m^(M?w^^m^ '^i J". //. bS'. Srom f^e iiX^taxt of gprofefifior ^amuef (ttttfPer in (Utemorp of 3wbge ^amuef (gtiffer (grecftinrib^e 3?re0enfeb 61? ^amuef (gtifPer (jSrecftinrib^e Eong to f^e &t6rari? of ^rincefon S^eofogtcaf ^eminarj? i« ■ . ^z. TWENTY. ONR SERMONS, ON A VARIETY Of INTERESTING SUBJECTS, SENTIMENTAL AND PRACTICAL, — =^^ By SAMUEL HOPKINS, D, D. r AS TOR. or THE FIRST CONORBGATIOIIAL CHURCH l« 1IXWP9RT { RHODE-JSLAND.) •Publijhed according io A61 of Congrefu SALEM: PRINTED BY JOSHUA CUSHIN», ^QX THE AUTHOR. 1803. I'iVl- A :i 7/ T C': ) 'Av;, vn"^. O M K K e ..1»AV CONTENTS, .V v.o. (01 ii <\>X SERMON I. The,Reafon of th«:Hope of a ChriftKip,AvIncli he ought always to give to him who afketh it or him. ; ; . ,' I PETER, III. 14, 15. ' ^AOE. And be not afraid of their terror, neither be ye troubled ; but fanftify the Lord God in your hearts ; and be ready always to give an anfwer to every man that afketh you a reafon of the hope that is i» youi with meeknefs ,and' feSr^ i • SERMON II. The fame Subject continued. .J, PETER, III. 15. .■7i!r. , ' ■ ,, And be ready always to give an anfwer to every man that afk- eth you a reafon of the hope that is in you, with meekncfs and fear. 27 :\i • . ■ " SERMON III. On Chriftian Friendlbip, as it fubfifts between Chrift and Believers, and between Believers themfelves. CANTICLES V. 16. This is my beloved, and this is my friend. 47 rA«E. SERMON IV. The fame Subjed continued* CANTICLES V. 1 6, T/fe is my bcloved> and this is my friend. 6a SERMON V. The Friendlhip of Chriftians bet*wccn each other. CANTICLES V. 16- This is my beloved, and this is my friend, %t SERMON VL The Friendfhip between Jefus Chrift and Believers. Canticles v. i6. This is my beloved, atkd Mis' is my friend, ^ SERMON VIL On Chriftian Friendlhip. canticles V. 1 6. This is n»y beloved, and this is my friend. 1 14 SERMON VIIL On Chriftian Friendfhip, canticles V. 16. This is my beloved, and this is my friend, 18? SERMON IX. How Chriftians work out their own Salvation. ^^' PHILIPPIANS II. 12, 13. Work out your own falvation with fear and trembling : for it is God who worketh in you, both to will and do, of his good pleafure. H^ m OU T E N T s.' "¥ SERMON X. The fame Subjed continued. PHILIPPIANS II. 12, 13. Work out your ©wn falvation with fear and trembling: for It ' '-;. • is God who worketh in you, both to will and to do, of his ■'■*'' "" good pleafure, iCz SERMON XI. What is meant by Fear and Trembling. PHILIPPIANS II. 12, 13. Work oiit your own falvation with fear and trembling : for it ^ is God who worketh in you, both to will and to do, of his good pleafure. 1 7S SERMON XII. God working in Men to will and to do. PHILIPPIANS 11. 12, 13. ;-rrtn:iI Work out your own falvation with fear and trembling : for it is God who worketh in you, both to will and to do, of his good pleafure. 1J3 SERMON XIIL .vtir An Improvement of the Subje^i:, PHILIPPIANS IL 12, 13. Work out your own falvation with fear and trembling : for 1%.! f,, ., is God who worketh in you, both to will and to do, of his •};ood pleafure, 2i« SERMON XIV. Improvement continued. PHILIPPIANS II. 12, 13. Work out your own falvation with fear and trembling : for it is God who worketh in you, both to will and to doj of his good pleafure. 23* VI ^.O N, T'»N T %, »AGt. SJERMQN XV. The Law of Works and the Law of Faith. . ROMANS III. 27. Where isboafting then ? It is excluded. By what law? Of worIp$ i N^y ; but by tlic law of faith. 24^ SERMON XVL An Improvement of the Subjed. . ROMANS III. 27. Wkere is boafling. then ? , It is excluded. By what lg,w ?, ^C^J^ jn/'T works? 'Nay j but by the law of faith. '_'.,'', ^t,,' j,^A'i^» SERMON XVIL The Decrees of God, the Foundation of Piety. ECCLESIASTES III. 14. 1 know that whatfoever God doth, it fhall be forever : nothing can be put to it, nor any thing taken from it; and God doth it, that nipa (hiould fear before him.^ 27S SERMON XVIIL The Decrees of God, the Foundation of Piety, ECCLESIASTES III. 14. I know that whatfoever God doth, it fhall be forever ; nothing can be put to it, nor any thing taken from it ; and God doth it, that men (hould fear before him. 297 SERMON XIX. The farhe Subjed continued. ECCLESIASTES III. 14. I knov/ that whatfoever God doth, it fliall be forever ; nothing can be put to it, nor any thing taken from it ; and God d<)th it, that men fhould fear before him. 3H CONTENTS. Vll rAGS. SERMON XX. The fins of men are fo under the direction and con- troul of God, IS to glorify him, and fubferve the good of his kingdom, in every inilance of it which he fuflfers to take place. PSALM LXXVI. lo. Surely the wrath of man fhall praife thee : the remainder of wrath Ihalt thou reftrain. 33a SERMON XXI. The Author's Farewell to the World. PSALM LXXVL 10. "Surely the wrath of man fhall praife thee : the remainder of wrath ihalt thou reftraio. 356 Ai Sermon i. WRITTEN IS THE YEAR 180I. The Reafon of the Hope of a Chriftian, which he ought always to give to him who alketh it of him. I Peter, iii. 14, 15. And be not afraid of their terror^ neither be ye troubled ; but fan6lify the Lord God in your hearts : and be ready always to give an aifwer to every man that afketh you a reafon of the hope that is in youy with meeknefs and fear, THE apoftle Peter had a fpecial commifilon to preach the gofpel to the Jews, which did not exclude a regard to the uncircumcifed Gentiles. He therefore writes this epiftle to the Jews who were difperfed from the land of Ifrael, into various places in the Lelier Alia, and had embraced Chriftianity ; with whom the Gen- tiles are included, who had become Chriftians, and had joined with the believing Jews. In confequence of their becoming Chriftians, they were hated, and fuffered per- fecution by the unbelieving Jews and idolatrous Gen- tiles ; who were difpofed to inflidl on them all the evils which were in their power j efpecially the former, who exercifed the fame ill will towards them which Paul had and acted out before his converfion, and which they manifefted towards the apoftles and all Chriftians ; of which we have the hiftory in the Ads of the Apoftles. The Apoftle, in this epiftle to them, mentions many things to fupport and comfort them in their afflicted, flifiering ftate, and encourage and animate them to per- fevere in the profellion and pradice of Chriftianity, to whatever reproaches, worldly loffes and perfecutions they might expofe themfclves hereby j and gives them B many 2 THE P.EASON OF THE SeRM. I. many directions for their condud in all circumftances, and towards all pcrfons ; efpecially in the prcfent ftate of thino^s. Of the latter we find an inftance in the words now before us-. The Apoftle here alludes to the words of Ifiiah in the eighth chapter of his prophecy. When the inhabitants of Judah were threatened with an invafion by the neighbouring nations, he tells them not to be afraid of them, but to fanclify the Lord of Hofts, and make him their fear and their dread. So the apoftle tells Chriftians, when threatened with tlie great- eft evils that the enemies to Chriftianity could inftift, not to be afraid of their terror, neither be troubled.^ but fandify the Lord God in your hearts. To fanclify the Lord in their hearts was to love him fupremely, and truft in him alone, defiring that he might be exalted and glorified above all creatures forever. The fame word in the original is tranflated hallQzved, which is here render- ed y^//i(ff/)5'* "Hallowed be thy name:" that is, may thy facred nam.e and glorious character be made known, difplayed and glorified to the higheft degree, by all things that take place. . " And be ready always to give an anfwer to every man that afl^eth you the reafon of the hope that is in you.'* Chriftians are directed to be cd-ivays able, ready and willing to give the reafon of their hope, to every one who afketh it of them. This muii: be underftood with •fomc limitation. By every one who afKeth, is meant every one who að in a proper, decent manner, and ■with an apparent, profefl'ed deftre to know what reafons Chriftians can give for their hope. If any afked them to do this, with an apparent defign to ridicule and mock them, and to get fonie advantage, and matter of accu- fation againft them, which would expofe them to fuf- fering j they v/ere not obliged to anfwer fuch, as it would be contrary to the command of Chrift : " Give not that which is holy to dogs, neither caft ye your pearls before fwine, left they trample them under their feet, and turn again and rent you." « With SeRM. I. HOPE OF A CHRISTIAN. 5^ "With meeknefs and fear." Ghriftians are not to be haughty and infolent in giving the reafon of their hope, nor cuter into oftentatious and angry difputes with unbehcvers. They muft not defpife and treat thern with contempt for their unreafonable diibeUef ; but pity them, and treat them with condefcenfion, tenderneis and benevolence, not fliewing or having any angry re- fentment for any injurious treatment they may have received from them ; but fufFering and bearing all injuries with a meek and quiet fpirit and beha- viour. All tliis is implied in meeknefs. Fear is here put for Chriftian humility, in oppofition to high-mind- ednefs, and felf-conhdence, boafting of their privileges and character, by which they are favoured and diftin- guifhed from thofe who are in a ftate of darknefs and unbelief. It implies a fenfe of their own exceeding un- worthincfs, and utter infafficiency in themfelves to de- fend and maintain the honour of the Chriftian caufe, without conftant fupport and affiftance from divine grace j and continual liablenefs to fail of their duty, and diftionour Chriil:, by not fpeaking and behaving as be- comes their Chriftian calling and profelTicn. This fear is effential to the Chriftian character, and becomes Chrif- tians at all times. The aooftle Paul exhorts Ghriftians " not to be high minded, but fear ; to -work out their own falvation with fear and trembling ;'* and tells the Ghriftians at Corinth, that he was among them in fear and much tremblino;. The fubject propofed to be confidered, in a further improvement of the words before us, is, the hope of Ghriftians, and the reafon they have to give, and ought always to be ready to give, for this tlieir hope, when properly required of them. I. It is to be confidered what is included in the hope of Ghriftians. - Tiiis hope indeed implies and comprehends more than words can exprefs, or the moft enlarged mind on earth can conceive. The grcatcft Ghriftians do in this ftate compreliend and know but a fmai] part of what is con- tained' if THE REASON OF THE SeRM. L tained In this hope. And they depend on the enlighten- ing influences of the Spirit of Chrift, for the increafing knowledge of this which they may and ought to ob- tain in this life. Therefore the apoftle Paul prays for the Chriftians at Ephefus, " that God would give unto them the fpirit of Mdfdom and revelation in the know- ledge of him ; the eyes of their underllanding being en- lightened, that they might know what was the hope of his calling, and what the riches of the glory of his in- heritance in the faints.'* Chriftians may be affilled in their meditations on this pleafmg and important fubjeft, by attending to the following brief and fcanty repre- fentation of their hope, taken from the holy fciiptures. Jefus Chrift is the Chriftian's hope. What is con- tained in his perfon and character ; in what he has done and fuffered ; in the manifeftations he has made of the divine perfeftions ; in his revealed deiigns and promifes to his church, and to every believer, is all the Chriftian can hope for, or can defire, and far, infinitely far, ex- ceeds his higheft expe6lations-, and the utmoft ftretch of his conception and imagination. Jefus Chrift has an infinite fulnefs for finners. He has all they want, and they cannot conceive or wifti for any greater or other good. And he gives himfelf, and all he has, his infinite fulnefs, to every believer. Chriftians hope by Chrift to obtain the free pardon oi all their fins, however many and great they are, and to be delivered from the curfe of the law of God, even eternal deftruftion and mifery, 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 v/orld ; that what is in itfelf evil ftiall be made to them a real good, fo that all things fhall confpire to promote theiF greateft good. They hope, in the beft way and man- ner, and the moft proper time, to be delivered from all iin and moral depravity, and made perfeftly holy, by Chrift their Saviour ; and that their lalvaiion fliall be for the glory of God and the Redeemer forever ; other- wife it would be no falvation to them. They truft in the Serm* L hope of a christian?. 5 the wifdom and ^oodnefs of Chrift to order tlie time and manner of their death fo as fhall be moll for his glory and their good. They hope that when they drop their bodies into the grave they Ihall immediately enter Into a world of light and complete happinefs, being wholly transformed into the moral likcnel's of Chrift ; and in the enjoyment of him, and of his favour and love, and beholding his glory ; and in the happy fociety of the redeemed, ihall enjoy uninterrupted, increafing felicity without end. The Chriftian's hope includes in it an alTured and pleafmg profped that Chrift will deftroy the works and kingdom of the devil on earth, and fet up his own king- dom, and give his people the pofleilion of the world, tor at leaft a thouiand years ; which happy time for the meek, the faints, to poffefs the earth, and delight in the abundance of peace and happinefs, fhall commence and continue in a time and manner moft agreeable to Infinite Wifdom and Goodnefs. And the Chriftian expects the fet time will come, and is haftcning on, when Chrift will come to judgment, raife the dead, and aliemble all the children of Adam before him, when he will fentencs the impenitent wicked to everlafting punifliment, and invite and bring his friends into the poileftion of his eternal kingdom, to enjoy perfect and progrefting h'jp. pinefs forever ; and that they fhall fee, and have a moft pleafmg and eternally increafmg conviction^ when all the enemies of Chrift are put under his feet, and all tilings are adjufted and brought to their proper and deligned iflue, that ail events which have taken place, even all the evil, ftn and mifery which has been, and will exift for ever, are included in the divine pur- pofe and plan, which was in the higheft wifdom and goodnefs fixed and ordained from eternity, and are neceflkry, in the moft proper and deftrabie manner, and to the higheft poilible degree, to promote the glory of God in the moft clear manifeftation and brighteft dif- play of the divine perfections, and produce the higheft liappinefs and glorv of the eternal kingdom of God. This (^ THE REASON OF THS SeRM. t* This will be contemplated forever, and will be a fource of growing entertainment, and part of the happinefs which is included in the Chriftian's hope. The work of redemption by Chriii is fo grand, wonderful and complicated, the effecl; of infmite power, wifdom and goodnefs, exercifed in the moil aftoniihing condefcen- tion, grace and mercy, truth and faithfulnefs, to infinite- ly guilty, loft and miferable finners, in a way honour- able to a holy, righteous God, his law and government, and fuited to humble and fave linful rebels, and raife them to the higheft honour and happinefs ; and is at- tended with fuch infinitely great, important, glorious, eternal confequences ; that the redeemed muft enjoy un- fpeakably great and increafmg happinefs in fearching into the wonders of this work, and loving, praifing and adoring God and the Redeemer forever. Every true Chriftian hopes to enjoy all this, and more, which no tongue can utter, or heart conceive ; and he fhali actually poflefs it forever. He will ftand at the right hand of Chrift at the day of judgment, and enter with all the redeemed into eternal life and happi- nefs, and enjoy the company and friendfliip of a moft lovely and happy fociety, all fwcetiy united in love to Chrift and to each other, under the beft advantages to~ enjoy God, in the alTurance of his favour and love, and to be happy in friendftiip with each other, and make rapid advances in knowledge, hoiinefs and happinefs for- ever. — But the theme is endlcfs, and it is time tcuftop. — This is the hope of a Chriftian ! II. The reafon v/hich Chriftians have to give for this hope which is in them, or entertained by them, is to be confidered. This involves two particulars, which are in themfelves really diftincl, though implied in each other ; and there- fore it is proper to coniider them feparately. They are thefe : The reafon they have to believe and be fure that the Chriftian fcriptures, the foundation of all their hopes, are a revelation from God, containing infallible truth, without any error, in matters of faith and prac- tice, SeRM. I. HOPE OF A CHRISTIAN. 7 tice, and therefore to be relied upon with the greateft confidence and fafety ; and the reafon of their hope that they are real Chriftiiins, and interelled in all the bleffings promifed in the gofpel to true believers in Chrift. FirjL The Chriftian, in giving the reafon of his hope, muft tell what evidence he has that Chriftianity is a di- vine inftitution, and that the fcriptures which contain a revelation of it were written by the infpiration of God. Here Chriftians are introduced to fpeak for them- felves, and give the reafon of placing their hope in Chrift and the gofpel. They have the following aniwer to give to thofe who afk them. 1. We feel the want of a hope of fome good and happinefs which cannot be obtained and enjoyed in this life, and in this world. V/e find ourfelves poffeffed of thofe mental capacities and defires which cannot be fil- led and fatisfied with the enjoyment of any or all the things of this world, the objeds of time and fenfe. We know we have a capacity of enjoying a higher and bet- ter good than this world affords, and a good which is unfading, and will laft to be enjoyed without any end ; and we feel ftrong defires, which we cannot fupprefs, of exifling forever, in the enjoyment of objects which w4il render us completely happy. This has excited us dili- gently to fearch and inquire whether and where any ground and good reafon can be found for a hope of en- joying the good and happinefs which is anfwerable to our capacity and defires. 2. If the Bible be excluded, upon the moft diligent and extenfive fearch we have been able to make, no fuf- ficient reafon has been found, or can be given, for a hope of a good adequate to the capacity and delires of man. The heathen who have not enjoyed the Bible, even the wifeft among them, have not difcovered any certainty of a future ftate. And all their conjectures about it, and ideas of happinefs to be enjoyed after death if there be a future ftate, are fo vague, uncertain and abfurd, that they can give no fatisf action to a rational mind, but tend to the contrary. They have obtained no t THE RHASON OF THE SeRM. I. no true notions of the charafter of the true God ; fo far from it, that they reprefent their gods in a ridiculous and Ihanieful light, and as praclifmg horrible vices. None of them, even their greateft philofophers, have been able to find out what true happinefs is. They are indeed, and always have been, without the true God, and with- out a reafonable hope in the world. ■ And this is true of the Mahometans. They profefs •indeed to believe in one God, which Mahomet taught them with a number of other things, who learned them from the Bible, with wdiich he was in fome meafure ac- quainted ; but they have no correct, confiftent notions of the divine character, efpecially of his moral character. They do not know of any reafonable way for fmners to obtain pardon of their fms, and the favour of God ; and confequently cannot have any reafonable hope of this. The moft ignorant and vicious men amono; them have a promife of their prophet that they fliall go directly to heaven, if they die fighting for his caufe and their re- ligion, or if they perform certain prefcribed actions and ceremonies. And the heaven they hope for they think confifts, not in holinefs and in the enjoyment of the true God, and the mental happinefs implied in this, but in thofe fcnfual delights and gratifications, more fuited for beads than men ; which are the objects of averlion and abhorrence, and not of hope, to a good and pure mind. The Infidels, Dcifts and Atheifts who live in that part of the world called Chriftian are really witliout hope. The latter are protelTedly fo : they have no belief of a future ftate, and have no hope of any good v/hich they cannot enjoy in this life, wliich to every difcerning mind is nothing but vanity and vexation of fpirit. Thefe chcofe to view and place themfelves in fuch a low ftate of exiitence that they have no pre-eminence above the beafts, except that they are capable of fuffering more pain and mifery than the brute creation. As to the Deiits, they profefs to believe there is a God ; but do not appear to worihip him, or derive any enjoyment from their belief. Many of them, with. Atheifts, SeRM. I. HOPE OF A CHRISTIAN. '9 Atheifts, do not believe there is any future (late ; but fay they exped to die as the beafts, and have no further cxiftence. Others of them confider it as a tnatter of uncertainty whether they fliali exift in a future ftate or not ; and they who profefs to beheve they fliall exift after death, can give no fatisfaclory account of the hap- pinefs they fhall enjoy, nor any reafon of their hope of happinefs in the forgivenefs of their fins and the favour of God, whom they have offended. For reafon, on which they depend, affords no evidence that God will forgive them ; but rather that they muft fall under his difpleafure, and be miferable forever. They can have no hope from the god they profefs to believe exifls. Having renounced the God revealed in the Bible, they are wholly at a lofs about the charafter of their god. Some of them afcribe no moral charadler 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 con- cern in it, fo as to have any influence on their conduct or happinefs. So that they are all without any reafon- abie hope, having renounced the true God. Therefore, if the Chriflian hope be not founded upon reafon and truth, but muft be given up as fabulous and mere delufion, we are left without hope, and we mull iink into the moft gloomy darknefs and defpair. But, 3. We fmd in the Bible an exhibition of that good which is fuited to make us completely and forever hap- py, containing all that we can defire or hope for. It reveals a moft agreeable and wife way for the pardon of iinners, and their reconciliation with God, and to enjoy his favour as much, and to an hiirher degcree, and be much more happy, than if they had never finned. It contains repeated and abundant promifes of deliverance from ail evil, and the everlaifing enjoyment of the beft and higheft good of which v/e are or ever fliali be capa- ble. All this is offered and beftowed as a free gift on every one who is willing to receive it, and afketh for it. We will not enter into more particulars here in defcrip- tion of this hope. They have been reprefented in the . C former 10 TH2 REASON OF THK SeRM, 1, former part of this difcourfe, and will of eourfe come into view under the next head. Wc will only obferve iiere, that the infinite good cotiiprehended in the fCr demption of Cnners, which is the fubject of the revela- tion in the Bible, is the only proper and complete object of hope that can be conceived of or imagined by a rea- fonable and good minei, if it be true, and there is evi- dence that it is indeed a revelation which is given ta men from God, Which leads us to fay, 4. There is clear, moft fatisfadory and abundant evidence^ fully anfwerablc to the nature and importance of the fubjeft, that the Bible is true, and contains a re- velation from God. ., But before v/e enter upoii the diort and fummary de^ tail of this evidence which we prQpofe to give, the fol- lowing things will be mentioned. • - Though the evi-dence of the truth of divine revelation IS fufficient to convince the underftanding.and judgment of thofe who will fericuHy attend to the fubject, though they have bad hearts, and do not really love the truths it contains J yet they cannot have that fatisfaclory ai^ furance that it is from God, ancl indeed a divine revela- tion, which thofe of upright and good jiearts have, though their underllandings and mental pmvers be not fo brii^ht and ilrong; as thofe of others v.diofe hearts are not good. It may alfo be obfcrved, that truths and objecls of a moral andXpiritual nature may.be the objects of as great certainty, yea greater, than. t}K)fe_ objects and things whofc exiftence is knov/n only by our bodily fenfes ;. fo that a man of an honeft and good Iieart, and right tafte and difcerning, would doubt of the truth of the latter, rather than of the former, if one mu{i be doubted of and given up as not true. We would further obferve here, that if it were pofll'. ble that the Chriflian hope is a mere delufion, which we know is not true, and is impolTibie ; yet vv^e.fliould lofe nothina: bv entertainino; it. We fliali in the ifliie be as »well off as thofe who have no hope, if we iliould ccafe to S^RM. li HOPE OF A CHiTISTrAl?. tt t'o exift at deafh, or in whatever date we fhould be, we Ihould not be in a worfe ftatc than others, or than we ihouid be had we not been Chriflians. We have a high enjoyment in cur hope now, which will continue as long as Vv"e are in this world. It is coniiantly better to lis than ail worldly enjoyments, and we iliould be great lofers by exchanging it with the moft happy worldly man, for ail his enjoyments. Our hope is a conftant fource of high enjoyment, Avhich unfpeakably more than counterbalances all the vmeaiijiefs and fuiferings which are occalloned by it, be they ever fo many and great. Therefore unbelievers, if they knew we were deluded, which theydo not know, and never v/ill, would act an iinreafonable, injurious and cruel part, to take cur hope from us, if they could, or even to attempt it ; for if this could be effected, it would deprive us of more happi- nefs than they ever did or can enjoy, which is better to lis than all this world. And we'fiiould link down into the moft gloomy ftate of defpair and mifery, which they wdio never had the Chriftian hope cannot feel or fuffer while in this world. * Vv'e now return to the point propofed, to fpeak of the reafon we have of our hope, grounded on the evi- dence that the gofpel is from heaven, which amounts to * I. Cor. rv. 19, " If'mthhllfe o>?ly liie hatti hope in Chr'ift, loe are •^f all men mofi miferchk.''' Thefe words hnve been underftood by fome in a fenfe which mv.y be thought inconliftent with the fentiments e::- preffed in the above paragraph; But on a careful examination, the}* will doubtlcfs appear in perfefl: unifon. To hope m Chrift only in this life, is really to ;^ive up the Chriftian hope, and Chriftianity it- felf, as a grouiidlefs fable ; and confequently to be deprived of all the enjoyment and happinefs derived fron:i Chriftianity, and the Chriftian hope, by which they have an unipeakably hi<^her enjoyment, and greater degree of happinefs, than unbelievers can have. And as they feel tlie vanity of all things in this world, tlieir lofs is irreparable, and they maft feel themfelves wretched, and fink into gloom, defpair and jnifery : while ^the mea of the world, by tlieir ignorance, delufiou and a virorldly mind, Jcnowing no greater good than they have or lioi>e to obtain in the enioyntents ofthis life, are eagerly purfuing and fondly hoping for worldly good ; by. which they are, at prefent, prevented failing into that dclpaif and mifery, vrhich will certainly come upon them/ '.vhea this life fhuU end. as it THE REASON 0^ THE SerM. T* as great denionftrative certainty as there is or can be of any propofition which was ever propofed or thought of. We have read the Bible over and over again, and with much more care and attention than we beftowed on any other book. And the more we have read it, and attended to and underftood the truths contained in ity the more clear and certain has the evidence appeared of its divine original, and the greater plealure we have had in the thinsjs which it reveals. V\rhen we enter on this theme, it is not cafy to de- termine v/here to begin, or where to end. There is fo great a multiplicity of evidence that the fcriptures con- tain a revelation from God, and the number of particu- lars from which this is proved is fo great, that it would take more time than we now have, to mention all of them. We can only give a fummary view of this evi^ dence nov/, which we are fure is a fufficient reafon of our hope, of which we Ihall never be alhamed. It is common and proper to diftinguifli the evidence that the Bible has a divine original, into that which is called external, and that w^hich is internal, conlifting in the doctrines, truths and duties which are revealed and inculcated therein. We fhall endeavour to confidci thefe feparately, though they will naturally, and per- haps to the bell advantage, be, in fome inflances, in a de- gree blended together. Certainly the honeft mind will view them together, and at once, as ftrengthening each other, and amounting to a clear demonftration of this truth. The external evidence conilfls in the manner i'n which' the Chriftian fcriptures have been made, and given to the Vvorld j the men and their charadler who wrote them, and the manner of their writing ; the miracles which have been v/rought in confirmation of the truth of the fads related, and the doctrines and comm.ands made known, and that they who fpoke and wrote w^ere infpired by God to fpeak and do what they did ; the numerous predictions of things and events which lliould come to pafo, many of which were accomplifhed foon, others SERMri I. HOP£ C? A CHKISTlAir. IT :y Others have come to pafs long fince they were predicled, and many are fulfilling now before our eyes, in the re- volutions which are taking place, and the prefent ftatc of the nations and of the world ; the fpread of Chrif- tianity among the nations, by the men who were the principal inftruments of propagating it, and the prefer- vation and continuance of it in the world to tliis day, notwithftanding the great and conilant oppofition to it which has been made. Thefe are the chief, but not all, the external evi- dences of the divine original of the Bible ; which muft be more particularly conlidered. The men by whom it was written appear to be men of good natural abilities^ fcniible, honeft and ferious, as men really infpired by God to write would be. They were not a number of men who lived zt the fame time, and could confult to- gether, and lay a fcheme what to write ; but lived in different ages, the laft above a thoufand years after the iirft who wrote. They do not appear felfifli, proud and "vain, to feek their own worldly honour or intcreft, but the contrarv. I'he manner of their writincr is inimita- ble, and differs from the writings of all other men* This has been obferved and illuftrated by many authors, and is needlefs for us to repeat. They write an orderly hiftory of the world from the beginning of it to the time of thofe laft events which relate to the fubjccls on which they wrote. And this hiftory is carried on by them to the end of the world by their predictions. This is the moft ancient, well authenticated, conliftent, important and ufeful hiftory, that w^as ever formed by uninfpired men, or ever will or can be. It exhibits one grand fcheme and plan of events, all uniting and con- Ipiring to bring all things to the moft happy iffije, v/orthy of the infinite Being who is infinitely powerful, Yvdfc and good. It is as really impollible that any un- infpired man or number of micn, efpecially who lived in fuch diftant ages of the world, fliould make the writings which we find in the Bible, as it is for them to contrive and m.ake the vifible v/ovid : and we have as fatisfying evidence t4' THE fcEASOJT Of TH2 S^ERM. It evidence that the fcrlptures contained in the Bible wer-e written by the infpiration of God, as %ve have that the fun, moon and liars, and all the vifible world, were made' by him ; cfpecially ii we take into view the fads which we are now going to mention. Moses, who was the firit writer, gave abundant proof that what he wrote, faid and did, was by the infpiration, command and diredion of the true God, by the nume- rous miracles which he wrought, and the predictions he made, which were fjllilled diredlly, or in the time of his life, and have been fmce fulfilled. And here we- would obferve, that prophecy, v.^hen it is fulfilled, is a real miracle, as abfolute, independent pr^fcience is an in- communicable attribute of God ; and when a man has abihty 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 evi- dence of divine infpiration. Therefore miracles, and prophecy which comes to pafs, may be conlidered to- gether, as they are frequently united in the fame event in the fcriptures. Thus moft of the miracles wrought by Mofes in Egypt, at the Red Sea, and in the wilder- nefs, during forty years, were accompanied by predic- tions of the miraculous event before it took place, though the latter was inftantaneous with the former, and both were of the nature of a miracle. And fo were all the prophecies of Mofes v/hich have fmce been ful- filled, by which, and by all the miracles done by him, his divine miflion was fully confirmed, in the view ojf the whole nation of Ifrael ; and this has been handed down through all ages lince in the church, and been increafmg by the fulliinicnt of many of his prophecies,- and the difcovery of the import and defign of the in- ■ftitutions which he appointed, which he declared he re-- ceived from heaven. And, indeed, all or moll of the ordinances inftituted by Mofes contained predictions, pointing out the character of the Saviour who was to come into the world, and v/hat was to be done and fuf- fered by him for the redemption of man, wliich were exactly Serm. L hope of a christian. 15 exactly fulfilled in him, together with all the prediiftions of him by the prophets who arofe after Mofes. All the mofaic intlitutions, and all the miracles he did, and pre- dictions he uttered, all the miracles and prophecies by the prophets after Mofes, with all the events which took place, were deiigned and fuited to prepare the way for that event, the incarnation of the Son of God ; fo that divine defign and wifdom is to be feen, by thofe who will properly attend, fuperintending through the whole. It is impoilible it Ihouid be a mere human contrivance. At the very time wliich was pointed out and fixed by the prophets hundreds of years before, when there was eonfequently a general expectation of the appearance of the promifed Saviour, and the Hate of the Jews and of tiie world was made ready for fuch an event, the ex- pected Mellrah cam.e, in a character and in juft fuch cir- cumitances as were defcribed and foretold long before by the prophets. He wrought many miracles, by which he proved that he was the Son of God, the very perfon predicted by the prophets, and taught the molt impor- tant truth, in a manner which was never done by any mere man. He was a perfect example of humihty, meeknefs, uprightnefs, benevolence, wifdom 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 infeniibly run into what properly belongs to the next head, of internal evidence. He initructed his difciples into the meaning of thofe prophecies v/hich related to him ; and from this, and acquaintance with him, his doctrines and precepts, and the miracles he wrought, they believed vv-ith all their heart that he was the Son of God, who was to come into the world. The body of the nation of Jews, efpe- cially their teachers and leaders, the fcribes and pha- rifees, were fo funk into depravity and ignorance, their hearts were fo very bad and vicious, that they did not underftand the prophecies concerning him ; nor could they approve of his perfon, chai'acter and doctrines, all which l6 THE REASON OF THE SerM. I. which condemned them ; but they hated them with a hatred which could not be fatisfied till they had put him to a cruel and ignominious death, which he had repeat- edly foretold, and the confequent deftruclion of that na- tion, to his difciples, and the ancient prophets had pre- dicted. He alfo faid that he Ihould rife from death on the third day. But his enemies had no expectation or belief of this, but were dil'pofed to reject all the evidence that could be given of fuch a fad;. And even his difci- ples and friends did not underftand the prophets nor the words of Chrift 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 confequence, till the evi- dence that he was- rifen from the dead was irrefiftibly forced upon them. When he had given inconteftlble evidence of his re- fiirreclion to a fufficient number of chofen, competent witneffes, who could not be deceived, and converfed with them a conliderable time, and given them proper inftrucrions, they declared that they faw him afcend to- wards heaven in a cloud till out of their hght ; and that two angels appeared to them, who told them he vi'as gone to heaven, and would return again at the day of juc^gm.ent. They retired, and waited till, as he had promifed them, they received from heaven miraculous power to bear witnefs of his refurreftion, and proclaim falvation to fmners upon believing in his nam.e. They were foon endued \^'ith power, and enabled to work miracles to prove the truth of their teftimony that Chrift was rifen from the dead, and gone to heaven, and had commanded them to preach the gofpel to the vv'orld, and that in this they faid nothing but what was con- tained in the M'ritings of Mofes and the prophets. They Vv'ent forth, and, contrary to all human probability and expectation of the fuccefs of fuch a fmall num.ber of poor, low, illiterate men, with fuch a meffage, fo con- trary to the flrong prejudices and prevailing cullonis both of Jews and Gentiles, and to the lulls and evil pro- penfities vv'hich naturally reign in the hearts of ail men, the^ SeRM. I. HOPE OF A CIiI?:ISTIAN. 