lord Jesus Christ, the Father of Glory, may give unto us more of the spirit of wisdom and revelation in the knowledge of him; the eyes of our understanding being enlightened; that we may know what is the hope of his calling, and what the riches of the glory of his inheritance, which he has provided for all the saints.

III. But who are these most happy persons, the true friends of Jesus Christ? Many are doubtless deceiving themselves in this important point. They are professing great love to Jesus Christ, and are confident that he is their friend, while indeed they know him not, and are real enemies to his true character; and will be found at last the workers of iniquity, of whom he will be ashamed, and reject them, as those whom he never knew. There may be others who, though they are his real friends, are often calling their love and friendship to Christ in question, and ready sometimes even to conclude against themselves. It may therefore be worth while to attend to this question a little, to which the subject we are upon naturally leads us.

Doubtless many readers have had this serious and important question in view, through the whole of the preceding discourses. And while we have attended to the nature, peculiar circumstances and exercises of this friendship, much has been said to give light in this matter, and assist persons in determining whether they are in any degree acquainted with this divine friendship, or not. But, For the further assistance of those who are seriously inquiring whether they are true friends to Christ, or not; that the truly sincere may be encouraged and comforted, and the presumptuous self-deceiver may be detected and convinced; it may be worth while to attend to the following particulars, which this subject naturally brings into view.

I. True friendship to Jesus Christ is not grounded on, and does not originate from, a conviction and belief that he loves them and is their friend.

This has been apparent in the whole description that has been given of this love and friendship; and is most evident from the reason and nature of things. Where one loves, and is a friend to, another, only because he is persuaded that the other loves him, there is no real benevolence, esteem, complacency or true; friendship in the case. It is nothing but self love, called out to exercise in this particular way, in which there is not a spark of true friendship; but is a principle most directly opposite to it of any in nature. The man is a friend to himself, he is wholly bound up in his own private interest, and values and seeks nothing else, and takes no complacency and delight in any thing else, in no person or things any further than, in his view, it is friendly to him, or tends some way to promote his interest; or that which lie looks upon so. Such an one, continuing so, is not capable of true friendship, to which disinterested benevolence is essential. This is so plain a dictate of the common sense and feeling of mankind, that it cannot be disputed. If the affection and friendship of any one to us is evidently wholly grounded in the kindness he has received from us, and our friendship towards him; and all his affection and regard is excited and kept up by this consideration only; so that if we should leave off to shew kindness to him, or he should suppose that we were not his friends, all his affection and friendship would immediately cease; if this was evidently all the friendship he has for us, we cannot help looking on such an one not to be our true friend. Such sort of friendship as this may take place between persons who have not the least degree of true benevolence, and who are real enemies to each other’s true character. And all mankind have joined to pronounce it a worthless thing, and not worthy the name of true friendship. And it is as distant from true friendship, and as worthless, when exercised towards Jesus Christ, as if it was exercised towards us. Yet many are here deceiving themselves, and offering that to Christ for his acceptance, which if we should offer to any of our fellow men, they would despise and abhor it.

But the true friends of Christ have had their affection and love to him excited, and they have commenced his true friends, from a view of his true character, exhibited in divine revelation, entirely independent of the consideration of his loving and being a friend to them. When his character was once opened to their view, and they saw what manner of person he was, they were pleased and charmed with him, and their hearts became friendly to him in a moment. They did not, neither could they, stay till they knew he was their friend, and loved them, before they commenced his friends, and gave their hearts to him. No; they could not but love him, whether he loved them or no. That this is always true of the real friends of Christ, is evident to a demonstration, not only from what has been just now observed of the nature of true friendship, there being no other such, but that which is founded in a disinterested love and affection; but from this plain and infallible truth, viz. that we can have no evidence that Christ is our friend, and loves us, until it is evident that we are his friends. There is no other possible way for any person to know, or have the least ground to think, that Christ is his friend, but by first becoming a friend to him. If therefore he waits, and neglects to become friendly to Christ, till he has some evidence that Christ is more a friend to him than to every other person, he never will be a friend to him. We are therefore certain, that if there are any friends to Christ in this world, they became so antecedent to any evidence which they had that Christ was their friend, and loved them: for it is impossible they should have any such evidence antecedent to their love to him, and as the ground and spring of it; this evidence being always consequent on our love to Christ, and never before it. Christ says, “He that loveth me, I will love him; or, I will love them that love me.” Here we see Christ’s love and friendship is grounded on a person’s love to him, and is the consequence of it; therefore the latter cannot be the consequence of the former, and grounded on that, And here Christ promises his love and friendship to them who love him; therefore, according to this promise, our love to him is the only evidence that he is our friend. And there is not one promise in the Bible, of Christ’s special love and friendship to any one, unless he has that character which implies true love to Christ: or, they who are not true friends to Christ have no promise made to them of Christ’s special love and favour; therefore can have no degree of evidence of it, while they continue such. They therefore who think they have had any token or evidence of Christ’s special love to them, antecedent to their loving him, or before they become his friends, are most certainly deluded. And they whose friendship to Christ is built on such a supposition, and has originated wholly from the belief that lie was their special friend, are founding all their friendship on a gross delusion, and are indeed no true friends to Christ, and need nothing but to see the truth, in order to know they are not. And they who will not love Christ, and become friends to him, till they first know, or believe on good evidence, that he is their special. friend, will never be his friends in this world; therefore will certainly remain his enemies to all eternity.

The true friends of Christ love him for what he is in himself; and all their friendship to him consists originally and fundamentally in this. He has. worthiness and excellency, beauty and charms enough in his person and character to win the heart of any one who has the least degree of true discerning, and right taste and disposition. If persons have no degree of such taste and discerning, all the possible manifestations and testimonies of Christ’s special love to them would not beget the least spark of such a disposition; so would not produce the least decree of true friendship: therefore would do no manner of good to such an one, but hurt; as it would be the occasion of the exercise of the wickedness and lusts of his heart, and leave him really a more confirmed enemy to Christ than he was before. But if persons have any degree of right taste and discerning implanted in their hearts (which is always done in regeneration) they will love and be charmed with the beauty and excellence of Christ’s character, and commence his true friends immediately, before they know, or have the least evidence, that he is their friend, or has any special love to them. And it is in consequence of their thus loving and cleaving to him., that he manifests himself to them as their special Friend and Redeemer. And this manifestation is made by the medium of their love to him, which, as has been before observed, is in all cases the only evidence that any person can have that Christ is indeed his friend. Christ himself has on design stated this matter as plain as words can make it. He says, “He that loveth me, I will love him, and will manifest myself unto him.”

It is granted that the manifestation and evidence of Christ’s special love to his true friends will greatly increase their love to him; and therefore, in a sense and degree, they love him because he first loved them; or, his love to them, manifested in the way just mentioned, does render him more dear to them, and greatly increase and sweeten their love and friendship for him. But if they had no antecedent love to him, grounded upon what he is in himself, such manifestation would not be the occasion of any true love, as has been observed. “When therefore a sense and manifestation of Christ’s love to them is said to be the occasion of their love to him, it is supposed that they were already, and antecedent to this, his true friends. The more true love and friendship we have for any one, grounded on the true worth and excellence of his character, the more pleasing will it be to us to be beloved by him, and the more will it increase our love and friendship.

The view of this matter which we have now had is sufficient to demonstrate, to every considerate, unprejudiced person, that those remarkable words of the apostle John, We love him, because he first loved us, cannot mean that our love to Christ originates from a belief and sense of his love to us, as the proper cause and reason of it, so that men never love him in any other view, or on any other account, and our love to him is in proportion to the evidence and manifestation of his love to us, so that when this evidence ceases, and we call in question his love to us, our love to him ceases, and again rises in proportion to our belief and assurance that he is our friend. This is the meaning that many have put on them, and earnestly contended for. But what has been said is sufficient to shew that they herein contend for a love and friendship to Christ which is not true friendship, but is perfectly selfish and mercenary, so cannot be that in which true Christianity consists. The worst of men will love those that love them, without any alteration in their moral character at all. Such a love is no virtue, but rather a vice, as it is only the exercise of their lusts. And these same men will love Christ, if they can be persuaded to believe that Christ loves them, and yet be as destitute of true religion, and as vicious, a? ever. And whoever is a friend to Christ only in this view, and on this account, has no true religion, and is at bottom a real enemy to Christ. The meaning of these words then, “We love him because he first loved us,” must be, that God’s love and benevolence to us is the ground and reason of our ever being brought to love him, as we never should have been brought to such a temper and disposition, but have continued his enemies, had he not, from his eternal, electing love, given us a new heart, a heart to love him; so that, in this sense, his love to us, which is first, even from eternity, is the cause of our love to him. This is a certain truth, and these words are as well adapted to express it as any that can be thought of. Our Saviour, speaking of the same thing, viz. the love and friendship between his disciples and himself, expresses it in different words. He says to them, “Ye have not chosen me, but I have chosen you;” i.e. my previous choice of you to be my disciples and friends has been the reason of your becoming my friends and followers, as you never would have become my friends, had I not brought it about: so you now love me, and are become my friends, because I first loved you, looked you up, and called you by my influences and grace. What the Apostle plainly means to assert here is, that in the work of redemption, in which a reconciliation is brought about between God and man, and a mutual love and friendship takes place, God is the first mover, and not man. This is the theme he is upon, as appears by the tenth verse: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins.” God is first in his love to man, by which he has provided a Mediator; and then, by his motion and influences, brings men to love him. And thus we are brought into this friendship, and love God and the Saviour, not as first moving in the affair ourselves, but because God first loved us. The devil knew that such a selfish religion is not true religion, but is an argument that a man is really a wicked man, and an enemy to God; therefore he said, in order to set Job in a bad light, and insinuate, that the character God gave of him, as an upright man, did not belong to him; “Doth Job serve God for nought?” &c: q.d. “Job is wholly selfish and mercenary in what he does, and has no true respect and love to God, nor is really his friend: for all the love and service he renders to God is grounded on God’s love and kindness to him, and the good he gets by it. Therefore only take away these tokens of love and goodness, and his love will wholly cease, and he will turn an enemy to God.” And God implicitly grants, that if this was the case with Job, he was not worthy the character he had given him; therefore proceeds to put this matter to the trial. Wo to the person whose love and friendship to Christ is built on no better foundation than this. When the trial comes, he will be found wanting, even just such an one as the devil would have him be; a real and confirmed enemy to Jesus Christ.

Let every one, then, who is inquiring whether he is a true friend to Christ, or not, see to it that he does not deceive himself here, while all his love and affection is only a selfish thing, arising wholly from a thought and belief that Christ is his friend, and not consisting in any true sense of his worthiness, superlative excellence and beauty. The true friends to Christ love and esteem him, are pleased with his person. and character, and are friendly and benevolent to him, rejoicing in his honour and happiness, independent of his love to them; and therefore if he should cast them off forever, and their character continue the same, this would not destroy their love to him; but they would, notwithstanding this, continue his hearty friends, even under the highest tokens of his displeasure; could he do this consistent with his true character.

1. The true friends of Christ are submissive and obedient to him.

There is no true principle of obedience but love; and just so far as this takes place, there is a spirit of obedience. So far as one is a true friend to another, he is devoted to his service, and is at his beck, especially if he is his superior, and has a right to dictate and command. And with what freedom and pleasure do we strive to serve and please our clear friends! This is no talk, but a privilege. What influence then will true love and friendship to Christ have in this respect! with what sweet delight do they devote themselves to Him, looking on his service as the greatest privilege and happiness that they can conceive of! They long to be all submission and obedience to him, from a sense of the sweetness and pleasure of it. As soon as they become friends to him, they are reconciled to and pleased with all his institutions, commands and ways. They esteem all his precepts concerning all things to be perfectly right. They will meditate on his precepts, and have respect to all his ways. Yea, they will delight themselves in his statutes, and rejoice in the way of his testimonies, more then in all riches. They well understand the Psalmist when he says, “I opened my mouth, and panted, for I longed for thy commandments.” They are not disposed to pick and choose for themselves, but are ready to sign a blank, and say, “Lord what wilt thou have me to do?” “With this disposition they read God’s word, desiring to find what is that good and perfect: and acceptable will of Christ. They are not offended at the cross, or feared at the prospect of sufferings for their dear Lord and Master; but are ready to look upon this as a great privilege and happiness. Ail this is the natural and even necessary attendant of true friendship to Christ. This our dear Lord has expressed repeatedly in the strongest terms. His words are, “He that hath my commandments and keepeth them, he it is that loveth me. If a man love me, he will keep my words. Ye are my friends, if ye do whatsoever I command you.”

There are many professed friends of Christ who are, found wanting, yea, essentially defective, when tried by this plain, infallible rule, which is most insisted on of any in the word of God, as the best rule of trial. They have, it may be, at times had some uncommon motions and affections of soul, as they fondly think, towards Christ: and in these they rest as a sure evidence that they are become friends to him. But what is the fruit in their life and conversation? Why, it may be truly said of them, they profess great love and friendship to Christ, but in works they dishonour and deny him. They call him Lord and Master, but do not the things that he says: therefore we may be sure they are not his friends; that all their affection, love and joy, however high it rises, is of a spurious kind, and has nothing of the nature of true love to Christ.

SERMON VIII.

On Christian Friendship.

Cant. v. 16. This is my beloved, and this is my friend.

3. IF PERSONS are the true friends of Christ, their obligations to him appear exceeding great to them.

It is the nature of true friendship to operate thus. This above all things tends to make persons sensible of the obligations they are under to their friend, and to be ready, and even delight, to acknowledge them. The more we esteem and love any one, the greater does his kindness to us appear, and the more are we affected with it, and, consequently, the more sensible shall we be of the obligations we are under to him; and the more shall we be pleased and delighted in being thus obliged.

This takes place in the friendship we are now considering, to a degree beyond any parallel. No obligations in the universe are so great as those of Christ’s friends and servants to him. They are enhanced to an amazing degree, and become infinite every way. They are enough to fill the soul with wonder and astonishment, and swallow up all thought. And his friends are not without a sense of this. They feel themselves bound to Christ by the strongest ties, which are beyond all expression. He has bought them by his own precious blood, and what obligations do they acknowledge themselves to be under, to be wholly and forever devoted to him, with the utmost strength of their hearts!

If you are the friends of Christ, this has been often a very affecting theme to you. You have felt and acknowledged your obligations to Christ, with an ardour of soul inexpressible, and with a great degree of sweetness and delight. And you have said, many a time, “What shall I render to the Lord and Saviour for all his benefits?” And you have found you had no returns to make answerable to the immense obligations you are under to him.—This leads to observe,

4. The friends of Christ never think they have done enough for him, but always, in their own view, come vastly short of what they owe to him.

This is always the attendant of true friendship among men, especially where one is a great friend to another who is much his superior every way, and to whom he is under great and peculiar obligations. He is not afraid of doing too much for his friend; but always comes short of what he would be glad to do, being ready to purpose and do more than he does. And he is not apt to magnify what he has done, and think he does a great deal, as he does it with so much pleasure, and his obligations appear so great; but he is disposed to think it little, or even nothing; and if his friend appears to take great notice of it, he is ready to wonder at it, and think he greatly magnifies it. He thinks he is to blame that he has done no more, and is uneasy with himself on this account, and wonders that such notice should be taken of what he has done.

But in the case before us, this takes place in a higher degree than in any other; as the Christian’s friend is so much more worthy and excellent than any other, and he is under so much greater obligations to him, and his defeats and short comings are so much greater and more aggravated than in any other case. All the Christian does, and renders to Christ, links into nothing, in his view, and he looks upon it as amazing condescension in Christ to take any notice of it, or accept it. He can heartily and feelingly espouse the language of a certain great friend of Christ, who was once in our world, but is now in heaven with him: “What I would, that I do not; and what I would not, that I do.” I am infinitely in debt to my glorious friend, but pay nothing. All my returns I make to him are so little, and so much below the obligations I am under, that they are altogether unworthy his notice. O that I could give away to him my whole self forever in one pure, constant, ardent flame of love. And even this would be so little, worthless a gift, that it is great grace and condescension in him to accept it. If I was called to the greatest sufferings in his cause, and to lay down my life for him, this I should count the greatest privilege; but how little would this be towards paying the debt I owe! how little compared with what he has done for me!

There are many professed Christians, who naturally think they do a great deal for Christ, and that he is much in debt to them for it; while they are really doing little compared with what many others do. And the very reason why they have so high an opinion of what they do is, because they count Christ’s service hard, and at bottom have no true love to him. But the true friends of Christ, from the great love they have to him, are disposed to look upon all they can do or suffer for him as little or nothing.

5. The friends of Christ are ready to espouse his cause at all times, let it cost them what it will.

This is the nature of true friendship; it will lead persons always to appear on the side of their friend, to espouse his cause, and promote his interest. Solomon observes, that a friend loveth at all times. This is applicable to the case before us: a true friend of Christ loveth at all times, is ready to stand up in his cause, and espouse his interest, let who will oppose it. He is not ashamed of his friend, and will not account his name, estate or his life dear to him, if he is called to give any or all of them up, to testify his love to Christ. He is tenderly affected and hurt when Christ is slighted and dishonoured, and will do all he can to wipe off the reproach. And if Christ must be dishonoured and reproached, he is willing to suffer reproach with him; and desires not to fare better in the world than Christ and his cause do.