1 7 they made numerous converts to Chriftianity, from among the Jews and the idolatrous heathen. It is impolTible that thefe facts Ihould take place, un- !efs Chriftianity were from heaven, and the apoftles were affured that Vv'hat they related concerning Chrift was true. That, in their then circumftances, they Ihould undertake to propagate Chriftianity, without any world- ly motives, and in the profpeft of poverty, difgrace and fufiering, which they knew was as contrary to the na- tural inclinations of men as any thing can be, cannot be accounted for, unlefs on the fuppofition they knew that what they declared was true, and moft important to themfelves and others, and that they could depend upon the promife of Chrift to fupport andfucceed them. And it appears to us that their fuccefs in propagating Chrif- tianity, and being fupported in the midft of oppolition. and fuffering, till they had colle6ted a number of church- es, is a demonftration that divine power upheld them, and changed the hearts of men fo as to difpofe them to attend to and receive the gofpel. This was as far above all mere human contrivance and efforts as is the produc- tion of the natural world, and cannot be accounted for without fuppofing that Jefus Chrift is the Son of God, and that the apoftles were enabled to do thofe crreat and wonderful things by his affifting power, agreeable to the relation given of this matter in the Bible. And that the gofpel has fpread among the nations, and Chriftianity has been continued to this day, not- withftanding the conftant and ftrong oppofttion which has been made to it in fo many ways, is, as we may fay, a conftant miracle, and a clear evidence that it has a di- vine original ; and is a demonftration that it is of God, according to the teft propofed by the good fenfe of the learned Gamaliel. If this counfel, or this work, had' been of men, it would have com.e to nought long ago : but fince it has continued to this day, and m.en, witli 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 demoniirated, and it muft be of D God. aU The reason of thb Serm. L God. And we are certain that all they who do oppofe Chriftianity, and attempt to overthrow it, are fighting againft God, and will be difappointed and confounded. We will finifli this head by mentioning the ftate in which the Jews now are, and have been lince the de- ilrudion of Jerufalem and their temple ; and the prefent ftate of the world -, which are agreeable to the predic- tions in the Bible. The ftate into which the Jews have fallen in confequence of the crucifixion of Chrift by that nation, who wiflied that the guilt of his blood might fall on them and their pofterity, is agreeable to the pro- phecies of Mofes and the other prophets ; to the pre- diftions of Chrift and the apoftles ; and are, in this view, a ftanding evidence of the truth of Chriftianity : which might be illuftrated by a number of particulars, had we time to .mention them. Their continuing a diftinct people in their difperfion among the nations of the earth for fo many ages, which is a fort of public, con- tinual miracle, holds them in a fituation in which they are prepared for the vifible accompiiftiment of thofe ma- ny predictions and promifes, which we find in the Bible, ' of mercy in ftore for them, by their being made willing to fubmit to Chrift, and come into his fold, the Chril- tian church, with, the Gentiles : which is a confirming evidence ofthe truth of the goipel, and that this happy event will take place. And that the time is not far diftant appears from other prophecies, and the prefent ftate of the world. This leads us to obferve, that the ftate of the Chrif- tian church from the days of the apoftics to this time, and to the end of the world, and the ftate, changes and revolutions of the nations of the world, efpecially fo far as they have any relation to the church, are foretold in the prophetic part of fcripture, par- ticularly by the prophet Daniel, and in the revelation given to the apoftle John.; which have been exactly ful- filled fo far as they relate to the paft and prefent time. And we may hence rely upon the accompiilliment of the •prediclions of the events which are yet to take place. The S£RM. Ti. HOPE OF A CHRISTIAN?. tg The great apoftacy which has taken place in the church •of Chrift, by Antichrift or the Pope, by which the church of Rome is become a corrupt, falfe church, was particularly foretold, with many particular circumftan- ces relating to its character, and treatm.ent of true Chrif- tians, &c. the rife of it, and the time of its continuance, and final overthrow. Many things predicted of this falfe church have already come to pafs, which are pub- licly known, and needlefs for us now to mention. It is evident that this falfe church, which in fcripture is cal- led a harlot, with thofe who fupport her, and all her ap- pendages, are on the decline, and haftening to the de* ftrudion predicfled. Five vials of the wrath of God, predifted in the fixteenth chapter of the prophecy by John, have already been poured out on her, and the fixth vial is now running, under which Antichrift is to iink, and the way be prepared for his final overthrow ; which is now taking place in fight of the world. While this is doing, according to the prophecy, the fpirits of devils are to be let loofe in the Chriftian 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 be- fore, and own themfelves in oppofition to God and the Redeemer. And do we not fee this reprefentation fall fulfilling from year to year ? Is it not known that in- fidelity, Deifm, Atheifm, and all kinds of grofs error, and of vice and wickednefs, which are the genuine fruits of thefe, are rapidly fpreading, and prevail every where ? Surely all muft be fenfible of this who can difcern the figns of the times. Let who will- iTiut their eyes, and live in ignorance, it appears to us a ftriking evidence that the events of this time are a fulfilment of the above mentioned prophecy ; and that, after the accomplifli- ment of the events predicted under the feventh vial, the millennium, or profperous and happy fi:ate of the church on earth, fo much the fubjecl of prophecy, both in the Q\d T^ftament and the New, will commence^ Havlngv, ^O THE REASON OF THE SeRM. I. Having, as briefly as we could, ftated the leading things in which the external evidence that the Bible contains a revelation from heaven confifts, we proceed to mention what we call the internal evidence of the fame truth. This, we think, is more than anfwerable to the fair and promifing outlide, if we may fo call it, which v/e have been confidering, and is fuited to eftablifti every honeft and good heart in aflurance that the gofpel is of God. The Bible reveals the being, perfections, works and deligns of God, and fets them in a more grand, impor- tant, rational and defirable light, than ever has or could be difcovered by uninfpired men, or has been conceived by any man who is not acquainted with the Bible. God is here reprefented as without beginning to exift, om- nipotent, omnifcient, omniprefent, infinitely and un- changeably wife and good, juft, true and faithful ; as the Creator of all things, and conftantly upholding, directing and governing them in ail their revolutions and motions ; all which are included in a moil wife plan of operation, which has been fixed by him from eterni- ty, is endlefs, abfolutely perfect, and immutable ; that he exercifes a moll perfect and wife moral government over all his rational creatures, to whom he gives a na- tural capacity of moral action, and obedience to all his laws, which are perfect, juft and good. The law of God refpe£ls and requires a perfectly right difpofition and ex- ercifes toward him and all fellow creatures ; to love him with all the heart, and our neighbour as ourfelves. It allures favour and happinefs to the perfe6tly obedient, and curfes the difobedient, with a curfe which implies endlefs deftru6tion. In Ciort, the Bible reveals fuch 3. God as muft be moft pleafing and defirable to every per- fectly innocent and good mind. Such have all they can defire or v/ifh for in fuch a God, fuch a law and moral government ; therefore to them he is the only true God, and their chofen portion and happinefs ; while they know that all the notions that have been enter- tained of the Divine Character and his law by thofe who have not taken them from the Bible, and are not con- fiilent with it, are erroneous, fooliih and wicked. The SeRM. L hope CF a CHRISTIAIT. 2t The Bible gives a particular and rational account of the creation of this vifible world, which is no where clfe to be found ; and of the creation of man, by making one man and one woman, from whom all mankind de- fcendcd. It relates the iin and apoftacy of thefe firft: created parents of the human race, and how, by this, total moral depravity and fmfulnefs came upon all their children, by Vv^hich they are all, in their natural ftate, under the curfe of the law of God. That all men are by nature depraved and linful, is a fa£t: evident to all who attend to the matter ; but how and in what way they are become fo, none have been able to give any good reafon, who have not been acquainted with the Bible, or have rejected the account that gives of it, which appears rational, confiftent and fatisfaftory to thofe who have an upright and good heart, and even to the fober reafon of all who examine it without a great degree of prejudice and pride. But the Bible reveals that which is infinitely more im- portant to us, and to mankind, which never could have been known or thought of by any creature, had not God revealed it. Ihis is the o'reat defisin and work of the redemption of man by Jefus Chrift, the Son of God; which is the great fubjed: of revelation, as the whole has reference to this, and v.'ould be necdlefs in any other view. This fixes a divine ftamp on the whole, as it makes a more clear, full and wonderful manifeftation and difplay of the divine perfections, power, wifdom, holinefs, goodnefs, juftice, truth, grace and mercy, than otherwife could have been done ; which cannot be known by thofe who never her.rd of this revelation, or who reject it as not com.ing from God. In the gofpei all mankind are reprefented as finners, tranfgrefibrs of the law of God, and under the curfe of it. And a way is opened by Vv'hich linners may be de- livered from this curie, and be recovered to holinefs, the favour of God, and eternal life, coniiitent with main- taining and honouring the law of God, and difplaying his juftice and truth, his hatred of im, and difpofilion to punilh 22 THE REASON OF TH^ S'erM. It" punifli it. This has been efFecled by the incarnation of the Son of God, who is really God manifeft in the flefh ; who by his fullering unto death in the flelh, and paying perfed obedience to the law, for man, and in his ftead, has fo honoured the law, both the precepts and penalty of it, that God may be juit, according to the true fpirit and delign of it, and pardon and juftify iinners who ap- prove of the character and works of the Mediator, and trull in him. This is the fum of the matter, which might be enlarged upon, and illuftrated without end. But we ftiall only fay now, that to us the wifdom and all the perfeftions of God are difplayed in the gofpel ; that this is the true God and eternal lite, and that with good reafon, and with the moil perfect fafety, we may place our highefl hopes on this fure foundation. The difciples of Jefus appear to give a fair and honeft kiftory of what he faid and did, and of the treatment he re- ceived. They neither give him or themfelves any praife, encomiums or flattering titles. They only relate facls refpecling him, themfelves and his friends and enemies, without making any refleclions in his or their own fa- vour, or againft his enemies. They relate their own faults, without offering any palliation or excufe. No uninfpired writer ever did, or could, or ever will, write a hiftory of any particular perfon, or of fo many impor- tant and extraordinary events, in which he is as much interefted, as thofe who wrote the hiftorical part of the New Teilament were in the facts which they relate, in the manner in which they have written. Chrift uni- formly fpake and afted with a dignity, condefcenlion, ferioufnefs, wifdom and prudence whch became a per- fon of the character which he fuftained, and 'the work he came into the world to perform. He never erred or made the lead miftake in all he faid and did. Chrill taught the moil fublime, important and pure clo(5lrines, refpecling God and the Hate of man, the way of his recovery to the favour of God, to holinefs and true happinefs, and in what thefe confift. He taught that God was fovercign and independent in beilowing- his SfiRM. I. HOPE OF A CHRISTIAN. aj his mercy on men ; that he had mercy on whom h« pleafed, for which men depend wholly on him ; that all men were fo wholly depraved and wicked at heart, that ■they refufed to come to the light when fet before them ; that they hated the light ; yea, that they hated him and God his Father, and continued to do fo, till they were born again of the Spirit of God, by which a new, obe- dient heart was given ; that previous to this they did not underiland or fee the things of the Spirit and king- dom of God ; therefore ail who come to the knowledge of the truth, and embrace the gofpel, are taught of God ; in which he has mercy on whom he will have mercy, making the diftinction according to the dictates of hi$ wifdom and goodnefs, what will be beft to promote the higheft good of the univerie, v.'hich cannot bs done by the falvation of all. This is clearly and con- cifely exprefled by Chrift : " All that the Father giveth me fhall come to me ; and him that cometli to me I will ?.n no wife caft out.'* This recommends the gofpel to us as true and from heaven, as confiftent and moll ex- icellent ; as no man or fet of men,, uninfpired, v./ould have reprefented mankind in fo- ba^d a light, and fo de- pendent on God for a new and better heart ; or that every thing and circumilance relating to the falvation of men is under the direction of Infinite Wifdom and Goodnefs j all which is clearly taught in the Bible. This leads us to fay, that the gofpel appears tons evi- dently of divine original, and we are fure that it is not of man, becaufe it reprefents man as fo infinitely guilty, odious and ill-deferving, that he cannot recommend him- felf to the leaft favour by any thing he can do or iuifcr ; and that it is unbecoming the holy and juft God to par- don and fave him out of refpe^l to. any thing good and defer ving in him, bnt purely on the account of the atonement, righteoufnefs and infmlte worthinefs of a Mediator, to whom the unworthy iinner is united by faith : fo that the falvation of men, from the founda- tion to the top-flone, from beginning to the end, is o£ ^aercj fovercign. wonderful mercy and grace, by which Hi an !^4 • THE REASON CF THE S£B.M. t, man is thoroughly abafed and humbled, and his flilva- tion muil be afcribed, not in the ieaft to himfeif, but wholly to the undeferved, fovereign grace of God. This is perfectly agreeable to the law of God, and the linful, guilty ftate of man ; and there is no other pofiible way in which he could be faved, confiftent with the di- vine law, and the guilty ftate of man. It is impoffible that this ihould be the contrivance of man, as it is di- rectly contrary to his thoughts and reigning difpofition, and is the principal reafon of the oppolition men make to the gofpel, and why none will cordially embrace it till they have a new heart, a heart to confefs their fms, and humble themfelves in the iight of God, and receive offered mercy as a free, undeferved gift to the infi- nitely guilty and wretched, and v%^ith pleafure afcribe all the honour and glory of tlieir falvation to God alone ^ by which they are prepared to enjoy true happinefs, of which they were before wholly ignorant and deilitute. We have another all-convincins: evidence that the gofpel is true, and has a divine original, from the du- ties and the nature of the religion taught and enjoined by Chrift and his apoftles, which are different from any thing of this kind recommended by men not infpired, and in many refpecfs contrary thereto. The Bible teach- es that all true religion has its beginning in the heart of man, in the fear of God, and confifts in fupreme love to him, and unreferved devotednefs to his honour and in- tereft in all our exercifes and conduct, which implies conftant devotion in prayer and praife, and a religious ac- knowledgment of him at all times, and in the proper fea- fons of public and ibcial vv^orfhip, as v^eli as that which is more private and fecret. Chrift faid, men muft deny themfelve>, and forfake all they had, for his fake, in or- der to be his true difcipies ; that they muft be humble, meek, upright and benevolent, even towards their worft enemies ; do them all the good in their power, and pray for them : forgive thofe who injured them, and indulge no difpofition to retaliate and avenge them- felves ; but be harmlefs, and injure no man. In fum, the c SeRM. I. HOPE OF A CHRISTIAN. 1$ the religion and morality taught in the Bible, efpecially by ChriU and his apoflles, is as much fuperior, in its rea- fonablenefs and excellence, to any thing of the kind which has been taught by men who have not derived their fentiments from revelation, as light is to darknefs, and is perfectly fuited to make thofe who heartily em- brace it and conform to it happy in this world and for- ever. And we mull further obferve, that the religion and morality inculcated in the Bible is urged by the ftrongeft motives, not only as moil reafonable, and tending to render fociety happy in this world ; but as it is enjoined by divine authority, with the promife of eternal happinefs to all who obey, and an awful threat- ening of endlefs punifliment to all others ; in which op- polite flates ail ihall be hxed at the great day of general judgment. We have now, in a fummary way, given the reafons of our belief and affurance that the Bible contains a di- vine revelation, and of our hope in CliriiL. We fee enough in him to fatisfy us, even all we can wifli, or hope for, or defire ; enough to make us happy, beyond our prefent conception, in his eternal kingdom ; and not us only, but all -that fliall believe on him, which we would earneftly urge on all thofe to \'\'hom we have ac- cefs ; knowing that all who believe lliall be faved, and all who do not believe on him ihall be damned. . We are fenfible that Chriiiianity has been greatly op- poied in all ages fmce its inftitution, and m^uch has been written, and many objections have been made, againft it, by men of great parts and learning, which have been fully and abundantly refuted by Chriitian writers, fome of whole writings we have feen. We know alfo that infidelity has greatly increafed of late, and is now in- creafmg ; and that many, who profefs to believe Chrif- tianity to be true, are rejefting the moft ellential doc- trines of it, and there arc manv others v»'ho do not cor- dially embrace it, or live anfwerable to the precepts of it. But this is fo far from m.aking us hefitate, or abat- ing our belief and confidence of the truth of it, that E v.- a 126 THE REASON OF THE SeRM. '1. we conflder it as a confirmation that it is from God. For if mankind be fo corrupt and wicked as to be ene- mies to the true God, which the Bible allerts, and i^ proved by their general conduct, then they muft dillike and be enemies to all the manifeftations of his character, and whatever he requires as moft agreeable to him. Be- fides, the Bible relates many inflances of this oppofitioii to the truth, and predicts that the gofpel would be op- pofed an3. rejected by men. Chrift fays to his difciples, " Behold, I fend you forth as flieep in the midft of wolves, and ye fiiall be hated of all men for my name's fake." And the Bible fays, " The time will cosne, when men will not endure found doctrine ; and fhall turn away their ears from the truth, and iliall be turned unto fa- bles." And it has been obferved, that the prefent infide- lity and wickcdnefs which prevail in Chriftendom is particularly predicted in the Bible. Notwithftanding all this, we know the truth of the gofpel is great, and will overcome j and that the gates of hell iliall not pre- vail againft it. Vinaily : We know that the Bible could not be in- vented and forged by diilioneit, wicked m.en ; for this is for many reafons not only improbable, but impoili- ble. And we know that no honeft, good men would have any hand in it, if it were a forgery. It follows that the very exiftence of it, in the form in which it is, is a demonftration that it came from God, and was written by divine infpiration. We have as great and full evidence of this, .yea, gi'eater, than wc have of the exiftence of the vifible world, or of any thing which we perceive by our bodily fenfes.* * The above evidences of the truth and divine origin of Chrlftianf- 'ty, it is fuppofed every Chriftian is, or ought to be, able to produce on all proper occafions. Others are omitted, together with anfwers to the objections which are made to the Bible, becaufe every Chrif- tian may not be fuppofed able readily to exhibit them. A more am- ple and able vindication of Ghriftianity is contained in Dr. Trum- bull's Tavehe Sermons on the Divine Origin cf the Holy Scriptures, and Mr. Fuller's treatife entitled, C/jrlJlianify its civn Evidence, &c ; both •which are recommended as vrorihv of the perufal oi all. SERMON pennon ii. The fame Subject continued; i^ Peter, iii. 15. ^''?<^ he ready always to ghe an anfwer to every inan that afhcth you a rcafon of' the hope that it in you^ with inecknefs and fear. SECONDLY. Ghriftians, in giving the reafon of the hope that is in them, mull give the reafon, not on- ly of their belief and aiTurance that the gofpel is true, and a revelation from heaven ; but alfo the reafon of their hope that they do cordially embrace it, and are in- terefted in all the bleilmgs - which are promifed to all true believers. When they, in proper times and cir- cumftances, arc alked the reafon of this their hope, by thofe who appear to vv^ant information, and to have a ■ right to it, and it may promote. a good and important end, they can make the following anfwer. We all hope that we, are friends to Chrilt, and are in- terefted in the promifes he has made to thofe who believe in him. But our hope is ftronger or weaker at^different times, according to the ftrength and conftancy, or weak- nefs and inconftancy, of our religious cxercifes, and the confcioufnefs v/e have of them, and the fight of our own hearts. VnTc fometimes attain a degree of ail'urance, or that confidence which excludes ail fenilble doubts.; but many of us, perhaps the mod, have often many doubts, and forne of us have generallv m.any doubts and fears. Others are generally more confident, and feldom if ever doubt of their beincr real Chriftians. VVhat is- the caufe of this difference it is impoiTible for us to determine ;> at Icaft in many cafes. But this v/e are confident of, that it is owing to our imperfcclion in knowledge, dif- cerning, or Cjiriftlan exercifes, if we be real Chriflians, that we have the leail doubt cf.it, and do not always en- joy.. ■zS The reason of thz Slrm. IL ■joy an alTurance that we are friends to Chrlft. At the fame time we believe that the reafon why feme real Chriftians do not admit a doubt of their being Chrif- tians, is, their imperfection in knowledge, difcerning, and Chriilian experience. There are others who profefs to be affured conftantly, without one doubt for a long courfe of years, that they are Chriftians, and ihall be fav- ed, whofe life and converfation difcover that they know not v/hat it is to be a real Chriftian. But we will prc*- ceed to give the reafon of our hope. In the firft place we would obferve, that we truft we have been convinced of lin, and reproved for it, by the Spirit of God, as none are but thofe to whom he applies the benefits of redemption. Antecedent to our hearts being renewed by divine power to new and gracious ex- ercifes, we were, the moft of us, if not all, brought to a degree of painful conviction of our fmful and miferable condition, which we believe is the way v/hich God com- monly takes with thofe whom he defigns to fave. But as fuch conviction, and the exercifes that accompany it, are fo different in different perfons, as to their degree, the length of their continuance, the attempts and exer- tions they make to help themfelves, and the particular means by which they have taken place and continued ; we fhall not try to give account of them, which every one may do for himfelf, when it may be convenient. Befides, it would be deviating from our prefent purpofe, which is, to give the reafon of our hope that we are Chriftians, to enter into a defcription of the convictions of which the unregenerate may be the fubjects. For no convictions or exercifes which take place in the mind of a finner, antecedent to his regeneration, or his having a new heart, can be any fcriptural evidence that he ever will be renewed and become a Chriftian. There is no connection in nature, or by the declarations and promif- es of fcripture, between any convictions and exercifes of the unrea:eneratc, and their becomins; Chriftians. In any ftage or degree of their convictions, change of fenii- ments, or external reformation, all may come to a full Itop, Serm. K. hope of a christiatt. 29 flop, and be loft ; or, if tliey continue in any degree, they may never iffue in a true converfion. We there- fore mean to fpeak only of that conviction of lin, and humiliation for it, which is an evidence of our being re- generated, as it can take place only in a renewed heart, and is connected with falvation. Our eyes have been opened to fee that the law of God, which requires our obedience to it, refpects the heart and every motion and exercife of it which is of a moral nature, requiring that they all Ihould be perfectly right and in conformity to it, and forbidding every thing contrary to this rectitude of heart, on pain of eternal punilliment ; 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 wick- cdnefs of our hearts, being wholly contrary to the law of God, and the fource 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 blam.eable for every thing in our heart and life contrary to this law, and were wholly without excufe. Our heart appeared to us to be naturally wholly deprav- ed and wicked, and all lin againft God fo infinitely criminal and vile, and we fo unfpeakably guilty, having done nothing: but linnins; asrainft God and his law, tliat we felt and acknowleds^ed from the heart that we de- ferved to have the penalty of the law executed upon us, that God would be juft and glorious in doing it, and we muft juftify him in it, and remain forever without the leaft reafon of complaint. Thus we fubmitted to God, and accepted the punifliment of our iniquity, and felt a calmnefs and pleafure we never experienced before, in viewing with delijrht the divine charafter exhibited in ^ or O his lavv', and works of creation and providence. We knew our heart to be naturally fo totally depraved and wicked, hard, obftinate and impenitent, that it would never be made better by us, or by any means or crea- ture, unlefs it were rene\\cd by the almighty povv'cr of Cod, which he v/as binder no obligation to do ; that we were 50 THE REASON OF THE SeRM. IL were utterly undone and loft in ourfelves, that we were in the hands of God, as the clay is in the hand of the pot- ter, to deal with us according to his fovercign pleafure • and we heartily acquiefced in this, in being thus de- pendent on hini.. And when we were brought to a. more particular and realizing view of Chrift, and the way of faivation by him, (of which we fhall fpeak prefently) ©ur iins and the evil that is in our heart appeared in a worfe light to us, and unfpeakably aggravated, in that it was ncccffary that Chrift Ihouid fufter fo much to make atonement for fm, in which fuch great and afto- niftiing love to ftnners was manifefted. Our abufe of the gofpel, and difpofition to flight and reject Jefus Chrift, of which we had been a6tually guilty in ways and inftances innumerable, appeared to us great and aggra- vated beyond defcription, and difcovered the exceeding malignity and bafenefs of our heart ; the wickednefs and obftinacy in refufmg to accept Chrift offering himfelf clothed with love and faivation. Oh, who can exprefs or fully conceive of the magnitude and aggravations of the iin of impenitence and unbelief, of which they are guilty who live under th^ gofpel, and will not embrace It! Thus we have been convinced of iin, and reproved. for it, and we truft have fubmittcd to the reproof in the exercife of repentance, condemnation, fliame and abhor- rence of ourfelves. We think this is defcribed by Clu-ift when he fays, " And when he is come (that is, the Holy Spirit) he will reprove the world of fm : of fm, becaule they believe not on me." And here we would obferve, that this conviction of fm,. from the beginning of it, and in its progrefs, has been attended with an evidence to us that the Bible is true and from God, in that it de- fcribes the charafter of man to be the lame which vv'e found ours to be, when we faw the depravity and wick- ednefs of our hearts. This defcription is given in the relation of the fafts by which men in difierent circum- ftances have in all generations acted out and difcovered the depravity and great degree of wickednefs of their hearts-,.. 'Serm. II. hope of a christian. 31 hearts, and in the many particular aiTertions of the great and total depravity of the human heart. And the gol- pel is founded on this, that mankind are all fmners to luch a degree that they are wholly loft and undone, dead •in trefpall'es and hn, enemies to God, and under the curfe of the law, which is vindicated and honoured, both in the commands and threatenings of it, by the gofpel : and it aflerts that man is naturally fo under the power of fm that he hates the light of truth, and will not come to it, but choofes to remain in the darknefs of fin, till he is born from above, and has a new heart given to him. We are alTured that no men not infpired by God would have w^ritten fuch a book, which reprefents man in a light fo contrary to what men naturally think of them- felves, or ever would have thought of it. We are fen- lible that our ignorance of ourfelves, before we were con- vinced of our own finfulnefs, as we have been dcfcribing it, was the ground of our ignorance of the Bible, and our criminal diiregard to it, and by this conviclion we have been confirmed in the truth of divine revelation, as we €iever were before. And \vq are certain beyond a doubt, that all the profefied and open infidelity, or fe- cret difbelief of the truth of the gofpel, is owing to a want of a true and real convive are filled with comfort, wonder and joy, finding in this divine plan all that benevolence can wilh, even the higheft poiTiblc good of the univerfe. This is an obje<5t fuited in the higheft poffible degree to pleafe the bene- volent, and to raife their gratitude to the higueil pitch to the God of love, and Redeemer of men. This fame love, which fixes our hearts on God, and ren- ders us friendly to his being, felicity and glory, and cauf- es us to rejoice that he will be glorified, and produce the greateft good of which the created univerfe is capa- ble, unites us aifo to ail the friends of God j eipecially the friends of Chrift among rnen, w^iom we coniider as our brethren and fifters in Chrift, who bear the image of Chrift in their hearts, and are friends to, and labouring to promote, his intereft among men, in which we alfo are engaged ; w;ho are the fpecial objects of the benevolence, complacency and delight of Chrift. For thefe we have a peculiar friendfhip, deftring and rejoicing in their wel- fare, loving to ferve them, and do them ail the good we can ; and we have a peculiar complacency and delight in them and their friendfhip, converlation and company, which we cannot enjoy in others. This, we hope, is that love of our brethren which in the fcripture is con- neded with love to God, and is peculiar to true ChriC- tians. We hope we |iaye that benevolent, univerfal love to all our fellow men which is peculiar to Chriftians, whicli leads us to wiih them the greateft good they are capable of enjoying in this life and in tiie w^orld to come, and to do good as far as we have an opportunity. And w^e hope w^e love even our enemies, fo that whatever evil they do, or attempt or deftre to do us, this does not make us to ceafe to wifii them well, and to do them ail the good we can, and to pray heartily for their welfare ; ahvays ftu- dying and endeavouring, if it be pofuble, to live in peace %vith all men. ,t^ 5$ THE REASON OF THS SeRM. II. We have been led by our acquaintance with Chrift and the gofpel, we hope, in fome good meafure to keep our bodies under, and crucify the fiefh with the affec- tions and lufts ; to avoid all intemperance and unlaM^ful ienfual indulgence, and lay afidc pallion, anger, envy and malice ; and to put on humility, meeknefs, and a calm and quiet fpirit ; and to praftife that felf-denial, and go- vernment of ourfelves, our appetites and particular pro- penfities and inclinations, according to the holy rules of the gofpel, fo as not to injure ourfelves or any one elfe by the criminal indulgence of them. We hope our felfifli- nefs or covetoufnefs, pride and levity of mind have been fo far fubdued as not to reign in us ; and that the con- trary principles of benevolence, humility and fober-mind- ednefs have dominion in our hearts ; that we fet our af- fection on things above, and not on things on the earth ; that we fee the vanity of the world and the things and enjoym.enis of it ; and are imprefied with a fenfe of the reality, importance and excellence of the things and en- joyments of religion, and feel unhappy when thefe things are in any meafure cut of hght, and our reli- gious exercifes refpecling them do fenlibly fubfide. We love and greatly prize the Bible. It is better to us than all the riches in the world, or tlian all other books. We alfo prize and read the books which ferve to explain the Bible, and vindicate the doftrines and duties contained in it. We have great delight in reading and meditating on the Bible, efpecially at times, when the truths we find there are imprefied on our minds. We make the Bible the rule of our faith and practice. We fpend much time, when we are alone efpecially, in meditating on the fubjeciis of religion, and are pleafed with religious converfation in the company of Chriftians. We have great pleafure in fecret prayer, efpecially when, as we think, the rloly Spirit enlarges our hearts and helps our infirmities, in a clear and affecting view of di- vine things. We are pleafed with joining with others in focial worfhip when we have opportunity, either in the families where we live, in private Chriilian focieties, or SeRM. n. HOPE OF A CHRISTIAN. 39 or in public affemblies. The Chriftian fabbath, and the inftitution of baptifm and the Lord's fupper, appear to us to be wife and good, fuited to promote the higheft good of men, and the honour of Chrift, and we endea« vour confcientioufly to attend upon them ; and are much inftruded and edified by the pi'caching of the gofpel, when the great truths of it are explained and vindicated, and the duties therein revealed are properly urged, and the preacher with fuitable engagednefs de- clares all the counfel of God. We hope we live in the exercife of an unconditional fubmifiion to God, without making any relerve, with re- fpeci to all the events which do or fliall take place, whe- ther greater or fmailer, and whether they relate more immediately to ourfelves, or to the church, or to the world in general. We firmly believe that God has de- termined, and does order, every thing, every event, both great and fmall, that comes to pals, according to the counfel of his own will, which is perfecrly wife and good ; and we are difpofed and love to fay, Thy 'will be done, with refpecl to all events w^hich do take place now, or Ihall come to pafs. Nor do we, and we dare not, aik for any thing in prayer to God which v/e do not know is agreeable to his will to grant, abfolutely, but condi- tionally, if it be agreeable to his will to do it ; if it be not, we are prepared to fay from the heart. Thy will be done. We have fuch a conflant conviction and confidence that the divine wdil is infinitely wife, right and good, that it is matter of fupport, comfort and joy, that the Lord God Om.nipotent reigns, and hath done, and will forever do, whatfoever pleafeth him, being infinitely above all con- troul ; fo that his counfel ftandeth forever, and the thoughts of his heart to all generations. We add in the lalt place, that we truft that our conver- fation and conduct before the world is acrreeable to our Chriftian profellion, and the holy rules of the gofpel. If this were not true, but the contrary, w^e acknowledge all our fuppofed inward exercifes, which have been men- tioned as evidences of cur Chriitianity, are not to be re- lied 40 TK£ F.EASON t?F TH£ SeRM: IL lied upon by ivSj.and maybe juiUy confldered as mere delulion by all others. But if what we fuppofe be true, for which we appeal to all who are acquainted with us, 3 lid we have been brought by the influence of the gofpel of the grace God to deny all ungodlinefs, aUd every worldly lull, and to live foberly, righteoufly and godly in this prefent evil world ; we think it to be a ftrength- cning evidence, in connection with our inward convic- tions and exercifes which we have experienced, and have now related, that v/e are the fubjefts of the power of Divine Grace ; and that, v/hatever we once were, we are now wafhed, and fanctified, and juftilied, in the name of the Lord Jefus, and by the Spirit of our God ; and that ail who behold our blamelefs and good converfation in Chrift, ought to confider it as an evidence in our favour^ and of the truth and excellence of Chriftianity ; and that they who.fpeak evil of us as of evil doers, and faifely ac= cufe us, ought to be afliamed. Thus we have endeavoured to give an boneft and true account of the reafon of the hope we enterta,in, that by beheving the gofpel it is become the power of God to us,' to our faivation. We have omitted fome thinars which might have been mentioned, and perhaps have made fome neediefs repetitions. Imperfect as this account is, we wifh it may prove fome advantage to Chriftians, and matter of conviction to unbelievers.* III. The reafonablenefs and importance of the direc- tion and command which has been explained, is to be confldered and proved. This may be done by the fol- lowing obfervations. * It is fuppofed that the evidence '(given above by Chriftians, of their hope of a faving intereft in Chrift, is common to eveiy real Chrif- tian, without which no man has reafon to thinic himfclf to be one. But in many other particulars, not mentioned here, Chriilians may ditFer, and one have views and exercifes which another has not expe- rienced in the fame manner and degree, which may be a ftrengthen- ing evidence to thofe who have them, and to thofe to whom they re- late them, that they have tafted that the Lord is gracious. If any defire to fee the fubjed treated more largely, they are referred to Pre- fident Edv/^\kus on Reli^ioui ylfeciiom. I. Itl SSRM. II. HOPE OF A CHRISTIAN. 41 1 . It muft be fuppofed that every real Chriftian is able to comply with this direction, and can give the realon of his hope, when properly inquired of and alked. If this were not true, the command, which extends to all Chrif- tians, would be indeed unreafonable and nugatory. It is therefore reafonable to fuppofe and be certain that every Chriftian has good reafon for the hope that is in him, and can give it when there is a call for it. This is a fubjc<5l which he thinks upon and ftudies more than any other. He certainly does meditate upon it night and day. He confiders and examines over and over again the evidence he has of the truth and divinity of Chriftianity. The theme is familiar to his mind, and the evidence of the truth increafes, in his view, in ftrength and clearnefs ; and, of courfe, he is confcantly, and with folemn concern, conlidering the evidence he has of his being a real Chriftian. He muft therefore be ahvays ready to give the reafon of this hope that is in him. And it is reafonable and important that Chrif- tians jQiould do this, when aiked, becaufe, 2. It is greatly for the advantage and benefit of Chriftians to be prepared and ready to give the reafon of their hope, and actually to do it, when they are alk- ed in a proper manner. This has a greater tendency to keep their minds awake to thefe fubjects than mere private meditation ; to increafe their knowledge in thefe things, and to ftrengthen and invigorate their exercifes, and eftabiifh their own hearts in the ground and reafon of their hope. Free and ferious converfation upon interefting fubjects of religion is attended with advantages to Chrif- tians, which could not be enjoyed if every one kept all his religious thoughts and exercifes wholly to him- felf. This is confirmed by reafon and the experience of Chriftians. And many, if not all, have found, by com- municating to others the reafons of their behef in Chrif- tianity, and of their hope that they themfelves were Chriftianr,, their hearts more eftabUfhed in the truth and importance of the Bible, and their hope of faiva- G tion 42 IHE REASON OF THE SeRM. IL tion by Chrift become more clear and ftrong, by being quiokened in their religious exercifes. 3. A compliance with this command tends, many ways, to the good of others. It tends greatly to the benefit of Chriilians to converfe with each other freely on thefe fubjefts ; to communicate to one another their reafons for believing the gofpel, and how, and in what way, they were brought to a clear conviftion and affu- rance of the truth and divinity of it ; and what have been their views and exercifes, on which they ground their hope that they do cordially embrace the gofpel, and are the real friends of Chrift. By this they become particularly acquainted with each other, and obtain the knowledge of the difcerning, views and exercifes of their hearts, which could not be fo well and fully ob- tained in any otlier way. This lays a foundation for an intimacy, love and friendfhip, which are fwcet, edi- iydng, lading, and peculiar to Chriuians. This tends to increafe the knowledge of Chriftians, and eftablifb their hearts in the behef of the truth, and excite and quicken their Chriftian affeftions, while they hear others give the reafon of the hope that is in them. And this appears to be an important part of Chriftian communion, while they drink into the fame Spirit, and mutually partake of the comfort and blefiings of the gofpel. This alfo has a tendency to promote the beft good of unbelievers. If Chriftians have nothing to fay for themfelves, and are filent, when they who are not Chriftians, with apparent ferious delire to know, alk them to give the reafon of their hope, this will greatly tend to prejudice them againft Chriftianity and profef- ied Chriftians, and lead them to think that the gofpel is unreafonabie, and cannot be lupported. But when they find Chriftians able and ready to give the reafon of their hope, when alked, and they have it laid before them, they have matter of conviction that Chriftians can Ipeak for themfeJves, and that Chriftianity is found- ed in reafon and truth ; and it may by divine influence reach SeRM. II. HOPE OF A CHRISTIAN. 