6. The true friends of Christ desire and long to have others become his friends.

Their benevolence to Christ, and to their fellow men, will both influence to this. They want all should love and honour Christ, out of love and benevolence to him; and they earnestly desire that others may enjoy the happiness of this friendship, as friends to them. Under the influence of this they are praying for others, that they may be brought to know Christ, and so become his real friends and servants. And they are taking all the proper ways they can think of to recommend Christ to others, both in words and conduct, by holding forth light, and matter of conviction of his worth and excellence.

7. The true friends to Christ know that they are naturally enemies to him, and continue to have a great degree of opposition and enmity in their hearts to him, even now.

There are many professed Christians who are Insensible that they are, or ever were, in any degree real enemies to Christ. They think mankind in general, and themselves in particular, are much misrepresented and abused, if any one declares them to be naturally enemies to Christ. This, we are obliged to think, is owing to their not being real friends to Christ. If they were, they could not be so insensible of that which opposes him. It is no wonder that he who is not a friend to Christ should be blinded in this matter, and wholly overlook his opposition and enmity to Christ; but that a true friend to him should be thus blinded is perfectly unaccountable, and even impossible. All sin is most direct opposition to Christ, and enmity against him, whether it be in us or in others. But the Christian world is full of sin; and all men are naturally wholly given to it, and therefore really hate Christ. And even his best friends, in this world, have a great degree of corruption, and many sinful exercises of heart. And all this is real enmity to Christ, it being not the less so because they have a degree of love to Christ. Therefore it seems impossible that a friend to Christ should be insensible of this.

When any one has no true love and friendship for another, but greatly undervalues, dislikes and hates him, and yet imagines he is his true friend, he must of consequence be in a great degree stupid and blind to the slight and contempt that is cast upon him, and will naturally think he is treated well enough; and may look upon that as an act of respect to him, in which really a slight is put upon him, and is an act of enmity against his true character. But he who is a true friend to another, and esteems, honours and loves him to a great degree, for what he is in himself, and in a view of his true character, will be quick to discern and feel every slight that is put upon him, and every thing that opposes his character. So it is in this case; the true friend of Christ knows the whole world lies in wickedness, and that all men are naturally in arms against Christ, and are proclaiming their enmity against him; that he himself is naturally a rebel and enemy to him; and that there is a great degree of the same thing in his heart now, of which he mall never be wholly cured, till he is perfectly cured of all sin. In this view the friends of Christ loathe and abhor themselves, humble themselves before him, and lie in the dust at his feet, judging and condemning themselves, acknowledging their own guilt and ill-desert, and exceeding vileness and odiousness, and feeling themselves wholly without the least excuse. They know that the carnal mind, even every thing that is in man naturally, is enmity against Christ, and that the friendship of this world Is enmity against him; that they are no further friends to Christ than they are new creatures, having put off the old man with his lusts, and put on the new man: and, O, how do they long for deliverance from this body of sin and death, to be perfectly like Christ, and turned into a pure, holy flame of perfect love to him!

8. The true friends of Christ think much of him, and his name is as ointment poured forth, having a sweetness and fragrancy, which often fills their hearts with an holy warmth and fervour, and sweet, heavenly delight.

Our dearest friends have always a place in our hearts: we are apt to have them much in our thoughts: every thing about us, and every occurrent, almost, will suggest the idea of them to our minds, which we are apt to carry with us wherever we go.

And surely there is something like this in the friendship we are considering. No person has reason to think he is a friend to Christ, unless he thinks much of him, and the pleasing idea he has formed of him is apt to be present, and is familiar to him.

The friend of Christ has really more concern with him, than with any other person in the universe; and more passes between him and Christ, than between any one else. To him his heart naturally goes out, when alone, in exercises of love, devotion and prayer; and of him he thinks much, even in company; for none can so divert him as to erase the sweet idea of his best beloved from his mind. And whatever he does in word or deed, he does all in the name of the Lord Jesus, giving thanks to God and the Father by him. Christ is in him the hope of glory; and the life he lives is a life of faith on the Son of God.

9. The friends of Christ do trust in him wholly for righteousness and strength. They trust in his merit and worthiness only, to recommend them so as to find acceptance with the Father of the universe, and to all that favour they need. They know they have no worthiness of their own, but infinitely the reverse of it; that they are in themselves most unworthy, odious and ill-deserving; and they know that Christ has merit and worthiness enough to recommend them; and they see wherein it consists. Their knowledge of the true character of Christ, and sense of his worthiness, excellency and amiableness, in which their love and friendship to him consists, is a sufficient foundation for their trust in him to recommend them to the offended Lawgiver. They see the reason why he is so worthy and acceptable to the Father; and do not wonder that he is ready to pardon and shew the greatest favours to those who are his friends, and for whom he has undertaken as their friend and patron, interposing and employing his merit and worthiness in their behalf. They therefore see the safety there is in relying upon him for this, however unworthy they are in themselves; that they need nothing but to be united to him, so that he shall be their friend, and properly espouse their cause, in order to have all the favour they want, and to be “accepted in the Beloved.” And the higher their love and friendship to Christ arises, and the greater sense they have of his excellency and Worthiness, the more strongly do they rely upon him for righteousness; the more clearly do they see the propriety, wisdom and glory of this way of the sinner’s finding acceptance with God, and with the more cheerfulness and delight do they trust in him, “desiring to be found in him, not having their own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.” In short, the more they love Christ, the more fully do they see their destitution of all righteousness and worthiness of their own; yea, the infinite distance they are from any such thing, even their infinite vileness and ill-desert; and the more clearly do they behold the sufficiency of his worthiness to recommend them; and the more pleased are they with being saved in this way, as the wisest and most sweet and excellent of any they can imagine.

SERMON IX.

WRITTEN IN THE YEAR I798.

Phil. ii. 12, 13. Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to de, of his good pleasure.

IT is proposed to explain, illustrate and improve this passage of holy scripture with a view to promote the knowledge and practice of those exercises and duties in which real Christianity consists, and by which it is distinguished from all counterfeits.

In order to this, the following things must be attended to, and with care distinctly examined.

I. What is meant by Christians working out their own salvation, and in what this work consists.

II. What is meant by doing this with fear and trembling.

III. What is to be understood by God’s working in them, both to will and to do, of his good pleasure.

IV. Wherein, and in what respects, this affords a reason and motive to enforce the foregoing exhortation, expressed by the particle For, by which the sentence is introduced: For it is God who worketh in you, &c.

V. Improve the subject to practical purposes.

I. We are to consider and shew what is intended and implied in Christians working out their own salvation. For it must be observed, and kept in mind, while attending to this subject, that the Apostle is here, and in the whole of this epistle, addressing none but those whom he considers to be real Christians, “saints in Christ Jesus;” [chap. i. verse 1;] in whom God had begun a good work, which he would perform until the day of Jesus Christ; [v. 6;] who not only believed on Christ, but also suffered for his sake, [v. 29,] and had always obeyed Christ since they first believed: [chap. ii. 12.]

By salvation we are to understand, eternal life, which consists in deliverance from sin and all evil, and being made perfectly holy and happy in the enjoyment and favour of God in his eternal kingdom. This is the hope which Christians are called by Christ to consider and pursue; the prize set up before them, for which they are commanded to run.

The Christian worketh out this as his own salvation, by avoiding and renouncing every thing which is in the way of obtaining it, and would effectually prevent it, if it were not given up and rejected; by surmounting and overcoming all the opposition and difficulties which would retard and obstruct him in his work; by his faithfully performing all those exercises, duties and works which are included in the life of a Christian, and necessary in order to his salvation.

When a person is truly converted, and becomes a real Christian, a true disciple of Christ, he then begins this great work, which is not finished till he leaves this state of trial, and passes into the unseen world by death. This is the most noble and important work, as well as the greatest and most difficult, in which any of the children of men can engage; and, as will appear before we have finished the subject, infinitely too great, and altogether impossible, to be performed by fallen man, unless strengthened and carried through it by the power and grace of the mighty Redeemer.

This work of Christians is represented and described in the scripture by a variety of expressions and metaphors, too many to be here particularly enumerated. It will be sufficient for the present purpose to mention the following.

Our Saviour speaks of this work in the following words: “And he said unto them all. if any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The apostle Paul describes this work of a Christian by telling how he worked out his own salvation: “And herein do I exercise myself, to have always a conscience void of offence, toward God and toward men. I follow after, that I may apprehend that for which also I am apprehended by Christ Jesus, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus. I have, fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness.”

Jesus Christ represents this work by a warfare, in which the soldiers follow their general to battles and. lieges, in which they resolutely press forward to conquest. He says, “the kingdom of heaven suffereth violence, and the violent take it by force.” And this is repeatedly represented by the same thing in the Revelation, where he often promises salvation to him who overcometh.

The apostle Paul represents the work of a Christian by those who strive for the mastery over those who opposed and fought against them; and who ran in a race, in order to obtain a crown, in the midst of a number of competitors: “Know ye not that they who run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man who striveth for the mastery is temperate in all things. Now they do this to obtain a corruptible crown, but we an incorruptible.” And he describes the same work in the following passages: “God will render to every man according to his deeds: to them who by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good sight of faith, lay hold on eternal life.”

SERMON X.

The same Subject continued.

Phil. ii. 12, 13. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do, of his good pleasure.

IT has been attempted to shew in the preceding discourse, though in an imperfect, defective manner and degree, what the Christian has to oppose, suppress, mortify, and overcome, in working out his own salvation. This may be called the negative part of his work, consisting in renouncing and departing from evil; and is all comprehended in the apostolic injunction: “That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts:” [Eph. iv. 22.]

Secondly. We come now to consider the positive part of that work in doing which Christians work out their own salvation, which is summarily expressed in the following words: “And that ye put on the new man, which after God is created in righteousness and true holiness.”

This implies much, and consists in a constant, careful endeavour to conform to and obey the divine commands in heart and life, to live soberly, righteously and godly in all things to the end of life. This may be divided into two branches, viz. the duties of which God is the more direct object, and those which more immediately respect man.

To God they owe their whole selves, and all they can do. They must love him with all their heart, soul, strength and mind. This implies a variety of strong, constant exercises of heart towards him, as he is revealed in three persons, the Father, Son and Holy Ghost; especially as he has appeared God manifest in the flesh, in the character of the Son of God, and Saviour of the world, exhibited in his words, and works of obedience and suffering, his death, resurrection from the dead, ascension to heaven, and reigning gloriously there; and in his revealed future designs and works.

They must believe in God and in Jesus Christ, that he is, and that he is a rewarder of them who diligently seek him. They must attend to, believe and realize his being and whole character as he is revealed in the Bible, with all the important and leading truths which are contained in it, setting God always before their eyes, and trusting in Christ for pardon and complete redemption, which implies all they want or can desire, diligently seeking the divine favour through him, or for his sake. Thus they must live a life of faith on the Son of God, desiring to be found in him, not having their own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; heartily desiring and seeking his Spirit to dwell in them, and form their hearts to every Christian exercise and duty, and doing all in the name of Christ, in the exercise of a cordial love of his whole character, and pleasing approbation of the way of salvation of sinners which is revealed in the gospel.

They must be heartily devoted to the glory of God, to his honour, interest and kingdom, as the supreme object of their desire and affection. This is necessarily implied in supreme love to him, in which they give themselves wholly away to him in the exercise of the most friendly, benevolent love, rejoicing in his being, felicity and glory. This is in a true and in the highest sense disinterested affection, and necessarily excludes all selfishness, so far as it takes place, as it cannot proceed from self-love as the ground of it, but is directly contrary to it, as it gives up all selfish affection and interest, for an infinitely greater, more worthy and important interest and object; making the being of God, his interest and honour, their supreme interest, the object of their highest regard, and ultimate end, to which all other beings and interests are wholly subordinated, as not worthy any regard, but to be rejected when they come in competition with the honour and interest of this infinitely great, worthy, and glorious Being. By this disposition and exercise of heart alone do they comply with the apostolic command, “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And that they who live, should not henceforth live unto themselves, but unto Him who died for them and rose again.” And thus they enter upon and live a life of true and real self denial.

The more Christians are swallowed up in views of the glory of God, and their hearts desire and rejoice in the unchangeable and eternal glory and felicity of the Infinite Being, as the object of their whole pursuit, interest and happiness, which does not consist in the least degree in selfish affection; the more is their own salvation promoted, and the greater is their enjoyment, and the nearer do they get to heaven. The person who, under the influence of self love, or selfishness, seeks his own personal interest, honour and felicity supremely (and this is the unchangeable nature of every degree of self love) exerts the whole strength of his soul in direct opposition to the Christian affection now described; and as he regards himself supremely, he subordinates the being, felicity and glory of God, that he may answer his own selfish ends thereby, and cares nothing for the former, aside from his own supposed personal interest, or any farther than the latter may be promoted thereby. Such an affection is the strongest contradiction to all truth, and does love and make a lie in the highest and most emphatical sense. If the smallest pebble, or one grain of sand, should be selected and preferred to the whole material world, comprehending this earth, the sun, moon, and all the stars, and no regard be paid to the existence, order and beauty of the whole, any further than they relate to that single grain, and contribute to support and favour that infinitely small portion of the material world; this would not be more unreasonable and contrary to the truth, yea, it would be infinitely less so, than for one individual person to pay a supreme regard to himself, and subordinate the Infinite Being to his own private, personal interest and happiness, who is so great, worthy and glorious, that there is infinitely less proportion between such individual and him than there is between the least grain of sand and the whole material creation.

There are too many professing Christians who embrace and pursue a scheme of practical religion which is as unreasonable, contrary to truth, and absurd, as this appears to be. They say that it is impossible for men to love God, so long as they consider him to be displeased with them, and think he does not love them; that he must first manifest to them that he is their friend, and loves them, and they must believe it before they can love him; that in this way they were brought to love God, and to be reconciled to his character and law, and to all the truths and duties of Christianity; they were brought first to see and believe that God loved them, and on this foundation only they first began to love him, and continue to be friendly to him. Thus they declare that all their regard and love to God is nothing but self love, for they love him only because he is a friend to them, and will answer their own selfish ends, and promote their own personal, selfish interest, and subordinate their Maker, and all his interest, to their own beloved selves. Their religion is all built on an impossible supposition, viz. that they had evidence that God loved them, before they had any love to him, and while they were his enemies: which is directly contrary to scripture and reason. But if this were not contrary to scripture, and a mere delusion, their love to God is as far from true friendship to him as darkness is from light; for it is nothing but self love at second hand, and is an affection which our Saviour condemns, as that which the most wicked man and greatest enemy of God may have. He says, “If ye love them who love you,” (i.e. merely because they love you,) “what reward have ye? Do not even the publicans the same?”

The words of the apostle John are appealed to as a support of this scheme of religion: “We love him because he first loved us.” But these words are entirely misunderstood by them, and perverted to a most injurious and fatal purpose. The apostle does not say, “We love God because we first believed he loved us;” in which sense they take the words, in order to answer their purpose. The natural and plain meaning of the words, and which is pointed out by the context, is this: “God loved us first, and gave his Son to die for us; and he has given us a heart to love him, by which we have been born of God: this is the cause of our loving God: for if he had not thus first loved us, while we were enemies, and caused us to be born again by his Spirit, we should not have loved him: for he who is not born of God will not exercise any true love to him, though he should love them, and tell them he did so, by a particular revelation. Therefore they who love God only upon this selfish ground, and build all their religion upon it, however zealous they may be, and however much they may do, are not working out their own salvation, but the contrary, and never will obtain it.”

The importance of this point, and the delusion with which so many are deceived, it is to be feared to their own ruin, is thought to be a sufficient reason for this seeming digression.

This supreme love to God, and dedication to him, living not unto themselves, but to and for him, implies a hearty, sensible acknowledgment of him in all their ways, and in all events which take place; seeing his hand in them all, and heartily submitting to him, and acquiescing in his governing providence, and rejoicing that the Lord reigns without control, ordering every thing, and every circumstance, from the greatest to the least, in the exercise of infinite power, wisdom, rectitude and goodness.

This pious disposition, and these exercises of heart towards God, are to be expressed and acted out in all proper ways and conduct. This requires much care, labour, and self denial, and a strong resolution, and much fortitude of mind. The Christian must confess Christ before men, must speak for him and in his cause, whenever there is a proper opportunity, and must publicly profess his belief in him and cordial subjection to him in obedience to all his commands, and attendance upon all his institutions. He must pay a strict and conscientious regard to the sabbath, carefully avoiding all those things which tend to interrupt his attendance on the religious duties of that day, devoting the whole time as much as may be to the exercises of religion, constantly attending on public worship, with seriousness and devotion. He must attend much to the Bible, daily reading and meditating upon it, that he may grow in his acquaintance with it, and be entertained and directed by it, “as a lamp to his feet, and a light to his path.” Thus “his delight is in the law of the Lord, and in his law doth he meditate day and night.”