43 reach their hearts, as the means of their falvation. And doubtlefs this has been the means of the falvation of many. But if this fliould not be the happy confe- quence, and the unbeUever perhft in rejecting the gof- pel to his own deftruclion, the Chriftian has done his duty ; and his labour fhall not be in vain in the Lord, but anfwer fome important end. 4. In this way Chriftians honour Chrift and his caufe. They who are not able, or are not difpofed, to give the reafon of their Chriftian hope when properly alked to do it, muft be numbered among thofe who are afhamed of Chrift and of his words. Of fuch, He fays, fhail the •Son of Man be afhamed, when hecometh in the glory of the Father, with the holy angels. He will confider and treat them as a difgrace and diftionour to him, liiould he own them to be his difciples and friends. But, on the contrary, he fays, " Whofoever fhall confefs me before men, him will I confefs alfo before my Father who is in heaven, and before the angels of God." As thefe, by confefiing him before men, honour him., he will honour them before the univerfe, in his ftate of the higheft exal- tation and glory. They who are able and ready to give the reafon of their Chriftian hope to thofe who alk them, to whatever fhame and fufferings they may expofe them- felves by this, do hereby confefs and honour Chrift be- fore men, which they cannot do effectually in any other way, if this be refufed or neglected. And this is one important way for Chriftians to exhibit their true cha- rader, and fhow their zeal and courage in the caufe of Chrift, anA honour and promote it in the world. How reafonable then and important is this injunction of the Apoftle! Improvement. I. From this text, and the fubjeft, we have warrant to conclude, that they who are not able to give a reafon for their hope in the fenfe explained, or they who refufe to do it to any one, at any time, are not real Chriftians, whatever they may pretend. „m 44 THE REASON OF THE SerM. II. There are too many, who would pafs for Chriftians, who can give no good reafon why they believe Chriftianity to be true and divine, or why they hope to be faved by it. They can give no account of any particular, feniible im- preflions made on their hearts by any of the truths of the gofpel, cr of any view or exercife which indicates a real change of heart. There are others to whom the general arguments for the truth of the gofpel are fami- liar, and they can talk well and readily upon fome of them ; but if they be afked what their own inv/ard ex- ^rcifes are with refped to the gofpel, and what is the ground of their hope that they are Chriftians, their mouths are immediately fhut, and they have nothing to fay, unlefs it be to object againft the propriety of afking or anfwering fuch a queftion, as no one has any buiinefs to inquire, or right to know, what are their inward ex- crcifes ; every one ought to keep thefe to himfelf, kc. Others will inveigh againft Chriftians tell'mg their expe- riences, as it is called, and infift it is nothing but mere enthuliafm. All thefe may be juftly confidered as having no good reafon for hoping themfelves to be Chriftians. There are others who are forv/ard enough, and even too forward, to tell of their religious experiences, and give a narrative of their converfion, which they feem to' think to be extraordinary and excellent. And they do it when there does not appear any particular call to do it. They appear to be proud of their religious experiences, and often fpeak of them in a light and oftentatious man- ner, direftly contrary to meeknefs and fear. Thefe are fo far from obeying the Apoftle's direction, ' that they abufe and pervert it, and do not appear to be real Chrif- tians. II. It hence appears how reaionable and important it is that Chriftians Ihould give the reafon of their hope, when they join to a church, and make a Chriftian pro- feiTion ; and that they fhould be alked concerning their doctrinal knowledge, and experience of the power of di- vine truths on their hearts. Churches have a right to l^now of fuch the reafon of their hope, and with what views. SeRM. II. HOPE OF A CHRISTIAN. 45 views, exerclfes and motives they defire to join tliera. And by this means they get acquainted with them as they could not in any other way, and a foundation is laid for future intimacy and Chriftian communion. I'hey therefore mull be blameable, and give reafon to fear they are not Chriilians, who refufe to join a church be caufe they cannot be admitted unlefs they will give the reafon of their hope, as above explained. And thofe churches are guilty of great and criminal neglecl who admit members without any examination of them refpect- ing their doctrinal and experimental knowledge of re- ligion, or afking them to give the reafon of their hope. I'he confequence generally is, that the members of fuch churches have no particular intimacy or acquaintance with each other, not fo much as tliey have with the men of the world, or thofe who make no profeilion of religion ; and know little or nothing of each other, and are in no refpecl diftinguifhed from non-profclTors, but merely by having made a profefiion, and meeting toge- ther at the Lord's table. III. This fubjecf is fuited to awaken Chriftians to a concern to be ready, and more ready than Chriftians in general have been and are, to give an anfwer to thole who alk them the reafon of the hope that is in them. They ought to ft rive to be yet better able to offer the rnoft clear and convincing evidence of the truth, authenticity and excellence of Chriftianity, and to increafe in the ftrength and conftancy of every Chriftian grace; that they may have increaftng evidence in their own minds that their hope is well founded, and be able to give more fatisfying and ftriking evidence to others that they are Chriftians indeed ; and fo ftiine as lights in the world, in the midft of a crooked and perverfe nation. Chriftians have no reafon to be afliamed of their hope and the gofpel, let who will fpeak againft and ridicule it. It has and will ftand the teft of the moft fevere rational trial and examination. The more it is examined by un- prejudiced reafon, the brighter its truth and divine excel- lency fliine J and it will ftand a^id prevail, until the light of 46 THE REASON, &C. SeRM- 1L of it fliall fill the world, as the waters cover the fea, and all the oppofers of it fliall be turned into everlalling darknefs. Wherefore let Chriftians gird up the loins of their mind, be fober, and hope to the end, for the grace which is to be brought unto them at the revelation of Jefus Chrift ; and be always ready to give an anfwer to every man that afketh them the reafon of the hope that is in them, with meeknefs and fear. There is a fpecial reafon for a careful, courageous prac- tice of this apoftolic dired:ion, at this day, which is the time in which the flxth vial is poured out, predicted Revelation lixteenth chapter, when the fpirits of devils are allowed to go forth to the inhabitants of the whole world, to gather them to the battle of the great day of God Almighty. Thefe evil fpirits are now among us, and have great influence on the minds of men, in the un- common, rapid fpread of infidelity, and all manner of error and vice. Chriftians therefore now have a loud and fpecial call to watch and be fober, to vindicate the truth, and honour Chrift and his caufe in all pofiible ways. Let them hear and obey the words of Chrift, which he fpake with particular reference to this time : ^' Behold, I come as a thief. Bleffed is he that watch- eth and keepeth his garments, left he walk naked, and they fee his iliame." HBBn SERMON Mttmn III- WRITTEN IN THE YEAR. I767. On Chriftian Frieridfiiip, as it fubfifts between Chrift and Believers, and between Believers themfelves. Cant. V. 1 6. This is ?ny beloved, and this is my friend. FRIENDSHIP afFords the higheft and moft fweet en- joyment that is to be had in this life, or that ra- tional creatures are capable of. Yea, it is in fome fenfe the 07iJy fource of real enjoyment and happincfs ; fo that to be perfectly without this, in every kind and de- gree of it, is to be wholly deftitute of all true enjoy- ment and comfort. This gives pleafure and fweetnefs to all other enjoyments, and without this they all fade, and become inlipid and worthlefs ; yea, every thing will be rather a burden, and worfe than nothing : whereas, this wiU give a degree of enjoyment and pleafure, when ftripped of every other good ; fo that he who is in cir- cumllances to exercife and enjoy friendfhip is in a degree happy, let his lituation and condition otherwife be what it may : and it is impoffible he fhouid be perfectly mife- rabie, fo long as he is within reach of this fweet, this heaven-born cordial. It is probable that the moft voluptuous fenfualift that lives would in a great meafure lofe his high relilh for the pleafures he is fo eagerly purfuing, and all his fweets would be turned into bittcrnefs, if he fliould feel himfelf perfectly, and in every fenfe, friendlefs : for none can be found, however funk and fordid their minds have be- come by vice, who have no fort of tafte for friendfhip ; though it m.ay be, on the whole, a very corrupt tafte. To be fure, if any fuch may be found, they feem to be funk, in this refped:, below the brutal creation ; for it is ob- ferved that among them there is an appearance of love of 4-8 CHRISTIAN FRIENDSHIP. SeRM. III. of ibciety, and at lead a refemblance of love and friend- iliip. However loft to all true friendfhip mankind in general are, yet a defire of the efteem and love of others is found in every brcaft, and is as elTential to man as a defire of happinefs ; and therefore cannot be rooted out, but by deftroying his natural powers, by which he will ceafe to be man. Hence it is that no inconfiderable part of the future mifery of the wicked will confift in feeling themfelves perfectly friendlefs, and the objefts of the hatred and contempt of all intelligent exiftence in the univerfe, while they find themfelves in every refpect in the moft wretch- ed, deplorable circumftances, and have a moft keen aver- iion to being hated and contemned, and a ftrong defire of the love and efteem of others. As real or difinterefted benevolence is efTential to true friendfhip, we have reafon to think there are but few inftances of it in this degenerate, felfifh world ; and where it does take place in any degree, it is in a very low and imperfect one ; fo that what many in all ages have been convinced of and alTcrted from long experience^ may be relied upon as a certain truth, that this is a friendlefs world. However, there is a fort of friendfliip, which is at bottom a merely felfifh thing, being found- ed only in felf-love, or which is the refult of what may be called infincf, or natural affection ; which is very common, and in many inftances rifes very high, and an- iwers many valuable purpofes to mankind in this prefent ftate, it being many ways of great fervice to mankind, as it prevents many evils that would othervv^ife take place, and promotes the good of fociety, and often gives a degree of pleafure and enjoyment. But, fo far as true virtue or holineis takes place, a foundation is laid for a different kind of friendfhip, which is immenfely higher, more noble and excellent, and confifts in exercifes and enjoyments which furpafs thofe of all other friendfhips, more than the exercifes and enjoyments of improved reafoii SeRM. III. CHRISTIAN FRIENDSHIP, 49 reafon excel thofe of a brute, or the brlghtnefs of the meridian fun, that of the meanell glow-worm. And God has, in his adorable v/ifdom and goodnefs, contrived and provided that this friendihip iliould be exercifed and enjoyed in the higheft perleiSiion, being raifed to the greatell poffibie heights, attended with the beft and moft advantageous circumftances. The fcripture leads us to conceive of the Deity as en- joying infinitely the moil exalted and glorious friendihip and fociety in himfelf, for which there is a foundation in the inccmpreheniible manner of his fabliilence in the three perfons of the adorable Trinity. Here eternal love and friendiliip takes place and fiouriihes to an inhnite degree, in an inlinitely the moft perfecl and glorious fo- ciety, the ELOHIM, the Father, Son and Holy Ghoft. And the fociety and friendihip for vv^hich men are form- ed by holinefs, without v/hich they cannot be perfectly happy, may be conlidered as an imitrition and image of of this, by v/hich they are made in the likenefs of God, and partake with him in the fame Idnd of happinefs, which he enjoys to an infinite degree. And, in order that men might partake with him in the exercife and enjoyment of love and friendiliip to the higheft degree and the greateft advantage, God has not only laid a plan to promote and effccl the higheft and mbft perfect love and friendihip tov/ards each other in the moft exalted and happy fociety forever ', but has fo contrived, that they Ihaii be brought into the neareft and moft intimate union and friendly intercourfe with himfelf, by Vv'hich they ihall in fome fenfe, yea, to a great degree, be united to the Eternal and moft Glorious, divine Society, and par- take of the fame river of enjoyment and pleafure, which proceeds from the throne of God and the Lamb, in a peculiar and eminent fenfe. To effect this in the bcft manner and to the greateft advantage, the invifible God, who eternally dv/elt in the high and holy place, inlinitely beyond the comprehen- fion and reach of a creature, muft come dov/n, and make himfelf viable, that he might be the head, the life and H foul /» CHRISTIAN FRIENDSHIP. SeRM. III. foul of a vifible and moft glorious fociety. This has been done in the incarnation of the Son of God, by which the greateft purpofes of God*s moral kingdom are anfwered in the higheft: poffible degree, and all hap- py intelligences, efpecially the redeemed from among men, are brought into a near union with Cod, and arc under fpecial advantages to receive communications from him, and enjoy his love and friendfliip in a man- ner and degree which could not have been in any other way. This is the mutual love and friendfhip fpoken of in the text, which takes place between the incarnate Son of God, the divine Redeemer of loft men^ and his church or fpoufe, or every one of the redeemed. He is in a peculiar and diftinguilhed fenfe the friend of the redeemed ; and he is the beloved of their foul in a fenfe and degree in which no other perfon is, or can be : and hence there is a mutual love and friendfiiip be- tween them, which is beyond comparifon the moft inti- mate, intenfe, fv/eet and exalted of any thing of the kind between any other friends and lovers, unfpeakably furpafling all other friendlhips in nature and degree, at- tended with the higheft, moft noble, tranfporting, foul- raviihing enjoyment and delight, that can poliibly exift, or be conceived of. This union of hearts, this mutual love and friendlhip between Chrift the Redeemer and Saviour, and believers in him, or the redeemed, is reprefented in fcripture by the inclination and affection between the two fexes of which mankind conftft, under the influence of which they mutually feek and come into a peculiar union and intimacy with each other, in which they may enjoy each other, and be happy in the exercife of mutual love and friendfhip. It is reprefented by the fweet love and affection between the bridegroom and his bride, and' the mutual love and friendfhip, and folemn engage- ments, by which the hufoand and his fpoufe are united,, and become one,, and are happy in each other. And this fimilitude is, beyond doubt, moft wifely and pro- perly chofen, by which to reprcfent this ipiritual union. and' SeRM. III. CHRISTIAN FRIENDSHIP. 5X and friendfhip, as it is in many refpe£ls the moft live* ly, ftriking emblem and image of it that can be found in all nature -, and is cfpecially calculated to give men the beft and moll clear idea of it, and to give and keep up in their minds a conviction and fcnfe of the reality, nature and happiuefs of fuch a union, love and friend- fliip. This feems to be the defign of this fong from which the words of the text are taken. It is indeed a Lcve^ fong^ in which the higheft, moft noble, pure and honour- able love and friendihip between Chrift and his people is reprefented and celebrated under the limilitude of two lovers whofe hearts are united in the ftrongeft, the moft pure and Iwccteft love of efteem, benevolence and com- placency, in the exercife of which they delire and feek the enjoyment of each other in the neareft union and greateft intimacy, in the near relation of huiband and fpoufe. This is therefore called The So?ig of Songs^ i. e. the moft excellent fong, efpecially the beft and moft ex- cellent of all the fongs of Solomon, v/hich we are told were a thovfand and Jive, as tlie theme, the fubje^l and matter of it, is by far the m.oft important, entertaining, excellent and fubiime j in order to which Solomon was divinely infpired. As the virtuous, pious and pure love between a man and his fpoufe is in many refpefts the moft lively and inftrudive image of the union and love between Chrift and his church, God, in his wifdom and goodnefs, faw lit to give fuch a reprefentation of it in a divine fong, as wdiat was greatly needed, and would be exceedi-ng ufeful to his church and people. And though the car- nal and inattentive, or thofe who are ftrangers to this divine love and friendihip, may call it all foolilhnels, and in their boafted wifdom defpife and ridicule it, or improve it only to carnal, low and obfcene purpofes ; yet the children of true wifdom will juftify the wifdom of God herein, and adore his goqdnefs, while they find themfelves inftruded, quickened and edified hereby. And every true, chafte virgin who is efpoufed to Chrift as 52 CHRISTIAN FRIENDSHIP. SeRM. III. as the beft friend and fpiritual hufband, will attend to it, and meditate upon it, with a peculiar relilh, and fweet and holy delight, which unfpeakably furpaifes every thing the unholy foul can enjoy, or even imagine. The words of the text are the conclufion of the an- fwer to a qneftion put to the fpoufe, viz. What is thy be- lo'ued, viore than another bdo'ued? She readily anfwers, by giving a particular deicription of his charming beauties and fuperlative excellence, by which he is diilinguiftied from all others, the chief aniong ten thoufands ; and then fums up all in one word, by faying, He is altogether lovely. He has the higheil beauty, excellence and per- feftion, and has nothing elfe. Having thus given his characler, Ihe fays, with reference to the queftion. This is my beloved^ and this is ?ny friend. This is the perfon, this is the character, with which I am fo deeply in love ; I am not afliamed to own him to be the beloved of my foul. And this is my befi; friend, whole heart is fst on me, and he loves mie as much as I can defire. The mutual love and friendship between Chrift and the believer, you v^^ili obferve, is expreffed here. The true Chriftian has fet his love on Chrift ; he is his be- loved ; he has given his heart to him, as to one v.'ho is the chief among ten thoufands, and altogether lovely. And Chrift loves him moft tenderly, in the charafter of a true, faithful and all-fuihcient friend and patron, and fo returns love for love. The words do then lead us to attend to Chrift, as he is here pointed out, in the charafter of the beloved friend of his people, the redeemed from among men. It may be faid in general, that Chrift, the glorious head and huflmnd of his church, has every thing in him tliat can poihbly come into the character of the beft friend, and that to an inconceivable and iniinite degree ; and there is nothing belongs to him but what ferves to complete and perfed this character; yea, he is at an in- fmite diftance from every t^hing c}St. And his relation to his people, and all his conduct towards them, are fuch, and fuch are all the circum.ftances of this friend- fliip, SeRM. III. CHRISTIAN FRIENDSHIP. 53 fliip, as to confpire to make It the moft fweet, ravidilng, noble and exalted that in the nature of things can be ; and render him in the higheft pofiible degree a deurable, worthy and excellent friend. But, for the better iiluftration of this point, the fol- lowing particulars may be attended to. 1. He is the moft able friend, even an omnipotent and ali-fufScient one. He can do whatever he pleafes. He has ajTufEciency of power and wifdom in all poilible cafes, and is perfectly able to do for his friends, who love and truft in him, v/hatever they need, or can polh- bly want to have done. All other friends are deficient in this refpeft : though they may have fome fufiiciency and abihty to do fome things for us, yet it is but in- fmitely little they can do, compared with what we want to have done. We are infinitely needy ; and muft be eternally moft miferablc and v/retched, unlefs v/e have fome friend to help us, v/ho is fully able to go through with the work, and do ail we want to have done, even in the moft extreme, and, without fuch a friend, a def- perate cafe. Now Chrift is fuch a friend. lie is under- ftanding and wife, perfectly to knov/ what our cafe is, and what v/e want, and what is the wifeft and beft way to afford relief, and fupply all cur wants ; and he has full power to do whatever his v/ifdora dictates. And in this refpecl he is diftinguiilied from all other perfons in the univerfe ; none but he was able to befriend us in the cafe in which v/e are. This will more fully appear, be- fore we have done. 2. He has the heart of a friend in all refpefls, and to the m.cft perfect degree ; or, he is willing and fully engaged to do all he can do for his people ; all they c?.n poflibly want to have done in any cafe, and at any time. All other friends fail here. Though thev are able to do but little for their friends comparatively, yet they nave not goodnefs enough to do all they can, in all cafes, and at all times. They have not the heart of a friend to perf9Cticn ; fo are not friendly to the utmoft of their power at all times, but may be very unfriendly in fome inftances -, 54 CHRISTIAN FRIENDSHIP. SeRM. Ill, inftances ; therefore cannot be relied upon without cau- tion, and danger of being difappointed. But Chrift has the heart of a friend to inhnite perfection, fo that he can be relied upon in all cafes, without any limits or danger. His benevolence to his people is without any bounds, and fufficient to furmount the greateft difficul- ties in the way of their good, and prompt him to do things inlinitely great for them, and beltow on them the beft and the greateft good, how^ever unworthy and ill-deferving they are, and however criminal and vile their conduft has been towards him, in the moft aggra- vated and horrid abufe of his goodnefs. 3. He is a friend on whom we are dependent, and to whom we are indebted and beholden in the higheft poffible degree. This gives great advantage to love and friendfhip, where the friends and lovers are not equal, but one fuperior to the other, and the other's benefac- tor and faviour to fuch a degree as to lay his friend tinder the greateft 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 fweet and happy is the love and friendfhip between them.. It is indeed contrary to pride, and an heart th^t is not formed for true friend- ihip, to be thus united to fuch a fuperior as a friend, and to be thus dependent upon, and wholly indebted and beholden to him for every thing ; but it is not fo, but direftly the contrary, with the truly humble finner : that friend will be moil agreeable to fuch an one on whom he is mofc dependent, and to whom he is in the hiccheft decree obiip'ed ; and we cannot form an idea of any other two friends fo happy as thefe, when this is the cafe to the higheft poffible degree, or conceive of any friendfliip fo great, advantageous and fweet as this. It jeems indeed to belong to the nature of true creature friendfliiD, even to deiire and deli^^ht in this circumftance, viz. to be greatly indebted and beholden to the friend we efteem and love : the greater obligations we are un- der to hhiij the belter plcafed wc are, and the more fweet SeRM. in. CHRISTIAN FRIENDSHIP, r^ fweet is the love and friendfliip. This feems to be o-.v. ing to two things efpecially ; one is, that licrcby \vc have a clear and flriking evidence of our friend's love to us ; which muft give fweetnefs and enjoyment in proportion to our love to him. The other is, that hereby we are led to feel and exercife a love of grati- tude, which is peculiarly fwcet, in proportion to the love of efteem, benevolence and complacency we have for our friend. In this view, the more we are obliged^ the better ; and the greater fatisfaclion and fweetnefs we have in the friendihip. 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 en- joyment and happinefs he has, in proportion to his be- nevolence and love to him. Hence it is, that where perfons have undertaken to reprefent the higheft and m.ofl affecllng inftances of true love and friendihip, and the greateil degree of en- joyment and happinefs in fuch friendfliip, and exhibit this to the beft advantage in a feigned ftory or ro- mance, they have formicd a hifcory of fome one of a high and excellent character,, and of a generous,, bene- volent fpirit, fetting his heart on one in a m.ean, low and miferable ftate and circumflances, to be his fpoufe. She is^ for inllance, taken captive by her enemies, and reduced to the greateft poverty and diftrefs, and her life eminently expofed. He„ in order to redeem and deliver her, and procure her for his bride and fpoufe,. goes through a long (cries of fclf-deniat and fufferings ; IS at gi-eat expenfe, and does great exploits, and expoies his lite to an eminent degree, without which fhe nvj.it have perifhed in the hands of her cruel foes. And thus he delivers her, by rilking all that is dear to him in her behalf, and, in a fenfe, giving his own life for her ; fo that Ihe entirely owes her life, and all ihe has, to him, and is under the greateft imaginable obligations to him. In this way he procures her for his fpoufe. and brings her into the neareil union to. himleif, and a. foundation is laid for the greateft happincis in cacli OtllOT, ^S CHRiS^IAlsr FRlENbSKI?. SjERMi III Other, in the enjoyment of the moft fweet love and friendfhip ; every way to an unfpeakably greater degree than could have been in different circumflances, or in any other way, in which fhe would not have been fo much dependent upon, and fo greatly obliged to him. This is but a faint Ihadov/ of the cafe before us, with refped to Chrift, the friend and bridegroom of his church and people. They are fallen into an infinitely calamitous and evil Rate ; a ftate of complete, total and eternal deftrudion ; into the hands of the devilj their -great and potent enemy, and under the difpleafure and curfe of the God that made them : being infinitely guilty and ill defer ving, the prifoners of juftice, bound over to fufFer his eternal v/rath ; not being able or dif* pofed to help and deliver themfelves in the leafl degree. The Son of God was the only perfon in the univerfe that was able to redeem and fave them ; and he was not under the lead obligation to do it. But he volun- tarily OiTered him.felf, and undertook this moft difficult, coflly and mighty work ; and that from pure love and benevolence to tliefe loft and infinitely miferable crea- tures, and a defire to procure and prefent to himfelf a glorious church, a bride, not having fpot or wrinkle, or any fuch thing, but perfectly beautiful and holy, and without blemifh, being brought into the neareft and everlafting union and friendfhip with him.felf. In order to this, he gave himfelf for them. Though he was a perfon of infinite dignity, riches and worth, he became poor, and humbled himfelf fo as to become a fervant, and fubjefted him.felf to the greateft ignominy and fufferings, even unto death. He voluntarily put him.felf into the place and circumftances of his fpoufe, and when her whole intcreft lay at ftakc, and Ihe was in a ftate of complete deftruftion, he took the v/hole of her deftrudion and fufferings on himfelf, and went through with the matter : he drank the whole of the bitter cup, that ftie might efcape ; he gave his life for her ranfom, and fpilt his own blood in the moft try- ing circumftances, that he might com.pletely redeem her SeRM. in. THRISTIAN FRIENDSHIP. 57 her from the jaws of the moft dreadful and etefnal dc- ftruction, and deliver her from the hand and power of all her enemies. He has furvived the dreadful fcene, having completed the greatefl and moft dillicult work that ever was, or ever will or can be undertaken, and yet lives to efpoufe the caufe of his people ; and will not ftop till he has completed the matter, and fandified and cleanfed every one of them with the walhing of water by the word, and brought them into the moft near, and an everlailing union and friendlhip with himfelf, in the moft perfect enjoyment of his love, riches, honours and happinefs forever and ever. Thus the redeemed have a Friend, not only in him- felf moft excellent and worthy, and full of the greateft benevolence and goodnefs, but one on whom they are in the higheft degree dependent, and to whom they are indebted and obliged in the higheft imaginable or even poilible degree, in a manner which is moft pleaiing to them, and ferves to render him unfpeakably more ex- cellent and worthy in their eyes, and give a fv/eetnefs to their love and friendfliip, which could not be known, in any other circumftances. No other creatures in the univerfe have fuch a friend as this. The angels have no fuch friend. When fome of them fell into lin and wo, they had no friend to re- deem them. And the redeemed from among men have had infinitely more done for them, and they are infi- nitely more dependent on the Son of God for all good and happinefs, 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 ftate of infinite wo, in which they lay perfectly help- lefs ; that he might enjoy them forever in a peculiar union and friendlhip, which exceeds every thing of this kind in all poilible degrees. Thefe circumftances lay a foundation for a fweetnefs and enjoyment immenfelv higher than could take place in any other way. In a fenfe and acknowledgment of what Chrift has done for them, and their peculiar dependence upon, and obliga- X' tions 58 CHRISTIAN TRIENDSHIP. SeRM. IIL tions to him, tlie redeemed will exercife a kind of hum- ble, fweet and beautiful love towards their Friend and Re- deemer, \\ hich is peculiar to them, and never could have had an exiilence in any other way but this ; and which will be the eternal fource of a moft fweet and high en- joyment, which no ftranger, none but the beloved bride, not even the angels, can intermeddle with or tafte. In the exercife of this peculiarly fweet love and friendfliip towards their infmitely dear and glorious Friend and Re- deemer, they will eternally fmg a new foiig^ which none but the redeemed, the bride, the Lamb's wife, can poffi- bly fmg or learn, to all eternity ; no, not even the highcft and bed angel in heaven ;. laying, " Worthy is the Lamb to receive power, and riches, and wifdom, and ftrength, and honour, and glory ; for thou waft ilain, and haft redeemed us to God by tliy blood, and haft made us kings and priefts unto God." Well then may they now begin to fay, with a heart-felt fweetnefs, and joy which is unfpeakable and full of glory, " This is my be- loved, and this is my friend.'* 4. Jefus Chrift is a friend who has exercifed the liighefl degrees of love, and has given the greateft polli- ble teftimonies of it. In order to true friendfiiip there muft be mutual love. This is effential to the character of our friend, that he loves us j and he acts in this character, and maintains friendlhip, by exerciling love, and giving proper tokens and mantfeftations of it, on all occaiions. Solomon ob- ferves, that " A friend loveth at all times." And he is the greateft friend, whofe love is the ftrongeft, and is iexercifed and manifeftcd in the moft diflicuit and try- ing circumftances. Now Chrift has diftinguifhed himfeif from all others in this relbe<5t, and has difcovered himfeif to be infinite- ly the greateft and beft friend. This appears from what was fiid, under the laft particular, of what Chrift has done and fufTered for his fpoufe ; for in all this he exercifed and exprcflcd his love, and that in the moft trying circumftances, and to the higheft poftlblc degree, . * One SfiRM. III. CHRISTIAN FRIENDSHIP. 59 One thing that recommends a friend, and adds to his worth and excellence, and makes him dear to his belov- ed, is, that he is a tried friend ; he has perfevered in his friendniip, and exercifed and expreiled liis love in the moft diilicult cafe imaginable i in doing which he has been at the greateft pains and coft, while he had the created temptations to give up his beloved. Jefus Chriil is fuch a trk'd friend, and that to the greateft poliiblc degree. " Greater love hath no man," fays this greateft and chief of all friends, " than this, that a man lay down his life for his friends.'* But Chrift's love and friend- fliip has infinitely exceeded this. He has done and fuf- fered more for his people than merely dying for them, a thoufand tifnes over. He drank the bitter cup for them, which was infinitely more than merely dying a violent death. He was made a curfe for them, and fuf- fered a fenfe of the wrath of God. This drank up his fpirits : the foretafte of it threw him into the moil amazing agony : and this made him cry out, in inex- preilible and moft aftonifliing anguifh, " My God, my God, why haft tliou forfaken me !" What is the moft cruel death that ever martyr fuffered, to this ? The martyrs have been able to rejoice in the midft of all the keeneft tortures enemies could inflict. They have fung in the flames, and found it the moft happy, joyful hour they ever faw. And fo might Chrift have done on the -crofs, had he but their fupports, and no more to fuflcr than they. But what he fuffered in his death was fome- thing infinitely greater and more terrible. Under this infinite weight he hung on the crofs, and at laft bowed his head and gave up the ghoft. This was dying in a fenfe and degree in which no other perfon ever did. To die thus was infinitely more, and greater, and more dreadful, than the death of ail the ten thoufand mar- tyrs who have fallen a facrifice to the cruelty of their bloody perfecutors. Yea, it was as great a thing and equivalent to the eternal death and deftrudion which the redeemed deferve, and were expofed to : for he died in ^O CHRISTIAN FRIENDSHIP. SeRM. Ill, in their ftead ; he took their death and eternal deftruc- tion on himfd£ On him it fell in its full weight, and he bore and went through it all. He knew what it would coft him to efpoufe the caufe of fmners ; yet he voluntarily undertook, put himfelf in their circumftan- ces (tin only excepted) and went through with it, with- out flinching in the leail degree. Here is an inftance of love and friendfliip, to which there neither is, nor can be, any parallel in the univerfe. This is the evidence and token of love which Chriit has given to his people j which is infinitely the greateft that ever was, or can be. Belides, the love of Chrift to his people will appear yet greater, if we confider their native chara jBut Jefus Chriil is inhnite- ly far from this. Though he is the friend of fmners, has efpoufed their caufe, and befriended them as no other perfon ever did or could ; yet he has not hereby appear- ed in the leaft deq-ree a friend to fm, but the contra- ry to an infinite degree. lie has befriended finnerg confiftent with the moft perfect and even infinite hatred of fin, and fo of their character as finners, and fo as to inanifeft his hatred and abhorrence of them to the high- eft poflible degree. In his higheft act of love and friend- fhip to finners, he did in the higheft poflible degree, and in the moft public, convincing, ftriking manner, juftify the Divine Charafter and lavv which the finner had oppofed and contemned, and condemn the finner. The higheft angel in heaven cannot conceive to this day, and never will to all eternity, how Chrift could have condemned fm more effectually, and fet the fmner in a worfe and more odious light, and ihewed his love of ho- linefs and hatred of fin m.ore fully, than he did when he died on the crofs. In this he did in the higheft poflible degree juftify God in threatening and curfmg the finner, and being difpofcd to punifh him forever, while he vo- luntarily took that punifiiment en himfelf, that the fin- ner micrht efcane. In Slili:.!'. IV. CHRISTIAN FRIENDSHIP.' 6^ In Chriil then are united the greateft friend to God and his hiw, and to the caufe and intercft of holinefs, that ever was known in the univerfe ; and at the fame time the pTeatcft friend of the finner. Thefc two feeni- ing contraries are united in the faitie pcrfon and charac- ter, and exprefied in the moft perfect manner, and to the higheft degree, in the fame conduct. Therefore, when Chrift ftooped the loweft, and condefcended the moft to befriend iinners, he did in the higheit degree and moft eiiectual manner efpoufe the caufe of God in cppo- fition to the linner, and appeared in his greateft excel- lency, and was moft worthy and meritorious, in God's light. How thefe two could be united in the fame per- fon and the fame ad,was far above the wifdom of angels j and herein, in a foecial manner, is Chrift the wifdom of God. Weil may the Chrlftian boaft and fay, " This is my friend ;" who is alfo the greateft friend to the fupreme Lawgiver of the univerfe, and has fo become my friend, and ftooped to efpoufe my caufe, and take me into the neareft and deareft relation to himfelf, as at the fame time to maintain and exprefs his dignity, worthlnefs and excellency, and merit infinitely in the ftght of the Fa- ther.- This leads to another particular. 8. Chrift improves all his worth and excellence in the behalf and for the benefit of his people. It is all theirsj, and improved to their advantage, in the beft manner, and to the higheft degree ; fo that it is in eftccl aJl given away to them, being moft eS'eclually, and to tlie bcft purpofe, placed to their account. Sinners want fucli a friend ; and no other perfon could befriend them to any purpofe, to himfelf or to them, but one who is infinitely excellent and w^orthy. They being infinitely hateful, guilty and ill-deferving in themfelves, and having nothing by which they can abate their iil-defert, and render themfelves a whit the more de- ferving and acceptable, on its own account, they muft be eternally hated and curfed, unlefs they have fom^ething to recommend them which is not in themfelves, but in fjnie yo CHRISTIAN FRIENDSHIP. SeRM. IV. foine other : and this muft be fomething infmitCiV vahu able and excellent, or it cm in no meafure or degree countervail their odioufneis and ill-defert lb as in the leaft to recommend them to their offended Lawgiver and Sovereign. And it will not become him to forgive them and ihow them any favour, unlels they have fome- thins: to recommend them, and reuair the diflionour they have done him by violating his law, and delpinng his character and government. Therefore, uniefs fome one did efpoufe their caule and undertake for them, who has worthinefs and merit enough to reftore the ho- nour of God's broken law, and elt'ecfualiy recommend Imncrs to their ofiended Sovereign by interpoiing his own worthinefs in their behalf, they muft be the objects of his difpleafure and wrath forever, as what is moll fit and right. Now Chrift is the only perfon in the univerfe who was able efFecluaiiy to efpoufe their caufe in this refpeft, and ad the part of a friend to them. He has worthinefs and merit enough in the eyes of the ofteaded Deity, ef- fectually to procure pardon and favour for the finner, if properly interpofed in his behalf, fo that it might be fit to reckon it to his account. And this Chrift has done in the moit lit and proper manner. He has put: himfelf in the fmner's ilcad, has borne the curfe he lay under, and paid the greatell honours to the divine law and charafter ; which is fo pleafmg and acceptable to the Majelly of Heaven, that he is ready to pardon and. blefx any one who is a friend to Chrift, and trufts in his merit and worthinefs ti/one to recomn'send him. Chrift repeatedly fpoke of this to his difciples in the moft exprefs manner, and told them that their love and union of heart to him did effccfually recommend them to the Father, and intereft them in his love and favour, to as great a degree as they needed, or could defire. His words are, " He that hath my commandments, and keepeth them, he it is that loveth me : and be that lo-vcfh me Jhall be loved of tny Father. If any man love me, he will keep my words ; and my Father will love him, Fo? SeRM. IV. CHRISTIAN FRIENDSHIP. 7I t'or the Father himfelf loveth you, becaufe ye have lov- ed me, and have believed that I came out from God.'