He will attend devoutly on the Lord’s supper whenever he has opportunity, and be careful not to neglect the important preparatory duties of self examination, prayer, &c. He is a friend to family religion; and, if the head of a family, will practise daily devotion in it, in attending to the word of God and prayer, taking particular care that the whole family attend in a serious and orderly manner, and that they are all instructed in things of religion, and under good regulation and government. And he will be careful that no worldly business or concern interrupt the religious duties of the family. He must also practise, and constantly maintain secret prayer. A Christian cannot maintain his spiritual life, activity and comfort in the omission of closet duties, and cannot work out his own salvation without constantly entering into his closet, agreeable to the direction of Christ, and being much in devotion there. The prayerless person is not in the way to heaven. Prayer comprehends not only petition for what persons want, for themselves and others, but adoration, praise and thanksgiving for divine beneficence to themselves and to others, together with humble confession of sin, unworthiness and ill-desert. The Christian will find abundant matter for prayer and devotion, or intercourse with God, every day and hour, and must in some good measure, at least, act up to the apostolic direction, “praying always, with all prayer, and supplication in the Spirit; in every thing by prayer and supplication, with thanksgiving, make known his requests unto God,” to whom he may have access at all times through the great Mediator, with humble boldness and freedom.

And as the Christian has made a public profession of religion, and joined a particular Christian church, he is under covenant engagements to watch over his brethren and sisters, and assist in the exercise of discipline, agreeable to the directions of Christ; which requires great attention, care and resolution, in order to be acquainted with the truth of facts, and judge and act, so far as he is called to it, agreeable to the truth and the dictates of Christian love, and so as shall be most for the honour of Christ, and the good of every individual of the church. This is included in the exercise of piety towards God, as well as his duty to his fellow Christians. And his love to God will induce him to speak and act, in all companies and on all occasions, for the honour of God, and so as to recommend Christianity to all, being constantly concerned that his conversation should be as becometh the gospel of Christ.

Another branch of practice by which Christians work out their own salvation consists in those duties which more immediately respect their fellow men. These are all implied in loving their neighbour as themselves, or doing to others as they would that others should do unto them, and in expressing this love in all proper ways in words and conduct.

They are careful and exact to do justice to all with whom they have any connection, and are conscientiously concerned and engaged not to injure any person either in their thoughts, words or actions, in any of his interests, of worldly property or character, of body or soul; constantly watching against and opposing the many temptations and opportunities to do wrong to any of those with whom they have any concern, in the least instance or degree; taking diligent heed not to practise according to the many false maxims and examples of mankind, but making the holy scripture their constant rule in all their thoughts, words and dealings with others.

And they are not only concerned and careful to do justice to all, but they love mercy, and wish and endeavour to do all the good they can unto all men, embracing all opportunities to promote their best interest, both temporal and eternal, whether they be friends or enemies. They must exercise a benevolent love to their worst enemies, whatever injuries they may have received from them; they must wish them well, do good to them, and pray for them in particular, while they are praying for all men. And if at any time they are convinced that they have injured any of their fellow men, they must not rest till they have made all the reparation or restitution which is in their power, whatever mortification, cost, and pains this may require.

They must be careful to speak and conduct towards all with becoming decency and respect, whether superiors, inferiors or equals; and to set good examples before all, of humility, temperance, sobriety, meekness and kindness; being ready to every good work, practising patience, forgiveness and long-suffering, endeavouring to live in peace with all men, as far as shall be in their power. And to this end they must be careful to practise all those relative duties towards those who are in the nearest connection with them, whether husband, wife, parents, children, brethren, sisters, domestics, and particular relatives or friends. And they have particular and important duties to do towards their brethren and sisters of the church, of the household of faith, some of which have been mentioned under the preceding head. They must live in the exercise and expression of benevolence and kindness to them, being ready and careful to minister to the relief and comfort of their bodies, by giving them food and raiment, and affording them any help of which any of them shall stand in need, and by exercising and manifesting a particular concern and friendship for them, and complacency in them, in the exercise and practice of that brotherly love which is peculiar to Christians.

They must be diligent and faithful in their particular calling and business, striving to improve their time and talents to good purpose, so as to have a supply for their own bodily wants, and of theirs who depend in any measure on them; and so as to be able to give relief to all who stand in need; and so as to redeem time for religious exercises, and the improvement of their minds in all useful knowledge, which in their circumstances they shall have opportunity to acquire, diligently improving all their time in something really useful to themselves or to others, or to both.

Thirdly. Christians in working out their own salvation must persevere in this work, which has been imperfectly described, to the end of life.

Christ said to the Jews who professed to believe on him, “If ye continue in my words, then are ye my disciples indeed,” [John viii. 31:] which words imply that none are the true disciples of Christ but those who persevere in obedience to him to the end of life. They only who overcome, are faithful unto death, and endure to the end, shall be saved: [Math. x. 22; Rev. ii. 7, 10.) “If any man draw back, my soul shall have no pleasure in him,” and he draws back unto perdition: [Heb. x. 33, 39.]

SERMON XI.

Phil. ii. 12, 13. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.

IN attending to these words, it has been attempted to consider and shew what is intended by Christians working out their own salvation. This has been endeavoured in the preceding discourses. It is now proposed,

II. To consider what is meant by their doing this with fear and trembling.

It is of importance to observe here, and let it be kept in view, that this passage of scripture cannot be understood, and the true sense of it given, unless the real meaning of these words be properly ascertained, and fixed in our minds: for they are really the key by which alone the meaning of the whole passage is opened, and without which the true intent and force of these words of the Apostle cannot be perceived. This, it is expected, will be made to appear before the subject is dismissed; and is a reason why these words should be examined with particular care and attention, that the true import of them may not be overlooked, and they be taken in a wrong sense, but the true meaning of them be known and fixed.

The drift and force of the exhortation of the apostle is not merely to work out their own salvation, but has a principal and chief respect to the manner of doing this, which is expressed in the words, “With fear and trembling.” Therefore in these words is contained an essential part of the exhortation; and to this part, which points out the manner and only way in which they could work out their own salvation, the following words do wholly refer, as an argument to enforce it: “For it is God who worketh in you both to will and to do, of his good pleasure.” This is a reason, not merely why they should work out their own salvation, but why they should do this with fear and trembling, as the only way in which it could be done. Whatever men may do, and however much and great pains and labour they may take in working out their salvation: yet if they do not this with fear and trembling, they will fail of obtaining salvation. This points out the only way to heaven. But this will be more particularly considered and illustrated in the prosecution of this subject.

SERMON XII.

Phil. ii. 12, 13. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.

III. THE next thing proposed is, to consider and show what is the meaning of God’s working in Christians both to will and to do of his good pleasure. This may be done by attending to the following particulars.

1. Working in men to will and to do, must intend more than affording them external means and advantages, and urging them by external motives to will and to do; for this cannot with any propriety be called working in them, when all that is supposed to be done is done out of them and externally. Some have supposed this to be all the meaning of these words; not because it is the natural meaning of them, for it is a forced meaning; but because they think man needs no more to be done for him in order to his working out his own salvation, and that any thing more, and an immediate operation on the will, is inconsistent with his liberty, and his actions being his own, or really virtuous. But the absurdity of all this has been often fully shewn, and will appear before this subject is finished. It is sufficient to observe here, that to say that an operation on the human heart which effectually influences men to will and to do, that is, to act voluntarily, and consequently freely, is inconsistent with their acting voluntarily, and willing and doing any thing in the exercise of all the liberty which can in nature exist or be conceived of, is inconsistent with human liberty, is as flat and palpable a contradiction as can be made. If to work in men so as effectually to prevent their willing and doing in any particular instance, be inconsistent with their having or exercising any freedom in that instance; then working in them so as effectually to make them will and do in that instance, or any other, is to promote their liberty, and cause them to act freely. And to say that what men do voluntarily is not in all cases their own act and deed, is to say that men are not capable of doing any thing which is their own act; for they can do nothing but what they do voluntarily, and the stronger and the more forcibly the motives are impressed on their minds to induce them to will and act, the more freely they act, and the more sensibly are their choice and actions their own, and the more virtuous they are, if agreeable to the truth.

2. This does not mean any divine operation on man, which respects his willing and doing, of which willing and doing is not the certain consequence, and which therefore is consistent with his not willing and doing. For any divine operation in man, of which his willing and doing is not the effect, is not working in him to will and to do; because, notwithstanding such operation, he is left short of willing and doing. To work in men to will and to do, is to do that which is effectual to produce the will and the deed, so that there is a certain connection between the former and the latter. And this is the import of the original word here translated worketh. It signifies, to operate with energy, and effectually to accomplish the end, and produce the willing and doing.

That working in men to will which leaves them short of willing, is the same with working in them to will, if they will, which is talking most absurdly. Men are always able to will, if they will, and need no special assistance or influence on them to will what they will, or if they will, which is the same. If men are willing, or do will, they have no need of any operation or assistance to make them willing; for this they have already by the supposition; for they at all times can will, if they will. There can therefore be no such operation; and any supposed assistance or working in them which leaves them not actually willing or doing is not working in them to will and to do.

3. God worketh in Christians to will and to do, by giving them the powerful influences of his Spirit, without which they would neither will nor do those things by which they work out their own salvation, and which are effectual to cause them to will and do them; there being a certain and infallible connection of one with the other.

Men are naturally, while wholly destitute of such influences, not only entirely destitute of all inclination to every thing that is truly virtuous and holy, but their hearts or wills are obstinately set in them to do evil, and they run swiftly on with all their hearts towards destruction; and they go on in this course until God changes their hearts, by taking away the heart of stone, the obstinate, rebellious heart, and giving them a new heart, a humble, obedient heart, and thus makes them willing to obey him in the day of his power, or by his omnipotent energy on their hearts. And when he has begun this great and good work in any whom he pleases, he carries it on until the day of Christ, and takes care constantly to grant them that assistance and those influences by which he thoroughly and effectually worketh in them both to will and to do all those things whereby they work out their own salvation, and are prepared to dwell with Jesus Christ in his kingdom forever. They receive the spirit of Christ when they first become Christians, to be in and dwell with them forever, by whom they are led, and who is the author of every holy exercise of heart which they have, and of all the good works they do, by which they go on in the way to heaven, and until they are made perfectly holy. They being interested in the promises of the covenant of grace, their salvation is made sure, and God is engaged by promise never to leave them or forsake them, but to lead them safely on to glory, and that he will keep them by his mighty power, through their faith, by which they shall work out their own salvation.

That God thus works in all true Christians to will and to do all they will and do in working out their own salvation, and that they are thus wholly dependent on him for every right motion and choice of heart, and for every good thing they do, is not only plainly asserted in the words of the text, which cannot be understood in any other sense than that which has been given of them, without straining and forcing them to speak an unnatural sense, but is abundantly confirmed by innumerable other passages of scripture, which speak the same language and assert the same thing; too many to be rehearsed here, and of which the careful, intelligent reader of the Bible cannot be ignorant. And this is expressly or implicitly acknowledged by all Christians in their prayers, however some professing Christians may in their speculations, and even in the feelings and tenor of the exercises of their hearts, contradict it.

4.There appears to be some intended difference between willing and doing, when it is said, God worketh in Christians both to will and to do. Strictly speaking, men are active in nothing but in the exercise of their will, or in willing, and therefore do nothing else: yet the effects and consequences of the exertions of their willing, which by divine constitution are connected with their acts of will, and their voluntary exertions, they are said to do or to be done by them, and are considered as in some sense distinct from their volitions; so that, when their will is carried into full execution, they may be said to do what they willed, and so both to will and to do. And when any thing is willed, determined or chosen, which will cannot be immediately put into execution, but the act or event willed is future, and at a distance, when such a choice is executed and effected, the person thus willing has both willed and done the action or event. Thus, when a man wills and determines to attend public worship devoutly the next sabbath, or to visit one of his neighbours and to give him some salutary advice and exhortation, or to give something to the poor, he wills those things; but they are not yet done, till by a course of acts of will they actually take place and are effected; and then he hath both willed and done them. These observations may serve to shew the propriety of the distinction in the words before us between willing and doing, and what the distinction imports. The Apostle makes this same distinction more than once. He says, “To will is present with me; but how to perform that which is good, I find not.” [Rom. vii. 18.] He found a strong desire and inclination to do many good things, and was hearty in willing them: but when he came to put what he willed into actual execution, he failed of coming up fully to what he willed, and felt the necessity that God should work in him both to will and to do; and that when he faithfully executed his own will it was owing to the effectual grace of God, working in him not only to will, but to do it. He, writing to the Corinthians respecting a collection for the poor, says to them, “Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also:” [2 Cor. viii. 11.]

SERMON XIII.

Phil. ii. 12, 13. Work out your own salvation with fear and trembling: for it is God which worketh in you, both to will and to do, of his good pleasure.

HAVING considered three objections to the text, as it has been explained in the preceding discourse, it is proposed in this to answer several more.

4. It is objected, that if men are not and cannot be willing to work out their own salvation, unless God first work in them to will and to do, then they cannot be blamable for not willing and doing.

To this objection there is a full solution and answer in the words to which it is made. If none do any thing towards working out their own salvation, till God worketh in them to will and to do, this supposes that previous to this they are unwilling; and that this unwillingness, or opposition of will to this work, is the only difficulty in the way of their willing and doing that by which they would be saved; and were it not for this opposition of heart or will to do that by which they would be saved, there would be no need that God should thus work in them to will and to do, which otherwise they voluntarily refuse to do. It is therefore supposed that they act freely in willing and doing that which is contrary to working put their salvation, and consequently that they are wholly blamable for voluntarily opposing that by which they might be saved, if they were willing to comply with it. For we have no other idea of blame or crime, but that which consists in willing and doing that which is contrary to reason and truth, and the command of God, when nothing is in the way of willing and doing that which is right and wise, but their unwillingness or opposition of heart or will to that which is required. And the greater the degree of opposition of will there is to that which is right and good, and the stronger the propensity and inclination is to the contrary, the more blameable and guilty such persons appear to be to all who exercise reason or common sense. And the more fixed in the strong and constant opposition of their hearts they are to that which is wise and good, and propensity to do evil, so that they are perfectly deaf to all warnings and counsels and motives which can be set before them to choose and do that which is right, and would make them happy, and they cannot be reclaimed by any means whatsoever that can be used with them; the more odious and blameworthy they are, according to the feelings, judgment and consent of all.

If a child be disobedient to his parents, and wholly refuses to pay any respect to them and regard their dictates, the more obstinate he appears to be, and fixed in his rebellion, under all possible means used with him to reclaim him, this is so far from being any excuse, or extenuation of his blame or guilt, that, it is considered by all, unless it be those who are joined with him in the same disobedience, as an aggravation of his guilt. Whoever thought of excusing a murderer or thief, and could think him blameless or the less guilty, because he had long persisted in his evil practices, and could not be reclaimed by all the persuasions, threats and severe corrections which could be administered or devised? Can any one avoid thinking him the worse, and more odious and blameable, the more his inclination to murder or steal is proved to be fixed and incurable? It is possible the person himself might plead this as an excuse; and his companions in the same wickedness might join with him in exculpating him and themselves, because they had such a strong inclination to persist in their practices, and were so utterly averse from a reformation, and so far from having the least disposition to any thing of the kind, that they could not be willing to hearken to advice, and reform. But all who are not murderers nor thieves would consider their attempting to make such an excuse as an aggravation of their crimes, and an increase of their blameworthiness.

This is applicable to the case before us, and may serve to illustrate it. Mankind are all rebels against God, and are sunk into total moral depravity, in which they have a strong, fixed and incurable propensity to rebellion, and a proportionable aversion from God and holiness, and will not come to Christ that they might be saved. This depravity and obstinacy is incurable, that is, by any thing in themselves; for their whole inclination, and all their exertions, are an opposition to turning to God, or a willingness to embrace the gospel; it is incurable by any means that can be used with them, or by any thing that can be done for them by any creature. The removal of this rebellious disposition is infinitely out of the reach of the power of men or angels. He only can do it who created all things, and is able to take away the hard, obstinate heart, and give an obedient one, and work in men to will and to do that to which they are naturally totally averse. Nothing is or can be in the way to prevent any persons being willing to embrace the gospel, but a contrary will and choice, and aversion of heart from Jesus Christ and the gospel. And if this be not in the nature of it criminal, and blameable in every degree of it, then there can be no such thing as blame or crime in nature. And if the strong degree of opposition to that which is right and wise, and inclination to the contrary so as to render it incurable, in the sense explained, does render the person innocent; then every the least degree of such inclination is not criminal, so there can be no such thing as sin; unless men can sin without any inclination to sin, and may incur blame when they exercise no choice.

All this is supposed and really asserted in our text: That mankind are wholly and obstinately opposed in their will and affections to that which is right and wise, and necessary to be chosen, in order to their salvation; that this is the only and all the difficulty in the way of their salvation, and is the only thing which renders it necessary that God should powerfully work in them to make them willing to embrace the way of salvation. The objection is therefore contrary to the passage objected to, which when considered contains a full answer to it, and the objection appears not to have the lead foundation, if all blame consists wholly in having no inclination to that which is right and wise, and in an inclination and choice which is directly contrary: and nothing can be blameable but this: and the stronger this inclination is, and the more there is of it, the more and greater is the guilt; which no man can deny without contradicting the plainest dictates of reason and common sense.

When it is said in the objection, that if men cannot embrace the gospel unless God work in them to will and do it, this must render them blameless, if by this any difficulty is designed to be expressed which does not wholly consist in their unwillingness to this, and is not the same with their will not, it is not true that they cannot; for, as has been observed, there can be no other bar in the way of their embracing the gospel, but a fixed opposition of will to it; and this is supposed and even asserted in the text, as nothing else or more is necessary to work out their salvation but a will to do it. And when it is said they cannot be willing, the meaning is, that they are wholly destitute of the least inclination or real desire to comply, and have such a strong, fixed opposition of will to it, that they cannot be willing to embrace the gospel, such opposition of will being entirely inconsistent with it, so long as it continues; and they being without the least inclination or desire to remove this opposition, but acquiesce in it with all their hearts, it cannot be removed by any thing short of the power of God working in them to will and to do. But if this be all that the objector means by his cannot, this is so far from being any excuse for not being willing to embrace the gospel, that it is the very thing in which all blame consists; and the more there is of this will not, and the stronger the inclination is to oppose and reject the gospel, the greater is the guilt and blameworthiness, as has been before observed, and cannot be denied by any who will allow that there is any such thing as guilt and blame in nature. In this sense the words of Christ are to be understood, when he says, “No man can come to me, except the Father who hath sent me draw him:” [John. vi. 44.] The Saviour of the world does not say this to excuse men as blameless in not coming to him, but rather to express their total depravity and the greatness of their guilt, asserting that there is such opposition of the will or heart of all men naturally to him, that they are disposed to reject the gospel, and, while this is the case, no man can with such an heart come to Christ, as this implies a contradiction. And this depravity and opposition of heart is so great and fixed, that no man will come to him, unless it be removed by the power of God working in him to will and do that which he would otherwise continue utterly to refuse. That these words are thus to be understood is certain from what Christ faith elsewhere on this subject. He said to the Jews, “Ye will not come to me, that ye might have life. How can ye believe, who receive honour one of another, and seek not the honour that cometh from God only?” In which words he asserts, that the only thing in the way of their coming to him was, that it was contrary to their inclination or will; and that their inability to believe on him, which is the same with coming to him, or the only reason why they could not believe, was nothing but an opposite inclination to desire and seek that which was contrary to believing on him and coming to him. We are certain that Jesus Christ did consider this inability to come to him, though so fixed and great that it could not be removed by any power short of that Divine Energy which can give a new heart, as any excuse for not coming to him; for he asserts their not believing on him and refusing to come to him to be the greatest crime, for which they might justly be condemned to perish forever. Hear his words. “He that believeth not, is condemned already, because he hath not believed on the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. And when he (the Spirit) is come, he will reprove the world of sin, because they believe not on me.”

If they who make the objection under consideration would attend to all this, and consider it well, they would know that they were as really objecting against Jesus Christ himself, as against our text, as it has been explained; for he saith the same things in the words which have been cited. And they would at the same time be convinced that the objection is contrary to all reason and the common sense of mankind, and implies the greatest absurdity, and contradiction to all moral truth.

Many bewilder themselves, and put a stumbling block before their faces, and make great and hurtful mistakes, by using the words cannot and inability in a sense which is inconsistent with blame, and wholly excuses for not doing what a person cannot do. That which a person cannot do, though ever so much inclined to do it, and however willing he is to do it, were it in his power, he cannot be blamed for not doing. And this is the sense in which mankind commonly use the words cannot and inability. But when these words are used in a moral sense, so as to imply no difficulty in complying with what is required, but want of an inclination and desire to do it, or an actual opposition of will to it, which is quite a different and opposite sense from the other; such a want of ability or power to comply with that which is reasonable and right, does not excuse a refusal to comply, but necessarily implies blame, and the person is criminal in proportion to the degree of his inability to comply, or the strength and fixedness of the opposition of his heart to that which is required, in which all the difficulty of this compliance consists.

This may be illustrated by the following instance: A poor man, a real object of charity, suffering for want of the necessaries of life, who must perish soon if he had not speedy relief, begged the compassion and help of two neighbours who then were together. One of them was a kind, benevolent man, and felt for the sufferer, and ardently wished it were in his power to relieve him; but he was poor himself, and had nothing to give to his distressed brother. The other was rich, and able immediately to help the suffering, perishing man, if he had been willing to do it; but he was a stranger to benevolence, and had the greatest aversion from giving or doing any thing for the relief of any of his fellow-men, and never had felt the least compassion to the distressed, or given so much as a penny for the relief of any, though he had many opportunities to do it, and not a few had perished by his refusing to afford them any help. He therefore in this instance hardened his heart, and felt not the least compassion for the perishing man, and refused to save this beggar from death, which was in his power, had he been willing to give him what he could easily spare.

Who can avoid pronouncing the former blameless, or considering the latter as very criminal and blameworthy? And the farther he was from any inclination . to help the distressed, and the more fixed and obstinately set he was against giving any thing to the poor, the more vile and criminal he must appear to all. The latter cannot be liberal, and delight in distributing what he possesses, until he has a new heart, and is possessed with a disposition directly contrary to that which now governs him in all his thoughts and desires. And his heart is wholly and with all its strength opposed to a benevolent, generous heart, and therefore he cannot have the least inclination and desire to have such a heart, but is entirely satisfied and pleased with his present selfish disposition. And if he should pretend to desire and attempt to obtain a good, benevolent heart, all his desires and attempts would really be nothing but the exercise of his selfishness, and the gratification of his evil, covetous disposition; and therefore would be nothing but real opposition to a good heart. So that it may be truly said of him, he is utterly unable to change his own heart from a selfish to a benevolent one. Yet who can think him the less criminal and blameable on this account? Must not all look upon him as guilty and odious in proportion to the fixed strength of his selfish, cruel disposition, and his inability by this to become benevolent and kind?

The difficulty which is in the way of his helping the poor man may be as great, and his inability to do a generous action as real and as much insurmountable and immoveable by him, for the reason which has been mentioned, as the inability of the former to relieve him. It may be said, agreeable to truth, of both of them, that they cannot relieve the distressed sufferer. But their inability is so entirely different, and of so opposite a nature and kind, that the inability of the former excuses, and that of the latter is so far from excusing, that it is the very thing in which his crime and blame consists. And they who attend to all that has been offered or can be said on this point, and yet will not see the difference and opposition between these two kinds of inability, but persist in asserting that there is no difference, and that they equally render a man blameless for not doing what he is unable to do; that the inability of the latter of these two men to relieve a distressed person is as blameless and excuseable, as that of the former; are not capable of being reasoned with or of making any proper use of common sense, which cannot be accounted for but by supposing that their inability to see and make this distinction, and reason properly upon it, is not owing to any defect in their natural capacity and reasoning powers, but to an inclination of heart, or propensity of will, which perverts their reason, and shuts their eyes against the light of truth, so that they cannot see it, however clearly it shines; which is the criminal inability that has been described.

Every degree of inclination to sin is opposition to the contrary, and is a difficulty in the way of a holy inclination and choice; and the former necessarily weakens the latter in proportion to the degree of it, so that perfect holiness cannot be exercised, so long as any degree of the opposite inclination exists. And the difficulty or inability to be perfectly holy is greater or less in proportion to the greater or less degree of the opposite inclination to sin. This, the apostle Paul says, is the case with Christians in this world: “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would:” [Gal. v. 17.] None will suppose, it is presumed, that the Apostle said this to excuse Christians for not being perfectly holy, or designed to represent the lusting of the flesh, or inclination to sin, as blameless, by saying that they could not do the things that they would; for if the lusting of the flesh be not sinful and blameable, then there cannot be any such thing as sin or blame. When the Apostle says, “Ye cannot do the things that ye would,” he does not offer this as an excuse for their not doing them; since all the difficulty in the way of their doing them was their sin: it was therefore a wholly blameable, sinful cannot: it was a difficulty and inability to be perfectly holy which was criminal and wholly blameable in every degree of it, and that too in proportion to the strength and degree. Christians had a degree of holiness which was exercised in opposing all sinful inclination, and desiring to be perfectly holy. They would be, they had a desire to be, ib holy as to do all the things which were required of them in a perfect manner and degree; but a contrary propensity to sin still worked in them, and rendered them unable to do what they would, so that in every exertion they fell short. This therefore was a sinful inability, a cannot wholly blameable; for it consisted in their inclination to sin.

The unregenerate sinner is nothing but flesh, in the Apostle’s sense of the word here, and in many other places, that is, corrupt human nature. All his inclinations and desires are lusts of the flesh, in which there is no good thing. This his carnal mind is enmity against God, is not subject to the law of God, neither indeed can be. He has no inclination or desire to be holy, to oppose the carnal mind, which therefore has the whole dominion in his heart, and reigns there without controul. The difficulty and inability he is under to will and to do that which is good is total and complete: and as the Christian cannot do the things that he would, cannot be perfectly holy, the sinner cannot have the least inclination or desire to be holy, or will and do any thing towards his salvation. And as the partial inability in the Christian to be perfectly holy is altogether his sin, and consists in it; so the total inability to will and to do that which is holy in the sinner is all of it his sin, and therefore consists wholly in that which is blameworthy. His inability, his cannot, is all sin and nothing else. And to offer this as an excuse, as rendering the sinner wholly blameless, is so unreasonable, absurd and perverse, that it cannot be done by an honest, discerning mind.

So much has been said in answer to this objection, perhaps too much, and some repetitions have been made, it may be too many, because it is so much in the mouths of many, originates from delusion, and has a most pernicious tendency.

5. The objection which is often made, that it is unreasonable to command or exhort sinners to do that which they have no power to do, and cannot do unless assisted and enabled to do it by the Spirit of God, appears to be groundless, from our text itself, when rightly understood; and is fully refuted in the answer to the last objection. When it is well understood what is meant by want of, power to obey what is commanded, and comply with the exhortation; that it means nothing but want of will, and an opposite inclination; the objection vanishes, as nothing to the purpose. It means a want of ability to obey, which is itself sin, and that in which blameableness consists, and therefore cannot be an excuse for not obeying. Therefore, as this kind of inability is only a sinful opposition of heart to that which is right and duty, it does not remove or lessen the obligation to obedience and to comply with duty. Surely none can think that a person may not with reason and propriety be exhorted and commanded to do that which is right and his duty, and for his interest to do, merely because he is not willing to do it. For if so, then no man may be commanded or exhorted to that which he is not inclined or willing to do; which denies the existence of any law, except it be a man’s own inclination and will. If God may not command a creature to do what he is not willing to do, there is an end to all divine laws, and moral government, and a man’s own inclination and will is his only law or rule of conduct; consequently there can be no sin, unless it be doing that which is contrary to a person’s will and choice, which is impossible.

But it may be asked, Where is the propriety of commanding or exhorting sinners to do that which they never will do, unless they have a new heart given to them by God, and he work in them to will and do it; or what end will this answer?

Reply. The reason and propriety of this has been already shown; and that if this were not reasonable and proper, there can be no such thing as law and moral government. And this is suited, and even necessary, to answer the following ends.

First. If there were no law and commands, and these were not set before sinners, pointing out their duty, and urging them to do what is necessary to their salvation, they could not know what the law is, and what is their duty, and what is necessary to be done by them in order to be saved; which is important and necessary. Without this they would not be under advantage to know the character of God, of Jesus Christ, nor their own character, nor what they must be and do to be saved. “For how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?”

SERMON XIV.

Phil. ii. 12, 13. Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to do, of his good pleasure.

III. THIS subject is to be improved in a use of Examination.

This is the most important and useful part of the subject to which we have attended. The text, as it has been considered and opened, and vindicated from objections, points out the only way to heaven, and exhibits the true character of every real Christian; and teaches with what views, exercises and efforts he must work out his own salvation. But all this will be in vain to us, if we do not apply it to ourselves, and in this light examine and try ourselves, whether we be real Christians, according to this description of a Christian, and walking in the narrow way to heaven.

They who are sincerely desirous to know their own state and character, and to determine from the best evidence whether they be real Christians or not, may be assisted in this most important inquiry, by attending to the following particulars.

1. Have you ever been convinced, and have you a clear, constant and growing conviction, of your utter insufficiency to will and do any good tiling, unless God work in you to will and to do; by reason of the natural depravity of your hearts, by which you were, in a moral sense, dead in trespasses and sins? that if you should be left to yourselves, to follow your own will and choice, without the powerful, regenerating influences of the Spirit of God, you should certainly run on to destruction; and are therefore wholly dependent on God for every right motion of will, and all that which is right and good in you; even on his sovereign, undeserved grace? The Christian has a clear and powerful conviction of this in his own mind continually, and daily acknowledges it to God, and increases in a sense of the depravity of his own heart, and his constant dependence on God for divine influences to work in him every right motion of heart; and a view and sense of this truth attends all his exercises and conduct. And while he feels his constant dependence on God to will and do any thing that is right, he acquiesces in it, and humbly trusts in God, and cries to him for his assistance and grace.

Herein lies the foundation of the first and great difference between a true Christian and those who are not so. The latter are strangers to this conviction and feeling, and, whatever their speculations may be, it they do or attempt any thing in religion, they do it in their own strength, and feel as if they had some sufficiency of their own to do good, and were not wholly dependent on God for every right motion of heart, or exercise of will.

2. Do you feel a constant and cordial conviction that you are wholly blameable for the want of a disposition to will and do that which is necessary for your salvation, and for all opposition of will to this, that your insufficiency to work out your own salvation, and dependence on God to work in you to will and to do it, is no excuse for your not doing it; but that your want of a will to do it, and all opposite inclination, is altogether your own. fault. Are you willing to be looked upon in this light, and disposed to confess this as your sin, and humble yourself in the sight of God for every thing in your heart and life which is not conformable to the holy law of God? It cannot be reasonably supposed that a true Christian, who has been convinced of his own sinfulness by an acquaintance with the law, and is a hearty friend to it, as perfectly right and good; who is a friend to Christ, who has obeyed this law, and died on the cross to magnify it and make it honourable, and to save his people from their sins -, that such an one should not condemn himself for every thing in his heart and life which in the least deviates from this law, and is not a perfect conformity to it: for not to do this is inconsistent with his character as a Christian.

3. When you are most attentive to, and feelingly sensible of, your own weakness and insufficiency, and of your dependence on God in the sense above described, is this lb far from discouraging you, and disposing you to sit still and do nothing, that then you have the most ardent desires, and the greatest courage, zeal and engagedness to prosecute and go through the work of a Christian, and work out your own salvation? This, which has been the matter of discouragement, uneasiness and objection to multitudes, has a directly contrary influence with the Christian, and opens the only way in which he can have hope, and by it he is animated with zeal and courage to run the Christian race; and what others cannot feel to be consistent, or be pleased with, is to him plain and easy, and most satisfactory and pleasing, as most suited to glorify God, and promote the humility, holiness and happiness of man. In this view, and in this way only, the gospel is to the Christian the wisdom of God and the power of God. Agreeable to this St. Paul says, “When I am weak, then am I strong.” “I can do all things through Christ who. strengtheneth me.” That is. When I have the greatest sense of my own weakness, and insufficiency to the work before me, I feel the greatest strength and courage by trusting in the grace and power of Christ; I am then strong in the Lord, and in the power of his might, and can with courage undertake and go through the most difficult and arduous work.

4. Are you influenced to will and do, and quickened and excited to religious exercises, in such a way and manner as naturally leads you to be sensible that these things take place by the grace and assistance of God, so that you are disposed to ascribe all to him, and not to yourselves? Do your own feelings and experience witness to your own mind that “It is not of him who willeth, nor of him who runneth, but of God, who sheweth mercy?” It is doubtless God’s way so to work in Christians by his Spirit as to lead them to be sensible that all originates from him, and to acknowledge him lo be the worker of all good in them. And they can from their own experience adopt the words of Paul, and say, “By the grace of God I am what I am.”

5. Are you indeed doing the work of a Christian, working out your own salvation, in any measure in the manner which has been described? Do you make religion, and the service of Jesus Christ and his interest, your great and really your only business? And do you make any progress, and abound more and more?

The real Christian is painfully sensible that he fails and comes unspeakably short in every thing, which he knows is to be attributed to his own depravity and the sin which dwelleth in him, so that when he would do good, evil (sin) is present with him, and the good which he would he does not. And this sinful defect, and the evil which attends him in all he does, is a grievous burden, and matter of constant humiliation before God. And the more the Christian does, and the more zeal and engagedness he has in religion, the more sensible he is of his sinful defects; therefore this increasing sensibility is no evidence that he is not working out his own salvation with fear and trembling, but on the contrary is a sign that he is a real Christian, and is willing and working. They who do the least, or rather nothing at all, in this work of a Christian, are commonly most insensible of their defects, and are disposed to think they are doing much, and have few or no painful defects to lament.

But though every Christian comes so lamentably short of what he ought, and heartily desires and wishes to do, which is matter of constant shame and humiliation; yet he is really working out his own salvation, in the manner which has been described in the preceding discourses, and is making this work his only business. And he must be supposed to gain skill and strength to prosecute this work, and grow in grace and in the knowledge of his Lord and Saviour Jesus Christ, the longer he is in the Christian school, and is going in the way to heaven. He therefore who is not in some good measure diligent in this business, and fervent in spirit, serving the Lord, is not stedfast, unmoveable, always abounding in the work of the Lord, has no reason to think he has ever entered upon this work, or knows what it is to live the life of a Christian.