* We cannot reaibnably fuppore tl"iat Chrift means to declare in thcfe words that their love and friendlliip to him did, on its own account, or becaufe of the excellen- cy and worth of it in itlelf coniidered, recommend them to the Father, and procure his love and favour to them^ as a teltimony of his well-pleafednefs with their perfons and love, coniidered as by themfelves, and feparate from Chrift. We cannot underuand our Saviour thus in thefe words ; for this would fet them in direcl contra- diction to the whole New Teilament, which teaches us that iinncrs are pardoned, and received to the favour and love of the Father, purely out of refpect to Chriil, to his rigliteoufnefs and worthinefs, which alone recom- mends them to him ; and not any exerciies and vv'orks of their own. But his meaning muft be, that the Fa- ther is fo well pleafed with him, and loves him fo well, confidered in the capacity of mediator and a friend of fmners, and his merit and worthinefs in this charafter is fo great in his light, that he is ready to be well pleaf- ed with and love any fmner who unites himfelf to him in true love and friendlhip, and trufts in him in this re- lation and character. Such love and union to this friend is a fufficient ground and reafon of the Father's loving him ; and fo the Father loves him, becaufe he loves and is united to his Son, who is infinitely honourable and worthy in his hght, and is infinitely near and dear to him: and v.dio has done and fufl'ered fo much in the- behalf of the finner, that his merit and worth might be improved for his bcneiit, in which he has honour- ed the Father, and in the moft excellent way and man- ner pofiible, and to the greatelt advantage, employed ail the intereft he has v/ith the Father, to procure his love and favour to the fmner Vvdio is thus united to him. The Father loves his Sv^n fo well, he is a perfon of fuch infinite ciignity and worthinefs, and has exercifed fuch an high degree of virtue, and has honoured him fo much, in what he has done and fuiiercd for fmners, improving* f* CHRISTIAN FRirXDSIIir. SzRM. tV." improving all his merit v/ith the Father in their behalf; that nothing is wanting but the fmncr's lovin.f^ him •and truiling in him in this character, fo uniting himfeif ito him as his true friend, in order to the i'athcr's .loving him. The Father has fuch love to his Son, and the Son ftands in fuch a .relation to fmncrs, tliat the fm- ner who loves the Son is necelTarily beloved by the Fa- ther, purely from the love he has to his Son, however odious, viie and unworthy he is in himlclf. And thus the Father loves them, bccaufe they love his Son ; and .can do no otherwife, unlefs he ceafcs to love his Son ; ior the love he has to his Son w'ill neceilkrily operate fo, and induce him to love thole who love his Son, and to whom the Son is a friend, and acts as their friend be- fore the Father, prefenting his merit, and all he has done and lufered for his honour, defiring that this may be reckoned to them, and that they might have pardon and favour on his account. For the Father to withhold his love and favour from fuch is really to v/ithhold his love and favour from his Son ; and therefore if he love the latter, he will love the former j and there is no other pofhble fuppoiition in the reafon and nature of things. And this view of the matter (by the way) may lead all the attentive to fee what is the true meaning and im- port of the do6lrine of the imputation of the merit and righteoufnefs of Chrift, for the pardon and juftification of the flnner, who believes in and cleaves to him in the character of a mediator ; and liow reafonable it is, and -exactly agreeable to the nature of things. If we have a friend who loves us, and there is a mu- tual friendfhip between us and him, who we know has great favour ,aud merit with one whom we liave oU'end- ed, and whofe love and favour we want, and who is very dear to him, and greatly beloved by him ; we are natu- rally, and with the greate/l reafon, ready to truft in fuch a. friend to procure for us the favour we want. And if the dignity and worthinefs of our friend is fufficient, and his merit with the perfon we have oiiendec\ is fo great as to countervail our oiTonce, and worthy of fo great SeRM. IV. CHRISTIAN FRIENDSHIP. 73 great a favour as wc want, and we know he is engag- ed to make the beft ufe of his merit and worthinefs in the eyes of that perfon to procure of him this favour, having exerted himfclf in all pollible ways in our be- half, and fo as greatly to pleafe and honour him ; if we have fuch a friend, wc may be fure of obtaining the favour we want, however unworthy we are, and how much foever we have offended this perfon, and though he has no difpofition to fhew us the Icaft favour on our own account ; but, confidered as we are in ourfelves, and unconnected with our friend, is difpofed to hate, condemn and deftroy us : and in proportion to our love to our friend, and fenfe of his dignity and worthinefs,' and of the high virtue and excellence of what he had done in our behalf, ihall we have confidence of obtain- ing the favour we want, and v/ith boldnefs approach the offended perfon in his name. If a fubje<5l has incurred the juft difpleafure of his prince, and greatly wants his pardon and favour ; how happy does he count himfelf, if he has fome great per- fonage his friend, who is near the prince, and has great honour and favour with him ! efpecially if he knov/s this great and honourable perfonage is ready to improve all the intereft and influence he has with the prince, in his behalf, and for this end has been at vail pains and ex- penlc to make good the damage the prince had luftain- ed by his crime, and render it honourable for him to grant the pardon, and beftow the favour he wants. In fuch a cafe we all know the criminal cannot fail of ob- taining the pardon and favour he needs, if his friend at court has dignity, merit and worthinefs enough, in the eyes of the prince, to be worthy of fuch a favour. The prince's love to this perfonage v»^ill naturally, and necef- I'arily, flow out to the perfon whofe friend he is, and who loves him. And in this cafe we fee the merit and worthinefs of this great and excellent perfonage is im- puted, or transferred to the account of the unworthy criminal, to recommend him to that favour, and pro- cure it for him, of which he is moll unworthy in him- L ' felf. 74 CHRISTIAN FRIENDSHIP. SeRM. IV. felf, and which it would have been utterly unfit and indecent for the prince to bellow upon him, had it not been for this his conneclion with this worthy peribn. This is in fome degree a parallel to the cafe before us. jefus Chriftj the Chrillian's friend, appears with fuch dignity and honour in the court of heaven, and has done fuch aftonifliingly great and wonderful exploits to fecure the honour of the iUmighty Sovereign and Law- giver of Heaveii and Earth, and render it confiftent with his granting pardon and favour to finners ; and has fo pleafed and honoured the Father, and is fo dear and ex- cellent in his eyes, that he is ready to love and fhew fa- vour to any fmner who loves this v/orthy perfonage, and is a real and hearty friend to him ; whofe intereft he efpoufes before the Father, and interpofes all his me- rit in his behalf. This is quite fufficient to recommend the moft guilty, ill-deferving wretch on earth to all the favour that Heaven can bellow. He has no need to plead any thing but his relation and union to the Son of God, as his true and hearty friend ; he wants nothing elfe to recommend him to the higheft honours and hap- pinefs in God's kingdom forever. The Father of the Univerfe will love him with a dear and everlafting love, and embrace him as his dear cliild, the friend of his well-beloved, his deareft Son. And all tlie angels w'ili love, ferve and honour him forever, bccaufe he bears the character, and ftands in the relation, of a friend to the Son of God^ and is one whofe intereft he has efpouf- ed, and whofe name he will confefs before the Father and before tlie angels. Thus the Chriiiian has a friend who is not only moft worthy and excellent in his eyes, with whom his heart is plcaied and charmed ; but this excellence and w^orthi- nefs is reckoned to his account, and is become his righte- oufnefs, by which he is recommended to pardon and fa- vour with God ; fothat the Supreme Majefty and Law- giver of Heaven and Earth hereby becomes his eternal friend and father. Therefore the higher fenfe the Chriftian has of Chrift's excellency and worthi-nefs, and the SeRM. IV. CHRISTIAN FRIENDSHIP. 75 the more he loves him, the more confidence, affu- rance and joy will he naturally have in his merit and righteoufncfs, and fay, " la the Lord Jefus Chrift have I riixhteoufnefs : In him iliall I, with all the iced of If- rael, be juftified, and in him only will I glory.'* 9. Chrift is not only a friend who is full of good will and benevolence to his people, but he highly ef- teems them, and has great and moft fweet complacen- cy and delight in them. This is abundantly reprefented in this fong. Chrift often calls his fpoufe, the church, \i\sfair one: and fhe is to him the faireft among women. His language to his church, and to every true member of it, is, " O my dove, let me fee thy countenance, let me hear thy voice ; for fweet is thy voice, and thy countenance is comxcly." " Behold, thou art fair, my love ; behold, thou art fair : thou haft doves' eyes within thy locks. Thou art all fair, my love, there is no fpot in thee. Thou haft raviftied my heart, my lifter, my fpoufe ; thou haft raviftied my heart with one of thine eyes, with one chain of thy neck. How much better is thy love than wine 1 and the frncll of thine ointments than all fpices ! How fair and how pleafant art thou, O love, for delights ! Since thou waft precious in my nght, thou haft been honourable, and I have loved thee." There is fomething myfterious and wonderful in this ; that Chrift ftiould thus tcfteem and delisfht in thofe w^ho are in themfelves, and in their natural ftate, fo mean, defpicable, vile and odious. But this comes to pafs by his putting his own beauty and excellence upon them, forming them after his own likenefs, and receiving them into the neareft relation to himfelf, by which they become clothed v/ith his righteoufncfs and worthinefs, and partake of his honour and fulnefs : fo that in this near relation, and beautified and adorned with his own beauty and holinefs, they are honourable in his eyes, and he takes great complacency and delighr in them. And as he is coniinually purifying and adorn- ing yS CHRISTIAN FRIENDSHIP. SeRM. IV. ing them more and more, and will go on to do it until not the leaft deformity, not fo much as fpot or wrinkle, remains, and they are become moft perfect beauties, fo his complacency and delight in them is increahng, and is 71010 greater, in the view of what they Ihall foon be brought to, even the moft confummate beauty and glo- ry, like a king's daughter, a/I glorious within, and her clothing of wrought gold : and they fliall ihine forth as the fun in the kingdom of their Father, the moft beau- tiful, glorious bride of the Lamb. Now this adds an unfpeakable value and fweetnefs to this friendlhip. In proportion as any one efteems, loves and delights in another, he naturally, and even neceffariiy, defires to be the object of his efteem and complacency ; and confequently this gives him a fweet enjoyment and happinefs, fo far as he has evidence that it takes place, and in a degree equal to his view and fenfe of the worthinefs and excellency of his friend. How great then muft be the happinefs of the believer in his friendlhip with Chrift, from this circumftance 1 He has the higheft and growing efteem of his perion and character, and is more and more ravifiied with his fuperlative beauty and excellence ; and nothing can be more defirable and fweet to him than to have the ap- probation and love of this glorious, excellent perfonage : and nothing is wanting to complete his happinefs, but to know that he is the object of the complacency and Iwcet delight of his beft beloved and moft. efteemed friend. The thought of this is moft tranfporting to his foul ; and the more he is perfuaded and aflured of this in this world, the more ineffable fweetnefs does he tafte and enjoy in this friendfliip. What then will be the happinels of this exalted friendftiip, when the be- loved faint fliall be made to ftiine forth as the fun in the moft perfect beauty, and fliall behold the dignity, beauty and excellence of his glorious Friend and Re- deemer in the meridian brightnefs and fplendour of his glory, and his heart fhall glow Vvdth the higheft and moft perfect love of efteem and complacency towards him. SeRM. IV. CHRISTIAN FRIENDSTIIP. 77 him, while this his infinitely glorious and excellent Friend returns love for love in the molt full and ample man- ner, and embraces him as his deareft and beft beloved, giving him the greateft poilible afl'urance that he takes unfpeakable delight and fatisfaclion in him, and will do lo to all eternity ! This will raife the redeemed to heights of happineis, and fwect, extatic delight, beyond all conception, in the enjoyment of their exalted, moft dear and beft beloved friend, v/hile they find them- lelves embraced by him in the high exercifcs of fv/eet love and complacence, being perfeclbr plcafed and ra- vifhed with their love, and, in the higheft and moft ex- alted fenfe, " his left hand is under their head, and his ri^ht hand doth embrace them." How will their hearts fwell with the thought, and be filled full, and even run over, with ineffable delight and joy, v/hile they think, and with the greateft aflurance fay, " This is my belov- ed, and this is my friend !" And it is worthy of obfervation here, that their de- pendence on Chrift for all their worthinefs, beauty and excellence, as they receive it all from him, by which they become the objects of his efteem and complacency, they being wholly without any thing of this kind, and infinitely to the contrary of it as he finds them ; this their dependence on him will greatly add to the fweet- nefs and enjoyment, while they find themfelves thus ef- teemed and beloved by him ; for it is unfpeakably more defirable and fweet to become the objcds of his love and complacency in this way, than in any other. The fpoufe who venerates, efteems and loves her huf- band far above all others, is happy in his embraces, and the tokens of his efteem, complacency and delight in her, in proportion to her fenfe of his dignity, worthi- nefs and excellence. And if ilie has received all that which recommends her to him as the objeft of his pe- culiar efteem and delight, from him, or fome way by his means, this will greatly add to the fvveetnefs of her enjoyment, in a fenfe of his great condefcenfion and goodnefs, and her peculiar obligations to him. This is a 7& CHRISTIAN FRIENDSHIP. SeRM. IV. a faint emblem of the cafe before us ; for thcfc things take place in the friendlhip we are confidering, to an immenfely greater degree, and in a far more exalted manner, than can be in any thing temporal and earthly. And, by the M^ay, it may be here obfervcd, that the redeemed will have g-reatly the advantage of an eels in their friendfhip with Chrift in this particular. As Chrift has been a greater friend to the redeemed than to angels ; has exercifed immenfely more benevolence and kmdnefs, and done infinitely more for them, and fo laid them under infinitely greater obligations to ef- teem, love and honour him ; fo he exerciles a greater love of eileem, complacency and delight towards them, than the angels are the objccl:s of: and that becaufe, he puts a peculiar and diftinguifhing beauty and dignity on them, of which the angels do not partake. As the King's bride, the queen, however mean her ftate was before flie married him, is more honourable, and is nmch more the object of his efteem and complacency^ and he takes much more delight and fatisfaclion in her, than in any of the moft dignified fervants and greateil nobles of his court, hovv-ever great and honour- able they are in themfelves, and flie enjoys a peculiar fweetnefs in his love, and a much higher pleafure and Iiappinefs than any of them can do ; fo the bride, the Lamb's wife, is more happy in the embraces and pecu- liar love of her glorious I'Viend and Huiband, the King of the Univerfe, and taftes more fweetnefs in a fenfe of Lis diftinguiilied affection to her, than the angels, thofe noble fervants of the King of Heaven, ever will or can do. Chrift will eternally exercife and manifeft a pecu- liar complacency and delight in them as their diftin- ffuifhed friend and redeemer : and this will be the fource of a peculiar enjoyment and happinefs, m which they will be diftinguiilied from all other creatures, in the love and embraces of fuch a friend as no others ever had, or ever will have. 10. Chrift is as much the friend of every individual, and the friendfhip between him and each one is as SerM. IV. CHRISTIAN FRIENDSHIP. 79 great, fwect and happy, and every way to as great ad- vantage, as if he was the friend of no other perfon j yea, much more fo. Herein this friendfhip differs from, and has the ad- vantage of, all others. If the love and afFedion of other friends is divided among a great number, and they have one common friend in whofe friendfliip they fhare, each one lias a lefs fliare than if he was the only belov- ed : and if we have one friend whom we eileem and love much above all others, it feems mofl agreeable at lead to have a peculiar and diftinguiflied Ihare in his af- fcTD BELIEVERS. '' III foiTiething immenfely more exalted and happy ; and is is only preparatory to that which £hall be moft perfect and everlaiting. This friendihip is exceeding imperfect in this ftate, has many interruptions and hindrances,, and is attended with numerous inconveniences, which ottcn occalion great pain and diftrefs, w^hich is peculiar to the friends of Chrift, and is many times very keen^ and even overv/helming. Their remaining degrees of unfriendlinei's and oppofition of heart to Chrift, their blindnefk, ftupidity, ingratitude ; their great degree of alienation from Chrift, their mifruitfulnefs, and the ill) returns they make to him, and their want of a fenfe of his love and favour, are a moft heavy burden to them, under which they often go mourning all the day lonp-. For thefe things their fouls are bowed down, and greatly difquieted within them. And their love to Chrill, and- concern for his intereft in the world, is often the occa- fion of great concern and trouble, while they live in: luch a wicked world as this, in the midft of a crooked and perverfe generation, where there are fo many- enemies to Chrifl, and his caufe is in fo many ways op- pofed and run down. Thefe things often caufe them to- hang their harps on the willows, in this flrange land,, and to lit down and weep when they remember Zion, and the intereft of their Friend and Redeemer ; and livers of water run down their eyes, becaufe men keep not his law, but diflionour him. And the higher their Jove and friendihip to Chriil rifes, the more affecting and painful will thefe things be to them ; like the dear friends of Chrifl, the holy women who followed him weeping, when he went to the erofs, furrounded by- an infulting crowd of cruel enemies. Their love to Chrift, their deareft friend, filled their hearts with the keeneff twinges of the mcfl cutting pain, which, as Jt dreadful fvvord, pierced their fouls through and through. But it is wifely and kindly ordered that this friend- ihip fhould begin in fuch a flatc as this, and in thefe cir- curaftances ; and this will all turn to its great advantage in the ilTae, and prepare the \v3.j for a higher enjoy- mcat 112 THE FRIENDSHIP BET^'SEN SeRM. VT. ment than if they had never taken place. Chrift, their great friend and patron, fuperintends, and is in this way difcipHning them, and in the beft manner training them up for the near enjoyment of him in the molt perfect ilate of friendfhip and happinefs. They are efpoufed to him, though they are in an enemy's coun- try ; and he is preparing them for the happy nuptials, when they Ihall be brought into his prefence, and kind embraces, never to part again. And all their pain and ibrrow in this world, which they have fuffered on his account, and all they have done and fuffered for him, fhall in the end ferve to increafe their enjoyment and happinefs, and be richly rewarded by him. lie has delired and prayed that they ail may be where he is, that they may behold his glory, and enjoy him to tlie beil advaDtaa;e, and in the hizheft decree i and he will never reft till he has brought them to this. He will bring them to Ciare in his own honours and hap- pinefs, as fully as their enlarged capacities will admit. He will feat them at his own right hand ; yea, they fhall fit down with him on his throne, and reign jointly with him, as the queen fliares in the dignity and honours of the prince her hufband. They fliall drink with him of the river of his pleafures, and enjoy all that he has, even the whole of his boundlefs riches and moft exten- live kingdom. He will bring forth all his hidden trea- fures for them, and open his heart to them in the fulleft manner and without any referve. He will make them perfectly like himfelf, and put his own beauty and glory upon them, and bring them to a high and perfect relifh for his beauty, and put them, in all refpeds, and every way, under the beft advantage to love and enjoy him forever. This flial) perfect this friendlhip, which will be increaling in unknown, inconceivable heights for- ever and ever. il; Thus they Ihall be iatisfied, perfectly fatisfied, and inconceivably happy, when they ftiall awake in his like- nefs, and ftand complete before him, the beloved of th^* ipu|g, in whofe prefence is fulnefs of joy, and at whofe SeRM. VI. CHRIST AND BELIEVERS. Jt^ wlibfe right hand are pleafures forever more. Then it will be faid concerning every one of the true friends of Chrift, " Thcfe are they which came but of great tribu- lation, and have wafhed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and ferve him day and night in his temple : and He that fitteth on the throne fhall dwell among them. They Ihall hunger no more, neither thirft any more, neither fhall the fun light on them, nor any heat. For the Lamb, which is in the midft of the throne, Ihall feed them, and fhall lead them unto living fountains of waters : and God fhall wipe away all tears from their eyes.'* Then fliall Chrift appear, in all his fulnefs and glory, as the head of his church, and, in the higheft and moft emphatical fcnfe, fay, " I am come in- to my garden, my iifterj my fpoufe. Eat, O friends, drink, yea, drink abundantly.'* Then the angels will tune their notes higher than ever, and fay, with a voice like the voice of many waters, and as the voice of mighty thunderings, " Let us be glad and rejoice, and give honour to Him., the glorious friend and bridegroom of the redeemed ; for the marriage of the Lamb is come, and his wife hath made herfelf ready.** The friends of Chrift now little think what they are coming to, and what will be the iffue of thefe exercifes they now have. They have already feCn and enjoyed what others never have ; for Chrift in his fuperlative glory and excellence has been manifefted unto them : but they ihall fee greater things than thefe. And the words which Chrift fpoke to one of his difciples when he was on earth, are applicable to all of them : " What I do thou knoweft not now, but thou fliall know here- after.'* " Beloved, now we are the fons of God, the friends of Chrift ; and it doth not yet appear what we fhall be : but we know that, when he fhall appear, we fhall be like him j for we fhall fee him as he is." SERMON Sermon vii. On Chriftian Friendihip. Cant. V. 1 6. This is my beloved^ and this is my friend* Application. I. ^TPHIS iubjecl as it has been confidered affords great i evidence of the truth and divinity of Chriftianity, and of ail the great and leading doctrines ; and at the fame time Ihows how the Chriftian, though not learned, or of great natural capacity, is affured that it is a revela- tion from the only true God, and v^^ll give eternal life and happinefs to all who cordially embrace it. If the gofpel is formed and fuited to give thofe who embrace it the higheft and moft refined and noble enjoy- ment, which is the beginning of moft complete and endlefs happinefs ; if, fo far as it has its proper and genuine influence on the hearts and lives of men, it Ipreads happinefs through fociety, 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 friendfiiip, which is in the nature of it perfeft, having nothing undehrable, and nothing wanting to render it the moil excellent, noble and durable love and friendihip that can be imagined ; then it mufl be divine, a revela- tion from heaven, the produclion of Infinite Wifdom andGoodnefs. But that all this is true, has been made abudantly evident, by the very imperfect reprefentation in the preceding dilcourfes. And it is fufficiently fup- ported by the fcripture itfelf, by impartial reafon, and by abundant experience, This fcheme of friendfhip and Jiappinefs for man never would have been thought of by any one of the human Vace, had it not been revealed from heaven. Hence it is SfiRM. Vn. APPLICATIOH. It^ is made certain that no other fcheme of religion, but that revealed in the Bible, is true, or can make men hap- py by embracing it ; and that all other methods to ob- tain happinefs, of which there are many deviled by the vi^it and learning of the moft fagacious among men, arc mere delufions, and never wiH or can obtain it. For when the world by their wifdom knew not God, or the way to true happinefs, it pleafed God, by the foolilhnefs of preaching, to lave, and make completely and eternally happy, all them who believe. But the unbeUever will fay, "I do not pretend to under- ftand the fcriptures ; but I am certain that my reafon and experience dictate tliat there is no happinefs in attend- ing to the Bible, but very much the contrary. And the fpread of Chriftianity in the world has been far from making mankind more happy than they were without it. It has been the occalion of unfpeakable calamity. And even profelTing Chrifuans, inftead of being united by it in love and friendihip, have been the greateft ene- mies to each other, and deilroyed one another in the moft cruel m.anner." Anfiver. That fuch have received no happinefs by the attention they have paid to the Bible, is not an ar- gument of the leaft weight that it is not to be found there. Men may come to the Bible with a flrong and prevailing difpolition and tafte of mind or heart which does not relifh that in which true happinefs conlifts ; but is highly difgufted and difpleafed with it. With this vitiated tafte they relifn and feek after happinels, where it cannot be found, being v/hoUy blind to thefe fpiritual, noble objects and truths, in the knowledge and enjoyment of which there is the higheft happinefs. And fuch a wrong tafte and difpofition tends to bias their underftanding and reafon, fo as to render it partial, and incline to fpeculative error. It is therefore to impartial reafon that we appeal. This blindnefs, which conftfts in a wrong tafte and difpolition of mind, the fcripture fpeaks of as common to all men in their natural ftate j and when it fo com- mon! v Il6 APPLICATION. SeRM. VII. moniy takes place, it is a confirmation of the truth of the fcripture : *' The natural man receiveth not the things of the Spirit of God ; for they are fooliftinefs unto him ; neither can he know them, becaufe they are fpiritually difcerned." As to the effed which Chriflianity has had in the world, it is acknowledged that where it has been per- verted and abufed, it has been the occalion of much evil. The bell things are capable of abufe, and of being made the occafion of great mifery. But this is no ar- gument againft their ejjcellency, and tendency to the greateft good, when improved according to their nature. In order to be under advantages, to determine this quef-. tion, we m,uft fludy the Bible, and learn what are the doctrines and precepts contained in it. Every one who with impartiality and a right or good tafte does this, fees what Chriflianity is, and knows that in conformity to it, the greatefl peace, love and friendfhip, and the moft pure and noble happinefs, is to. be enjoyed j though an abufe of it may be attended vv'ith the worft confequences. This brings into view the other part of the inference we are conlidering, viz. that the true Chrillian has a con- Hant evidence in his own mind that Chriflianity is from heaven, and will give complete and eternal life and hap- pinefs to all who embrace it. They have found and tailed this happinefs, confifling in Chriflian friendfhip to Chrifl and to all who appear to bear his image, and know that nothing is wanting in order to their com- plete felicity forever, but to have this friendfhip perfed-. ed, and attended with every circumilance favourable to \t. They are fure this fcheme is from heaven, and has a divine flamp 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 oi the truth of Chriflianity, or tO anfwer all the fubtle cavils and objections and witty fcofis of infidels, but are able to fay, with the primitive Chriflians, " We know that the Son of God has come, and hath given us an underiland-? ing that we may know him that is true. This is. the' true SeRM. Vn. APPLICATION.- "iljT true God, and eternal life." And they are witneiTes to the truth declared by their beloved Lord and Saviour : " This is eternal life, that they might know thee the only true God, and Jefus Chriil whom thou hail fent." They have found the treafure hid in a field, the pearl of great price. They have found all they want to make them eternally happy ; and cheerfully forfake and give up every thing elfe, and renounce all hopes or deiireis of any other happiness, for the fake of theie. II. How happy are the true friends of Chrift ! They have a degree of fweet enjoyment and happinefs now, which iirangers intermeddle not with, in love and union of heart to Chrift and their fellov/ faints. They tafte the fweets of Chriftian friendfhip, in comparifon with which all other enjoyments are low, infipid and worthlefs* They fee fucli fuperlative, ravifliing beauty and excellence in their moft beloved friend, that they are become infenfible and dead to all thofe objects which glit-^ ter in the eyes of the world, and charm their hearts, by which they are hurried on in the purfuit of them with the greateft eagernefs. They have a friend of fuch ex- cellence and worth, that it will take an eternity to tell what he is, and make a full difplay of his fufiiciency and perfections What though their portion in this world is mean, and their lot hard ; it is ordered by their kind, wife friend for their beft good. What though they may be overlooked, yea, defpifed, by men, and arc counted the ' offscouring of all things ; their names, are enrolled in the moil honourable place in heaven ; thev are enscraven on the breall of Him who is at the head of the univerfe, who is their Almighty and ever- rafting friend, and will confefs their names before the- congregated univerfe. Their life is hid with Chrift: i,n God : and when Chrift their friend, who is their life, ftiall appear, then ftiall they alfo appear with him ■in glory. Though they are inconceivably unworthy^ guilty, defpicable and iU-deferving in themfelves, yet their friend to whom they are united has dignity and "VV'orthinefs enough to recommend to the higheft hor nours IlS APPLICATION. SeRM. VII. rours and happlnefs. Becaufe they love him, and have united themfelves to him, as their friend and patron, the great Father of the univerfe loves them, and is dif- pofedto beflow on them all imaginable favours and ho- nours ; and all the angels delight in them, and join to ferve and honour them. By virtue of their union to and intereft in this friend and patron, they are counted worthy of immenfeiy higher honours and happinefs than their moll perfect and longeft continued holinefs could have en- titled them to. The low, guilty and wretched ftate into \vhich they are fallen by fin, {hall on the whole be no difadvantage to them, but infinitely to the contrary. All this evil jQiall be turned into the great eft good to them. From this infinite depth of guilt and wo, in which they are funk infinitely belov/ the reach of any finite arm, they fhall be raifed to the top of the creation, and be made the higheft and happieft of all, next to the moft bleffed and glorious perfonage to whom they are united, and bear the moft near and honourable relation. With him they (hall dwell forever, and be admitted to as great intimacy and familiarity as if he was their equal, and immenfeiy more, even as great as they can poflibly defire — ihall conftantly have all the tokens and expref- iions of his love they can wiffi for, and enjoy a dear and fweet friendfhip with him, without interruption, which fhall exceed every thing of the kind beyond conception, and will grow more and more fv/cet and tranfporting through boundlefs duration, eternal ages. In that world of love, where all Tnall fwim in this river, this bound- lefs ocean of facred pleafure and delight, they fhall have the fweeteft, the cream of all ; as the firft-born, they Ihall inherit a double portion forever. But I muft ftop ; the theme is boundlefs. Am I fpeaking to any of the friends of Jefus Chrift, who love him in fmcerity, and as chafte virgins are ef- poufed to him ? Hail, ye bleffed of the Lord ! Ye are greatly beloved by him, and nothing fhall be able to fe- parate you from his love. All things are working to- gether for your good. Jefus, the beloved of your fouls. SeRM. Vn. APPLICATION. ZI9 fouls, is at the head of the univerfe, and Is the appomt- ed judge of all. Lift up your heads, and rejoice, tor your redemption draweth nigh. You fliall foon fee him at the head of his moft glorious kingdom, with all his enemies under his feet. He will completely fulfil all the good ple'afure of his goodnefs toward you. Ail thing*? are for your fakes, that his abundant grace might, through the thankfgiving 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 ceafe to pray for one another, and for all the faints, that the God of our Lord Jefus Chrift, the Fa- ther of Glory, may give unto us more of the fpirit of wifdom and revelation in the knowledge of him ; the eyes of our underftanding 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 faints. in. But who are thefe moft happy perfons, the true friends of Jefus Chrift ? Many are doubtlefs deceiving themfelves in this important point. They are profef- fing great love to Jefus Chrift, and are confident that lie is their friend, while indeed they know him not, and are real enemies to his true character ; and will be found at laft the workers of iniquity, of whom he will be afliamed, and reject them, as thofe whom he never knew. There may be others who, though they are his real friends, are often calling their love and friendlliip to Chrift in queftion, and ready fometimes even to con- clude againft themfelves. It may therefore be worth while to attend to this queftion a little, to w^hich the fubjecl we are upon naturally leads us. Doubtlefs many readers have had this ferious and important queftion in view, through the whole of the preceding difcourfes. And wliile we have attended to the nature, peculiar circumftances and exercifes of this friendftiip, much has been faid to give light in this mat- ter, and afllft perfons in determining whether they are ifi any degree acquainted with this divine friendiiiip, or not. lid At'PLlcAtio^. SeiIm. VIL noti But, For the further afliftance of thofe who are fc- rioufly inquiring whether they are true friends to Chriftj or not j that the truly fincere may be encourag- ed and conifortcdj aiid the prefumptuous felf-deceiver may be detected and convinced ; it may be worth while to attend to the following partieulars, which- this fub- jecl naturally brings into view. I. True friendiliip to Jefus Chrift is not grounded on, and does not originate from, a conviftion and be- lief that he loves them and is their friend. This has been apparent in the whole defcriptiori that has been given of this love and friendfhip ; and is moft evident from the reafon and nature of things. Where one loves, and is a friend to, another, only becaiife he is perfuaded that the other loves him, there is no real be- nevolence, efleem, complacency or true; friendfliip in the cafe. It is nothing hut fe/f lo-ve^ called out to excrcifel in this particular way, in which there is Hot a fpark of true friendfhip ; but is a principle moft directly oppoflte to it of any in naturCi The man is a friend to himfeif, he is wholly bound up in his own private intereft, and values and feeks nothing elfe, and takes no complacency and delight in any thing elfe, in no perfon or things any further thanj in his view, it is friendly to him, or tends fome way to promote his intereil ; or that which lie looks upon fo. Such an one, continuing fo, is not capable of true friendfliip, to which difmtereiled benevo- lence is effential. This is fo plain a dictate of the com- mon fenfe and feeling of mankind, that it caniiot be difputed. If the affection arid friendfhip of any one to us is evidently wholly grounded in the kindnefs he has received from us, and our friendfhip towards him ; and all his alFeftion and regard is excited and kept up by this confideration only ; fo that if we fhould leave off td fiiew kindnefs to him, or he fhould fuppofe that we were not his friends, all his affedtion and friendfhip would immediately ceafe j if this was evidently all the friendfhip he has for us, we cannot help looking on fuch an one not to be our true friend. Such fort of friend- fhip SlRM. VII. APr>LICATI0N. 121 fliip as this may take place between perfons who have not the leaft degree of true benevolence, and who are real enemies to each other's true charafter. And all mankind have joined to pronounce it a worthlefs thing, and not worthy the name of true friendihip. And it is as diftant from true friendihip, and as worthlefs, when exercifed towards Jefus Chrift, as if it was exercif- ed towards us. Yet many arc here deceiving them~ felves, and offering that to* Chrift for his acceptance, which if we Ihould offer to any of our fellow men, they would defpife and abhor it. But the true friends of Chrift have had their affe61:ion and love to him excited, and they have commenced his true friends, from a view of his true character, exhibit- ed in divine revelation, eintirely ndependent of the con- lideration of his loving and being a friend to them. When his character was once opened to their view, and they faw what manner of perfon he was, they were plcafed and charmed with him, and their hearts became friendly to him in a moment. They did not, neither could they, ftay 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 Chrift, is evident to a de- monftration, not only from what has been juft now ob- ferved of the nature of true friendfliip, there being no other fuch, but that which is founded in a difmterefted love and affection ; but from this plain and infallible truth, viz. that we can have no evidence that Chrift is our friend, and loves us, until it is evident that we are his friends. There is no other poffible way for any perfon to know, or have the leaft ground to think, that Chrift is his friend, but by firft becoming a friend to him. If therefore he waits, and negleds to become friendly to Chrift, till he has fome evidence that Chrift is more a friend to him than to every other perfon, he never will be a friend to him. We are therefore cer- tain^ that if there are any friends to Chrift in this world, '-: R thef T2-2 APf LIGATION. SsRM; Vll. Uiey becraue lo antecedent t<).any evidence which they had th:U Qiriit was their friend, and loved them : for it is iir.poiTible they fhould have any fuch evidence an- tecedent to their love -to him, and as the ground and fpring of it ; this evidence being always ccnfequent on our love to Chrift, and never before it. Chrift fays, *•= He that loveth me, I v/ill love him; or, I will love them that love me.'