6. Do you live a life of prayer? The Christian, who is working out his own salvation with fear and trembling, feeling his own insufficiency, and constant dependence on God to work in him to will and to do, and having a lively sensibility of his dangerous situation, surrounded with numerous subtil, potent enemies, who are seeking his ruin, and beset with various and strong temptations to turn aside, and offend God; and that he shall inevitably fall into destruction, unless God prevent it by his constant influences and sovereign grace; is constantly looking to God for safety and help, and expressing his only hope and trust in him, praying with all prayer and supplication in the Spirit, watching thereunto with all perseverance. He will earnestly cry to him for his direction and assistance, in every exigence and at all times, and call upon the name of the Lord as long as he lives.

A child on the side of a tremendous precipice, depending on his father to guide him in every step, and hold him up by his hand, by which alone his fall and being dashed to pieces can be prevented, would keep his eye constantly on his father, and cry to him to help him from falling, and conduct him safe through all the dangers with which he feels himself surrounded. Or should a child be in the midst of a wilderness with his father, filled with fierce beasts of prey, ready to devour him, while he is without any strength to defend himself, and knows not one step of the way to a place of safety, and feels that if he should be a minute without the help and guidance of his father, he should run directly into the mouth of some savage beast, or turn aside from the only way to escape death, he would constantly cry to his father for help and protection, who alone could save him. And if his father should be out of his fight but a few minutes, what a cry would he raise after him! and never cease till he got hold of his father’s hand.

And shall not the Christian, who feels himself in circumstances of which those of the child now described are but a very faint representation, being infinitely more important and affecting, cry night and day unto his God and only Saviour, for help, succour and deliverance! Surely he will constantly with cheerfulness obey his invitation and command, as not only his duty but his greatest privilege, while he hears him saying, “Look unto me, my spouse, from the lions’ dens, from the mountains of the leopards: Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me: Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you: Pray always, and faint not: Pray without ceasing,” &c. And the more he loves God, and the stronger is his faith and trust in him, and his confidence in the certain and punctual fulfilment of all his promises, the more hearty, earnest and fervent his prayers will be; for in this way. he will express a sense of his dependence on God, and his love to him, and faith and trust in his promises.

The nominal Christian, who has no proper sense of his dependence on God, as it has been explained, but feels himself in a, great measure sufficient to the work of a Christian, and has no real love to God, or trust in his promises, and dependence upon him, to work all his works in him, both to will and to do. can live without much prayer from day to day; or, if he pray, it will be but a formal, cold business, in which there is no engagedness or heart. But this is not the character of a true Christian, who is working out his own salvation. with fear and trembling, knowing that it is God who worketh in him both to will and to do. He casteth all his care upon God, and in every thing by prayer and supplication, with thanksgiving, makes known his requests unto God. Believing that they have a Great High Priest, who is in heaven, Jesus the Son of God; they come boldly, with the utmost freedom of access and of speech, unto the throne of grace, that they may obtain mercy, and find help in time of need.

7. Have you, after you have done all, no reliance on what you do, to recommend you to God as less deserving of his displeasure, or more worthy of pardon of your sins, and of salvation; feeling that if God should be strict to mark your iniquity against you, you cannot answer or stand before him, and must justly perish forever? Under this view and conviction do you constantly fly to Christ, and trust in his atonement, which he has made by his blood, and in his righteousness, for pardon and acceptance with God; feeling yourselves to be infinitely guilty and ill-deserving; that were it not for Christ and his worthiness, and your union to him and interest in his righteousness, you must sink into hell; and that nothing in you, or that you have done or can do, can be acceptable to God, unless you are accepted in the infinitely beloved and worthy Saviour? and in this way, and under this sensible conviction, whatsoever you do, do you do all in the name of Christ, asking all you petition for in his name, and hoping for acceptance and mercy for his sake alone? It has been shewn that this is essential to the character of those who walk humbly with God, and work out their own salvation with fear and trembling. He who attempts to work out his own salvation in any other way, is really working out his own destruction.

8. On the whole, let all professing Christians seriously and with great care examine themselves, and inquire? whether they be really walking in the narrow way to heaven, described in the text; whether they have skill to discern and distinguish it from all others which have been devised by men, or that can be imagined; whether they know there are the strongest motives and greatest encouragements to work out their own salvation, while they are certain that they are wholly dependent on God for this, and shall do nothing unless he work in them to will and to do; and that by all they do they do not deserve the least favour, but remain as ill-deserving as ever; and find themselves as zealous and as much engaged to do. while they know they can do nothing of themselves, as if they were self-sufficient, and independent on God to work in them to will and do, and could merit their own salvation by what they do; whether their depravity of heart, and indisposition to do any good thing unless God work in them to will and do, be matter of shame and self-condemnation to them, having no excuse to offer for it, but take the whole blame to themselves, being disposed to justify God, should he leave them to perish in their sin, and always ready with pleasure to give him all the glory of their salvation, if he of his sovereign grace shall begin and carry on this work to perfection; whether they are willing to be in his hand, to dispose of them as he in his infinite wisdom and goodness shall see best, and rejoice that all men and all things shall be governed and disposed of so as to answer the wisest and best ends, thus always rejoicing in the Lord, that he reigns without any possible controul forever.

He who understands our text, and sees the truths expressed and implied in it to be perfectly confident and harmonious, and heartily acquiesces in them, and in the view of these truths, and on this plan, is constantly working out his own salvation with fear and trembling, is doubtless taught of God, and made wise unto salvation, which he will finally obtain, through the grace of our Lord Jesus Christ.

But he who sits still or loiters with respect to this great work, from whatever motive, or is labouring to go to heaven in his own strength, independent of God, so as to be at heart opposed to his salvation being determined by God, and on this ground is in his heart an enemy to the doctrines of the decrees of God, of election, and the certain perseverance of all true Christians; is in darkness until now, and knows not the only way of salvation. The scripture warrants us in this conclusion, however uncharitable and censorious many may think it to be. We appeal to the Bible, and to the day of judgment.

IV. This subject will be improved by urging the exhortation in the text. Let all who hope to be saved, make it their only business to work out their own salvation with fear and trembling. There is no other way to heaven but this; and this is a work of life, which cannot be finished till death takes us out of the world. This is the sight of faith, by perseverance in which the Christian will lay hold of eternal life.

The lead deviation from this narrow way, or neglect or loitering in this work, is unreasonable, and an abuse of the gospel, and tends to evil. In order to go in this way, the flesh with the affections and lusts must be crucified; selfishness and pride, with all the evil propensity which springs from them, must be watched against and crossed; for all these will lead the Christian aside from the right way, so far as they are regarded and gratified. A strong disposition to self-dependence, and dependence on some creature, in opposition to constant dependence on God alone, is implied in these lusts. And so much of this is in the Christian, that he is constantly exposed to fall by it, and often does so, in a degree. When the Christian is in a pious frame, and his religious affections are strong and vigorous, he is exposed to trust in his present disposition and feelings for what he hopes to will and to do in future; and when he trusts in this as a stock and sufficiency of his own for some future work, he always finds himself disappointed, and fails of willing and doing as he expected, because, in proportion to his thus trusting to himself, his heart departed from the Lord, and in a degree forgot that he depended every moment on God, to work in him to will and to do. Would the Christian work out his own salvation, he must watch and pray against self-dependence, in this way, or in any other. If he trusts in any degree to ministers, books, the Bible, or any means, or special religious advantages, that these will help him in any measure, independent of the divine, immediate operation, working in him every right motion of heart, he gets so far out of the way, and cannot come right till he repent of his folly. Peter trusted to his own present feelings, and was self-confident, when he said to Christ, “Though all men shall be offended because of thee, yet will I never be offended: Though I should die with thee, yet will I not deny thee: I will lay down my life for thy sake:” [Matth. xxvi. 33, 35. John xiii. 37.] Trusting to himself, he fell from his own stedfastness, and could not be recovered without deep and bitter repentance. Let all be hence warned not to be high-minded, but fear; and let him who thinketh he standeth, take heed lest he fall. When the Christian is weak, fears and trembles in a sense of his own insufficiency, and feels his dependence on God constantly to work in him to will and do, then is he strong to run the race which is set before him, and work out his own salvation.

To what has been said, the following particulars may be added as motives to engage in and pursue this work.

I. Consider how great this work is. There is none equal to it, or to be compared with it. It is to overcome self, sin and Satan, even all the powers of darkness; principalities and powers, rulers of the darkness of this world, spiritual wickedness in high places. Nothing short of Omnipotence can strengthen you to perform it, even the mighty power of God, which he wrought in Christ when he railed him from the dead, and set him at his own right-hand, far above all principality, and power, and might, and dominion. At the same time that the consideration of the greatness of this work leads to fear and tremble, to feel our own insufficiency, and to trust in God alone for a will and strength to do it, it serves as a mighty motive to desire to engage in it and go through, by the power and grace of Christ. The motive is great and strong in proportion to the magnitude of the work before us.

2. Consider the consequence of neglecting this work, or performing it. The consequence of the former is, to perish forever; for none can be saved but those who in this way overcome. The consequence of the latter is, to sit down with Christ on his throne, and reign with him forever.

3. Consider the abundant encouragement, and innumerable great and precious promises, which Christians have to strengthen and animate them in this work, and to trust in Christ to carry them through. They who trust in the Lord shall be as Mount Zion, which cannot be moved; they shall renew their strength; shall mount up with wings as eagles; they shall run and not be weary, and. they shall walk and not faint.

4. Consider the pleasure and happiness there is in working out your own salvation with fear and trembling. It is not a slavish, servile work. There is pleasure in this fear and trembling, which is nothing more than true humility and trust in God. No man knows what true happiness is, who is not cordially engaged in this work. And he who is thus working out his own salvation has true pleasure and happiness in his work. He has joy and peace in believing, and is going on to complete, everlasting rest and joy in the kingdom of Christ.

This subject will be concluded with an address to sinners who neglect the great salvation.

SERMON XV.

WRITTEN IN THE YEAR 1800.

Romans iii. 27. Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith.

THE Apostle Paul does in this epistle particularly state and explain the way in which sinners may obtain the favour of God, and eternal salvation, which is opened by the gospel. There are but two possible ways of obtaining the favour of God and eternal life, which he mentions, viz. by the works of the law, or obedience to the law of God, and by faith in Jesus Christ. The former way he says is impossible to sinners, and if it were possible, it would be highly improper, and attended with evil consequences. Having proved that all men are sinners and guilty before God, he says, “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. Because the law worketh wrath; and the salvation of sinners is not of works, lest any man should boast.” The latter therefore he establishes as the only proper, wise and possible way in which sinners may be justified and saved, and says, “Therefore we conclude that a man is justified by faith, without the deeds of the law: and it is of faith, that it might be by grace, by which boasting is wholly excluded.”

In attending to these words of the text, it will be attempted to explain them by showing what is meant by the law of works, and what by the law of faith, and why boasting is excluded, not by the former, but by the latter; and then improve the subject in some useful remarks and inferences from it.

By the law of works is meant the original law or constitution, which requires perfect, persevering obedience, in order to have and continue to enjoy the favour and blessing of God, and which pronounces him accursed who is guilty of disobedience in one and the least possible instance. This law every rational creature is under obligation to obey. The holy angels were made under this law, and, by a sinless, perfect obedience to it, during the whole time of their probation, they have obtained and enjoy the divine approbation, and the reward of eternal life. This is the constitution under which Adam and all his posterity were made; this is the law of works. Had the father of the human race continued perfectly to obey this law to the end of his time of trial, he would by these his works have obtained eternal life for himself and his children too; but, by transgressing this law of works, he fell under the curse of it, and laid the foundation of the ruin of all his children, by their falling into the same state, as their sinning was, by divine constitution, connected with his transgression.

And many of the sinful children of Adam have and do, through their pride and ignorance of themselves, and of the nature, extent and design of the divine law, seek and attempt to become righteous, and obtain pardon and salvation by the works of the law— their own obedience. Most of the Jews did so in the days of the Apostles. They. sought righteousness as it were by the works of the law, and went about to establish their own righteousness; and in this way they failed of obtaining righteousness, and remained as much under the curse of this law of works as if they had attempted no obedience to it: for all who in this way are of the works of the law, are under the curse of it; for it is written, Cursed is every one who continueth not in all the things which are written in the book of the law to do them. This way to life is forever shut against all the sons of Adam; for they have all transgressed it, and by this have rendered it forever impossible to obtain the righteousness of it by their own works and obedience. It is natural, however, for fallen man. Gentiles as well as Jews, to seek a righteousness by their obedience to this law, and to gratify their pride and disposition to trust and boast in themselves and their own righteousness; and numbers beyond our calculation in the Christian world have taken and are still taking this sure road to destruction, rather than to give up and renounce that boasting, which must be effectually destroyed in order to embrace the gospel.

By the law of faith, is meant the gospel institution and dispensation, in which provision is made for the pardon, justification and salvation of sinners who are under the condemnation and curse of the law; not by any works of righteousness which they have done or can do, to take off the curse of the law, or to recommend themselves to this favour and blessing, but purely on the account of the atonement, righteousness and worthiness of Christ, in which they become interested so as to avail, on their behalf, to deliver from all the evil they deserve, and procure all the good they want, by faith in him, or believing on his name.

It being of great importance that all should have right and clear conceptions of this subject, it is proper and useful to give a more particular description of these two laws, the law of works and the law of faith. This may be done to the best advantage, perhaps, by considering wherein they agree with each other, and in what respects there is a difference and opposition of one to the other; and how not the former, but the latter, excludes boasting.

First. It is to be considered and shewn wherein there is an agreement between these two laws, and what is as true of one as of the other, and is common to them both.

I. Holiness or obedience is necessarily implied and exercised in compliance with each and either of these laws, and in order to be interested in the promises and blessings which they contain.

The law of works requires perfect and persevering holiness and obedience, in order to enjoy the blessings of it. The least sin cuts a person off from all the promised good of this law, and subjects him to the curse of it, without any possible remedy by that law, as has been before observed.

And a compliance with the law of faith, or the covenant of grace, which is the same, implies holy exercise or true obedience; and this is absolutely necessary in order to be interested in the promises and blessings of this law and covenant.

That faith from which this law or covenant has its denomination, and in the exercise of which this law is complied with and fulfilled, and to which all the promises it contains are made, implies holiness of heart, and is itself a holy exercise. This being an important point, and denied by many, so much evidence of it from scripture and reason will here be produced, as it is hoped will be sufficient to establish the truth of it to the conviction of every unprejudiced mind.

That faith which discerns and believes the truth of the gospel from a view of the moral excellence and wisdom of it, and sees the character of Christ to be divinely excellent and beautiful, is not a mere speculative faith, confined to the understanding, exclusive of taste and exercise of heart, and cordial approbation. Moral excellence and beauty is not, and cannot be, the object of mere intellect, as distinguished from taste and discerning of heart; therefore a real sight of moral excellence and beauty, or loveliness, necessarily implies love of that excellence and beauty, and these cannot be distinguished or separated one from the other; for they are really one. and the same thing. Hence it is demonstrably certain, that the faith which discerns the gospel to be true and excellent, or that internal evidence which renders it most worthy of belief, implies a discerning, taste and relish of divine excellence and beauty, which is a virtuous disposition and exercise of heart; and is real holiness of heart, if there be in nature any such thing.

But that saving faith implies and essentially consists in a holy exercise of heart, in embracing the gospel as excellent and holy, and worthy of all acceptation, a cordial approbation of Christ and his character, and trusting in him, is abundantly evident from the scripture, as well as from the reason and nature of the case.

The following passages, among many others which might be mentioned, afford an undeniable proof of this.

Believing on Christ and receiving him is mentioned as one and the same. “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” Coming to Christ and believing on him is mentioned as the same things “Jesus stood and cried, saying. If any man thirst, let him come unto, me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow living waters.” Receiving Christ and coming to him are holy exercises of heart; for the character of Christ is so perfectly holy, that it is impossible that an unholy heart should be pleased with it; and none can cordially come to him and receive him but in the exercise of holy love to him. Christ said to the Jews, “This is the work of God, that ye believe on him whom he hath sent;” and proceeds to speak of coming to him, and eating his flesh and drinking his blood, as being the same with believing on him: [John vi. 29-58.] He said to the Jews, “I know you, that ye have not the love of God in you;” and then proceeds to tell them that this was the only reason why they believed not on him, and did not receive him: “How can ye believe who receive honour one of another, and seek not the honour that cometh from God only?” In these words it is asserted that none can believe on him unless his heart be friendly to God and to him; and that it is impossible that any one should believe on Christ who is an impenitent enemy of God; which could not be true, if faith did not imply holy exercises of heart: [John v. 40, 44.] That faith in, Christ implies holiness of heart, and is a holy exercise, is asserted by Christ in his discourse with Nicodemus; [John iii. 18-21:] “He that believeth on the Son is not condemned; but he that believeth not is condemned already. And this is the condemnation, that light is come into the world, and men have loved darkness rather than light, because their deeds were evil; for every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth truth cometh to the light.” If every one that doth evil, hateth the light, and will not come to it, and loves darkness rather than light, is condemned, and he that believeth on Christ is not condemned; then believing is coming to the light, and loving it, or receiving the truth in the love of it, and doing the truth, or conforming to and practising it, in which holiness consists. Surely nothing can be plainer and more strongly asserted than this is in these words.