* Here we fee Chrift'.s k)ve and friendlliip is grounded on ^ perfon^s love to him, and is the confequence of it ; therefore the latter cannot be the confequence of the former, and grounded on that, And here Chrift promifes his love and fricndiliip to them who love him j therefore, according to this pro- mife, our love to him is the only evidence that he is our friend. And there is not one promife in the Bible, of. ChrilVs fpecial love and friendlliip to amy one, unlefa he has that character which implies true love to Chrift r or, they who are not true friends to Chrift have no pro^ mife made to them of Cliriil's Ipecial love and favour ; therefore can have no degree of evidence of it, while they continue fuch. They tlierefore who think they have had any token or evidence of Chrift's fpecial love to tliem, antecedent to their loving him, or before they become his friends, are moft certainly deluded. And they whofe friendlliip to Chrift is built on fuch a fup- pofition, and has originated wholly from the belief that lie was their fpecial friend, ai-e founding all their friend- Ihip on a grofs delufton, and are indeed no true friends to Chrift, and need nothing but to fee the truth, in or- der to know they are not. And they who will not love Chrift, and become friends to him, till they firft know, or believe on good evidence, that he is their fpecial. friend, will never be his friends in this v/orld ; there- fore will certainly remain his enemies to all eternity. The true friends of Chrift love him for what he is in him/felf ; and all their friendlliip to him conftfts original- ly and fundamentally in this. He has. worthinefs and excellency, beauty and charms enough in his pcrfon and character to win the heart of any one who has the leail degree S'fi'RM. Vrl. AT?L I CATION. li'^ degree of true dlfccrnin^, and right tafte and difpoii- tion. If perfons have no degree of fuch tafte and dif- cerning, all the poffible manifeftations and teftimonies of Chrift's fpecial love to thenfi would not beget the ieaft fpark of fuch a difpofition ; fo would not produce the Ieaft decree of true friendfhip : therefore would do Tio manner of good to fuch an one, but hurt ; as it would be the occalion of the exercife of the vVickednefs and lufts of his heart, and leave him really a more con- firmed enemy to Chrift than he was before. But if perfons have any degree of right tafte and difcerning implanted in their hearts (which is ahvays done in re^^ generation) they will love and be charmed v/itli the beauty and excellence of Chrift 's character, and com- mence his true friends immediately, before they know, or have the Ieaft evidence, that he is their friend, or has any fpecial love to them.. And it is in confequence of their thus loving and cleaving to him., that he mani- fefts himfelf to them as their fpecial Friend and, Re- deemer. And this manlfeftation is made by the medium of their love to him, which, as has been before obferved, is in all cafes the only evidence that any perfon can have that Chrift is indeed his friend. Chrift himfelf has on deftgn ftated this matter as plain as words can make it. He fays, " He that loveth me, I will love him, and will inanifeft myfelf unto him." It is granted that the manlfeftation and evidence of Chrift's fpecial love to his true friends M'iil greatly in- creafe their love to him ; and therefore, in a fenfe and degree, they love him becaufe he hrft loved them ; or, his love to them, manifefted in the way juft mentioned, does render him more dear to them, and greatly increafe and fweeten their love and friendfiiip for him. But if they had no antecedent love to him, grounded upon what he is in himfelf, fuch manlfeftation would not be the occafion of any true love, as has been obferved. "When therefore a fenfe and manlfeftation of Chrift 's love to them is faid to be the occafion of their love to him, it is fuppofed that they were already, and antece- dent IS4 APPLICATION. Serm. VIL dent to this, his true friends. The more true love and fricndlhip we have for any one, grounded on the true worth and excellence of his character, the more ples^ng will it be to us to be beloved by him, and the more will it increafe our love and friendlhip. The view of this matter which we have now had is fuflicient to demonftrate, to every confiderate, unpreju- diced perfon, that thofe remarkable words of the apoftle John, We love him, hecaufe he fiust loved us, cannot mean that our love to Chrift originates from a belief and fenfe of his love to us, as the proper caufe and reafon of it, fo 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 manifeftation of his love to us, fo that when this evidence ceafes, and we call in queftion his love to ug, our love to him ceafes, and again rifes in proportion to our belief and afiurance that he is our friend. This is the meaning that many have put on them, and earneftly contended for. But what has been faid is fufficient to fhew that they herein contend for a love and friendfhip to Chrift which is not true friend- fhip, but is perfectly felfifh and mercenary, fo cannot be that in which true Chriftianity confifts. The worft of men will love thofe that love them, without any altera- tion in their moral character at all. Such a love is no virtue, but rather a vice, as it is only the exercife of their lufts. And thefe fame men will love Chrift, if they can be perfuaded to believe that Chrift loves them, and yet be as deftitute of true religion, and as vicious, a? ever. And whoever is a friend to Chrift only in this view, and on this account, has no true religion, and is at bottom a real enemy to Chrift. The meaning of thefe words then, " We love him becaufe he^r/i loved us," muft be, that God*s love and benevolence to us is the ground and reafon of our ever being brought to love him, as we never fhould have been brought to fuch ■a temper and difpofition, but have continued his ene- mies, had he not, from his eternal, elefting love, given \15 ^ new heart, a heart to love him ; fo that, in this fenfe, SeRM, VII. APPLICATIOir. 12^ fenfe, his love to tis, which hfrji, even from eternity, is the caufe of our love to him. This is a certairlltruth, and'thefc words are as well adapted to exprefs it as any that can be thought of. Our Saviour, fpeaking of the fame thing, viz. the love and friendihip between his difciples and himfelf, exprefles it in different words. He fays to them, "Ye have not chofen me, but I have cholen you ; '* i. e. my previous choice of you to be my difciples and friends has been the reafon of your bccom* ing my friends and followers, as you never would have become my friends, had I not brought it about : fo you now love me, and are become my friends, becaufe IJirJi loved you, looked you up, and called you by my in- fluences and grace. What the Apoftle plainly means to affert here is, that in the work of redemption, in which a reconciliation is brought about between God anci man, and a mutual love and friendfhip takes place, God is the firfl mover, and not man. This is the theme he is upon, as appears by the tenth verfe : " Herein i% love, not that we loved God, but that he loved us, and fent his Son to be a propitiation for our iins." God is firft in his love to man, by which he has provided a Me- diator ; and then, by his motion and influences, brings men to love him. And thus we are brought into thi> friendfliip, and love God and the Saviour, not as firft moving in the affair ourfelves, but becaufe God frjl loved us. The devil knew that fuch a felfifo religion is not true religion, but is an argument that a man is really a wicked man, and an enemy to God ; therefore he faid, in order to fet yob in a bad light, and iniinuate,"' that the characf cr God gave of him, as an upright viavy did not belong to him ; " Doth Job ferve God for nought ?" &c : q. d. " Job is wholly felfifli and m.ercena- ry in what he does, and has no true refpecf and love to God, nor is really his friend : for all the love and fer- vice he renders to God is grounded on God's love and kindnefs to him, and the good he gets by it. There- fore only take away thefe tokens of love and goodnefs, and his love will wholly ceafe, and he will turn an enemy 1^5 AMPLICATION. SeRM. Vll ^nemy to God." And God implicitly grants, that if this was the cafe with Job, he was not worthy the chara6ter he had given him ; therefore proceeds to put this matter to the trial. Wo to the perfon whofe love and friendfhip to Chrift is built on no better founda- tion than this. When tiie trial comes, he will be found wanting, even juft fucli an one as the devil vv*ould have him be 5 a real and confirmed enemy to Jefus Chrift. Let every one, then, who is inquiring whether he is a true friend to Chrift, or not, fee to it that he does r.ot deceive himfeif here, while ail his love and afteftion is only a felfijh thing, ariiing wholly from a thought 2.nd belief that Chrift is his friend, and not confifting in any true fenle of his worthinels, fuperlative excellence and beauty. The true friends to Chrift love and ef- teem him, are pleafed with his perfon. and character, and are friendly and benevolent to him, rejoicing in his honour and happincfs, independent of his love to them ; and therefore if he fliould caft them off forever, and their character continue the fame, this would not deftroy their love to him ; but they would, notwith- flanding this, continue his hearty friends, even under the higheft tokens of his difpleafure j could he do this confiftent with his true charafter. 1. The true friends of Chrift are fubmiflive and obedient to him. There is no true principle of obedience but love ; and juft fo far as this takes place, there is a fpirit of obedi- ence. So far as one is a true friend to another, he is devoted to his fervice, and is at his beck, efpecially if he is his fuperior, and has a right to dictate and com- mand. And with what freedom and pleafure do we ftrive to ferve and pleafe our ciear friends ! This is no talk, but a privilege. What influence then will true love and friendfliip to Chrift have in this refped ! with what Rvect delight do they devote themfelves to Him, k:>oking on his fervice as the greateft privilege and hap- pinefs that they can conceive of! They long to be all iubmiiTion and obedience to him, from a fenfe of the fweetnefs SeRM. VII. APPLICATION. llf fvvcetnefs and pleafure of it. As foon as they become friends to him, they are reconciled to and pleafed with all his infcitutions, commands and ways. They eftecm all his precepts concerning all things to be perfectly right. They will meditate on his precepts, and have rei'pe£t to all his ways. Yea, they will delight themfelves in his ftatutes, and rejoice in the way of his teftimonics, more then in all riches. They well undei-fland the Pfalmiil when he fays, " I opened my mouth, and panted, for I longed for thy commandments.'* They are not difpo- fed to pick and choofe for themfelves, but are ready ta fign a blank, and fay, " Lord what wilt thou have me to do?'* "With this difpofition they read God's v/ord, de- liring to find what is that good and perfect: and accep- table will of Chriil. They are not offended at the crofs, or feared at the profpecl of fuiferings for their dear Lord and Mafter ; but are ready to look upon this as a great privilege and happinefs. Ail this is the natural and even neceffary attendant of true friendihlp to Chrift. ^ This our dear Lord has expreffed repeatedly in the ftrong- cft terms. His words are, " He that hath my com- mandments 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 whatfoever I command you.** There are many profeffcd friends of Chrift who are, found wanting, yea, ell'entially defective, when tried by this plain, infallible rule, which is moftiniifted on of any in the word of God, as the beft rule of trial. They have, it may be, at times had fome uncommon motions and affeclions of foul, as they fondly think, towards Chrift: and in thefe they reft as a fure evidence that they are become friends to him. But what is the fruit in their life and converfation ? Why, it may be truly faid of them, they profefs great love and friendfhip to Chrift, but in works they diihoiiour and deny him. They call him Lord and Mafter, but do not the things that he fays : therefore we may be fure they are not his - friends ; that all their affection, love and joy, however' high it rifes, is of a fpurious kind, and has nothing of the nature of true love to Chrift. , , Look .J 28 APPLICATION. SeRM. VIII. Look well to yourfelves in tills point, my friends. Flatter not yourfelves that you are friends to Chrift, unlefs you are wholly devoted to his fervice, and are, with great exactnefs and conlcientious care, labour and watchfulnefs, attending upon vvhatfoever he has com- manded, and avoiding all that he has forbidden, in thought, word and deed : at the fame time not counting this a tafk, but a privilege, from which you never de- lire to be releafed. ^ermou viil On Chriftian Fricndfliip. Cant. V. 1 6. This is ?/iy beloved^ and this is my friend. 3. TF PERSONS are the true friends of Chrift, their X obligations to him appear exceeding great to them. It is the nature of true friendfhip to operate thus. This above all things tends to make perfons fenfible of the obligations they are under to their friend, and to be ready, and even delight, to acknowledge them. The more we efteem and love any one, the greater does his kindnefs to us appear, and the more are we affected with it, and, confequently, the more fenfible Ihall we be of the obligations we are under to him ; and the more Ihallwe be pleafed and delighted in being thus obliged. This takes place in the friendfhip we are now confi- dering, to a degree beyond any parallel. No obligations in the univerfe are fo great as thofe of Chrift's friends and fervants to him. They are enhanced to an amaz- ing degree, and become infinite every way. They arc enough to fill the foul with wonder and aflonilhment, arid SerM. Vill. APPLICATION. 129 and fwallow up all thought. And his friends are not without a fenfe of this. They feel themfelves bound to Chrift by the ftrongeil ties, which are beyond all expref- fion. He has bought them by his own precious blood, and what obligations do they acknowledge themfelves to be under, to be wholly and forever devoted to him, with the utmoft ftrength of their hearts ! If you are the friends of Chrift, this has been often a very afFefling theme to you. You have felt and ac- kowledged your obligations to Chrift, with an ardour of foul inexprellible, and with a great degree of fweetnefs and delight. And you have faid, many a time, " What Ihall I render to the Lord and Saviour for all his bene- fits ?" And you have found you had no returns to make anfwerable to the immenfe obligations you are under to him. This leads to obferve, 4. The friends of Chrift never think they have done enough for him, but always, in their own view, come vaftly ihort of what they owe to him. This is always the attendant of true friendfliip among men, efpecially where one is a great friend to another who is much his fuperior 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 fliort of what he would be glad to do, being ready to purpofe 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 fo much pleafure, and his obliga- tions appear fo great ; but he is difpofed to think it lit- tle, 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 uneafy with himfelf on this account, and wonders that fuch notice fliould be taken of what he has done. But in the cafe before us, this takes place in a higher degree than in any other ; as the Chriftian*s friend is fo much m.ore worthy and excellent than any other, and he is under fo much greater obligations to him, and S his 130 ' APPLICATION. SeRM. VIIL his defeats and fliort comings are fo much greater and inore aggravated than in any other cafe. All the Chrif- tian does, and renders to Chrift, links into nothing, in his view, and he looks upon it as amazing condefcenllon in Chrift to take any notice of it, or accept it. He can heartily and feelingly efpoufe the language of a certain great friend of Chrift, 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 re- turns I make to him are fo little, and fo much below the obligations I am under, that they are altogether un- worthy his notice. O that I could give away to him my whole felf forever in one pure, conftant, ardent flame of love. And even this would be fo little, worthlefs a gift, that it is great grace and condefcenllon in him to a.ccept it. If I was called to tlie greateft fufterings in his caufe, and to lay down my life for him, this I fliould count the greateft 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 profelTed Chriftlans, who naturally think they do a great deal for Chrift, 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 reafon why they have fo liigh an opinion of what they do is, bccaufe they count Chrift's fervice hard, and at bottom have no true love to him. But the true friends of Chrift, from the great love they have to him, are difpofcd to look upon all they can do or fuffer for him as little or nothing. 5. The friends of Chrift are ready to efpoufe his caufe at all times, let it coft them what it will. This is the nature of true friendlhip j it will lead per- fons always to appear on the lide of their friend, to efpoufe his caufe, and promote his intereft. Solomon obferves, that a friend loveth at aU times. This is ap- plicable to the cafe before us : a true friend of Chrift loveth at all times, is ready to ftand up in his caufe, and efpoufe SeRM. VIII. APPLICATiON. 13! efpoufe his intereft, let who will oppofe It. He' is not alliamed of his friend, and will not account his name, eftate or his life dear to him, if he is called to give any or all of them up, to teftify his love to Chrift. He is tenderly affected and hurt when Chrift is flighted and diihonoured, and will do all he can to wipe oft' the re- proach. And if Chrift muft bo diftionoured and re- proached, he is willing to fuffer reproach with him ; and delires not to fare better in the world than Chrift and his caufe do. 6. The true friends of Chrift defire and long to have others become his friends. Their benevolence to Chrift, and to their fellow men, will both influence to this. They want all fliould love and honour Chrift, out of love and benevolence to him ; and they earneftly tkfire that others may enjoy the hap- pinefs of this friendfliip, as friends to them. Under the influence of this they are praying for others, that they may be brought to know Chrift, and fo become his real friends and fervants. And they are taking all the pro- per ways they can think of to recommend Chrift to others, both in words and condufl, by holding forth light, and matter of convidion of his worth and excellence. 7. The true friends to Chrift know that they are naturally enemies to him, and continue to have a great degree of oppofttion and enmity in their hearts to him, even now. There are many profelTed Chrlftians who are Infen- fible that they are, or ever were, in any degree real ene- mies to Chrift. They think mankind in general, and themfelves in particular, are much mifreprefented and abufed, if any one declares them to be naturally enemies to Chrift. This, we are obliged to think, is owing to their not being real friends to Chrift. If they were, they could not be fo infenfible of that which oppofes him. It is no wonder that he who is not a friend to Chrift fiiould be blinded in this matter, and wholly over- look his oppolition and enmity to Chrift ; but that a true friend to him fhould be thus blinded is perfectly unaccountable. 132 APPLICATION. SeRM. VIII. unaccountable, and even impoflible. All fin is nioft di- rect oppofition to Chrift, and enmity againft him, \vhe- ther it be in us or in others. But the Chriflian world is full o{ iin ; and all men are naturally wholly given to it, and therefore really hate Chrift. And even his belt friends, in this world, have a great degree of corrup- tion, and many linful exercifes of heart. And all this is real enmity to Chrift, it being not the lefs fo becaufe they have a degree of love to Chrift. Therefore it feems impoflible that a friend to Chrift ftiould be infenfible of this. When any one has no true love and friendftiip for another, but greatly undervalues, diflikes and hates him, and yet imagines he is his true friend, he muft of confe- quence be in a great degree ftupid and blind to the flight and contempt that is caft upon hira, and will naturally think he is treated well enough ; and may look upon that as an a6t of refpe6t to him, in which really a flight is put upon him, and is an act of enmity againft his true charader. But he who is a true friend to another, and efteems, honours and loves him to a great degree, for "what he is in himfelf, and in a view of his true charac- ter, will be quick to difcern and feel every flight that is put upon him, and every thing that oppofes his charac- ter. So it is in this cafe ; the true friend of Chrift knows the whole world lies in wickednefs, and that all men are naturally in arms againft Chrift, and arc pro- claiming their enmity againft him ; that he himfelf is naturally a rebel and enemy to him ; and that there is a great degree of the fame thing in his heart now, of w^hich he mall never be wholly cured, till he is perfectly cured of all fin. In this view the friends of Chrift loathe and abhor themfelves, humble themfelves before him, and lie in the duft at his feet, judging and condemning themfelves, acknowledging their own guilt and ill-defert, and exceeding vilenefs and odioufncfs, and feeling them- felves wholly without the leaft excufe. They know that the carnal mind, even every thing that is in man naturally, is enmity againft Chrift, and that the friend- ihip SeRM. VIII. APPLICATION^ 133 iliip of this world Is enmity againft him ; that they are no further friends to Chrift than they are new creatures, having put off the old man with his lufts, and put on the new man : and, O, how do they long for deliverance from this body of fin and death, to be perfectly like Chrift, and turned into a pure, holy flame of perfect love to him ! 8. The true friends of Chrift think much of him, and his name is as ointment poured forth, having a fweetnefs and fragrancy, which often fills their hearts with an holy warmth and fervour, and fweet, heavenly delight. Our deareft 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, almoft, will fuggeft the idea of them to our minds, which we are apt to car- ry with us wherever we go. And furely there is fomething like this in the friend- Ihip we are confidering. No perfon has reafon to think he is a friend to Chrift, unlefs he thinks much of him, and the pleafing idea he has formed of him is apt to be prefent, and is familiar to him. The friend of Chrift has really more concern with him, than with any other perfon in the univerfe ; and more paffes between him and Chrift, than between any one elfe. To him his heart naturally goes out, when alone, in exercifes of love, devotion and prayer ; and of him he thinks much, even in company ; for none can fo divert him as to erafe the fweet idea of his beft belov- ed from his mind. And whatever he does in word or deed, he does all in the name of the Lord Jefus, giv- ing thanks to God and the Father by him. Chrift 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 Chrift do truft in him wholly for righteoufnefs and ftrength. They truft in his m.erit and worthinefs only, to recommend them fo as to find ac- ceptance with the Father of the univerfe, and to all that favour they need. They know they have no wor- thinefs 134 APPLICATION. Serm. VLlt tliinefs of their own, but infinitely tliereverfe of it; that they are in themfelves moft unworthy, odious and ill-deierving ; and they know that Chrift has merit and vvorthinefs enough to recommend them ; and they fee wherein it confifts. Their knowledge of the true charac- ter of Chrift, and fenfe of his worthinefs, excellency and amiablcnefs, in which their love and friendfhip to him confifts, is a liifTicient foundation for their trull in him to recommend them to the offended Lawgiver. They fee the reafon why he is fo worthy and acceptable to the Father ; and do not wonder that he is ready to pardon and Ihew the greateft favours to thofe who are his friends, and for whom he has undertaken as their friend and patron, interpoling and employing his merit and wor- thinefs in their behalf. They therefore fee the fafety there is in relying upon him for this, however unwor- thy they are in themfelves ; that they need nothing but to be united to him, fo that he Ihall be their friend, and properly efpoufc their caufe, in order to have all the fa- vour they want, and to be " accepted in ihe Beloved.^* And the higher their love and friendfhip to Chrift arifes, and the greater fenfe they have of his excellency and Worthinefs, the more ftrongly do they rely upon him for righteoufnefs ; the more clearly do they fee the propri- ety, wifdom and glory of this way of the finner's finding acceptance with God, and with the more cheerfulnefs and delight do they trufl in him, " deliring to be found in him, not having their own righteoufnefs, which is of the lawj but that which is through the faith of Chrift, the righteoufnefs which is of God by faith." In fhort, the more they love Chrift, the more fully do they fee their deftitution of all righteoufnefs and worthinefs of their own ; yea, the infinite diftance they are from any iuch thing, even their infinite vilenefs and ill-defert ; and the more clearly do they behold the fufficiency of his worthinefs to recommend them ; and the more pleafed are they with being faved in this way, as the wifeft and mofl fweet and excellent of any they can ima* gme. If SeRM. VIII. APPLICATION. 135 If a perfon wants a favour of any one, which he lias forfeited, and of which he is utterly unworthy, havin^j juftly incurred his higheft difpleafure j and tliere is ano- ther, a third perfon, whom he highly efleenis and loves, and knows he is moil worthy and acceptable in his eyes whofe favour he wants j he will naturally defu'e tliat this his beloved friend Ihouid cfpoufe his caufe, and in- terpofe the influence and merit he has with the offend- ed perfon, to procure his pardon and favour. And if he knows that this his much eileemed and moft dear friend has actually undertaken thus to mediate in the behalf of offenders, and in this vvork has done much to pleafe and honour the offended, injured perfon, even enough more than to countervail the injury and damage he had fuftained ; he will naturally rely wholly upon his merit and worthinefs with the offended perfon, for that acceptance and favour he wants. And his receiv- ing it in this channel, wholly by the interpofition, me- rit and worthinefs of his highly efteemed and well be- loved friend, will render it doubly fweet to him, at the fame time that it will greatly endear to him his very worthy friend. And hence we may obferve, that it is agreeable not only to the practice of mankind in fuch cafes, but to the reafon and nature of things, that fuch a friend fhould, by his merit with the offended perfon, procure pardon and favour to the offender, who applies to him and trufts in him, to do fuch a kind ofiice for him ; and that it may be reafonable and proper that fuch a favour fhould be given him purely out of refpect to the merit and worthinefs of his friend, to whom he is united, and in whom he trufts for this, which it would not be proper and wife to grant in any other way. Thus the friend of Chrift fees that " the Lord is well pleafed for his righteoufiiefs fake," and fays, with un- Ipeakable fatisfadtion and pleafure, " In the Lord have I righteoufnefs j" yea, with iramenfely more pleafure than the angels have in being accepted in their own righte- oufnefs. An4 the honour and glory that the Mediator. their 136 APPLICATION. Si'RM, VIIL their dcareft friend, 1ms, by thus becoming the righte- oufnefs of his people, and procuring pardon and accep- tance for them, is exceeding fatisfadory and pleafing to his friends. They are abaied and humbled to the low- ell degree, and made to take their proper place, in a fenfe of their own infinite unworthinefs and guilt : Chrift, their friend, is exalted, as having merit and worthinefs with God fufficient to cancel their guilt, and recommend them to the greateft dignity and blef- fednefs. And with this they are well pleafed, and re- joice to take their own place, fink down low at the foot of Chriil, and to exalt and honour their glorious Friend and Redeemer. And in this way they at the fame time exalt and honour themfelves in the hioheft deo^ree. They who are at heart in no degree friendly to Jefus Chrift, never thus truft in him for righteoufnefs ; nor can they be reconciled to this method of pardon and falvation. Whatever profefTion they may make, and however orthodox they are in fpeculation, they do not really underiland this matter; it is feoliflinefs unto them, and their whole hearts do in all their exercifes moft di- rcdlly and ilrongly oppofe it ; and they are at bottom feeking after righteoufnefs, as it were by the works of the law. The friends of Chrift truft wholly in him al- fo for ftrength, by which they m»ay perfevere in love and friendfhip with him ; being fenlible that they have no fufhciency of their own, and that there is not the leaft ground of dependence on themfelves. In this fenfe, they go through this wildernefs to the world above, lean'mg on their beloved ; knowing that though of themfelves they can do nothing, yet through Chrift itrengthening them they can do ail things. III. Let what has been faid on this fubjeft be impro- ved to recommend Jefus Chrift to all as the beft friend, and as a motive to enter into friendfhip with him, and make him their friend without delay. You have been attending to the unfpeakable privi- leges and blefiednefs of this friendfhip ; you have had enough laid before you abundantly to convince yoiv that •SeRM, VIII. APPLICATION. 1^7 that this is the mofl important and happieft friendfliip in the univerlb ; that they are indeed biefled and made happy forever, who are true friends to Jefus ChriiK They enjoy a much higher degree of happinefs in this world, than any other perfons ever did, or ever can do. And you are all now invited into this friendfhip, who have hitherto lived ftrangers to it j you are none of you excluded ; but Chrift is offered to you all in the character of an almighty and moft excellent friend ; and nothing is wanting but the free confent of your hearts to give yourfelves up to him, in this charafter, become friends to him, cleave to him, and love him, in order to his being your friend. You cannot fail of having him your friend but by rejeding the moft kind offer he makes to you. If therefore any under the gof- pel perifli at laft for want of an all-fufBcient friend, who is able and ready to do all for them they can want, even in the moft extreme cafe, and is infinitely the beft, moft fweet and excellent friend in the univerfe ; it muft be becaufe they have perfifted through their whole life in refuftng his kind offer to be their friend, and preffing invitations, urged by the ftrongeft motives imaginable, to choofe him as their friend. All that has been faid on this interefting, pleaftng fubjed confpires to Ihew the folly and mifery of fuch. But to all this a few words more may be added, in an addrefs to fuch who have hitherto rejected this Heaven- ly Friend. Confider how happy they muft be who have entered into this friendfliip ; who love, and are beloved by, fuch an infinitely excellent and amiable friend. Much ha'^ been faid in the preceding difcourfes to fet forth the happinefs of fuch. But the particular conlideration which is fuited to lead you to conceive of this matter, is, the happinefs of other friendftiips ; at leaft the hap- pinefs which men are eagerly feeking and purfuing in them. The blooming, fprightly youth commonly fets out foon in the eager purfuit of happinefs, in love and friend- T Ihip. 138 APPLICATION. SeRM. VIII» fhip. For tills he lias the moft keen tafte, and can con- ceive of no higher enjoyment than this. To love and be beloved by a friend which he fliall choofe out from all the reft of mankind, and prefer to all the reft, to enjoy fuch a friend in the moft agreeable eircumftances, is the height of all felicity in his view. And eVen the hope and profpecl of it will give a degree of high enjoy- ment, fuch as it is, and prompt him to go through al- moft any difficulty and hardlhip, in order to be united with and enjoy fuch a friend. Your obfervation and experience with refpecl: to this may ferve to convince you of the exalted happinefs of the friendlhip I am inviting you into. What are all the excellencies and charms, either of body or mind, of the moft lovely perfons on earth, compared with thofe of Jeius Chrift ! You want nothing but a tafte and reiifh for his beauties, in order to lower your relilli for all mere human friend ftiips, and to make you long for real enjoyment in the moft noble and fubftantial friendftiip ; and the higheft enjoyment of earthly lovers (to obtain which they would be willing to give away all the riches of both the Indies) would appear to you to be mean trafti ; a low, defpicable, fading nothing. They who, in a high tafte for friendftiip, are purfuing happinefs in earthly loves, are always difappointed in a greater or lefs degree. Either they never get pofleflion of the beloved object, or, if they do, they find not thofe excellencies they expefted, having greatly over- rated them in their imaginations ; or the enjoyment does not anfwer their expectations ; and the happinefs they find is ftiort-lived, and attended with many trou- bles and undefirable things, and fooii dies away. And often the fhort-lived comfort gives place to a keen and lafting mifery, which leaves the poor creature in abfolute defpair of that happinefs which had been ex- pected, and fo eagerly fought after. But in the friendftiip now propofed to you, your higheft expecfta- tions ftiall be immenfely outdone. The enjoym.ent of your friend ftiall not fade, but increafe. You will find his 5erm. VIIL ■ ApTLTCAruTcn^, 139 his beauty and excellency greater tlian you "conceived ; and that the one half was not told you. . You fliall ex- ift in the bloom and vigour of eternal youth. Your tafte for love and friendfiiip ihall not die, but increafe, and be a thoufand times as high and keen as that of the moft paflionate, doating earthly lover : and this fhall be completely fatisfied in the enjoyment of your . beloved, under all imaginable advantages, and with every dehra- ble circumftance, while his beauties (hall fparkle in your eyes, and more and more charm, and fill you with un- utterable tranfports of the moft foHd and lafting joy, and he will give himfelf wholly to you forever. O let them who have a high relifh for earthly love and friendfhip improve this to help their conceptions of the happinefs of the love and friendfhip now recom- mended ; and let them hence be excited to feek after this enjoyment, by choofing Jefus Chriftas their friend. Let them know that it is only becaufe their tafte is viti- ated and perverted, that they are not purfuing this love with as much eagernefs and high expectaticn zs the fond youth is hurried' on in earthly amours. And let the ysuth^ in particular, be invited into this friendfhip. It is pity tlie morning of your days, the bloom and vigour of life, ftiould be fpent in the eager purfuit of that which will not profit, but end in difap- pointment and mifery. It is pity you fliould not give yourfelves up to Jefus Chrift, the heavenly friend, in your early days, and let him have your firft love. He is calling upon you to give your hearts to him, in this noble and exalted friendfhip. You fhall j&nd all the fweetnefs in this that you expect, and are purfuing elfe- where, and ten thoufand times more. And this fliall fweeten all other friendfhips to you, that are worthy to be deiired and purfued. This will lay a foundation for a virtuous, noble friendfhip with others, which fliall grow more and more refined and fweet, and fliall end in fomething happy and glorious, beyond all our prefent conceptions. Agaii:, 140 APPLICATION. SeRM. VIII. Again, confider the bafe ingratitude and wickedneft there is in flighting and rejeAing the offers of this friendfhip with Jefus Chrift, and the dreadful confe- quence of it. If you do not enjoy all the bleilings of this friendfliip, it will be wholly your own fault, and the confequence will be unutterable mifery. You muft anfwer for the wickednefs you are guilty of in rejecting Chrift, which is in proportion to his greatnefs, worthi- nefs and excellence, his kindnefs and lore, and the hap- pinefs you hereby refufe. You are fpurning at, and trampling upon, the mofl tender love, of the moft worthy and excellent perfonage, who offers to receive you into the embraces of the deareft love. And O, what will be the confequence of this ! Why, Chrift, the great and celebrated friend, who now offers to take you into a dear and everlafting friendlhip, and become your moft loving friend forever, if you will confent to -it, will become your peculiar and greateft enemy ; yea, your implacable enemy forever. He will hate you, and heap mifchiefs on your head, without the leaft degree of pity or regard to your intercft. He will caft you in- to outer darknefs, and tread you down in his wrath, and trample you in his fury. His hatred, wrath and vengeance towards you will be great and dreadful in proportion to his love and kindnefs to his friends. And ail his friends will moft heartily, join with him in this ; and not one of them will exercife the leaft love and pity towards you. All your friendihips you are entering in- to and purfuing now, will wholly ceafe foon, and turn into the moft tormenting hatred and enmity. The higher your love and friendlhip with others rifes, which is coniiitent with your being enemies to Chrift, and the more connections you have with inch, the greater ene- mies and plagues will you be to one another forever. And the time will foon come when you ftiail know you have not a friend in the univerfe, and that you yourfelf know not, nor ever will know, what true friendfhip means ; being ju^ly curfed, and given up to an un- friendly heart, full of pride, hatred, envy, malice, re- venue 5eRM. Vin. APPLICATIDV. 14t yeilge, curfing and bitternefs, in confequencc of your refufal to enter into a friendfhip with Jefus Chrift, Coniider how hard and cutting it is now to be hated, and hav'C the ill will of others, and find yourfclf friend- iefs w^hen in calamity and diftrefs, and you ftand in need of help ; and let this teach you a little what you muft feel if you ever come to the cafe jull defcribed. And as you would avoid all this evil, of which we can have but a faint idea now, be pcrfuaded to attend to the moil kind offer which Chriil makes to you. O run, Jly into his arms, which are now ftretched out to you, and he will embrace you forever. Are you in the utmoft danger of fmking into hell, his almighty, everiafting arms Ihall be underneath you, to hold you up, and raife you to the higheft heavens. Are you moft miferable and wretched, run to Chrift, and he will deliver you out of all trouble, and effectually fecure you from all evil ; yea, he will turn evil into good, and bring the grfeateft good to you out of the greateft ca- lamity and evil. He is, in the moft eminent fenfe, the friend and brother who was born for adverfity. He is able and ready to help in the moft adverfe, evil cafe, where no other friend can help and deliver. This is his peculiar work, and which is his glory." He is anointed to preach the gofpel to the poor, to bind up the broken hearted, to preach deliverance to the cap- tives, and recovering of fight to the blind ; to fet at liberty thofe that are bruifed, to comfort all that mourn, to give unto them beauty for afhes, the oil of joy for mourning, the garment of praife for the fpirit oi heavinefs. O, how much do you want fuch a friend as this I How miferable muft you be without him ! What a comfort will fuch a friend be in the various calamities in this life ! His name is as aftrons: tower : the ng:hteous, his true friends, run into it, and are fafe. How much will you want fuch a friend, when you come to die ! one who has conquered death, and taken away his fting, and turned him into a friend to his people : and over 142 APPLICATION. SerM. VIIT. over fuch the fecond death fhall have no power. What have you to object againft entering into this friendlhip without delay ? Have you any objections againft Chrift, as not being fuch an one as you want and defire ? O, let not one of you fay fo ! How fliall we bear to have our deareft and moft excellent friend thus fpoken againft, and fet at nought ! O ye friends of Chrift, do not your hearts bleed when your beft beloved friend is thus contemned and wounded ! And do you not pity thefe poor, deluded creatures, who are thus abufing the kindeft friend of iinncrs, to their own eternal ruin ! Surely this is the language of your hearts, O fmners ! You have a thoufand objections againft him. He has in 3'our eyes no form nor comelinefs, no beauty, that you iliould dehre him ; therefore he is defpifed and rejected by you. Or do you object againft yourfelves, as too mean, guilty and unworthy to be received and loved by fuch a friend, fo that it would be prefumption in you to think of entering into fuch a near union and friendfliip with him ? This objection is altogether groundlefs : was it not fo, he never would have admitted one of the fallen race into this happy, high and noble friendftiip ; for this objection, if it were one, lies with infinite weight and ftrength againft them all. Do you find that Chrift has any where made this objection againft any, in his word ? Surely no ! fo far from this, that he has done and faid every thing he poffibly could, to fliew that this is not the leaft objection with him, and never ajidiVe 'is completely delivered' from it. a it SeRM. IX. THEIR OWK SALVATION* 153 All this is illuftrated in the inftance of king Hczcki- ah. He was a good man, and had been truly huffnbled ; and rcfolved to walk foftly and humbly all his days. But on a certain occafion he was led aftray by his own pride and vanity of mind, which v/as not perceived by him in the time of his gratifying it. His fmful heart deceived him, and was lifted up in pride. But when this was difcovered to him, he humbled himfclf for the pride of his heart ; as it proved the occafion of his fee- ing more clearly than before all that was in his deprav- ed heart : [fee 2 Chron, xxxii. 