Believing on Christ is commanded as a duty, and therefore must be an exercise of the heart, and an holy exercise; for nothing can be the subject of command but the heart or will, and nothing was ever commanded by God but holiness, and nothing else can be duty. Christ preached, saying, “Repent and believe the gospel.” He said to his disciples, “Ye believe in God, believe also in me.” He said to the Jews, “This is the work of God, that ye believe on him whom he hath sent. The apostle John says, “This is his commandment, that we should believe on the name of his Son Jesus Christ.” Therefore believing on Christ is called “the obedience of faith,” and obeying Christ is the same with believing on him. “And being made perfect he became the author of eternal salvation to all them that obey him.” The apostle Paul observes, that the just lives by his faith; and says, “I live by the faith of the Son of God.” If faith was that by which he lived, it was his spiritual, Christian life, which certainly is Christian holiness. He therefore says, “Faith worketh by love.” Love is the sum of true holiness, but this is the efficacious, operative nature and life of faith, so that the faith is wholly dead and inactive, the life and active nature of which is not love.

The apostle Paul says, “Abraham was strong in faith, giving glory to God.” If faith be not friendly to God, to the divine character, it does not, it cannot, give any glory to God, however strong it may be; but friendship to God is true love to God, and is a holy exercise of heart. Accordingly the apostle James, speaking of Abraham believing God, says, “By this he obtained the character of the friend of God.” If there were no love or holiness in saving faith, then an impenitent enemy of God might have as much of it, and be as strong in faith, as Abraham or any other man, and that too without any true discerning or sight of the true character of Christ, and spiritual things. “For every one that doth evil hateth the light, neither cometh to the light;” which is true of every impenitent, unregenerate person. “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.” Therefore, whosoever believeth that Jesus is the Christ, or has saving faith, is born of God; has a new and holy heart given him of God; for with such a heart the spiritual man discerneth spiritual things, and believeth unto righteousness.

Much more evidence might be produced from scripture to prove that saving faith is real gospel holiness; but as what has already been said on this point does make it sufficiently clear, it is needless to add any more proof that, according to the law of faith, holiness is as necessary in order to an interest in the promises and blessings of it, as it is according to the law of works; which is the proportion proposed to be proved.

2. The holiness which is necessary in a compliance with the law of works and the law of faith, consists in conformity to the same law or rule of duty. It is therefore the same kind of holiness, as there is but one law and rule of holiness. All holiness consists in love to God and our neighbours, which, though expressed in different words, and exercised in a different manner and circumstances, and to answer different purposes, yet it is essentially one and the same thing, and is conformity and obedience to the same law.

Secondly. It is to be considered wherein these two laws differ, and are opposed to each other.

This may be stated and explained in the following particulars.

1. According to the law of works, the perfectly holy and obedient offer to God their holiness and works of obedience as the price of the favour and acceptance of God, and the reason of their having his approbation and rewards, and God accepts and rewards them out of respect to their obedience and good works, as a testimony of his love of holiness, and pleasure in their obedience to him. Thus the holy angels were justified by their works. Their perfect holiness and obedience was the price of the favour they obtained of God. They trusted in their own righteousness to recommend them to God’s acceptance, and the benefits of justification and eternal life; and, in bestowing these upon them, God testified his approbation of their character and works.

The law of faith is directly the reverse of this. It opens a way for the pardon, justification and eternal life of sinners, who have fallen under the curse of the law, and are forever cut off from a possibility of being justified by the law of works. According to the law of faith, sinners are pardoned and justified by the atonement, righteousness and merit of Jesus Christ, and the holiness which they exercise is so far from recommending them to the least favour On account of their moral worth and excellence, that it wholly consists in what is implied in receiving these blessings and all they want as free gift to the infinitely guilty and ill-deserving, without money or price, from the hands of an infinitely gracious and bountiful benefactor.

By faith the sinner comes to Christ for all he wants, sensible that by sin he has undone himself, and may justly be cast off by God into eternal destruction; he confesses his sins and ill desert, and heartily approves of the law of God, which condemns and curses him, as just, good and excellent, worthy to be maintained and honoured. He highly approves of the character of Christ, in seeking and promoting the honour of God, by vindicating and honouring the law which sinners had transgressed and trampled under foot, by suffering the curse of it himself, in dying on the cross, and obeying it perfectly. He is pleased with the way of salvation by Christ, in which the sinner is humbled and saved by free grace, and not by works of righteousness which he has done or can do; and he is greatly pleased with the deliverance from all sin, and that perfect holiness which Christ will bestow on all who believe in him; and he is satisfied with that heaven and happiness, that glorious immortality, which Christ has brought to light, and will cause all believers fully and eternally to possess, as his purchase and free gift to them, though in themselves infinitely unworthy and ill-deserving. Thus the believer comes to Christ as the apostle Paul did, desiring not to be found in his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.

This is the great, capital and most striking difference and opposition between the law of works and the law of faith, which, it is presumed, will be clearly understood by every judicious, attentive person, and appear to be of great importance to be made and always kept in mind.

SERMON XVI.

Romans iii. 27. Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith.

IMPROVEMENT.

I. WE learn from what has been observed on this subject, that they make a great mistake, and have espoused a dangerous and hurtful error, who believe and assert that if faith or believing in Christ, in order to justification, is a virtuous or holy act, or implies any real goodness, then the sinner has something lo recommend himself, which is of real worth, of which he has reason to boast, and must be acceptable to God; and therefore has no need of the merits of Christ and free grace in order to be justified. They therefore contend that to assert that a sinner must exercise any holiness previous to his justification, and in order to it, and that faith is a holy act, is entirely to subvert the gospel, and lays a foundation for boasting, and flatters the pride of man. Of these there have been, and now are, not a few in all parts of the protestant world.

What has been said on this subject serves to show how unreasonable and contrary to the truth this notion is, and the evil tendency of it. But it may be useful and of importance to review some things which have been mentioned in the preceding discourse, by which the error and absurdity of this opinion will be abundantly exposed and confuted.

I. The sinner is under the curse of the holy, righteous and good law of God, which pronounces him to be a hateful, accursed creature, deserving to lie under the divine displeasure and wrath forever. Every transgressor of this law is under this curse and in this state, whatever holy obedience he had performed, and how long soever he had continued perfectly holy before his sin. His transgression, even one instance of it, totally obliterates and annihilates his preceding holiness, so that it cannot have the least influence to prevent the curse coming upon him, or alleviate it in any degree; but he is as odious and guilty, and as much the object of God’s displeasure for his transgression, as if his previous holiness never had existence, which cannot be reckoned in his favour in any respect or degree, without counteracting the law of God, and setting it aside in favour of the sinner, who by it is cursed. And it is the same with regard to any future holiness and obedience. If the sinner repent and turn to obedience, though ever so perfect and long continued, this would not in the least degree atone for the sin of which he had been guilty, or remove the curse which the law has fixed upon him for his sin; and therefore could not be more acceptable to God than if he had not obeyed, or than his obedience before he sinned, and cannot be the reason and ground of his receiving any favour from God, as after obedience is as much obliterated and rendered of no avail to recommend to any favour, by his sin, as his obedience before he sinned, it being equally contrary to the law, which pronounces him accursed, to regard and accept or show any favour for his after obedience, as for the former, and it cannot be done without vacating and setting it aside, as not worthy of regard.

This is the plain law of God, which curses every one who continueth not to obey it in all things which it requires, and holds him under this curse, notwithstanding all the obedience he had paid to it before he sinned, or any obedience after that. The law affords no remedy or help, or grants any thing better than what is contained in the curse. This is the law of God. It is his voice to all his creatures who are moral agents. It is the language of his heart, which he will never counteract or contradict, in words or conduct. He views the sinner in the light in which his law sets him, and will treat him accordingly so long as he remains under the curse of it, and is not delivered from it in a way which is perfectly consistent with it, and in which as much regard is paid to it, as if the sinner remained under the curse of it forever.

Therefore, whatever repentance and approbation of the law which curses him, and love to God, the sinner exercises before he is delivered from the curse by actually coming to Christ: and believing on him, does not in any degree remove his guilt, or render him less deserving of the curse, and cannot recommend him to the least favour; but he is in the sight of God as much accursed and the object: of his displeasure, and in this sense as truly ungodly, as he was before, and as if he had no such exercises of love and repentance, as they cannot be reckoned in his favour, so as in the least to remove the curse. And whatever repentance, and love to God and his law, or holiness, is necessary in order to come to Christ, and is exercised in coming to him and believing on him, this cannot, in itself considered, recommend the sinner to favour, or render him less unworthy or leis accursed; but as by this the sinner lays hold of Christ, and is united to him, he comes within the reach of his merit and worthiness, so as by him who has been made a curse he may consistent with the law be delivered from the curse of it, and obtain all the favour which he wants. And being thus by Christ delivered from the curse of the law, and pardoned and justified by virtue of his atonement and righteousness, his person and his holy exercises of faith and love become acceptable to God through Jesus Christ, to whom he is united, God may now be just, and maintain and honour his righteous law, and the justifier of him who believeth in Jesus, he being made accepted in his beloved Son, in whom he is well pleased.

This serves to fix the true and plain meaning of the Apostle’s words, [Rom. iv. 4, 5.] “Now to him that worketh is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.” By him that worketh is meant, him who by his works of obedience recommends himself to favour, and the reward of eternal life, and in this sense earns the reward by the price of his obedience, which no creature can do, except those who are perfectly innocent and holy, as has been observed in explaining the law of works. He who worketh not is the sinner, who neither has nor can have any works to recommend to the least favour; who is convinced of this, and makes no attempt to do any thing in this view and to this end; who feels that he is justly accursed, and under the displeasure of God, and deserves nothing better than everlasting destruction, being an ungodly rebel against God, and wholly unrighteous. As such he looks to Christ, and believeth on him, and cordially receives him and trusts in him for righteousness, who pardons and justifieth such unrighteous, ungodly, infinitely guilty, hell-deserving sinners as he feels and confesses himself to be.

They who hold the tenet to which the inference under consideration is opposed, lay much stress upon the word ungodly in this passage, as if it denoted a sinner altogether destitute of the least friendly disposition towards God and Christ, being an impenitent enemy to God. But though such are often meant in the scripture by the ungodly, yet it does not follow that precisely this idea is always to be denoted by this word. It has been shewn in what sense every unpardoned, unjustified sinner is properly denominated ungodly, and this appears to be the sense in which the Apostle uses it, from the connection and context. And understanding it as they do, makes the Apostle to say that a sinner, with a hard, impenitent heart, full of enmity to God and to Christ, and the way of salvation by him, and justification by free grace, may and does believe on Christ, receive and trust in him for justification and salvation, which he at the same time abhors with his whole heart! This is to make him assert, with themselves, that which is most absurd and absolutely impossible. It is therefore most certain the Apostle did not use this word here in the sense which they put upon it, but in a sense perfectly agreeable to the subject: of which he treats, and the point he is proving, which is naturally and easily understood by the unprejudiced and discerning i being consistent with himself, with other scripture, and with the clearest reason.

SERMON XVII.

WRITTEN IN THE YEAR I789.

Eccl. iii. 14. I know that whatsoever God doth, it shall be forever: nothing can he put to it, nor any thing taken from it; and God doth it, that men should fear before him.

WE may be sure that the Infinitely Great, Eternal, Omniscent Being, who is the First and the Last, the Almighty, does nothing for an end, or with a view to accomplish any design, which is temporary, and shall wholly cease and come to nothing, so that every thing which remains shall, in all respects, be just as it would have been had he not done it. For this would be infinitely unworthy of such a Being, infinitely beneath him, and unbecoming his character: it would be really more unbecoming and trifling, than for a man to do all he does through life for no end at all, were this possible; or for the greatest monarch on earth to spend his life in action for no higher and more important ends than those which children have in what they do. That which Chafes to exist in all its effects and consequences, so that the universe is in no respect; better or otherwise than if it had not been, is of infinitely less worth and importance, than that of which the consequence and good effect, or the end of which, is without end, or forever. Therefore the Infinitely Great, Wise and Good Being will do nothing but that which shall answer an end which never shall cease, so that the consequence and good effect of it shall exist forever.

If this visible world were to cease to exist, and every effect and consequence of its having existed were to cease forever, so that no end were to be answered by it but what took place during the existence of it; and no existence, or circumstance of existence, should be in any respect otherwise than if it had not existed; it would have been created, and preserved during the existence of it, in a great measure, if not altogether, in vain. It is certain no end would be answered worthy of the Infinite Creator. There would really nothing be gained by such a work; all would be lost. Therefore we may be sure that none of the works of GOD are of this kind, but every thing that he does, will, in the effect and consequence of it, exist forever, or the end to be answered by it will never cease.

The natural world which we behold, with all the works of man in it, is to come to an end, at least as to the form in which it now exists, when the end of the existence of it is answered, but that end which was designed to be accomplished by the creation and continuation of the existence of it will remain forever. The natural world, the sun, moon and stars, with this earth, and all the creatures and things contained in them, which are not capable of moral agency, and moral government—the natural world was created, and is upheld, for the sake of the moral world, and those creatures which are capable of moral government, and of conformity to God in moral exercises; as a house is built, not for its own sake, but for the sake of those who are to live in it. And when this world, having answered the end with respect to the moral world for which it was made and preserved, shall be burnt up, the moral world, and all moral agents, will continue forever, with all the effects and consequences of the natural world, respecting the moral world, which were designed to be produced by creation and providence.

Hence it is demonstrably certain that moral agents, at least some of them; and if some why not all? will exist without end; for they cannot answer the end of their existence, and the end of all those works of God which he has done for their sake, if they should cease to exist: they must therefore exist forever.

It will appear evident and certain, no doubt, if duly considered, that moral government cannot be perfectly or properly exercised, unless it be endless, and consequently, unless moral agents, the only subjects of this government, continue to exist forever. This is evident from the text we are considering, and what has been observed upon it. But the evidence of this arises from another view of this point. Moral government cannot be exercised without a law pointing out and requiring the duty of moral agents, and fixing the penalty of disobedience, and maintaining and executing this law, agreeable to the requirements and sanctions of it. The punishment which a transgression of the divine law deserves is endless evil or suffering; and therefore this must be the penalty of the law of God, and must be executed on the transgressor, unless something can take place to answer the same end; therefore he upon whom this penalty is executed, must exist forever, in order to suffer the penalty of the law. And although it be not essential to the law of God, that there should be an express promise of endless life to the obedient, yet the threatening of evil to the transgressor seems to imply favour to the obedient, and is inconsistent with putting an end to their existence, and depriving them of endless happiness, which in their view, and in reality, would bean infinite negative evil; and therefore must be inconsistent with the wisdom and goodness of God, yea, with his distributive justice; for they deserve no evil, so long as they continue obedient. Therefore nothing but transgression can put an end to the existence and happiness of a moral agent: it hence follows that they who persevere in obedience mutt exist happy forever, and they who transgress must suffer evil without end; consequently every moral agent must exist forever, in order to the proper and full exercise of moral government. Therefore whatever God does respecting moral agents, (and he has respect: to these in all he does) in this sense, shall be forever; he has a view to an endless duration, and aims at an end which never shall cease, but mutt exist forever.

It has been observed, that the moral world is the end of all God’s works; and that the subjects of moral government must exist forever; and that, in this sense, all that God does shall be forever. But the subjects of moral government, and all the events that immediately relate to them, do not comprehend all the moral world: God himself must be considered as included in this everlasting, moral kingdom, as the Supreme Head and Eternal King of it. And he, being infinitely greater, more important and worthy of regard than any or all creatures, must therefore be the end of all that is done: that is, he must make himself the highest and last end, and do all for himself, as the scripture asserts: “The Lord hath made all things for himself.” The exercise, manifestation and display of his own perfections and glory must be the supreme end of all the works of God, which necessarily includes the greatest possible happiness of the obedient subjects of his moral kingdom; which therefore must be forever, or without end: for a temporary display of the Divine Glory, and the temporary happiness and glory of the moral kingdom of God, would be infinitely less than an eternal and increasing duration of these, and nothing in comparison with this. In this view, we see how whatsoever God doth is forever. His design in all he does is his own glory, in his everlasting kingdom. This is his end, and the issue of all is this, which shall have no end. The kingdom of God Is an everlasting kingdom, and of his dominion and glory there will be no end; which is abundantly asserted in scripture, we all know. And this kingdom, glory and dominion is the end of all God’s works. Therefore every thing he doth shall be forever; it hath no end in his design, and in the effect and consequence. Nothing can be more certain than this.

2. It is asserted in these words, that God has fixed a plan of operation, including all his works, all he doth or will do in time and to eternity; and that he is executing this plan or design in all he doth: all his works having reference to this, and being included in it. This is implied in the former particular. For if in all God doth he hath respect to that which is endless, he must have formed a design, and fixed a plan of operation, which is endless, including all he will do, and all events, to eternity. This the scripture abundantly asserts: “He worketh all things according to the counsel of his own will. The counsel of the Lord standeth forever, and the thoughts of his heart to all generations:¨ [Psal. xxxiii. 11.] “He is in one mind, and who can turn him? And what his soul desireth, even that he doth:” [Job xxiii. 13.] “Known unto God are all his works from the beginning of the world:” [Acts xv. 18.] And, if we attend to the point, we cannot but know that it must be so, it being impossible that it should be otherwise; for to suppose the contrary is to suppose God is changeable, which is inconsistent with infinite perfection, and with his being infallible, and to be trusted in all cases. Indeed, if there were not a Being who is unchangeable, there would be no God. Besides, if God be infinite in power, knowledge, wisdom and goodness, which he certainly is, then he is able, and could not but fix upon a plan of operation, including all he would do, all his works of creation and providence, without end, or forever. He could not but propose an end of all his works, and lay the wisest plan to accomplish that end. Not to do this must manifest want of wisdom, or of ability, an4 therefore would be inconsistent with infinite power and wisdom. It is impossible he should not know what is wisest and best to be done in every instance to eternity: he is able to do it, for nothing can be in the way to prevent his doing it: and it is equally impossible he should be infinitely wise and good, and not fix upon and execute the wisest and best plan of operation. Nothing can be more evident and certain than this. Well may we join with Solomon, and say, “We know, that whatsoever God doth, it shall be forever.” He has proposed infinitely the best possible end, which cannot be accomplished in time, but by an everlasting series of works: he has fixed upon the wisest plan to answer this end, and all he doth has reference to this end: and the effect and consequence of all his works, for the sake of which they are done, will remain forever.

Let us now proceed to consider the following words: “Nothing can be put to it, nor any thing taken from it.” These are part of the same sentence, and have respect to the foregoing, and assert, that nothing can be put or added to what God doth, or taken from it. In these words the following particulars are expressed or implied; which also imply each other.

1. These words contain a more strong and express declaration than the foregoing; That the divine plan of his endless operations, including every thing which he doth and will do to eternity, is unalterably fixed, so that it is impossible that any change or alteration should be made, in any respect, or in the least degree. His designs are fixed from eternity. He has determined what he will do, and what he will not do, in every instance, greater or less. And his plan admits of no alteration; nothing can be added to it, or taken from it. It has been observed, that this is abundantly asserted in scripture, and that reason teaches it must be so; and that to deny this, or ever doubt it, is to deny or doubt of the existence of a God, supreme, omnipotent, infinitely, intelligent, wise and good.

SERMON XVIII.

Eccl. iii. 14. I know that whatsoever God doth, it shall he forever: nothing can be put to it, nor any thing taken from it; and God doth it, that men should fear before him.

THESE words have been explained in the foregoing discourse, and the truths contained in them have been found to be the following: that God hath in his wisdom and goodness, by his unchangeable decree, foreordained whatsoever comes to pass; that this truth, considered in its extent and consequences, is the only proper and sufficient foundation of the true piety of men.

The last mentioned truth is now under consideration, and has been in part illustrated and proved, by instancing in true love to God. We now proceed to consider other branches of piety, which are included in love, and grow out of this root or flock, and may be considered as different modifications of this same love; and to show that God, viewed as described in the text, is the only proper object of them.

2. The fear of God is an exercise of piety. This is put in our text, and in many other places in holy writ, for the whole of true piety, as has been observed. The reason of this doubtless is, because it is in a peculiar manner suited to express the pious exercises of a fallen creature, infinitely vile and guilty, and justly exposed to eternal destruction, into which he will infallibly fall, unless he be rescued by sovereign grace, who with humility and self diffidence, knowing that he is wholly lost in himself, trusts wholly in Christ, the only Saviour of sinners, whom he has offended, and is constantly offending; yet trusts in him alone, even in his infinite power and sovereign goodness, for pardon, righteousness, holiness, strength and redemption. And thus it is peculiarly adapted to express the mode or manner of the pious, religious exercises of sinners who believe in Christ, and are friends to God and the Redeemer; or the holiness of repenting, believing sinners, that is, real Christians.

It is plain, at the first view, that the God who is represented in our text, in his absolute independence, decrees and works, as it has been explained, is suited to lead men to fear before him, according to this general, comprehensive sense of fear, including the whole of piety; and that all those doctrines which are opposed to this, have a contrary tendency, and are not consistent with the fear of God, in this sense of it. But it may perhaps give some farther light on this subject, by more particularly considering the fear of God in a more restrained sense, and as a branch of true love or piety.

It is of importance to observe here, that fear is used in different and opposite senses in the Bible; because there are two forts of fear, one, that which implies holy, love, and is essential to true piety; the other is opposed to love, and is therefore the fear of those who are not friends to God, but enemies. This latter is intended by fear, in the following passages; 1 John iv. 18. “There is no fear in love, but perfect love casteth out fear; because fear hath torment: he that feareth, is not made perfect in love.” 2 Tim. i. 7: “For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.” Rom. viii. 15: “For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.”

These different kinds of fear may be in some measure illustrated by the following instance. An excellent father has a son and a servant, both of whom have been guilty of injuring him, and have fallen under his just displeasure. The son heartily repents, and loves his father, and is restored to his favour. But he keeps constantly in view the evil which he justly deserves, and which his father is able to inflict; he feels that he depends entirely upon his father’s goodness for an escape from that evil, and that he Hands in need of his constant aid and assistance to preserve him from offending again, and from that evil which he dreads so much. Both his father’s displeasure, and the evil consequence, are dreadful to him. He knows his father is able to punish in the most dreadful manner; he sees some of the family suffering the punishment every day, and others going in the way which will bring it upon them, unless they repent and reform in season; and has feelings answerable to what he sees. He knows he deserves to be thus punished as much as the worst of them, and depends entirely upon his father’s goodness to prevent it. He loves his father with all his heart, he approves of his conduct, and knows he does every thing right. He loves to have him supreme and independent in the family, and to have him order every thing, and to see his will done in all cases; he loves to be absolutely dependent upon him, and to have all the family so: and in the exercise of this love, and in the views now mentioned, he humbles himself before his father, and fears and trembles before him.

The servant who has offended his master, fears the rod, he dreads the punishment which is threatened, and knows he can inflict it; but he has no love to the father, his master; he wishes to be out of the family, and not dependent on him in any degree. He tries to pacify and please his master in his outward conduct, from the love of himself, because he fears the rod, and wishes to escape punishment. Thus he lives in continual slavish fear of his master, which disinterested love to him would cast out.

Every one must see the difference between the filial fear of the ion, who loves his father, and the servile fear of the servant, who loves himself only; and the opposition of one to the other. And surely the difference and opposition between the godly fear of those who love God with disinterested benevolence, and the servile fear of those who do not love him, but are enemies to him, is much greater, and far more evident and striking.

Here it may be observed, that this servile fear, by which men are restrained from a careless, bold practice of open sin, and their attention to a future state, and pressing concern to escape hell and obtain salvation, is excited and kept up, this servile fear is necessarily awakened, and fills the soul with painful concern, when sinners are convinced of the truth of the doctrine in our text, and are made in some measure to feel it to be true. So long as God, in his greatness, omnipresence and terrible majesty, is not in their view, and they do not feel or see their absolute dependence upon him for all good, and even to escape hell and obtain heaven, but feel as if they had their life in their own hands, in this respect, they will not be afraid of God, but live in ease and security. But when they come to feel that they are in the hands of God, and that he will destroy or save them, as he pleases, they being absolutely dependent on him, they will begin to fear and stand in awe of him. And the more fully convinced they are of the truth contained in our text, the greater will be their fear and terror respecting their state and situation. This every one can witness who has been an observer of others in these matters, or has attended to his own feelings. And it may be asked, Where has any person been found, who has disbelieved the doctrine of God’s decrees, of his foreordaining whatsoever comes to pass, who has been under any soul-distressing fear of God, or of eternal destruction?

But pious, godly fear implies love to God, in a view of his infinite greatness and importance, and a sense of his infinitely beautiful and glorious character, unchangeably wise, good, upright, just, true and faithful, having decreed whatsoever comes to pass, and executing his decrees in creating, preserving and governing all his creatures and all their actions, for his own glory, and the greatest good of the universe; or, which is the same, the greatest happiness and glory of his eternal kingdom. And this God, who is the supreme object of love. Is also the object of pious reverence and fear, as necessarily implicd in true love. Thus pious love and fear imply and involve each other, and are really but one and the same affection, which this grand and glorious object is suited to excite. This fear of God implies a view and sense of his greatness and unlimited power, of his unchangeable designs, and our absolute and constant dependence on him, on his will, in every respect, for existence and every motion, and all good, he being our potter, and we the clay in his hand, living, moving and moved, and having our being, in him. It also implies a view and sense of our own infinite vileness and ill-desert, and of the infinite evil which God is able to inflict, and may justly bring upon us; and that his almighty power and sovereign grace alone can prevent our being destroyed forever, into which destruction many have fallen, and are falling continually; and that we depend wholly on him, even his sovereign, forfeited mercy, to prevent our going to eternal ruin, and on his constant energy and grace, to cause us to cleave to him, and go in the way to heaven, we being nothing but insufficiency and vanity, before the Infinite All-sufficient Being; and in this view exercising self-diffidence, humility, and trust and dependence in God, dreading his displeasure above all things, and submiting to him, with a disposition and desire to obey him in all things forever. All this is implied in the true fear of God. But it may be expressed in fewer words, and perhaps more clearly to some minds, thus: To fear God is to be properly affected with his infinite greatness and terrible majesty, threatening and punishing his implacable enemies with everlasting destruction; to feel ourselves and all the creation as nothing before him, and wholly dependent upon him; to be suitably affected with our own guilt and vileness, and our absolute dependence on his sovereign, undeserved mercy for pardon, and the renovation of our minds to holy exercises.

The whole of this is expressed or implied in the following passages of scripture: Luke xii. 5:—“Fear him who, after he hath killed, hath power to cast into hell; yea, I say unto you, fear him.” All will grant that Christ here enjoins religious, pious fear of God, upon all who love him. And God is represented in his terrible majesty as the object of this fear, they being wholly in his hands, and dependent upon him, who is able, and may justly, if he pleases, cast them into hell, and make them miserable forever. Upon this two things may be observed:

1. That it is here supposed that God does cast some into hell, and inflict eternal evil upon them. For if this could not be done consistent with his character and perfections, or with his known design, merely his having power to do that which it is known he never will do, and cannot do confident with his moral perfection, does not render him more an obje6b of religious fear, than if he had no such power; and it would be only an empty bugbear and scarecrow, set up to excite fear without any reason; which cannot be supposed. If no such evil, as that of being cast into hell, had existence, or ever will be inflicted, in any instance, then it could not be reasonably proposed as an object of fear.

2. If this evil of being cast into hell be a reality, God having power to do it, and actually doing it, whenever and in whatever instances he pleases, that is, when it is necessary for his glory, and the greatest good of the whole; this represents God as an object of religious fear, to those who feel themselves in his hands, and deserving of this evil; even when they consider themselves as secured from suffering it, by a divine promise through a Mediator. For still eternal torment in hell is a reality, and they deserve it as much as those who are actually cast into it; and are constantly dependent on God’s sovereign will, to be saved from it: and their escape from hell, and full, absolute and unconditional security that they shall not perish, cannot be said to be perfect: and completed, so long as they are on this side of heaven, in a state of probation, and until they are actually admitted there. Besides, while they, in the exercise of benevolence, behold their fellow Christians by profession, and their fellow men, among whom they live, and are uncertain that they will all escape hell, and see them in the hands of God, who casts them into hell, or saves them from this infinitely dreadful evil, as he pleases, they must have a sensation and exercises independent of their own personal concerns, and however secure they may consider themselves, which is properly called the fear of the Lord, and of the glory of his majesty. This is therefore enjoined upon all the people of God, as included in their pious obedience to him. [Deut. xxviii. 58:] “If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayest fear this glorious and fearful name, the Lord, thy God, then the Lord will make thy plagues wonderful,” &c.

And an affection of this same nature and kind will be exercised by the inhabitants of heaven forever, as necessarily included in love to God, in a view of his glorious, fearful, sovereign power and majesty, and of themselves and all creatures, as being infinitely below him, and as nothing in comparison with him, and wholly dependent upon him, for existence, every motion of their hearts, and all good, and in a clear view of his terrible wrath against sinners, and the dreadful punishment inflicted upon them. This is represented in the 15th chapter of the Revelation. John saw seven angels having the seven last plagues; for in them is filled up the wrath of God; and at the same time he observed the inhabitants of heaven looking on, singing and saying, “Great and marvellous are thy works. Lord, God Almighty, just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? For thou only art holy; for thy judgments are made manifest.” I proceed to mention another passage of scripture. [Phil. ii. 12, 13.] “Work out your own salvation with fear and trembling; for it is God who worketh in you, both to will and to do, of his own good pleasure.” Here fear and trembling must mean such exercises of mind as are suitable to their dependence on God and his operating energy, for all things, even every motion of their hearts, of will and choice; for this their dependence on God is given as a reason why they should go on in a Christian course with fear and trembling: For it is God who worketh in you both to will and to do of his good pleasure. They were hanging over hell, and must drop into it, unless supported and rescued by the omnipotent arm of God, working in them, and forming them both to will and to do that which was necessary in order to escape hell and obtain heaven; in which God was infinitely above all controul, and acted of his own good pleasure, after the counsel of his own will. Here the same idea is held up, and the same truth expressed, with that in our text, as the foundation and reason of man’s fearing before God, and working out his salvation with fear and trembling, viz. Their absolute dependence on God in all things, even for every thought and motion of heart, which he effectually causes to exist by his invisible, secret, almighty energy, according to his own pleasure, which must be unchangeable, and according to his eternal purpose, including all he would do to eternity in producing every thing, and ordering every event: so that there is but one endless chain of events, made up of innumerable links, of which the least existence, event and motion, and every circumstance, the most minute, is a necessary part, as well as the greatest; the whole being formed by the wise counsel and will of God, and entirely dependent upon him, and executed by him; and which cannot admit the least possible change or alteration, it being as firmly established and fixed as the existence and throne of the Almighty.

I conclude this head with observing, that it is beyond all controversy certain, that the fear of God, as it has been explained, supposes our dependence on him, viewing him as what he is, and ourselves as what we are; and that, the more absolute, perfect; and universal this dependence is, the greater foundation there is for this fear, and this affection wiii be strong and constant in proportion to the view and sense we have of this dependence. Therefore the doctrine contained in our text says the best and most perfect foundation for the exercise of the. fear of God, and is every way suited to promote it; and every opinion and sentiment which contradicts this, and represents man as in any degree self-sufficient, and independent in any respect, is contrary to the true fear of God, and tends to prevent or destroy it.

3. An entire, unreserved trust in God is an exercise of true piety, and essential to it. The only foundation for this is his all-sufficiency, his being unchangeable in. his goodness, truth and faithfulness, and omnipotent, supreme, or doing every thing as he pleases, and guiding all things by his constant, universal agency, so as to answer the most wise and best end. Every thing contrary to such a character is inconsistent with his being an object of unreserved trust and confidence to the pious mind. If God were not unchangeable in his attributes and designs, and had he not all creatures and things under his direction and controul; and could there be one motion or action in the universe independent of his direction, agency and will; and did he not know what is the best end, and what are the wisest and best means to accomplish it; and was he not unchangeably determined what he would do, in the exercise of infinite wisdom and goodness; the benevolent, pious mind would have no foundation of unreserved trust and confidence.

But our God is not so, “He is the Rock, his work is perfect, for all his ways are judgment: a God of truth, and without iniquity, just and right is he.” The pious mind, feeling his absolute, entire dependence, and the universal dependence of all things, on this God, whom he loves with all his heart, puts his whole trust in him, and relies upon him with the most unreserved confidence, and the greatest satisfaction and pleasure, “He beholds the hand of God conducting all the hidden springs and movements of the universe, and, with a secret but unerring operation, directing every event,”

Dr. Blair’s Sermons, vol. i. p. 46.

Thus the pious, benevolent man trusts in God to glorify himself by all things, and all events, that take place, however dark, and of a contrary tendency, they may appear to him to be. And he implicitly, without seeing how it may be done, relies upon Him to bring good, unspeakable good, out of all evil; so that no event shall take place that shall not be best, on the whole, and all shall issue to the greatest advantage to his servants. and his eternal kingdom. And he places his hope and trust wholly in this God, for all he desires and wants for himself personally, and for his fellow creatures, for body or soul, in time and to eternity: and the language of his heart is that of David, [Psal. lxii. 5, &c.] “My soul, wait thou only upon God: for my expectation is from him. He only is my Rock and my salvation; he is my defence: I shall not be moved. In God is my salvation and my glory: the Rock of my strength, and my refuge, is in God. Trust in him at all times, ye people; pour out your heart before him, God is a refuge for us.”