25, 26, 31 ; Ifai. xxxviii. 3. The Chriftian, in working out his own Hdvation, has to watch againft all anger, wrath, bittcrnefs, en\y, and malevolence, even in the thoughts and motions of his lieart. All thefe are implied in feliiihnefs and pride, and arc the genuine offspring and fruit of thofe evil dif- pofitions, which, being indulged and gratified, produce all the angry clamours, contentions, fightings, wars, mur- ders, and the various kinds of injuries, unrighteoufnefs and opprefTions, which take place among mankind. The Chriftian, from the remaining depravity of his heart, and the many, various and daily temptations, injuries and provocations, is in conitant danger of having forae or all of thefe evil thousrhts and motions rife in hi^ heart, and of indulging them in a fmfui degree. He muit therefore keep up a continual watch and fight againft all thefe ; conftantiy endeavouring to guard him- felf againft them, that he may avoid or fupprefs them in their iirit motions, and prevent their breaking forth into v/ords and actions. And without this he cannot work out his own falvation. In order to be flivcd he muil mortify all thefe, and endeavour to cultivate an un- rufHed, calm., patient, meek and quiet fpirit, and live in. the exercifc ot that benevolence of heart Vv'hich is con- trary to angery vrrath, envy and malice, arid v.'iil fupprefs and ro-^t ihcm out. The apoltle James therefore fay.'^ to protriUng Chriftians, " If ye have bitter envying and ftrifc In your hearU, glory not, and lie not againfc the X truth. 'J^4 ^^^^^ CHRISTIANS WORK OUT SeJIM. IX. truth. This wifdom defccndcth not from above, but is earthly, fenfual, devilifh :" [y^/7?. 3, 14, 15.3 And the apoftJc Paul fays to fuch, " Let all bitternefs, and wrath, •and anger, and clamour, and evil fpeaking, be put away from you, with all malice:'* [£/>/?. 4. 31.] 4. Would Chriftians work out their own falvation, ihey muft not indulge, but avoid and fupprefs, a worlds ly difpolition and affections. All men are naturally of the earth and earthly. They love the world, and feek a worldly good as their portion : they fet their hearts and afiedions on the things of this world : they fpeak of the w^orld, and therefore think much of it, and take their greatell and only pleafure in the purfuits and en- joyments of this world. The Chriftian is no longer of this vv^orld, but has renounced it as his portion, and cho- fen that which is infinitely better. But as he has ftill a degree of a worldly difpofition, and is furrounded with worldly objects, and muft have much concern with them, they are conftantly courting his affection, he is continu- ally in danger of being led aftray, and fetting his affec- tion on things on the earth. It therefore requires con- ftant care, watchfulncfs and exertion in order to scuard againft, and fupprefs and mortify, all worldly affection, in the exercife of that faith which overcometh the world, and leads the foul to fet its whole affection on thinccs which arc above, and not on thins-s oil the earthy and to keep the heart from a fniful love of tlie \vorld and the things of the world. Salvation is to be obtained in no other way but this, by which Chriftians are more and more weaned from this world, and have their con- verfation in heaven. The cares of this world, and the deceitfulnefs of riches and the pleafures of this life, being indulged, choke the word, and it becometh unfruitful. Therefore tlie Chriftian in working out his own falva- tion muft follow thv direftion of Jefus Chrift, V/ho faid to his difciplcs," Taltc heed to yourfelves, watch and pray always, ieit. at any timc\ your hearts be overcharged with furfeiting and drunkcnnefs, and the cares of this life :" ILuL' xxi. 34, 36.} $. The SeRM. IX'. THEia OWN SALVATIOK. 1 55 5. The Chriftian's working out his own falvation im- plies a keeping in fubjed:ion and mortifying all inordinate bodily fenl'ual appetites and lulls, Theie appetites are given to men to anfwer good and important purpofcs, while in the body in this world : but become a temptar tion to innumerable indulgences, which are hurtful and criminal, and are inconfiflcnt with the gofpcl faivation ; for tliey who live after the flcfli (hall die. In this re- fped: therefore every Chriftian muft crucify the flefn with the affections and lufts, and mortify their members which are upon the earth ; fornication, uncleannefs, inordinate, affection, and evil concupifcence. They muft keep under their bodies, and bring them into fubjection, as the on- ly way to efcape deilruclion. They muft avoid the- practice of gluttony, rioting and drunkennefs, and all, chambering and wantonnefs ; and make no provifion for the ficfli, to fulfil the lufts thereof 5 but purge- themfelves from all thefe, that they may be veiTels unto honour, fanclified and meet for their Mailer's ufe j knov/- ing that their bodies are temples of the Holy Ghoft. ..j| .Thus, to keep the body under, and regulate and go- "VTern all the inclinations and appetites of it, and occa- fioned by it, requires great and conft?,nt care and watchfulnefs, and ftrong refolution and fortitude of . jBiind, and is no fmall part of the work of a Chriftian. • 6. The Chriftian cannot work out his own faivation unlefs he croifes and llrives againft an indolent j llothful difpoiition, which is natural to man, and prevalent in him with refpecl to all thofe things and adions whiclv refpecl his faivation, and are neceffary in order to it.. Hence have been invented innumerable excufes and pleas in favour of fitting ftill, and neglecting thofe exertions and duties which are neceffary to be performed in order to faivation, which are too many to be mentioned here. Chriftians are expofed to be infefted and retarded in their w-ork, by giving way to this flothful difpofition, which is moft contrary to the work they have to do. This requires their whole time, and conftant zealous exer- tions, in which they muft not be flothful, but fervent 15^ HOW CHRISTIANS WORK OtJT SeRM. IX.' in fpirit, ferving the Lord. The Chriftlan muft there- fore improve every opportunity, and all his advantages, diligently working while his day lafts. To iit Hill in indolence and floth, is really to go backwards. In doing this work the Chriftian inufl do as the apoftlc Paul did ; he attended to this one bufmefs ; forgetting thofe things which were behind, i.e. his former indolence in, and deviations from, the way of truth, he reached forth to thole things which were before, he prcffed to- ward the mark, for the prize of the high calling of God in Chrift Jefus. 7. The work of a Chriftian confifts much in watching and guarding againft, fuppreffing and cr^rercoming, the unbelief of his heart, and all unbelie^dng thoughts. Faith is neceffary to falvation ; and they who are fav- ed live by faith, and perfevere in believing to the fav- ing of their fouls. The Ifraeiites were excluded from entering into the land of Canaan by their unbelief ; and the fcripture teaches us that unbelief under the gofp el- will as effectually exclude men from heaven : " He wha believeth not fhall not fee life, but the wrath of God abideth on him, and he iliall be damned.'* Believing and unbelief, as they refpething in the mind which confifts in mere fpe- culation. Therefore we find that believing and unbe- lief, as they refpeft the gofpel, are reprefented in fcrip- ture as belonging to the heart, and an exercife of that : *' Wit/j the heart man believeth unto righteoufnefs, and' with the mouth confelTion is made unto liilvation. If ^ thou believeft with all thine hearty thou mayeft. Takc-;*- heed, brethcrn, left there be in any of you an evil hcart"\^ of unbelief ^ in departing from the living God.'* ' It appears from the paflage of fcripture laft mention- ed, not only that unbelief belongs to the heart, and, be- ing feated there, is moral evil; but that profefiing Chrif- tians are fo expofed to the influence of an unbelieving heart, that it concern^ them to take heed to themfelves, and be on their watch and guard againft the prevalen- cy of this evil in their hearts. And indeed all true Chi'iftians ^5^ HOW CHRISTIANS WORK OUT SeRM. iXs Ghriftians have as much of this unbelief in their hearts as they have of moral depravity or fin. Their faith is comparatavely fmall, and as a grain of muftard feed. It does exifl and increafes fo far as their hearts are purifi- ed, and they grow in grace. Yet they are more fenfi- ble of the awful degree of unbelief in their hearts, than any other perfons are or can be, and fee the evil nature and hatefulnefs of it. This unbelief does not confifts fo much in fpeculative- iy queftioning the truth of divine revelation, and doubt- ing of the truths contained in it, as the want of fenfi- bly feeling thefe truths in their reality, excellence and importance, and not being properly affecled with them. All this is unbelief, which no con\'iclion which is merely fpeculative, or any light and evidence which can be ofl'ered, by any external means and revelation ^r inftructions, M-'ill remove, as it is properly hardnefs cf hearty But it may, and often does, prejudice and blind the fpeculative underftanding, fo as at leaft to weaken the evidence of truth in {peculation, and oc- cafion fpeculative doubts about it ; and is the caufe of all that unbelief in fpeculation which takes place in the Chriftian world ; this being not for want of external light and matter of conviclion, but tVoin the blindnefs, and moral diforders of the heart, - The true Chriftian is fenfible of this, and that he has that infenfibihty of heart to divine truth, and that darkr iiefs and blindnefs, which is not owing to any want of* light and evidence which is fet before him, but to the- flupidity, hardnefs and moral depravity of his heart, > which will relift the greateil light and matter of convic- tion that can be fet before him, and the ftrongeft mere fpeculative conviclion of his judgment, and would lead to renounce in fpeculation all the evidence of the truth of divine revelation, were he given up of God to the power and prevalence of a reprobate mind ; and that it is to be afcribed to divine rcftraints, or to the grace of God jQiining in his heart, and giving him the light of the knowledge of the glory of God in the face of Jefus. Chvift. j^ERM. IX, THEIR OWN SALVATIOK. T S9 Chrift, that he has any degree of true faith, and has not abandoned hhnlelf to total infidelity. Plis remaining nnbelief appears to him, efpecial- ly at times, to be fo great and overbearing, that it is very grievous, and as a heavy burden finks him down, as an unfpeakable calamity, and exceeding crimi- nal. Againft this he has to watch, ftrivc and pray continually, and he can work out his falvation in no other way. His conftant petition is, " Lord, deliver me from this evil heart of unbelief. Lord, I do believe^ help thou my unbelief, and incrcafe my faith. Give me that faith which is the fubftance of things hoped for, and the evidence of things not feen. May I never draw back to perdition, but believe to the faving of my foul." 8. The Chriftian cannot work out his own falvation without refifting the devil, by watching againft and oppofing his influence, and the evil thoughts fuggeft- ed by him. The devil works in the hearts of men by the lufts, de- praved propenfities and evil thoughts which have been mentioned. He is reprefented in fcripture as taking the advantage of the depravity of man to fuggeft evil thoughts, and excite and ftrengthen the lufts of the heart, and to blind the mind of all them who do not be- lieve ; to watch and exert all his cunning to deceive and deftroy them. Unregenerate, wicked pcrfons are reprefented to be wholly under his power, in whom he powerfully workcth, they being in his fnare, and led cap- tive by him at his will. And in order to perfons be- ing converted and becoming Chriftians, this ftrong ene- my muft be difpoilcifed of their hearts, by Chrift, and they turned from the power of Satan unto God. And though Chriftians are lo far delivered from the power' of the devil, and out of his reach, that he cannot de- ftroy or really hurt them in the end; and he who is. Ijorn of God keepeth himfelf, and that wicked one toucheth him not ; that is, is not able to deftroy or hurt them, by leading them to fin the fin unto death,' or l6o ' HOW CHRISTIANS WORK OUT Sl^RM. IX* or to livt.^ in a courfc of iln ; yet they are not out of the reach of his temptations and aifaults, fo long as they are fanclified but in part, and live in this ftate of imperfec- tion and depravity. Satan provoked king David to number the people ; and our Saviour faid to Peter, " Be- hold, Satan hath deflred to have you, that he may fift you as wheat." The apoftle Paul was attended with a temptation which was the meflenger of Satan to buffet him. And even Jcliis Chrift, who had no depravity to give the devil an advantage, was aflaulted and tempted by him. The apoftle Peter directs Chriftians to conii- der the devil as their adverfary, as a roaring lion, \t'alk- ing about leeking whom he may devour. The apoftle Paul, fpealdng in the name of all Chriftians, fays, " Wc wreftle not againft flefli and blood, but againft principa- lities, againft powers, againft the rulers of the darknefs of this world, againft fpiritual wickednefs in high places ;" and direfts Chriftians to take to themfelves the whole armour of God, that they may be able to ftand againft the wiles of the devil ; and goes on to addrefs them in the following words : " Stand, therefore, having your loins girt about with truth, and having on the breaftplate of righteoufnefs, and your feet ftiod with the preparation of the gofpel of peace ; above [or over] all, taking the ftiield of faith, wherewith ye fliall be able to quench all the fiery darts of the wicked one. And take the helmet of falvation, and the fword of the Spirit, which is the word of God : praying always with all prayer and fup- plication in the Spirit, and watching thereunto with all perfeverance, and fupplication for all faints :*' [_Epb. vi. lo, i8.] In thefc words great and conftant work is prefcribcd to Chriftians in reftfting the devil, and ftanding their ground againft all his wiles and affaults ; a confiicl too great and mighty for all but thofe who are ftrong in the Lord, and in the power of his might ; yet necelfary in working out their own falvation. The apoftles James and Peter exhort Chriftians to this fame work in the words following : " Reftft the devil, and he wWl flee trom 'SffRM. IX. THEIR OWN SALVATION. l6l from you. Be fober, be vigilant ; becaufe your adverfd- ry the devil, as a roaring lion, walketh about feeking whom he may devour : whom rehl]:, ftedfaft in the faith/' There are fome who profers to receive the Bible as a revelation from God, who doubt whether there be any devil, or invillble fpirits who are enemies to Chrift, and feek the deftruclion of men. But furely they muft be very inattentiv'e to the Bible who can doubt of this. The real Chriftian finds the truth of this fo abundantly afferted, that he cannot doubt of it : and his own expe- rience, if properly attended to, will confirm him in this. He will find many motions and fuggefi:ions in his own mind, which, from the kind of them, and the manner in which they take place, are evidently from the agen- cy of Satan. And he is warranted from fcripture to confider the devil as having a hand and agency in ail the fooliih imaginations, evil thoughts and motions of his heart, and in all fin which he fees in otiiers ; efpecial- }y their oppofition to Chrifi; and the gofpel, and unrigh- teoufnefs and violence towards men ; for he is deceiving the whole world, and works in all the children of difobe- dience, and is attempting to ftir up all the corruption M'hich is in the hearts of good men. Therefore, while Clhriftians are watching againft and oppofing all their own evil propenfities, and acting againil: and endeavour- ing to fupprefs and counteract the finful courfes of others, they are really refifting the des41, while tliey cOji- iider tliemfelves and others as criminal, for every evil motion in their hearts, and all wrong conduct, as n there were no devil to tempt them. 1 Ho\ve\-er great, difficult and of long continuance this ^Drk of rcfifting the devil is, every Chrifi ian muil: ^o througli it, and overcome, in order to obtain hea-^en\ 'The Chriftian is in hi mfelf wholly unequal to it, but by- C'lirift ftrengthening him lie may go through it all. The Chriftian mufi. do the work, while in order to it he muft be ftrengtiiened by the power and grace of Chrift, hy whicli he becomes' fttong in the Lord and iii the pdvvcr Y' of ?6-2 HOW CHRISTIANS WORK OUT &ER.M. %, of his might. The Chriftian hac no reafon to defirt that Chrifi lliould take this work out of his hands, and relift and conquer the devil and his lufts without the agency of the Chriftian ; but ought to confider it as a great privilege to be obliged to do the work himfelf, and conquer, in the flrength and power of the Redeemer. Sermon x. The fame Subjed continued. Fhil. ii. 12, 13. Work out your ow7i fahat'ion iv'tih fear and tremhlini : for if is God who -zvorketh in you, both to will and to do, of his good plsafure. IT has been attempted ta fhew in the preceding difj courfe, though in an imperfeft, defecT:ive manner and degree, what the Chriftian has to oppofe, fupprefs, mor- tify and overcome, in working out his own falvation. This may be called the negative part of his work, con- fifting in renouncing and departing from evil ; and is all comprehended in the apoftoiic injunction, " That ye put off, concerning the former converfatioi>, the old man, which is corrupt according to the deceitful lufts :'* \_Eph, iv. 2 2.1 Secondly. We come now to conlider the pofitive part of that work iri doing which Chriitians work out their own falvation, which is fummarily exprelfed in the fol- lowing words : " And that ye put on the new man, v/hich after God is created in righteoufnefs and true hoiinefs." This implies much, and confifts in a conftant, careful endeavour^ to conform to and obey the divine com- mands in heart and life, to live foberly, righteoufly and godly in all things to the end of life. ' This may be di- vided iSeRM. X. THEIR OWN SALVATION. 163 vided into two branches, viz. the duties of which God h the more direft object, and thofe which more imme- diately refpcct man. To God they owe -their whole felves, and all they can do. They muft love him with all their heart, foul, ftrength and mind. This implies a variety of ftrong, conftant excrcifes of heart tov/ards him, as he is reveal- ed in three perfons, the Father, Soji and Holy Ghofl ; efpecially as he has appeared God manifeft in the flefii, in the character of the Son of God, and Saviour of tlie world, exhibited in his words, and works of obedience and fuiTering, his death, refurrection from the .dead, af- cenlion to heaven, and reigning gloriouily there ; and in his revealed future defigns and works. They muft believe in God and in Jefus Chrift, that he is, and that he is a rewarder of them who diligently feek him. They m^uft attend to, believe and realize his be- ing and v/hole character as he is revealed in the Bible, with all the important and leading truths which are con- tained in it, fetting God always before their eyes, and trufting in Chrift for pardon and complete redemption, which implies all they want or can deiire, diligently feeking the" divine favour through him, or for his fake. Thus they muft live a life of faith on the Son of God, defiring to be found in him, not having their own righ- teoufnefs, which is of the law, but that which is through the faith of Chrift, the righteoufnefs which is of God by faith ; heartily dcfinng and feeking his Spirit to xiwell in them, and form their hearts to every Chriftiau exercife and duty, and doing all in the name of Chrift, in the exercife of a cordial love of his whole character, and pleafmg approbation of the way of faivation of fin- ners which is revealed in the gofpel. They muft- be heartily devoted to the glory of God, to his honour, intereft and kingdom, as the fupreme ob- ject of their deiire and affection. This is ncceifarily im- plied in fupreme love to him, in which they give them- fdves wholly away to him in • the exercife of the moft. i^icndly, -benevolent love, rejoicing in his being, felicity a.ncj 164 KOW CHRISTIANS WORK OUT SeEM. X, and glory. This is in a true and in the higheft fenfe dif- interefted affeclion, and neceflarily excludes all felllflmelb, fo far as it takes place, as it cannot proceed from felf-love as the ground of it, but is directly contrary to it, as it gives up all feltifh affection and intereft, for an infinitely greater, more worthy and important intereft and object ; making the being of God, his intereft and honour, their fiipremxe interelt, the object of their higheit regard, and ultimate end, to which all other beings and interefts are wholly fubordinated, as not worthy any regard, but to be rejected when they come in com.petition with the honour and intereft of this infinitely great, worthy and glorious Being. By this difpofition and exercife of heart alone do they comply with the apoftolic command, *' Whether ye eat or drink, or whatever ye do, do all to the glory of God. And that they who live, fhould not henceforth live unto themfelves, but unto Him who died for them and rofe again." And thus they enter upon and live a life of true and real felf deniaL The more Chriitians are fwallowed up in views of the glory of God, and their hearts defire and rejoice in the unchangeable and eternal glory and felicity of the Infinite Being, as tlie objeft of their whole purfuit, inte- reft and happinefs, which does not confilt in the leaft degree in felfiHi affeftion ; the more is their own falva- tion promoted, and the greater is their enjoyment, and the nearer do they get to heaven. The perfon who, imder the infaience of felf love, or felfiilinefs, fecks his own perfonal intereft, honour and felicity fupremely (and this is the unchangeable nature of every degree of felf love) exerts the whole ftrength of his foul in dire(5l oppofition to the Chriftian aiTection now defcribed ; and as he regards himfelf fupremely, he fubordinates the be- ing, felicity and glory of God, that he may anfwer his own felfifn ends thereby, and cares nothing for the for- mer, ande from his own fuppofcd perfonal intereft, or any farther than the latter may be promoted thereby. Such an afi'e<5tion is the ftrongeft contradiction to all truth, and docs love and make a lie in the higheft and moil Serm. X. Their own salvation. 165 moft emphatlcal fenfe. If the fmnllefl pebble, or one grain of fand, iliould be felecled and preferred to the whole material world, comprehending this earth, the fun, moon, and all the ftars, and no ret^-ard be paid to the exilience, order and beauty of the whole, any far- ther than they relate to that fingle grain, and contribute to fupport and favour that inunitely fmall portion of the material world ; this would not be more unreafojrable and contrary to the truth, yea, it would be infinitely lefs fo, than for one individual perfon to pay a fuprcme regard to himfelf, and iubordinate the Infinite Being to his own private, perfonal intereft and iiappincis, who is fo great, u^orthy and glorious that there is inlinitely lefs proportion between fuch individual and Ilim, than there is between the lead grain of fand and the whole mate- rial creation. There are too many profefling Chriftians who embrace and purfue a fcheme of practical religion which is as un- reafonable, contrary to truth, and abfurd, as this appears to be. They fay that it is impofiible for men to love God, fo long as they confider him to be difpleafed with them, and think he does not love them ; that he muft firft manifell: to them that "he is their friend, and loves them, and they muft 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 ail the truths and duties of Chriftianity ; they were brought firft to fee and believe that God loved them, and on this foundation only they firft began to love him, and con- tinue to be friendly to him. Thus they declare that all their regard and love to God is nothing but felf love, for they love him only becaufe he is a friend to them, and will anfwcr their own felfifli ends, and promote their own perfonal, felfifli intereft, and fubordinate their Ma- ker, and all his hitereft, to their own beloved felves. Their religion is all built on an impofiible fuppofition, 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 coivtrary to fcripture and reafon. But t65 how christians work out Serm. !f, if this were jiot contrary to fcripture, and a mere delu- iion, their love to God is as far from true friendihip to him as darkaefs is from light ; for it is nothing but felf love at fecond hand, and is an afFeclion which our Sa- viour condemns, as that which the mofl wicked man and greateft enemy of God may have. He fays, " If yc love them who love you," (i. e. merely becaufe they iove you,) " what reward have ye ? Do not even the publicans the famtc P* The words of the apoftle John are appealed to as a fupport wf this fcheme of religion : " We love him be-? caufe he firft loved us.'* But thefe words are entirely mifundcrftood by them, and perverted to a moft injuri- ous and fatal purpofe. The apoftle does not fay, " Vv^'e love God becaufe we firft beheved he loved us ;" in which fenle they take the words, in order to anfwcr their purpofe. The natural and plain meaning of the 'ivords, and which is pointed out by the context, is this : *' God loved us firft, 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 caufe of our loving God : for if he had not thus firft loved us, while we were ene- mies, and caufed us to be born again by his Spirit, we iliould not have loved him : for he who is pot born of God will not exercife any true love to him, though he fhould love them, and tell them he did fo, by a particur lar revelation. Therefore they who love God only up- on this felfifli ground, and build all their rehgion upon it, however zealous they may be, and however m.uch they may do, are not working out their own falvation, but the contrary, and never will obtain it.'* The im.portance of this point, and the delufion with which fo many are deceived, it is to be feared to their •own ruin, is thoucL'ht to be a fufficient reafon for this feeming digrellion. This fupreme love to God, and dedication to him, liv- ing not unto themfelves, but to and for him, implies a hearty, fenfible acknowledgemxnt of him in all their ways, and in all events which take place j feeing his hariid SeRM. X. THEIR OWN SALVATION. l6j hand in them all, and heartily {ubmitting to him, and acquiefcing in his governing providence, and rejoicing that the Lord reigns without controul, ordering every- thing, and every circumftance, from the greateil to the leaf!:, in the exerciib of infinite power, wifdom, recti- tude and goodncfs. This pious difpolition, a,nd thefe exercifes of heart to- wards God, are to be expreffed and acted out in all pro- per ways and condu(5l. This requires much care, la- bour and felf denial, and a ftrong refoiution, and much fortitude of mind. The Chriftian muft confefs Chrift before men, muft fpeak for him and in his caufe, when- ever there is a proper opportunity, and muft publicly profefs his belief in him and cordial fubjection to him in obedience to all his commands, and attendance upon all his inftitutions. He muft pay a ftricl and confcientious regard to the fabbath, carefully avoiding all thofe 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 exercifes of religion, conftantly attending on public worfliip, v.ith ferioufnefs^ and devotion. He muft attend much to the Bible, daily reading and medi- tating upon it, that he may grow in his acquaintance with it, and be entertained and directed by it, " as a lamp to to his feet, and a light to his path." Thus " his deUght is in the law of the Lord, and in his law doth he meditate dav and nicrht." He v/ill attend devoutly on the Lord's flipper when- ever he has opportunity, and be careful not to neglect the important preparatory duties of felf examination, prayer, &c. He is a friend to family religion ; and, if head of a family, will practife daily devotion in it, in at- tending to the word of God and prayer, taking particu- lar care that the whole family attend in a ferious and orderly manner, and that they are all inftrucled in things of religion, and under good regulation and government. And he will be careful that no worldly bufmefs or con- cern interrupt the religious duties of the family. He muft alfo practife and conftantly maintain fecrct prayer. A l68 HOW CHRISTIANS Vv'ORK OUT SeRM. X. A Cliriftlan cannot maintain his fpiritual life, aftivity and comfort in the omifTion of clofet duties, and cannot work out his own falvation without conftantly entering into his clofet, agreeable to the direction of Chrift, and being inuch in clevotion there. The prayerlefs perfon is not in the way to heaven. Prayer comprehends not only petition for what perfons want, for themfclves and others, but adoration, and praife and thankfgiving for divine beneficence to themfclves and to others, together with humble confefllon of fm, unworthinefs and ill-de- fert. The Chriftian will find abundant matter for pray- er and devotion, or intercourfe with God, every day and hour, and muft in fom.e good meafure, at leaft, act up to the apoftolic direction, " praying always, with ail prayer, and fupplication in the Spirit ; in every thing by prayer and fupplication, with thankfgiving, make known his requefts unto God," to whom he may have accefs at all times throuofh the t/reat Mediator, with humble bold- nefs and freedom. And as the Chriftian has made a public profeffion of religion, and joined a particular Chriftian diurch, he is under covenant engagements to watch over his brethren and fifters, and afHil in the exercife of difcipline, agrea- ble to the dire<5lions of Chrifl ; which requires great at- tention, care and refolution, in order to be acquaint- ed with the truth of facts, and judge and act, fo far as he is called to it, aQ;reeable to the truth and the dictates ot Chriitian love, and fo as fliall be moft for the honour of Chrift, and the good of every individual of the church. This is included in the exercife of piety to- ^vards God, as well as his duty to his fellow Chriftians. And his love to God will induce him to fpeak and a6t, in all companies and on all occalions, for the honour of God, and fo as to recommend Chriltianity to all, being conftantly concerned that his converfation lliould be as becometh the gofpel of CMirift. Another branch of practice by which Chriftians work out their own falvation confifts in thofe duties which more immediately refpect their fellow men. Thcfe are all !SeiIM. X> . THEIR OWN SALVATION. l6g all implied in loving their neighbour as themfelvcs, or. doing to others as they would that olhers fliould do un- to them, and in exprefllng this love ,in all proper ways in words and conduct. They are careful and exact to do jufticc to ail with whom they have any connection, and. are corlfcientiouf- iy concerned and engaged not to injure any perfon either in their thoughts, words or actions, in any of his inte- relts, of worldly property or charader, of body or foul ; conftantly watching againfl and oppofing the many temptations and opportunities to do wrong to any of thofe with whom they have any concern, iri the leaft inftance or degree ; taking diligent heed not to prac- tife according to the many falfe maxims and examples of mankind, but making the holy fcripturc their con- itant rule in all their thoughts, words and dealings with others. . And they are not only concerned and careful to do jiidice to all, but they love mercy, and wiih and endea- vour to do all the good they can unto all men, embrac- ing all opportunities to promote their belt intereft, both temporal and eternal, whether they be friends or ene- mies. They miift exercife a benevolent love to their worft enemies, whatever injuries they may have receiv- ed from them ; they mult wifh 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 con- vinced that they have injured any of their fellow men, they muft not reft till they have made all the reparatioji or reitltution which is in their power, whatever morti- fication, coft and pains this may require. They muft be careful to fpeak and conduct towards all with becoming decency and refpect, whether fuperi- ors, inferiors or equals ; and to fet good examples be- fore all, of humility, temperance, fobriety, meeknefs and kindnefs ; being ready to every good work, praclif- ing patience, forgivenefs and long-fuffering, endeavour- ing to live in peace with all m.en, as far as fhail be in their power. And to this end they muft be careful to ^ pra£tife ifo «0"Ct' CHRISTIANS TTORK OUT SeRM, It. praclife all thofe relative duties towards thofe who are in the neareft connexion with them, whether hufband, wife, parents, children, brethren, fifters, domeftics, and particular relatives or friends. And they have particu- lar and important duties to do towards their brethren and fifters of the church, of the houfehold of faith, fomc of which have been mentioned under the preceding head. They muft live in the exercife and exprelTion of benevolence and kindnefs to them, being ready and care- fill to min:fter to the relief and comfort of their bodies, by giving them food and raiment, and affording them knV help of which any of them fliall Hand in need, and by exerciiing and manifefting a particular concern and friendlhip for them, and complacency in them, in the ex- ercife and practice of that brotherly tove which is peculiar to Chriftiansw They muft be diligent and faithful in their particular calling and bufinefs, ftriving to improve their time and talents to good purpofe, fo as to have a fupply for their 'own bodily wants, and of theirs who depend in any tneafuf e on them ; and fo as to be able to give relief to all who {land in need ; and fo as to redeem time for re- ligious exetcifes, a;nd the improvement of their minds in all ufeful knowledge, which in their circumftances^ they fliall have opportunity to acquire, diligently im- proving all their time in fomething really ufeful to them- felves or to others, or to both. Thirdly, Chriftians in working out their own falva- tion fniift perfevefe in this work, which has been imper- fectly defcribed, to the end of life. Chrift faid to the Jews who profelTed to believe on him, " If ye contimie in my words, then are ye my difci- pies indeed:'* \_yohn viii. 31 :] which words imply that none are the true difciples of Chrift but thofe who per-* levere in obedience to him to the end of life. They only who overcome, are faithful unto death, and endure to the end, fhall be faved : \_Maih. x. 22 ; Rev. ii. 7, 10.] ' " If any man draw back, my foul Ihall have no plea- fure in him,'* and he draws back unto perdition : \_Heb. X. 38^39.1 ■•" Fourthly. 5eRM. X. THIIR OWN SALVATION. I7I Fourthly. The Chriftian, in working out his own faU vation, mufl: increafe and make progrefs in his labour and work, and daily do more and more. He muft make advances in knowledge and fkill in his buiinefs, and in- creafe in zeal, eiigagednefs and activity. When a Chriftian enters on his work he may be com- pared to a youth who begins to work at fome trade. By working he continually increafes in fkill and ability to work : he daily makes advances in his .work, and, does more and more in a day, till he is perfect in his trade and bufmefs. So the Chriftian who is working out his own falvation not only continues and perfeveres in his work, but his work increafes on his hands, and he gains in ikill and ftrength, in his engagednefs and ac- tivity, and does and abounds more and more. Increafe in grace and hoiinefs is as neceffary in order to obtr.in falvation, as perfeverancc. It is eftential to the nature of true grace to grow and indteafe in the exercife of it ; fo that it is as certain that he who does not make any advances in a holy life, and increafe in his work, and abound more and more, is not in the way to heaven, and has no true grace, as it is of him who falls away, and wholly chafes to work. " The path of the juft is as the fhining light, which fhineth more and more to the perfect day.** There is no way to heaven but this.. The apoftle Paul tells the church at Philippi, to whom he gave the diredion in the text, that in working out his own falvation he was ftriving to prefs forward, and go on in his Chriftian courfe till he fhould arrive to per- fection, not refting in any paft or prefent attainments : *' Not as though I had already attained, either were al- ready perfect ; but I follow after, if that I may appre- hend that for which alfo I am apprehended of Chriit. Jefus. Forgetting the things which are behind, and reaching forth unto thofe things which are before, I prefs toward the mark, for the prise of the high calling of God in Chrift Jefus." The apoftles infift much on this, as the charafter and duty of Chriftians, that they increafe and abound more and more in each Chriftian grace i^3 how' christians work out Serm. X. ■grace and in every good work. This Avill appear by the following quotations : " Therefore, my beloved brethren, be ye ftedfaft,, unmoveable, always abounding in the work of the Lord." To abound in the i^ork of the Lord is to increafe in working, and to do more and more. In this fenfe the word abound is frequently ufed, which will appear from the paffages which will nov/ be quoted : '-' And this I pray, that your love m.ay aboimd yet more a:'d more in knowledge and in all judgment : ^Phil. i. 9.] And the Lord make you to increafe and abound in love one tpwa!;-d another, and toward all men. Furthermore, then, we befeech you, brethren, and ex- hort you by the Lord Jefus, that as ye have received of us how ye ought to walk and pleafe God, fo ye would abound niore and more. Ye yourfelves are taught of God to love one another : but we befeech you, breth- ren, that ye increafe more and more : [i 77'r^'^ iii. 12 ; iv. I, 9, 10.] That ye might walk worthy of the Lord unto all pleafing, being fruitful in every good u'ork, and increafmg in the knowledge of God: \_Col. i. lo.]' For if thefe things, (i. e. the Chriftian graces which he iiad juft mentioned,) be in you and abound; they ihall make you that ye fliall be neither barren nor unfruitful in the knowledge of our Lord Jefus ChrilL For if yc do thefe things, ye (hall never fail. For fo an entrance ffiall be miniftered unto you abundantly into the ever^ lafting kingdom of our Lord and Saviour Jefus Chrifi:. Beloved, beware left ye, being led away with the error of the wicked, fall from your own ftedfaftnefs : but grow in grace, and in the knowledge of our Lord and Saviour Jefus Chrift :" [2 Pet. i. 8, 10, 11 ; iii. 17, 18.] In thefe words, abounding in the exercife of every Chriftian crrace, and jxrowinsr in erace, and in the knowledge of C'hrift, is reprefented as the only furc way to efcapc falling into deftruftion, and to enter into the kinp;dom of heaven. The fame truth was inculcated by Chrift : " Every branch in me that beareth not fruit, he taketh away ; and every branch that beareth fruit, he purgeth it, that it may brin^ forth more fruit." According Sf.RM. X. THEIR OV/N SALVATION. I73 According to this there are but two forts of vifible Chriftians, viz. they who are not real Chriftians, and confequently bear no fruit ; and they who are true Chriftians, and are fruitful, being conftantly purged fo as to increafe in their fruit, and bear more fruit the longer they live. And that this muft be fo is plain and certain, becaufe for a man to work out his own falvation. is to do that by which he is ripening, preparing and becoming more meet for the kingdom of heaven ; which he cannot do but by growing in grace, and becoming more and more holy, and going on toward perfection in holinefs : and this is the fame with abounding more ?ind more in every good work. This is the work and life of a Chriftian, a defcription of which has been now attempted in order to lliow what is intended by his working out his own falvation. This attempt, though imperfeft and defective, will ferve to difcover what this work is, accordina; to the holy fcrio- tures, in the ipoft efTential oart of it, and that it is in- deed a very great work, infinitely the greateft, moft difficult and iir.portant, that any man ever engaged in and performed. Some, it may be, will be ready to fay, as the difciples of Chrift faid' to their Lord, on a certain occalion, ?* Who then can be faved !" If this be the work of a Chriftian, and the only way to work out our own falva- tion ; if men muft thus deny all ungodlinefs, and every worldly luft, and muft live thus fbberly, righteoully and godly in the world ; if they muft be To ftricl, care- ful, watchful, painful and laborious in this work ; if they have to pppofe and conquer fuch numerous, crafty and powerful enemies, and muft deny themfelves, and take up their crofs daily ; if they caii have no refpite, can never be releafed from this work, by night or by day, but muft perfevere in it to the end of life ; and not only fo, but their work increafes on their hands every day, fo that the longer they work, the more is requir- ed, and the more they do, the more they have to do ; \f this be the cafe with man, if this be the only way to heaven. 174 HOW CHRISTIAIJS WORK OUT SeRM. X. heaven, who will ever get there ! If there be any in the way to falvation, furely they are very few ; the moft are like to mifs of it forever. And who can have cou- rage to engage in fuch a work as this ! and how is this confiftent with the words of Chrift : " Take my yoke upon you, and learn of me, for I am meek and lowly in heart ; and ye Ihail find reft to your fouls : for my yoke is ealy, and my burden is light ?** A tull anfwer to this is found in the reply of Chriffc tQ the qceilion which his difciples put to him : " Who then can be faved ?'* "This is indeed impoflible with Micn, but not with God j for with God ail things are poiTible/' Though man, in his fallen, depraved flate, be aitogetlier unequal to this work, and will never, of himfclf, do 2.ny thing to any purpofe ; yet, by the help of God, by his grace and aiiiitance, he may do all tliis, and work out his own falvation ; and he will find it to lie not only polhble, and that, by Chrift ftrengthening him, he can do all thefe things, and more ; but the moil agreeable imd pleafant work in which man can be employed. This is held forth in the text, which is to be farther explained, and will be more particularly con- iidered in the fequei. But before we pafs to this, feveral obfervations will be made with regard to working out our own falvation, as it has been defcribed, which may prevent any mif- underftanding, and throw farther light on the fubject. I. By Chriftians working out their own falvation is not meant that by this they fo recommend themfelves to God, that out of regard to the worth and merit of their good works they obtain 2.n intereft in the divine promifes, and a title to falvation. The declarations of fcripture are direftly contrary to fuch a fuppofition. " By grace are ye faved, through faith, and that not of yourfelves ; it is the gift of God. Not of works : for we are his workmanihip, created in Chrift Jefus unto good works. Not by works of righteoufnefs which wc have done, but according to his mercy he faved us, by the waUiing of regeneration and renewing of the Holy Ghoft." Serm. X. fHEik OWN salvaTIom. ty'^ Ghoft.** Men are brought into a ftatc of falvation, and an intereft in the promifes of the covenant of grace, and have a title to eternal life, by the firft ad which unites them to him, that is, by the firil exerciie of faith on him. They do not earn or merit falvation by their works, nor do they aim at or attempt this, or have the ieaft delire of it. They are fo far from this, that their firft holy exercife implies a fenfe of their unworthinds and ill defert ; and they come to Chriit for falvation as a free gift to the infinitely unworthy and ill defer ving; trufting in his merit and righteoufnefs to recommend them to all that favour and falvation which they defire and feek after. And all this is expreffcd or implied in all they do in working out their own falvation. They are fo far from offering any thing of their own as the price of their falvation, that all their working and ex- ertions are impHed in coming to Chrifl and trufting in him for complete redemption as a free, undeierved gift, to be obtained through him, without money or price. And all they do in working out their own falvation con- fifts efTentially in this, in coming to Chrift for all, and receiving all from him, even ftrength, righteoufnefs and falvation, in a fenfe of their total unworthinefs of the Ieaft good, and defert of infinite evil. It is of importance that this point fhould be viewed in this fcriptural light, and kept in mind, to prevent thofe dangerous miftakes into which many have fallen. Moreover, real Chriftians not only have an intereft in falvation by promife, when they begin to work it out j but if it were not fo, all they do in working out their falvation is fo far from meriting or deferving fal- vation, or any favour, that they continually deferve to be excluded from it forever and to perifli ; and by all they do they do not become lefs ill deferving than they were before they began to work, but more fo. All they do is fo defiled with fin, is fo deficient, and comes fo far fhort of what is their duty, that for this they de- ferve to be given up to evil, and perifh, and muft perifli after all, were it not for tiie merits of Chrift j in whom they 17^ now CHRISTIANS WORK OUT SeRM. X. they ar6 accepted in all tlicir holy excrcifes and works, and their lins arc pardoned, and through his righteouf- neis they receive the reward of eternal life. This every Chriflian feels cdnllantly, and acknowledges to be true \\ ith regard to himfelf, while he is w^ith the greateftcare and diligence working out his own falvation. IL Chriliians do not work out their ov/n falvation in their own ftrength, but by the fpecial and conftant ainftslnce and pou^erful influences of the Spirit of God, by which they are made ftrong in the Lord and in the power of his niighti Chriilians are in themfelves alto- gether unequal to this work;, being nothing but weak- nefs and infufficiency : it is inlinitely too great and ar- duous for them : they depend entirely and conftantly on the grace and afhilance of Godj in order to do any thing ettecrually towards it* This is abundantly declar- ed in the fcripture. Chrift tells his difciples, " Without me ye can do nothing*" And he faid to the apoftle Paul, " My grace is fufficicnt for thee : for my ilrength .is made perfectj^in weaknefs*" Paul therefore dared to fay, " I can do all things through Chrift who ftrength- eneth me. For when I am weak, then am I ftrong, By the grace of God I am what I am : and his grace, which was beftowed upon me, was not in vain, but I laboured more abundantly than they all : yet not T, but the grace of God which was with me." According to our text, it is God who worketh in them both to will and to do this o-reat work which is before them. With- _ o ©ut his energy, and conftant effeftual operation on their. hearts, they would not take one ftep in this work, or put forth any ad of w'ill towards it. But this will be more particularly confidered, in further attending to this fubjecl. III. This work is as neceflary to be done in order to falvation, as it would be if men obtained a title to fal- vation by thus working, and n^erited it by their good works. Though men are not faved by or for their ho- linefs, yet holinefs is as nccefiary to falvation, as if they >vere ; for deliverance from fm, and turning from it, and S£RM. X. THEIR OWN SALVATION. I77 and the exerclfe of holinels, is eflcntlal to falvatlon, as the latter can have no exiftence without the former. It is as neceflary that men fliould be holy in order to falvation, as it would be were they to obtain a title to it and merit it by their holinefs and good works ; for it ftill remains true, that without holinefs no man fliall fee the Lord, or enjoy falvation. But to be holy and exercife holinefs, is to work out falvation, in the fenfe of the text, and as it has been now defcribed. The moral inability of man to exercife holinefs, and go on to perfeftion in holinefs of himfelf, does not make it in any degree iefs neceffary that he ihould be holy in order to be happy ; and therefore not the Iefs neceifary that in order to be holy men ihould be a<5tive and ^vork ; for that men ihould live a holy life, or be holy, without working, or the exercife of holinefs, is a con- tradiction. IV. Thouo;]? men are morallv unable to work out their own falvation of themfelves, but depend on God for afliftance and grace, by which he worketh in them both to v/ill and to do it -, yet it is not only as neceffary they Ihould do tliefe works, but tliey are as much their own works and actions, as if they did them of them- felves, without any afliftance and powerful, effectual influence from God. God's ailifting men to do thefe works, docs not make them the Iefs man's own exercife^ and Vv'orks, than if they did them without any ailiffance. Every aft of any perfon's will or choice, and all the de- ligned attendants and confequences of fuch a volition, arc his own exercifes and actions, and it is impoflible it fhould be otherwife, whatever influences he is the fub- ject of in order to his thus willing and acting. What- ever a man wills, and does in the execution of his will, are b:s g\.vii exercifes of will, and h'u ozv?: actions, and cannot be otherwife ; and to affert the contrary is al- ways an untruth, and a palpable contradiction. It would be necdlefs to make this obfervation, werr. it not that fome have been fo thoughtlels and abiurd, hov/ever learned and judicious in other iratttr^, as to y\ a ^ . xiiy. l^S ^ItAT IS MEANT SeRM. XL fay, that if God worketh in men to will and to do, fa that their choice and doing is the effect of what God does work in them, then it is God who wills and does, and not man ; and if there be any virtue or goodnefs in what is done, it is the virtue and goodnefs of God, and not man's* But this is manifeilly mod abfurd, and contrary to the reafon and common fenfe of man- kind ; fot they feel and know that every thing which men will and do is th^ir own choice and deed, and not of any other ; and that, whatever induced them thus to will and do ; and that it is as much their own a<5i: and deed, as if they had 'done it without any fuch in- fluence. And if what they do be right and virtuous, it is as much their own virtue and sroodnefs, as it could be if they had done it without any influence or ailiitance from others. Upon the whole, to conclude this head, it appears that Chriftians have a great work to do, which is abfo- lutely neceilary in order to be faved, in which they muft be aftive, muft will and do it. And this is to perfect holinefs in the fear of God, and work out their own falvation with fear and trembling;. And this is the work fpoken of in the text ; a defcription of which has been attempted in the preceding difcourfe t which may God blefs to the benefit of all who iliall give to it a proper attention. Amen. Sermon xi. Phil. ii. 12, 13. V/ork out your own falvation 'iuith fear and trembling : for it is God who ivorketb in you, both tvho worketh in you, both to will and to do, of his good pleafure.'* This is given as the reafon why they Ihould work out their own falva- tion luithfcar and tre??ibling. And this i« a good reafon why they fliould do this, in a humbling fenfe of their own depravity, unv/orthinefs, and moral inability to "work out their own falvation, and continually maintain felf-diflidence, in a fenfe of the greatnefs of the work, and their own infufficiency, and their entire dependence on God for his powerful influence on their hearts, in order to their willing and doing, and taking one ftep in their Chriilian courfe. But if thefe words are not taken in this fenfe, the propriety and force of the argument cannot be difcerned, and is loft. But this is to be more fully coniidered under another head. Having given a fummary of the meaning of fear and trembling in the text, in order more fully to elucidate this point it will be proper, if not neceifary, particularly to {hew what is implied in this general account ; which may be done under the following heads. I. Fear and trembling implies a trembling convic- tion and fenfe of their own weaknefs, and total infuf- ficiency, in themfelves, to work out their o^^'n falvation, while they have fome true view of the greatnefs, difiicul- ty, iiTiportance and neceflity of the work, and that it muft be done by them, being moft reafonable, and their indifpcnfable duty. This felf-diflidence every Chriflian feels and conftant- ly exercifes in diiclaiming all moral power and ability to do any thing towards his falvation, if left to himfeif, and is necefiarily implied in that humility denoted by fear and trembling. c. This SeRM. XI. BY FEAR. AND TREMBLING. 1 85 2. This is attended with a thorough conviclion, and fenfiblc acknowledgment, that this their weaknefs and utter infufHciency is wholly their own fault ; that it conlifts in their moral depravity, and the inexcufable wickednefs of their own hearts. This convidion and view of themfelves ftrikes death to their pride, and is an effential ingredient in Chriftian humility, and in fear and tremblincr. 3. Confequently, fear and trembling includes in it an affecdng conviction of their own unworthinefs and ill defert ; that they are utterly unworthy of falvation, and of that afliilance and grace by which alone they can obtain it, and deferve to be left of God to fall into deftrucbion ; which would certainly be the cafe, in a moment, if God fhould deal with them according to their folly and crimes, and withhold from them that alliftance and fovereign goodnefs which they are con- ilantly forfeiting, and pour that evil on their heads which they are provoking him to in Aid ; that they are therefore in the hands of a fovereign God, v/ho has mercy on whom he will liave mercy, and whom he will he hardeneth. This view and fcnfe of the truth will not be in the leaft removed or abated by the ftrongeil well grounded hope and confidence that this fovereign God has had mercy on them ; and therefore does not in any degree exclude the humility, the fear and trembling, implied in a real and conllant conviction of thefe truths. 4. Fear and trembling implies a fearful and trembling fenfe of the infinite and amazing dreadfulnefs of endlefs deftrucHpn, which the Chriftian conliders and dreads as his certain portion, if he fhould have his defert, and not be refcued and faved from it, by the conftant exer- tion of the mighty pcSwer, and fovereign grace of Jefus Chriil:. The ftrongeft Chrifiian hope and affurance that they have a divine promife that they ihall cfcape this evil, and be kept by tlie mighty power of Chrift, through faith, unto falvation, v/ill not remove or abate this av.'ful viev/ of deftrudion : but they who have the B b higheit J 86 VHAT IS MEANT SeRM. XI, lilgiicfl well grounded confidence of their falvation, will have the grcatcll fenfe of the evil implied in pcrilliing forever. 5. A belief and fenfe of the infinite greatnefs, power nnd terrible majefty of God, and a correfpondent con- viction of their own littlenefs and nbthingnefs in his fight, imprefling ah awe of his difpleafurc, and dread of iinning againfl him, is implied in fear and trembling. This fenfe and feeling will increafe, as Chriftiahs grow in grace and in the knov/ledge of Jeliis Chrift, whatever evidence and afl'ui'ance they may have of the favour and love of God. 6. The Chriftiah works out his own falvation with fear and trembling, while he conftantly views and feels the dangers with which he is furrounded,. by which he h liable to fall and periili, and againft which he has no flrength and fccurity in himfelf ; that he is always fur- rounded by innumerable hofts of inviilble, fubtil, potent Enemies, who are fceking his eternal rUiii, and doing all they can to prevent his falvation ; w^hile he has no more ()Ower or lldll in himfelf to refill or efcape their rage, und dcftruclion by them, than an infant has to conquer a roaring lion. This is the reprefentation which Chrift himfelf gives of tlie ftatc and circumflances of a Chriftian, w^hile in this world. He fpeaks to every Chriftian of which his church is comDofed in the following: lano-uasje : " Look unto me fi'om the lion's dens, from the rhountains of the leopards :" \^Solo?no7i* s So?ig, iv. 8.] He fpeaks to his church, and to every believer of which it is com- pofed, as dwelling among lions, even iii their dens, con- tinually expofed to be devoured by them ; and in the midft of leopards, bCafts of pi'ey, who conceal themfelves in thickets and on trees, from which they fuddcnly dart themfelves, feize and devour men as they pafs : denoting that they are in fuch a dangerous ftate in this world, and continually expofed to be deftroyed by powerful, invifible enemies, which is fully reprefented by perfons lying in tlie dens of hungry, devouring lions, or on mountains SeRM. XI. BY FEAR AMD TREMBLING. 187 mountains haunted by leopards, every moment expofcd to be deftroyed by them, having nothing to defend themfelves from them. He calls to them to look to him as their onlv refu2;e and deliverer, lettinsr them know their dangerous, helplefs lituation, and tnat in him alone their help is found. 7. This is attended with a gonftant and incrcafing view and fenfe of the dangerous enemies which they have within themfelves, confiding in their moral de- pravity and evil propendties ; that if Chrift fhould leave them to themfelves, they fliould immediately tu^n his, enemies, and join with the devil, and be on his fide and efpoufe his caufe in oppofition to Jefus Chrift, and final- ly fall with him into eternal deftru<5tion,. 8. Fear and trembling is not only confident with, but necelTarily implies, a humble and conftant depen- dence on Jefus Chrift alone for grace and ftrength to follow him throuQ-h all thefe dan^^ers and difficulties, leaning on his almighty arm, his iniinite wifdom, good- nefs, truth and faithfulnefs, for pardon of their fins through his atonement, and deliverance from moral de-. pravity; for power and diill to reftrain and conquer their ov/n lufts, and efcape everlafting deftrudion ; trufting in him to v/ork in them both to ',viU and to do all that is implied in their working out their own falva-t tion. This, and all which has been i)ientioned in the above particulars, is implied in fear and trembling ; in that humility and faving faith by which the Chriftian lives, and works out his own falvation. By this he be- comes ftrcng in the Lord, and in the power of his might. His grace is fud^cient for him, and by it he overcomes. 9. As every Chriftian is coming vadly diort in his duty in every thing which lie does, and is conftantly guilty of much fin, fo he is in danger of unthought of deviations from his duty, and by temptations to fall into particular grofs fms, againft which he lias no fecurity by the promifes of the covenant of grace ; and to efcape thefe he depends upon the fovereiga will of God, who worketh l88 WHAT 15 MEANT SfRM. XL worketh in him both to will and to do, of hh oii-n good pleafure. This is the ground of a conftant dread of every iin of omifllon or commifTion, and continual care and watching againft all iin, and fear of difplealing God, fo as to leave him to commit fome particular fin, in a trem- bling fenfe of his own weakncfs, and the certainty that he fliall not avoid it unlefs God be pleafed to prevent it, by working in him to will and do the contrary. With this view and feeling the Chriftian ought daily to walk while he is working out his own falvation, however af- fured he may be that he fhall not fall away finally and mifs of falvation. And this is implied in the fear and trembling recommended in the text. lo. While Chriftians are working out their own fal- vation with fear and tremibling, they are fenfible and acknowledge that by their own works, and the utmioft they can do, they do not in the leaft recommend them- felves to God, as deferving any favour on this account ; but are infinitely ill deferving as linners, for which all they do makes not the leaft atonement ; and fo much depravity and fin conftantly attends them in all they will and do, that they are continually adding to their guilt and ill defert. They therefore utterly renounce all dependence on their own righteoufnefs, and truft wholly to the atonement and righteoufnefs of Jefus Chrift for the pardon of their fins, and for all the favour and blefiings they want and hope for, willing and re- joicing to receive all this purely for the fake of his atone- ment and worthinefs, while they are confidered in them- felves as infinitely unworthy of the leaft favour, and de- ferving of endlefs deftruclion. This view of themfelves, and cordial acknowledgment of it, is agreeable to truth, and efiential to Chrifi:ian humility, while they live by faith on Jefus Chrift, and " walk humbly with God.'* Thus the Chriftian faith (it is the conftant language of his heart) "In the Lord have I righteoufnefs and ftrength ;'* ftrength to work out my own falvation, and righteouf- nefs to recommend m.e to pardon and the favour of God, In the ^xercife of this fear and trembling the apoftle &ERM. XL EV FEAR AND TREMBLING. JS9 apoftle Paul renounced all dependence on his own works, defiring to be found in Chriit, nut having any rightcoui- nefs of his own, but that which is through the faith of Chrift, the righteoufncfs which is of God by faith. Such only are of a contrite and humble fplrit, who tremble at the word of God ; conflantly ilying for refuge from the wrath to come, and laying hold on the hope fct be- fore them in Chrift Jefus. He who trufls to himfelf that he is righteous, and attempts to recommend him- felf to God, or thinks he defcrveth any favour for his own works, exercifeth that pride and felf confidence which excludes fear and trembling, and is contrary to living by faith. What has been now faid, in the defcription of fear and trembling, may be in a partial and imperfed manner reprefented by the following fimilitude. Aperfonfinds himfelf in the midft of a hideous foreil and thicket, in which are unpaffabie mountains, fwamps and dreadful precipices ; he himfelf is lick unto death, and not able to walk a ftep, while he lees himfelf fur- rounded by hungry lions, and innumerable other beads of prey, tlireatening to rudi upon him and devour him. And on confideration he finds he has brouc^ht himfelf into this dangerous, wretched ftate by his own inexcuf- able folly, and that his dlforders and weaknefs arc really his own fault ; that he has greatly abufed the Lord and owner of the territory in which he is, and all things in it ; that he might tlierefore jufdy in his difpleafure de- liver him to the tormentors, and to be miferably devour- ed by the fierce beafts of prey. While he is in this fitu- ation, giving himfelf up to defpair, as wholly loft and doomed to inevitable deftruclion, the great perfonage, the owner of the foreft and all that it contained, appears to him., and tells him that though he had abufed him, and had ruined him.felf, by his own inexcufable folly, yet he was ready to forgive him, and was able and dif- pofed to cure him of his diforders, and give him ftrength to walk, and to extricate him from the evil and danger- ous ilate in which he was, and make him happy in the moli ipO WHAT IS MEANT SeRM. XI, moft agreeable circumftances. Upon this he ftrctched out his hand, and bid him take hold of it, and he fliould be fafely led out of this horrid place. The poor man felt an invifible energ)^ accompanying this propofal and command, by which he was ftrengthened and willing to lay fail hold of the nobleman's hand, and to truft wliolly in him as his deliverer, plcafed to be wholly dependent on him for all the good he wanted, having in himfelf not the leall fufliciency to help hirnfelf, and being utter, ly unworthy of the favour now offered to him, firmly believing the truth and ability of his patron to accom- pliili all he had promifed. The nobleman told him, that though he depended wholly on him for all his ttrcngth to acf and walk, and. every volition to exert himfelf in order to efcape the dan-r gers of this wilclernefs, refift the wild beafts, pafs through the fwamps and miry marfhes, afcend the ft eep mountains, and ftand firm on the brink and fide of dreadful preci- pices, and arrive to the promifed land ; yet he muft be active, and work out this his falvation in the exercife of his own care and conftant labour ; he muft refift the beafts of prey, and by his watchfulncfs and exertions in every llep of the dangerous, difficult way he had to go, he muft perfevere in his work, and in obedience to him, till he ihould bring him to a place of fafety and reft ; that, in a fcnfe of his own infufficiency to v,'iil or do any thing in this travel in order to his falvation, and his total and conftant dependence on his patron, for difpofition and ftrcngth to will and do, and perfevere in the \i'ork before him, he muft keep his eye upon him, and place all his truft in him, keeping hold of his hand, or of a ftrong cord which fliould be faftened to himfelf, his pa-" Iron, and always be in his reach, when his hand was not. And in this way he ftiould be carried fafely on to the land of promife. Thus the poor man fet out, confiding in the power, truth and faithfulnefs of his patron, and difclaimiing all confidence in himfelf; continuing his courfe through hideous fwair.ps, and over high and fteep mountains, and SeRM. XI* BY FEAR AND TREMBLliTG. tgt and on the edge of dreadful precipices, when by lofin^ his hold or taking one wrong ftep lie fhould fall and be dalhed in pieces in a moment, unlefs prevented by hi.> guide, making ufe of the ftrong cord when his patron was out of fight. Thus he went on in the exercife of conftant care and watchfulnefs, and incefl'ant exertion, taking heed that every ftep of his fliouid be according to the direction of his leader ; and found that the ef- forts which he made to refill the wild beafts of prey, which continually fought to devour him, were efleclual to make them fiy from him, and thus he kept himfelf from their deadly touch. And the farther he went, he became more afraid of difpleafing his guide, who was fo worthy, kind and condefcending ; and increafed in a fcnfe of his danger if left to himfelf, and the certainty and dreadfulnefs of the deftruction which would in thac cafe await him j confiding altogether in the power, wif- dom, truth and goodnefs of his patroni. He fometimes in a meafure forgot his own weaknefs, and conftant de- pendence on his patron, and attempted to fland and walk in his own ilrength ; but this always coif him dear ; for when he thoucrht thus to fland, he certainlv , and it proved the occafion of fhame and humiliation. And he made many wrong fteps, which he knew was ofFeniive to his patron, which filled him with lliame and pain, and ferved to increafe felf-abhorrence and diffi- dence in himfelf. Thus he v/ent on through all the difficulties and dangers of the way, in fear and trem- bling, increasing in felf-diffidence and humility, and in. his humble dependence and trull in his able, faithful pa- tron, till he came to the promifed land of fafety and reft, Vv'herc he is to live a happy and endlefs life. From the whole which has been laid in the defcrip- tion of fear and trembling, the refuit is, that it confilts moft eifentially in Chriilian humility and poverty of fpirit, in a {enic of their own weaknefs, and infufficiency to work out their own falvation, and a humble truft in God for his conftant, powerful energy on their hearts, difpofing and pronripting them cftcduallv to vriii and to dG igt WHAT IS MEANT SeRM. XT. do all that they muft will and do in order to be faved ; together with all thofe views and exercises which are im- plied in this, according to the various obje<5ls in their fight, and the circumftances with which they are at- tended. This is efl'eritial to the life of all Chriftians, and to the exercife of every Chriilian grace ; and the more they have of this, the flronger and more beautiful Chriftians they are. Thus the apoftle Paul worked out his own falvation u^ith fear and trembling, while confi- dent and aiTured of the favour and love of God, and of eternal life. He felt himfeif to be nothing but weak- iiefs, while he was ilrong in the Lord ; to be lefs than the Icaft of all faints, and that he was nothing, and the chief of finners. He felt that all his fuilicicncv was of God ; that by his grace working effeftually in him, he was what he was, and did what he did in the Chiiftian life. Well might he then •recommend this fear and trembling to all Chriftians, as eflential to their charac- ter, without which all their attempts to work out their own falvation would be in vain, and end in lad difau- pointment. And if this Apoflle did work out his falvation with fear and trembling, then the greateft and moft affured Chriflian does not get beyond or above this ; but the more he has of it, the greater is his ftrength and excel- lence. This has been in fome meafure kept in view through the whole of this defcription of fear and trem- bling. And the Chriflian who has not an afiurance of Ins falvation, but at times is in great doubts whether he be a real Chriflian or not ; though he may difler in fome refpcfls in his views, feelings and exercifes from the allured Chriflian, yet he is working' out his falva- tion with this fame fear and trembling which the affur- ed Chriilian has, while he is attended with many doubts and fears, which perfe6l, or a more flrong love would caft out. From the foregoing view of fear and trembling, it appears to confiil in a difpofition and exercifes of heart wiiich are in direct oppofition to a felf-righteous fpirit, or SeRM. XT. EY FEAR AND TREMBLING. 10^ or a trufl and confidence in ourfelves, relying on ov.r own ftrcngtli and fufficiency to work out our own fal- vatlon, depending en this as a righteoufnefs to recom- mend to divine favour. They Vv-ko are of this difpofi- tion depend on thcmfelves to move /f ';/?, and fet them- felves to work out their own falvation, hoping for all the favour they think tliey want, as the confequence of their thus v/orking, and out of regard to it. This evil difpolition, which is contrary to the nature of Chriftian exercifes, our Saviour fets in a clear and itriking light in the character and conducr of the pharifee, who ap- plies to God in a confidence in his ovv^n fafhciency and righteoufnefs, trufting in himfelf that he is righ- teous, valuing himfelf on his OM^n fuppofed good cha- racter, and defpifing others. The publican is an inftance of humble fear and trembling. miaeras^mwBma mtmu^uBMtij ' »,». W Lmn i jtuj wn'M»^ ^tvmon XII. Phil. ii. 12, 13. Work out your own falvation nvith fear and tremhUng : for it is God zu/jo ivorketb in you, both to will and to do, of his good pleafure. III. nMHE next thing propofcd Is, to confider and Ciow |_ what is the meaning of God's working in Chriftians both to will and to do of his good pleafure. This may be done by attending to the following parti- culars. I. Working in men to will and to do, muft intend more than affording them external means and advanta- ges, 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 fuppofed to be done is done out of them and externally. Som.e have fup- pofed this to be all the meaning of thefe words ; not C c bccaufe ^194 ^^^ WORKING IN MEN SlKMa Xlh becaufe It is the natural meaning of them, for it is a forced meaning ; but becaufe they think man needs no more to be done for him in order to his working out his own falvation, and that any thing more, and an im- mediate operation on the will, is inconfiftent with his liberty, and his actions being his own, or really virtu- ous. But the abfurdity of all this has been often ful- ly ihewn, and will appear before this fubject is finiihed. it is fuilicient to obferve here, that to fay that an opera- tion on the human heart which effeclually influences men to will and to do, that is, to act voluntarily, and confequently freely, is inconfiftent with their ailing voluntarily, and willing and doing any thing in the exercife of all the liberty which can in nature exift or ,be conceived of, is inconfiftent with human liberty, is as flat and palpable a contradiction as can be made. If to work in men fo as effectually to prevent their willing and doing in any particular inftance, be inconfiftent Viith their having or exercifing any freedom in that inft4nce ; then working in them fo as effectually to make them will and do in that iJaftance, or any other, is to promote their liberty, and caufe them to a6t freely. And to fay that what men do voluntarily is not in all cafes their own act and deed, is to fay 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 ftronger and the more forcibly the motives are im- prefled on their minds to induce them to will and a6t^ the more freely they act, and the more fenfibly are their choice and ad:ions their own, and the more virtuous they are, if agreeable to the truth. 2. This does not mean any divine operation on man, which refpe6ts his willing and doing, of which willing and doing is not the certain confequence, and which therefore is confiftent with his not willing and doing. For any divine operation in man, of which his willing and doing is not the effect, is not Vv'orking.in him to will ar;d to do; becaufe, notwithftanding fuch opera- tion, he is left ftiort of wilHng and doing. To work in men SeRM. XII. TO WILL AND TO DO. I95 men to will and to do, is to do that which is effedual to produce the will and the deed, fo that there is a certain connexion between the former and the latter. And this is the import of the original word here tranflated worketh. It fignifies, to operate with energy, and ef- fedually to accomplifh the end, and produce the willing and doing. That working in men to will which leaves them fliort of willing, is the fame with working in them to will, if they iviil, which is talking moft abfurdly. Men are al- ways able to will, if they will., and need no fpedal affiftance or influence on them to will what they will, or if they will, which is the fame. If men are willing, or do will, they have no need of any operation or afTiftance to make them willing ; for this they have already by the fuppofition ; for they at all times can will, if they will. There can therefore be no fuch operation ; and any fuppofed alliftance or working in them which leavev? them not aftually willing or doing is not working in them to will and to do. 3. God worketh in Chriftians to will and to do, by giving them the powerful influences of his Spirit, with- out which they would neither will nor do thofe things by which they work out their own falvation, and which are effectual to caufe them to will and do them ; there being a certain and infallible connedion of one with the other. Men are naturally, while wholly deflitute of fuch in- fluences, not only entirely deftitute of all inclination to every thing that is truly virtuous and holy, but their hearts or wills are obftinately fet in them to do evil, and they run fwiftly on with all their hearts towards de- flrudion ; and they go on in this courfe until God changes their hearts, by taking away the heart oi ftone, the obftinate, 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 fcegun this great and good work in any whom he pleaf- es. I9S GOD V/ORKIXG IN MEil SeRIM. XII. es, he carries it on until the day of Chrift, and takes care conftantly to grant them that alliftance and thofe influi^nces by which he thoroughly and effectually work- ctli in them both to will and to do ail thofe things whereby they work out their own faivation, and are prepared to dv/ell with Jefus Chrift in his kingdom for- ever. They recei^'C the Spirit of Chrift when they firil become Ciiriftians, to be in and dwell with them for- ever, by vv'hom they are led, and who is the author of every holy exerciie of heart which they have, and of all the good v/orks tliey do, by which they go on in the way to heaven, and until they are made perfeclly holy. Tlicy being interefted in the prcmifcs of the covenant of grace, their faivation is made fure, and God is engaged by promife never to leave them or forfake them, but to lead them fofely on to glory, and that he will keep them by his mighty power, through their faith, by which they Ihali work out their own faivation. That God thus works in all true Chriftians to will and to do all they will and do in working out their own ialvation, 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 aflert- ed in the words of the text, which cannot be under- jlood in any other fenfe than that which lias been given of them, without flraining and forcing them to fpeak an unnatural fenfe, but is abundantly confirmed by in- numerable other pa,llages of Icripture, which fpeak the fam.e language, and aiTert the fame thing ; too many to be rehearfed here, and of which the careful, intelligent reader of the Bible cannot be ignorant. And this is ex- prefsly or implicitly acknowledged by all Chriftians in their prayers, hov/ever fome profeiling Chriftians may in their fpeculations, and even in the feelings and tenor of the exercifes of their hearts, contradict it. 4. There appeart> to be fome intended diiterence be- tween willing and doing, when it faid, God worketh in Chriftians both to will and to do. Strictly fpeaking, men are active in nothins; but in the exercife of their ^ , ,;u V. 1x1. SeRM. Xlf. TO WILL AND TO J30, fg"/ will, or in ■willhig ; and therefore do nothing elfc : yet the effects and conl'equenccs of the exertions of their willing, which by divine conUitution are connected with their a<5ts of will, and their voluntary exertions, they are faid to do or to be done by them, and are conhder- ed as in fonie fenfe dilliincl from their voHtions ; lo that Av'hen their wiii is carried into full execution, they may be faid to do Vvhat they willed, and fo both to -iv'/// and to do. And when any thing is willed, determined or chofen, which will cannot be immediately put into ex- ecution, but the a(5t or event v/illed is future, and at a diftance, when fuch a choice is executed and effected, the pcrfon thus willing has both willed and done the acfion cr event. Thus, when a man wills and deter- mines to attend -public worlhip devoutly the next fab - bath, or to vifit one of his neighbours and to give him Ibme ialutary advice and exhortation, or to give fome- tliing to the poor, he wills tliofe things ; but they are not yet done, till by a courfe of acts of will they actual- ly take place and are effected ; and then he hath both willed and done them. Thefe obfervations may ferve to fliew the propriety of the diffinclion in the words before us between willing and doing, and what the dlilinclion imiports. The Apoftie makes this lam^e ciif- tinclion more than once. He fays, " To will is prcient with me ; but how to periorm that which is good I find not:'* [^Rom. \A\, i8.] He found a ftrong delire and inclination to do many good things, and was hearty in willing them : but when he came to put w^hat he willed into aclual execution, he failed of coming up fully to what he willed, and felt the neceffity that God ffiould work in him both to will and to do ; and that when he faithfully executed his own will it was owing to the effeduai grace of God, working in him not only to will, but to do it. He, v/riting to the Corinthians refpefling a collection for the poor, fays to them, " Now therefore perform the doing of it ; that as there v/as a readinefs to ivtll, fo there may be ^ performance 2lio:'* c. The tgS THE FORCE o? Serm. XII. 5. The words which are added, " Of his good plea- fure," remain yet to be explained. The meaning ap- pears to be, that God worketh in men to will and to do as it pleafes him, in the exercife of his fovereign good- nefs, who hath mercy on whom he will have mercy, and whom he will he hardeneth. In the beginning of this work, he choofes whom he will to be the fubjecls of it, not being under obligation to any ; who are all •wholly gone out of the way, their hearts being fet againft God, and every thing which has the nature of holinefs. God waits not to have them turn and will that which is right, for this they would never do, if left to themfelves, whatever means are ufed, and motives fet before them, to perfuade them to it. He firft be- gins, and gives them a new heart, and' creates them in Chrift Jefus unto good works, and works in them to ■will and to do. Thus, not by works of righteoufnefs which they had done (for they were dead in trefpaffes and fms, altogether rebellious) but according to his mercy, he faved them, by the wafliing of regeneration, and renewing of the Holy Ghoft. And being thus made willing by the powerful operation of God on their hearts, according to his fovereign good pleafure ; and having begun the good work, and they being brought anto that covenant, according to which he has in his fovereign grace promifed to carry it on till it is com- pleted ; he worketh in them to will and to do, fo as to infure and perfeft their falvation, in that manner and degree which is according to his fovereign good pleafure. The next thing propoled is, IV. To coniider the force of the argument by which the foregoing exhortation is urged, or the reafon given why Chriftians lliould work out their own falvation ivlth fear and tremblings introduced and denoted by the particle For. " For it is God who worketh in you, both to will and to do, of his good pleafure." In order to fet this in the true and beft light, what has been before obferved muft be kept in view, viz. that the deiign and force of the exhortation is not mere- SeRM. Xn* THE ARGUMENT. tg^ ly or chiefly to work out their own falvation, but to do this in a particular way and manner, ivith fear and trcvibliiig. They began to work out their own falvation when the Apoftle was with them, and had made great progrefs in this work, after he had left them ; and he now enjoins upon them to go on in this great work, with fear and trembling, with felf diffidence, in a fenfe of their own infufEciency, and their conftant abfolute dependence on God ; with humility and poverty of fpirit, and all thofe feelings and exercifes which are im- plied in this. And he urges this upon them with this good and forcible reafon, " For it is God who worketh in you, both to will and to do, of his go'od pleaiure." You have no fulliciency of your own to do or will any thing right, but are always and entirely dependent on God, who is the author of every choice and exertion by which you are enabled to proceed in the Chriftian life, who is above all controul, and a6ls as an abfolute fove- reign in this matter. And without him you can do nothing. The fenfe of this paffage of fcripture, as it has been now explained, may be exprelTed in the following words. " My beloved fellow Chriftians, as you gave up your- felves to Jefus Chrift, to obey and ferve him, when I was prefent with you, and have fince, in my abfence^ continued and made great advances in your obedience, I earneftly exhort you to go on in your Chriftian courfe with that holy fear and trembling which implies a fenfe of the difficulty, greatnefs and importance of the work which is before you, keeping in view the eternal happi- nefs and glory which the gofpel fets before you, and the infinite evil that awaits all who come (hort, together with a conftant conviction of your utter moral weak- nefs, and infufficiency for this work, and your entire and conftant dependence on God for his powerful alfif- tance in every ftep you take ; fo that if he fhould leave you to yourfelves you would certainly come ihort and pcriHi, 200 THJ!: FORCE Of Si RM. XTI^ periih. Be on your conftant guard ag;iinft the leaft confidence and truft in yourlelves ; be not liigli minded, becaufe you have been thus diilinguilficd, and have continued in your obedience, making advances in the Chriftian life ; but fear : be humble, and, in a con{l:ant fenfe of your own utter infufficiency, to do the leall thing towards your falvation, of yourfelves, put your whole trull in God at all times for his conftant influence and help, by which alone you will be able to work out your own lalvation. " This caution and exhortation to go on in your Chrif- tian Gourfe with this fear and trembling is proper and important, as it is natural to man to be high minded^ and to truft in himfclf ; and even Chriftians, through their remaining depravity, are in danger of a crim.inal desTcc of this, in a meafarc foraretting: their own weak- nefs and infufliciency and dependence on God, by which they greatly injure themfelvcs ; and becaufe thus to fear and tremble is effcntial to the life of a Chriftian, and cannot be exercifed in too hi!;^h a deo:ree : for the more a Chriftian has of this, the more beautiful and perfect is his character, and he will work out his own falvatioii with greater fafety, ftrength and activity. And there is the hi2;heft reafon and the ftron2;eft motive for Chrif- tians to work out their own falvation with this fear and trembling, to which I am exhorting, becaufe they are in fact thus entirely and always dependent on God for every right motion of their heart, and all they do in this work, as all they will and do is the eifed of a di- vine operation efFectually working in them both to will and do, and that of his ibvereign good pleafure, and en- tirely independent of them." The Apoftle exhorts them to maintain a humbllns: fenfe of their depravity, moral weaknefs, and utter in- fufliciency to the work in which they were engaged, and had made confiderable progrefs, and their entire dependence on God for every right exercife of heart ; to remember and realize that all they had attained to in the Chriftian \ih was to be afcribed to God working- in SeRM. XII. THE ARGUMENT. 