In short, this doctrine, inculcated in our text, and taught through the whole Bible, being understandingly and cordially received, will pull down and destroy that self-confidence and self-dependence, which is natural to man, and with which self love inspires him; it is levelled directly against the selfishness and pride of man, and suited to cast down every high thing in his heart, which exalts itself against the knowledge of God; to exalt God, and humble man, and form him to cleave to God and the Redeemer, in a humble trust and dependence on Him alone. No wonder then that this doctrine is so disagreeable to those whose selfishness and pride have never been subdued, and has been so much opposed in this sinful world.

4. An entire, unconditional resignation to the will of God, and pleasing acquiescence in it, is an essential part of true piety. In order to this, the will of God must be considered as unchangeably wise and good, and as wisely ordering and guiding all events to answer a good end; and ordering all evil as the necessary occasion and means of the greatest good. God cannot be omnipotent, infinitely wise and good, unless he has foreordained whatsoever comes to pass; and therefore on any other supposition there would be no foundation or reason for an implicit, unreserved resignation to his will. The pious, benevolent mind cannot acquiesce in any thing or event which is not wise and good; it cannot be reconciled to evil, considered in itself, only as evil; but in order to be pleased with its taking place, it must be considered in its connection with the good of which it is the occasion. Therefore true resignation to the will of God does suppose him to guide all the movements in the universe, and order all events in infinite wisdom and goodness. In this view, and certain of this, the language of the pious, benevolent heart is, “Thy will be done;” without making any exception or condition. Whatever evil takes place respecting himself or others, he is ready to espouse the language of pious Eli: “It is the Lord, let him do what seemeth good unto him.” He with pleasure exerciseth an unreserved submission and resignation to the all-wise and infinitely good Being.

5. Repentance towards God, and humbling ourselves in his fight for our sins, is included in the exercise of Christian piety. This consists in a sense and acknowledgment of the evil of sin, of its ill desert, feeling ourselves wholly blameable and answerable for it, abhorring it, and condemning ourselves for it, renouncing it, and turning from it; in which the sinner justifies God, and approves of his law, and condemns and takes shame to himself. This always takes place and is exercised in. the view of those truths, which are at least implied in the doctrine which we are considering. And it is impossible the heart should repent while it opposes this doctrine, and those truths which are contained in it. This can be done only by an impenitent, selfish, proud heart, which does always oppose and hate this doctrine, though the understanding and judgment may be convinced that it is true.

The doctrine of the decrees of God, foreordaining whatsoever comes to pass, for his own glory and the greatest general good, necessarily includes his hatred of sin, and the evil and criminal nature of it, as it opposes. the glory of God, and the general good; and the sinner, who is guilty of it, does herein express his enmity against God, and the good which is the object of his decrees: and were the natural tendency and consequence of sin to take place, without being counteracted, and overruled to answer an end which sin and the sinner oppose, God’s end in his decrees would be frustrated, he would be dishonoured, and good be destroyed by unlimited evil.

The sinner is as blameable and criminal, as if his sin was not overruled for good; for the nature of it is just as bad and unreasonable as if no good came of it; and sin is as great a crime as it would be, were there no divine decrees; and in some respects greater: for the sinner ads as freely as he could were there no decrees; he has all the freedom that is in the nature of things possible; he acts voluntarily, and he opposes the wile, holy and benevolent decrees of God, and that infinitely wise, beautiful and benevolent plan which he has laid, and is executing, even in that very sin and rebellion by which he is accomplishing it. When the sinner’s eyes are opened to see all this, he sees the evil of sin, as it is opposed to this infinitely great and glorious God, to all his wise and benevolent purposes and decrees, and to that wise, glorious and all-comprehending plan of his operations. He sees this, and adores, and his heart breaks and melts in contrition, and self-condemnation, humbling himself in the sight of this God. But the impenitent sinner is irreconcilable, and at enmity with such a God, and, in the pride and impiety of his heart, “replies against God,” and says, “Why doth he yet find fault? For who hath resisted his will?”

6. Religious joy in God, and his government and kingdom, is a branch of true piety. This is inculcated abundantly in the holy scripture; and Christians are commanded to “rejoice always in the Lord.” And we have many examples of the religious joy of pious persons. The fruit of the Spirit is joy. Believers rejoice with joy unspeakable and full of glory; and this joy no man can take from them. This is the joy of the benevolent heart, in the exercise of that love to God, which has been described above, beholding him infinitely great and most blessed forever, having an uncontroulable dominion over all, decreeing and fixing from eternity every thing, and all events, in the wisest and best manner, to promote and effect the most desirable and important end, and the greatest possible good of the whole. With this the benevolent mind is supported and pleased, in all the darkness, sin and evil which take place in this world, and in the view of what will exist forever in the world to come, knowing that God has ordered it all, for the sake of the good which he will bring out of it; that the wrath of man shall praise him; and the remainder of wrath, which would not answer this, or any good end, he will effectually restrain and prevent. In this view he has solid, lasting support, comfort and joy, and says, “The Lord reigneth, let the earth rejoice. Rejoice in the Lord, ye righteous.”

And as this truth, taken in the full latitude of it, is suited to support, comfort and rejoice the heart of the pious friends of God, in whatever Situation they may be, and whatever may be the appearance of things around them; so it is the only truth which can support them. If they give up or let go their hold of this strong foundation and prop, they must link into gloom, sorrow and despair. If they have no certainty that God cannot be disappointed in his counsel and designs, and that he has fixed the best plan, including all events, which cannot be altered for the better; if they know not but things may take place, which are not on the whole best, but God might have been more glorified, and his people more happy, had they not come to pass; and did they believe this to be the case; they must: sink into darkness, grief and sorrow, which no consideration could remove, but must abide on their minds forever.

And when they behold the sin and universal apostacy of mankind, and the infinitely dreadful evils that are the attendants and consequence of this, and know that this was not accidental, or aside from the divine plan; but has been ordered and determined by God, that the way might be opened for Redemption by the Son of God, the most glorious work of God, by which he is glorified, the Redeemer exalted and honoured forever; and the redeemed made most happy in the eternal kingdom of God, in which they hope also to share, and behold and love and serve and praise this God without end; their benevolent joy rises still higher. And the more they contemplate this divine contrivance and plan, with all its appendages, and discern the manifold wisdom, and boundless goodness of it, the more does their joy increase, and they are ready to exclaim, with St. Paul, “O, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first; given to him? and it shall be recompensed unto him again. For of him, and through him, and to him, are all things; to whom, be glory forever. Amen,”

SERMON XIX.

The same Subject continued.

Eccl. iii. 14. I know that whatsoever God doth, it shall be forever: nothing can be put to it, nor any thing taken from it; and God doth it, that men should fear before him.

IN the preceding discourse the exercise of piety has been considered in a number of particulars. The last mentioned was devotion, and several things included in this have been considered. Another branch of devotion now requires our attention.

Petition is that part of devotion in which we, ia our address to God, express our desires, or ask him to do or grant that which to us appears good and desirable. This requires a more particular consideration, as some have thought it not consistent with the doctrine of God’s decrees, foreordaining whatsoever comes to pass; because, according to this, every thing is fixed, and cannot be altered. It has been said, there cannot be any reason or motive to pray, or make any petition, to an unchangeable God, whole design cannot be altered, and who has fixed all events, without a possibility of any change.

Before any attempt is made to remove this objection, and supposed difficulty, it must be observed, that it equally lies against the foreknowledge of God. For if God certainly foreknows every thing that will take place, then every event is fixed and certain, otherwise it could not be foreknown. “Known unto God are all his works from the beginning of the world.” He has determined, and passed an unchangeable decree, with respect to all that he will do to eternity. Upon the plan of the objection under consideration, it may be allied, What reason or motive can any one have to ask God to do any thing for him, or any one else, since he infallibly knows from the beginning what he will do, and therefore it is unalterably fixed? Therefore if it be reasonable to pray to an omniscient God, it is equally reasonable to pray to an unchangeable God. For the former necessarily implies the latter. But in order to show that the objection is without foundation, the following things must be observed.

I. If God were not omniscient and unchangeable, and had not foreordained whatsoever comes to pass, he would not be the proper object of worship, and there would be no foundation, reason or encouragement to make any petition to him.

This it is presumed will be evident to any one who will well consider the following observations.

First. If there were no unchangeable, omniscient Being, there would be no God, no proper object of worship. A being who is capable of change is necessarily imperfect, and may change from bad to worse, and even cease to exist, and therefore could not be trusted. If we could know that such a being has existed, and that he was once wise and good and powerful, we could have no evidence that he would continue to be wise or good, or that he is so now, or that he is now disposed to pay any regard to our petitions, or is either willing or able to grant them; or even that he has any existence. What reason of encouragement then can there be to pray to a changeable being? Surely none at all. Therefore, if there be no reason to pray to an unchangeable God, there can be no, reason to pray at all.

Secondly. If God be infinitely wise, and good, and omnipotent, supreme and independent; then he certainly is unchangeable, and has foreordained whatsoever comes to pass. This has been proved above, or rather is self-evident. But if he be not infinitely wise and good, &c. then he cannot be trusted; he cannot be the object of that trust and confidence which is implied, and even expressed, in praying to him.

SERMON XX.

WRITTEN IN THE YEAR 1800.

The sins of men are so under the direction and controul of God, as to glorify him, and subserve the good of his kingdom, in every instance of it which he suffers to take place.

Psalm lxxvi. 10. Surely the wrath of man shall praise thee: the remainder of wrath shalt then restrain.

IN this psalm God’s care and protection of his church is celebrated. In the midst of all revolutions, wars, and confusions, which take place in the world, and the various and strong combinations of wicked men against his people, they are safe and happy under his care, who will effectually restrain all their enemies, and finally utterly defeat and destroy them, and give deliverance, peace and salvation to his church.

In the words now to be considered, the absolute and universal dominion of God over all creatures and things, is asserted, so that he can and will turn all the opposition which is made to him and his government, however strong and violent, and however long it may continue, to promote his own glory, and answer the best ends possible; and all the sins which would not subserve these good ends, he can and will effectually restrain, so that they shall not exist.

This very important and useful sentiment will be illustrated and established by a particular explanation of this passage of scripture, and the inferences to be made from it,

“Surely the wrath of man shall praise thee,” This is asserted not only as a truth, but as a most evident and certain truth, and of great importance to be believed and relied upon with the greatest confidence and assurance at all times, whatever seeming appearances there may be against it, and though we may not be able to see how it can possibly be true. This is expressed by the word surely, with which the sentiment is introduced.

The wrath of man comprehends all the rebellion and sins of men, that ever have or ever will take place, by which their hatred of God and his law and government, and strong opposition to these, is expressed. Mankind, ever since they have multiplied on earth, have, in general, been in arms, at war with God, and with each other; and this war has in numerous instances been carried on with great apparent engagedness, wrath and fury, in some more directly against God, and in others immediately against each other. All this is comprehended in the wrath of man, in our text: and so are all the thoughts and exercises of heart and conduct, however private, and more or less apparent and strong, which are contrary to the law of God; for all these are of the same nature and kind with those sinful actions in which men are more apparently, and with greater wrath and violence, combined against God and each other. And all the sins of good men, whether committed before they were converted or after, are included in this expression, as they are as really in opposition to God and his law, as the most open and avowed rebellion and rage against him, though not so strong and visible. Thus, all the sins of which men are guilty, whether greater or less, more secret or open, under whatever form or pretence they are committed, are included in the wrath of man, as they are all rebellion against God, and a violation of his law, and opposition to his cause, church and kingdom; though the more open and violent opposition to the divine government, to the church and people of God, and to each other, may be more particularly intended by the expression. This is evident and certain, not only as all the sins of men are of the same nature and evil tendency, but they are all so united and combined, that if any instance and degree of sin is made to praise God, it must do so in every instance for the same reason; and if it were not so, the assertion in the words before us would be so partial as to be attended with great uncertainty, and of little use and importance in the application of it, as will appear in our further attention to the subject.

“The wrath of man shall praise thee;” that is, shall honour and glorify thee. The sin of man shall, in every instance of it, be the occasion and made the means of the manifestation and display of the glorious character and perfections of God, which could not have been made to such advantage and in so great a degree, in any other way, had not sin existed in every instance in which it has done, or ever will do. This is not owing to the nature and tendency of sin, considered in itself; for it tends to directly the contrary, to dishonour him, and is a direct and awful opposition to the moral government, perfections and existence of God; but to his power, wisdom and goodness, by which he is able and disposed to overrule all the rebellion against him, even every sin which is committed, to answer his ends, and promote his own glory.

“The remainder of wrath shalt thou restrain:” that is, that wrath and those sins of men which are not suited and necessary to answer this end, to be so governed and overruled as to praise and glorify God, he will effectually restrain, and not suffer it to exist. This represents God as the supreme, sovereign disposer of all things and events, ordering what shall and, what shall not exist, from the greatest to the least, and directing the will and actions of men in every motion and exertion, so that all depend upon his will whether they shall have an existence or not; and this includes all the sins of men, as really as any other event whatever. The counsel of God’s own will determined whether there should be any such thing as sin and rebellion, and how much of this should exist, even just so much as should praise him, and no more; which necessarily includes a determination concerning every instance or act of sin, whether greater or less; as his determining that this earth should exist includes a determination how large it should be, of what materials it should be composed, and concerning every part, and every grain of sand, &c. of which it should consist. All this is necessarily implied in the words under consideration. For in determining that sin should exist, and just so much as would praise him, and no more, there must be a determination concerning every act of sin that should take place.

The existence of the wrath of man, the continuance of it, the height to which it should rise, and all the consequences of it, depended as much upon the will of God, as did the existence of man, and of a particular providence to be exercised with respect to him from the first to the last, containing the wisest and best plan, by which God is most praised and glorified, and the greatest good promoted. These are so united and blended together, the one implying the other, that all must exist together, in order to form a perfectly wise plan, which shall be most to the glory of God, and the greatest good of the universe. For when it is said, the wrath of man shall praise God, it is equally asserted, that all the sin which does or ever shall take place shall promote the greatest glory and happiness of his kingdom, and of all his friends, who shall dwell in it forever; for their glory and happiness depend upon the glory of God, the manifestation and display of his glorious perfections, and will keep pace with this forever, the former necessarily taking place and riling in proportion to the greatness and increase of the latter, there being a necessary and infallible connection between them; so that whatever praises God, and serves to manifest and display his character and glory, equally promotes the happiness of all who are his friends, and the glory of his everlasting kingdom.

Of all this there is the greatest assurance and certainty, expressed by the Psalmist in our text; but we have other strong, corroborative evidence of these same truths, both from the scriptures and from reason, which demands our careful attention.

The scriptures will appear, beyond a possible doubt, to an attentive, honest mind, to be on the same plan, and to exhibit these same truths, from the beginning to the end. This is manifest in so many ways and instances that they cannot be all mentioned here. It will be sufficient to suggest the following: “The scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.” The wrath of Pharaoh was ordered and brought about by God in his providence on purpose that he might be praised and glorified; that his name, his character and perfections might hereby be declared thou throughout all the earth. “What if God, willing to shew his wrath, and make his power known, endured with much long suffering the vessels of wrath fitted to destruction? Here the sin and destruction of those who perish is represented as ordered by God for his praise, to manifest his hatred of sin, and his dreadful power in punishing sinners who are finally impenitent.

The innumerable predictions in the scripture of events to be brought about, and which have been fulfilled by millions of millions of sinful exercises and actions of wicked men, and predictions of many particular sins which men should commit, are an incontestible evidence that God has the direction of all the sins of men, and that none can take place unless by his disposal, so as to answer his ends, and promote his glory. Two or three instances may be mentioned to illustrate this remark.

The sin of the brethren of Joseph in selling him into Egypt, and all their anger and wrath which led to this, was determined and ordered by God for good, for his own praise and glory, and the good of his church. Therefore, God is said to have done it, and to send Joseph into Egypt, meaning it all for good. And in this way the wrath of Joseph’s mistress in Egypt, and of her husband, did praise God, and could not have taken place, had it not been necessary to accomplish the benevolent purpose of God; and they and the brethren of Joseph were restrained from all that wrath and sin, which would defeat the prediction by the two dreams of Joseph, and not answer the purpose of God, and praise him. The former were restrained from putting Joseph to death, as they once proposed. And though Potiphar’s “wrath was kindled,” when he heard the false accusation against Joseph by his wicked wife, yet his wrath was so restrained that he did not take away his life, which had either of them done, the divine plan could not have been executed.

But the most remarkable instance of this is the sin and wrath exercised by men in the treatment of the Saviour of the world, and putting him to death in the most cruel manner. This was all particularly determined and appointed long before by God, and foretold by the prophets. Hear what they who were inspired say of this in their solemn address to God: “Lord, thou art God, who had made heaven and earth and the sea, and all tint is in them; who by the mouth of thy servant David hast said. Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together, against the Lord and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever thy hand and thy counsel determined before to be done.”

All this scene of sin and wrath against Jesus Christ was determined and directed by the hand and counsel, the power and wisdom, of God, which was necessary for the greatest display of the divine perfections in the redemption of sinful man, which has ever been made, and could not have been made in any other way, and will be to his praise and glory forever, and the means of the unspeakably greater happiness and glory of all his friends, the members of his eternal kingdom.

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