20l in them to will and to do it ; and that they were ftill thus dependent on him for every right choice and ac- tion ; fo tliat if God fhould ceafe to work in them both to will and to do, they would immediately fall away and perifh. The Apoftle was fenlible of the dlfpolition in man to overlook his dependence on God every moment for every right motion of his vvill j and to truft in himfelf, relying on his own ftrength and fufficiency : and he knew how fatal this difpofition was to the fouls of men, if it were not counterafted and mortified ; and that Chriftians had need to be reminded of this. He there- fore warns the Chriftians at Philippi to avoid this fatal rock ; and at the fame time marks out the only true and fafe way to heaven. And happy would it have been for many profeffing Chriftians fince, if they had attended to, underftood and conformed to this apoftolic direction ; wJio, contrary to this, have thought them- felves fomething when they were nothing, and have at- tempted to work out their own falvation in their own ftrength, relying on their own fulEciency to will and to do ; and confequently never have willed and done any thing right, and really holy, but have perifhed in the foolifh, prefumptuous attempt. Having attempted to explain thefe words, under the four preceding heads, as was propofed, we come now. Fifthly, To improve the fubjeft to practical purpofes. I. From the explanation which has been given of this important paflage of fcripture, if it be in any mea- fure juft and right, we learn that many have overlooked the true fenfe of thefe words, have put a wrong mean- ing upon them, and perverted them to very bad pur- pofes. They are fuch who ailert man's fufficiency to work out his own falvation of himfelf, without any diftin- guilhing, efficacious influences of the Spirit of God, effeclualiy working in him both to will and to do all that is neceflary for his falvation ; and deny that man is abfolutely and whoUv dependent on God ia M'orking D d' out !f<31 Ats IMPROVfiM£NT SfRM» XTt^ mit his own falvation ; but hold that he who does this dilHngiuihes himfelt, independent of Gods afliftance, of which he has no more than they have who do not work out their own falvation. They who efpoufc and contend for this fentiment, are wont to appeal to the firft words of the paffage before us, " Work out your <)\vn falvation;" and think this fufliciently fupports their caufe, and alTerts that men are, of themfelves, ta •work out their own falvation, independent of any in- ternal divine influence on their hearts effectually to will and to do. At the fame time they wholly overlook the following words ; or, if they are urged againft them, they put an unnatural and forced meaning upon them, which has been ikewn cannot be the nie;ining, in the foregoing explanation. Thus this text is wholly perverted to fupport and eftablifh a doctrine which has a moft pernicious and deflrucfivc tendency, is contra;ry to the whole tenor of icripture, and direcHy contrary to this very text, taken together, and rightly und-epilood ; which, it is thought, clearly appears from the foregoing explanation. This is a moil dangerous and dcif ruclive perverfion of fcrip- ture ; for ev^ery one who believes in his heart he is lb fufficient to work out his own falvation, and to diflin- guifh himfelf from thofe who neglect to do this, with- out any diftinguifbing influences of the Spirit of God, \\orking in him both to will and to do, and thinks he is thus by his own felf-fufficiency actually working out his own falvation, is deceiving himfelf, and trufting in man, and making flefh his arm ; he is therefore accurfed, and will fmk into deftruclion. How lamentable that fuch doctrine fiiould be advocated by any, yea, by fa many ! How unhappy that fuch multitudes fliould, through the miOral blindnefs, felfifhnefs and pride of their hearts, be led aftray by thefe faife teachers 1 Sure- ly the blind are leading the blind, and they will both fall into the ditch of endlefs deftruclion ! There have been thofe who have underftood thefe words as a direction to unrenewed fmners to begin and work Serm. XIT. of the subject.. £03 work out their own falvation, enforced with a ftrong encouragement, if not a promife, that if they thus fet out in carneftj and do wh^Lt is called their part^ God will give them all needed afllftance to go on fo as to obtain ililvation, or do his pari. This they underiland by his working in them both to will and to do. Thuii, ac- cording to them, God waits to have them ^tt out and begin to will and to do ; and then he fets in to affifc ihcm to go on. It is fufficient to Ihew every confiderate perfon, furely, that to put fuch a meaning on thefe words, is wholly to pervert them, only to mention it. The words are fpoken to Chriftians, in whom God had already began a good work, by working in them to will and to do, and who had made great progrefs in the Chriflian life. And what he teaches them is their own infufficiency to will and to do, and that they did not begin in this work till God firft wrought in them both to will and to do ; nor go one ftep without his effica- cious agency on their hearts ; and therefore they ought to maintain a humbUng i^wio. of this on their minds, and put their whole truft in God, who only can work in them to will and to do that by which they muft work out their own falvation. To apply thefe words to fin- ners, to encourage them to a proud conceit of their own moral ftrength and • fufficiency, and to truft in them- felves to work out their own falvation, is as direct and grofs a perverfion of them as can well be imagined. There are others, who, though they have rightly con- fidered the exhortation in the text to be addrefled to Chriftians, yet have miftaken the proper meaning and force of the exhortation, of fear and trembling, and of the reafon given by which the exhortation is urged ; and therefore have overlooked the true fenfe of the text, and really perverted it. Without attending to the true, or any precife and determinate meaning to fear and trem/oling, they confider the exhortation to Chriftians to work out their own falvation, as direding f hem to do what they call their part, which they are to perform, without taking any notice of the manner \\\ which 204 AN IMPROVEMENT Serm. Xll. •which they are exhorted to do it ; and confequently reprefent God's working in them to will and to do, rather as the confequence of their working, in which he will affift them in their endeavours to work out their own falvation : fo that the meaning of thefe words, ac- cording to them, is this : Work out your own falva- tion, do your part, for then and on this condition God will do his part^ and work in you both to will and to do. He who has attended to and underftood the explana- tion of thefe words which has been attempted in the preceding diicourfes, and approves of it, mull: be fenli- ble that the above reprefentation of the meaning of the text wholly overlooks the true deiign and force of it, and is a total perverfion of it, and may juftly be faid to *' darken counfel by words without knowledge." On the whole, it appears that they who attend only to the firft part of the paffage which has been explained, as exhorting men to work out their own falvation, without bringing into view the following words, not attending to the words /f^r and tremhl'mg^ as expreffing the manner in which this work is to be done, or giving a wrong fenfe to them, have not given the true import and force of the exhortation, and have not improved it to promote the purpofe defigned by it ; and many have in this way perverted it to eftablifli delufion and falfe- hood. And, that they alfo who have attended to the laft words, " For it is God who worketh in you both to will and to do," without attending to their connection with the foregoing exhortation, and the true meaning of fear and trembling, and the force of the reafon and argument from thence, expreiied in the particle For, have, at beft, not given the true and important mean- ing of the whole paflage ; and have overlooked the de- sign and force of it, and the moft interefting and prac- tical truths contained in it ; if they have not improved it to promote error and delufion. In ihort, this text cannot be underftood, unlefs it be confidered in the conne<5lion of each part of it, and in the true meaning of every expreflion and word con- tained Serm., XIL of the subject. 205 tained in it. But when this is done with proper care and judgment, it will be found to be clear, ealy, con- fident, and harmonious, and to exhibit true religion, both in theory and practice, and the real character of a Chriftian, as diftinguiflied from all counterfeits. In this view, the preceding particular explanation has been attempted, and is to be yet farther improved. II. From this paii'age of fcripture, as it has been ex- plained, feveral doctrines are exprefled or implied, and the objeftions which have been made to them appear to be wholly without foundation, and very unreafonable. Some of thefe will be particularly mentioned and con- lidered. 1. As God is here faid to produce every good voli- tion and excrcife in the Chriltian by which he works out his own falvation, it has been objefted, that accord- ing to this the work is all done by God, and not by the Chriftian, which renders the text, taken together, whol- ly inconfiftent and abfurd : as if it were faid, " Work out your own falvation ; but at the fame time re- member that you can do nothing, and really have no- thing to do ; for it is God who muft do all, by pro* ducins: the will and the deed i '* The mere mentioning of this objection is fufficient to expofe the unreafonablenefs and abfurdity of it. If God works in them to will and to do, then they both will and do ; and this is as much their own vail and deed, as much their own exertion and Vv-ork, as it could be, were there no previous exertion of God, as neceffa- ry in order to their thus willing and doing. Chriftians do nothing in working out their own falvation till they begin to will and ad ; and when they do this, it is as much their own ad and deed, as in the nature of things any thing that is v/illed and done can be, whatever God may do in working in them thus to will and to do. The latter is the work of God, and not theirs, the former is as much their own exertion and work, as if God did nothing in them, and is entirely diftinct from what God does. Their own exertions, their willing and ICS AN IMPROVEMENT SeRM. XII. and doing, in working out their own falvation, are as Tieceffary as if they were independent on God, and he did not work in them to will and to do : and there- fore this is no reafon why they fliouid not will and work, but fit IHU and do nothing ; but is a good reafon why they fhould work, and do what they do with fear and trembling, not trufting in themfelves, but in God alone, to enable them to go through and perfed this work. 2. This doctrine of abfolute dependence on God for f^very volition and exertion in working out our own falvation, which is implied and afferted in the explana- tion which has been given of this text, has been repre- fented and objecled to as a very difcouraging doctrine, tending to lead perfons to fit ftill, and not attempt to do any thing towards their falvation. It is granted that the view of the text which has been given does tend to difcourage perfons from at- tempting to work out their own falvation in their oivn ilrength and fufliciency, independent of God, and his effeftual operation on their hearts to will and to do % and will effedually do it, where it has its proper influ- ence on the hearts of men. But this affords no real ground of objedion to the dodrine, but is rather in fa- vour of it. It is neceflary that men fhould be dif- couraged from working out their falvation in this way, and relinquifh it, in order to their being faved ; and the fooner and more thoroughly they are difcourag-i £d, the better. Such difcouragement is indeed given in the text, and in a vaft number of other pailages in the Bible, being rightly underftood ; for men are every where in fcripture reprefented as wholly dependent on God for the effectual influences of the Holy Spirit in order to do that which is neceflary to be done by them for their falvation. But to him who feels his own moral depravity and utter infufficiency to will and do any thing by which he may be faved, without the powerful operations of God to work in him to will to do it, this doctrine wil} open SeRM. Xir. OF THE SUBJECT. lo/ open the only ground of hope and encouragement to do or attempt to do any thing. If a child or any per- Ibn were called to do fome great thing, to which her knew he was wholly unequal, being utterly infufficient to fuch a work of himfelf, he would not have any cou- rage to attempt it, until he knew that one Hood by him who was able and promifed to give him all neceffary af- fiftance, if he would rely wholly on him for it j but this would give him fufficient encouragement to engage in the work with hope of fuccefs ; and would be the only ground of encouragement and hope. Jefus Chrift faid to his difciples, " Without me ye can do nothing." Surely he did not fay this to difcourager them, and lead them to lit ftill and do nothing ; but to encourage them to truft in him, and to engage in the work alligned to them with alacrity, courage and hope. The apoftle Paul knew that he vv^as v/hat he was by tlie grace of God, working mightily and effectually in him both to will and to do ; that he had no fufEciency of himfelf for any good thing, but that all his fufticiency was of God ; that without the powerful alTiftance of Chrift he could do nothing. Did this difcourage him, from attempting to do any thing ? No ; direftly the contrary : from this he took his fole encouragement, and was animated to purfue his work with activity and diligence, and laboured more than all the other apoftles, knowino: that throug-h Chrift who ftren2;thened him he cduld do all things. Thus it appears not only that the objeftion under con- lideration is altogether without any ground or reafon, but that it is made againft a pailage of fcripture which, according to the explanation which has been given, af- fords the only ground of hope to ftnners, and gives fuffi- cient and the only encouragement to work out our ovv^n falvation with fear and trembling j and which does con- tain a complete anfwcr to the objection, and that it is as direcl, great and mifchievous a perverfion and abufe of the text, as can be imagined. Let it therefore be reje6t- cd by all with abhorrence, and fUenced forever. 3. The ^tdS an improvement S^rm. Xll7 3. The objection which has been made, that this doc- trine of man's dependence on the powerful operation of God for every virtuous and holy acl of v/ili, fo that it is really produced by him, and could not exift did not God work in him both to will and to do, is inconiiftent with human liberty, and makes man a mere machine, who is acted upon in ail he wills and does, is really anfwered and refuted in the words themfelves, as they have been explained. Human liberty confifts in willing and doing, or in act- ing voluntarily. To ad: freely, and to aft voluntarily, are fynonimous terms, meaning the fame thing ; and it is impofllble to exercife or conceive of any other real liberty than this. All the liberty of any moral agent confifts in acting voluntarily. There is no other liberty in nature poiiible. Therefore liberty does not confift in any thing v/hich takes place before the actual exertion of willing ; man does riot, he cannot, exercife freedom antecedent to his acting voluntarily, or when he ceafes to will and to do. Therefore, when God worketh in men to will and do what otlierwife they would not will and do, their liberty is fo far from being obftructed by this, that it is promoted, and the confequence is, their aftually willing and doing, and confequently exerciiing all the liberty of which any creature is or can be made capable. How groundlefs and unreafonable then is this objection ! It amounts to this, that man cannot be free in that which is the only exercife of liberty, becaufe he never would have afted thus freely in that inftance, did not God by working in him induce him to exercife all the freedom of which he is capable in aftually willing and doing. It is evident tliat.many puzzle and bewilder themfelves about human liberty, and think many fafts and doftrines contained in the Bible to be inconfiftent with liberty j or at lealt confefs themfelves unable to conceive how they can be conhftent with it, becaufe they have never attended fo much to the nature of human liberty as to be able to determine precifely in what it does confiit, and imagine Serm. XII. OF THE SUBJECT. 209 imagine it confifts in fomething, of which they have no clear and conliftent idea, and which is really impoilible, and never did or can ekift. If they would carefully con- fult their own feelings to find what that is which they feel and exercife when they confider themfelves perfectly free in what they do, they would find that when they afted voluntarily or of choice, and did as they pleafed, they ad:ed freely, and poffelTed all the freedom they could defire, or have any confident conception of ; therefore, that though God work in them to will and to do, or whatever were the previous caufe of their willing and ading as they did, yet they were perfectly free in their choice and condud ; and that it was as much their own will and choice, as it could be on any fuppofition what- ever, and they themfelves wholly accountable for what they will and do. This paffage therefore is fo far from being inconfiftent with human liberty, that it fuppofes and alferts that per- fons have and exercife all the liberty in the practice of morality and religion of which man is capable, and carries in the face of it a complete confutation of the objedloii under confideration. And let no one imagine he has not all the freedom that is defirable, or that, in the na- ture of things, can be poflefTed and exercifed, while he feels and knows that he acts voluntarily, or does as he pleafes. And if he does both will and do that which is really working out his own falvation, let him afcribe it wholly to the fovereign mercy of God, who worketh in him thus to will and do, of his good pleafure. pennon xiil Phil. ii. 12, 13. Work out your own fahation ivith fear and trembling : for it is God who workcth in you, both t» will and to do, of his good pleafure, HAVING Gonfidered three objections to the text, as it has been explained, in the preceding difcourfe, it is propofed in this to anfwer feveral more. 4. It is objected, that if men are not and cannot be \villing to work out their own lalvation, unlefs God firft work in them to will and do, then they cannot be blameable for not willing and doing. ^- To this objection there is a full folutlon and anfwer in the words to which it is made. If none do any- thing towards working out their own falvation, till God worketh in them to will and to do, this fuppofes that previous to this they are unwilling ; and that this tinwillingnefs, or oppofition of will to this w^ork, is the only difiiculty in the way of their willing and doing that by which they would be faved ; and were it not tor this oppofition of heart or will to do that by which they would be faved, there would be no need that God fliould thus work in them to will and to do, which otherwife they voluntarily refufe to do. It is there- tore fuppofed that they aears to be, and fixed in his rebellion, under all pofllble means ufcd with him to reclaim him, this is fo far from being any excufe, or extenuation of his blame or guilt, that, it is coniidered by all, unlefs it be thofe who are joined with him in the fame difobedience, as an aggravation of his guilt. "Who ever thought of excufmga murderer or-thief, and could think him blamelefs or the lefs guilty, becaufe he had long perfifted in his evil practices, and could not be reclaimed by all the perfuafions, threats and fevere corrections which could be admin iftercd or devifed ? Can any one avoid thinking him the worfe, and more odious and blameable, the more his inclination to murder or fteal is proved to be fixed and incurable ? It is poflible the perfon himfelf might plead this as an excufe ; and his companions in the fame wickednefs might join with him in exculpating him and them- felves, becaufe they had fuch a ftrong inclination to per- fift in their practices, and were fo utterly averfe from a reformation, and fo far from having the leaft difpofition to any thing of the kind^ that they could not be wil- ling to hearken to advice, and reform. But all who are not murderers nor thieves would confider their at-- tempting 213 AK IMPROVEMENT SbRM.XIII. tempting to make fuch an excufe as an aggravation of their crimes, and an increafe of their blameworthinefs. This is applicable to the cafe before us, and may ferve to illullrate it. Mankind are all rebels againft God, and are funk into total moral depravity, in which they have a ftrong, fixed and incurable propenfity to re- bellion, and a proportionable averiion from God and holinefs, and ivill not come to Chrift that they might be faved. This depravity and obftinacy is incurable^ that is, by any thing in themfelves ; for their whole inclina- tion, and all their exertions, are an oppolition to turn- ing to God, or a willingnefs to embrace the gofpel ; it IS incurable by any means that can be ufed with them, or by any thing that can be done for them by any creature. The removal of this rebellious difpofition is infinitely out of the reach of the power -of men or an- gels. He only can do it who created all things, and is able to take av/ay the hard, obftinate heart, and give an obedient one, and Vv^ork in men to will and to do that to v/hich they are naturally totally averfe. Nothing is or can be in the way to prevent any perfons being wil- ling to embrace the gofpel, but a contrary will and choice, and averfion of heart from Jefus Chrift and the gofpel. And if this be not in the nature of it criminal, and blameablc in every degree of it, then there can be no fuch thing as blame or crim.e in nature. And if the ilrong degree of oppofition to that which is right and wife, and inclination to the contrary fo as to render it incurable, in the fenfe explained, does render the perfon innocent ; then every the leafi: degree of fuch inclination is not criminal, fo there can be no fuch thing as fin ; unlefs men can fin without any inclination to fin, and iTiay incur blame when they exerciie no choice. AH this is fuppofed and really aflerted in our text : That mankind are wholly and obftinately oppofed in their will and affections to that which is right and wife, and neceifary to be chofen, in prder to their falvation ; that this is the only and all the difficulty in the way of their fidvation, and is the only thing which renders it necefx'ary S;iRM. XIII. OF THE SUBJECT* 21 3 neceliary that God fliould powerfully work in them to make them willing to embrace the way of falviiiion. The objeclion is therefore contrary to the paftage ob- jected to, which wlien confidered contains a full anfvver to it, and the objeclion appears not to have the lead foundation, if all blame confifts wholly in having no in- clination to that which is right and wife, and in an in- clination and choice which is diredly contrary : and no- thing can be biameablc but this : and the llronger this inclination is, and the more there is 01 it, the more and greater is the guilt ; which no man can deny without contradicting the plaineft dictates of rcaion and common icnie. When it is faid in the objection, that if men cannot embrace the gofpel unlefs God work in them to will and do it, this muft render them blamelefs, if by this any difficulty is defigned to be expreiled which does not wholly conlift in their unwillingnefs to this, and is not the fame with their will not, it is not true that they cannot ; for, as has been obferved, there can be no other bar in the way of their embracing the gofpel, but a fix- ed oppofition of will to it ; and this is fuppofed and even afl'erted in the text, as nothing elfe or more is ne- ceffary to work out their falvation but a will to do it. And when it is faid they cannot hz willing, the mean- ing is, that they are wholly deftitute of the leail incli- nation or real deiire to comply, and have fuch a ftrong, fixed oppofition of will to it, that they cannot be willing to embrace the gofpel, fuch oppofition of will being en- tirely inconiiftent with it, fo long as it continues ; and they being without the Isail inclination or defire to re- move this oppofition, but acquiefce in it with all their hearts, it cannot be removed by any thing Ihort 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 fo far from being any fxcufe for not being willing to embrace the gofpel, that it is the very thing in which all blame conlifts ; and the inore there is of this luill not^ and the llronger the incluiation is to oppofe and reje<5l the gofpel. 214 AN IMPROVZMKNT SeRM. XIIL gofpel, the greater is the guilt and blame worth in efs, as has been before obferved, and cannot be denied by any who will allow that there is any fuch thing as guilt and blame in nature. In this lenfe the words of Chrift are to be underflood, when he fays, " No man can con>e to me, except the Father who hath fent me draw him :'* \yoh)iv\. 44.] The Saviour of the world does not fay this to excufe men as blamelefs in not coming to him, but rather to exprefs their total depravity and the great- nefs of their guilt, afferting that there is fuch oppolition of the will or heart of all men naturally to him, that they are difpofed to reject the gofpel, and, while this is the cafe, no man can with fuch an heart come to Chrift, as this implies a contradiction. And this depravity and oppofition of heart is fo great and fixed, that no man -will come to him, unlefs it be removed by the power of God workinir in him to will and do that which he O v/ould otherwife continue utterly to refufe. That thef^ words are thus to be underftood is certain from what Chrift faith elfewhere on this fubject. He faid to the Jews, " Te will not come to me, that ye might have life. How can ye believe, who receive honour one of another, and feek not the honour that cometh from God only ?'* In which words he afferts, that the only thing jn the way of their coming to him was, that it was con- trary to their inclination or will ; and that their inabih- ,ty to believe on him, which is the fame with coming ta him, or the only reafon why they could 7iot believe, was nothing but an oppofite inclination to defire and feek that which was contrary to believing on him and com- ing to him. We are certain that Jefus Chrift did confi- der this inability to come to him, though fo fixed and great that it could not be removed by any power fliort of that Divine Energy which can give a new heart, as any excufe for not coming to him ; for he afferts their not believing on him and refufmg to come to him to be the greateft crime, for which they nught juftly be condemn- ed to perifh forever. Hear his words. " He that he- Ikvctb not, is condemned already, bccaufe he hath not be- ' . lieved Serm. XIIJ. ©f the subject. 215 lleved on the name of the only begotten Son of Goci. And this is the condemnation, that Ught is come into the world, and men loved darknefs rather than light, becaufc their deeds were evil. And when he (the Spi- rit) is come, he will reprove the world of lin, hecaufi they believe not on nie.^* if they who make the obje£lion under confideration would attend to all this, and conllder it well, they would know that they were as really objeding againft Jefus Chrift himfelf, as againft our text, as it has been explain- ed ; for he faith the fame things in the words which have been cited. And they would at the fame time be convinced that the objedlion is contrary to all reafon and the common fenfe of mankind, and implies the greateft abfurdity, and contradidion to all moral truth. Many bewilder themfelves, and put a ftumbiing block before their faces, and make great and hurtful miftakes, by uling the words cannot and inability in a fenfe which is inconfiftent with blame, and wholly excufes for not doing what a perfon cannot do. That which a perfon cannot do, though eVer fo 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 fenfe in which mankind commonly ufe the words can- not and inability. But when thefe words are ufed in a moral fenfe, fo as to imply no difficulty in complying with what is required, but want of an inclination and dcfire to do it, or an adlual oppolition of will to it^ which is quite a different and oppofite fenfe from the other ; fuch a want of ability or power to comply with that which is reafonable and right, does not excufe a re- fufal to comply, but neceflarily implies blame, and the perfon is criminal in proportion to the degree of his in- ability to comply, or the ftrength and fixednefs of the oppolition of his heart to that which is required, in which all the difficulty of this compliance confifts. This may be illuftrated by the following inftaace : A poor man, a real objed of charity, fuffering for want of the 2l6 A-N iMPROVEMEf^r ' SlLRM. XIIT. the neceinincs of life, who muft periili foon if he had not fpcedy relief, begged the compaiTion and help of two -neighbours who then were together. One of them was a kind, benevolent man, and felt for the fulTerer, and ardently wifhed it were in his power to relieve him ; but he was poor himfelf, and had nothing to give to his oiftreffed brother. The other was rich, and able im- mediately to help the fufrering, pcrilhing man, if he had been wdiling to do it ; but he was a ftranger to be- nevolence, and had the greateft avcrfion from giving or doing any thing for the relief of any of liis fellow-men, and never had felt the leall compaflion to the diftreffed, or given fo much as a penny for the relief of any, though he had many opportunities to do it, and not a few had periilied by his refufing to afford them any help. He therefore in this inftance hardened his heart, and felt not the leaii compaflion for the perifhing man, and refufed to fave this beggar from death, which was in his power, had he been willing to give him what he could eafiiy fpare. Who can avoid pronouncing the former blamelef:,, or confidering the latter as very criminal and blame- worthy ? And the farther he was from any inclination . to help the diftreffed, and the more fixed and obflinate- ly fet he was againft giving any thing to the poor, the more vile and criminal he muft appear to all. The lat- ter cannot be liberal, and delight in diftributing what he pofTeffes, until he has a new heart, and is pofleiTed with 2. difpofition directly contrary to that v/hich now govcrris him in all his thoughts and defires. And his heart is w'hblly and with all its ftrength oppofed to a benevolent, generous heart, and therefore he cannot have the leafL inclination and defire to have fuch a heart, but is entirely fatisfied and pleafed with his prefent felfiih difpofition. And if he fliould pretend to defire and attempt to ob- tain a good, benevolent heart, all his defires and at- tempts would really be nothing but the exercife of his felfifimefs, and the gratification of his evil, covetous dif- pofition ; and therefore would be nothing but real op- politioii SSR-M. Xm. O? THE SUBJECT. 2 1 7 pofition to a good heart. So that it may be truly fald of him, he is utterly unable to change his own heart from a felfifh to a benevolent one. Yet who can think him the lefs criminal and blameable on this account ? Muft not all look upon him as guilty and odious in proportion to the fixed ftrength of his feliifh, cruel dif- pofition, 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 infurmountable and immoveable by him, for the reafon which has been mentioned, as the inability of the former to relieve him. It may be faid, agreeable to truth, of both of them, that they cannot relieve the diftrefi'ed fufferer. But their in- ability is fo entirely different, and of fo opposite a nature and kind, that the inability of the former cxcufes, and that of the latter is fo far from excuiing, that it is the very thing in which his crime and blame confifts. And they who attend to all that has been offered or can be faid on this point, and yet will not fee the difference and oppofi- tion between thefe two kinds of inability, but perfift in afferting that there is no difference, and that they equally render a man blamelefs for not doing what he is unable to do ; that the inability of the latter of tliefe two men to relieve a diftreffed perfon is as blamelefs and excufeable, as that of the former ; are not capable of be- ing reafoned with or of making any proper ufe of com- mon fenfe, which cannot be accounted for but by fup- pofing tliat their inability to fee and make this diilinc- tion, and reafon properly upon it, is not owing to any defect in their natural capacity and reafoning powers, but to an inclination of heart, or propenfity of will, which perverts their reafon, and iliuts their eyes againft the light of truth, fo that they cannot fee it, how- ever clearly it iliines ; which is the criminal inabihty that has been defcribed. Every degree of inclination to fin is oppofition to the iontrary, and is a difficulty in the way gf a holy inclina- F £ pon !2r$- AfT-IMf-ilOVEMENT S'ERM. XlltS tion and choice ; and the former necefiarily weakens the latter in proportion to the degree of it, fo that per- fect holinefs cannot be exercifed, fo long as any degree (^f the oppofite inclination exifts. And the diiliculty or inability to be pcrfeclly holy is greater or lefs in propor- tion to the greater or lefs degree of the oppofite inclina- u6t> to fin. This, the apoftte Paul fays^, is the cafe with Chrillians in this world : " The flefh lufteth againft the- Spirit^ and the Spirit againft the flelli : and thefe are contrary the one to the other y fo that ye cannot do the things that ye would;'* [G^/. v. 17.] None will fup- pofe, it is prefumed, that the Apoftle faid this to excufc Chriftians for not being perfectly holy, or defigned to reprefent the lufting of the flell\, or inclination to fin, as blamelefs, by faying that they could not do the things that they would ; for if the lulling of the fiefli be not finful and blameable, then there cannot be any fuch thing as fin or blame. When the Apoille fays, " Yd cannot do the things that ye would/' he does not ofl'er this as an excufe for their not doing them ; fince all the difficulty in the way of their doing them was their fin : it was therefore a wholly blameable, finful cannot : it was a dif- ficulty and inability to be perfectly holy which was cri- minal and wholly blameable in every degree of it, and that too in proportion to the ftrength and degree. Chriftians had a degree of holinefs which was exercif- ed in oppofing all finful inclination, and defiring to be perfectly holy. They would be, they had a defire to be, ib holy as to do all the things which were required of them in a perfect manner and degree j but a contrary propenfity to fin fi:ill worked in them, and rendered them unable to do what they would, fo that in every exertion they fell fhort. This therefore was a finful in- ability, a caiinot wholly blameable ; for it confifi:ed in their inclination to fin. The unregcnerate finner is nothing but flelli, in thc^ Apoftle's fenfe of the word here, and in many other*' places, that i^, corrupt human nature. All his inclina- tions and dsfu-es arc lufi;s of the flefb, in which there is no SeRT^I. Xllt or THE SUBJECT. \ 219 fio good thing." This his carnal mind is enmity againft God, is not fubject to th-e law of God, neither indeed can be. He has no inclination or defire to be holy, to oppoCe 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 Chriftian cannot do the things that he would, can- not be perfectly holy, the fmner cannot have the Icaft inclination or defire to be holy, or will and do any thing towards his falvation. And as the partial inability in the Chriftian to be perfectly holy is altogether his lin,» and confiits in it ; fo the total inability to will and to do that which is holy in the finner is all of it his fm, and therefore confifts wholly in that which is blame- worthy. His inability, his cannot, is rll fm and nothing elfe. And to offer this as an excufe, as rendering the fmner wholly blamelefs, is fo unreafonable, abfurd and perverfe, that it cannot be done by an honett, difcerning mind. So much has been faid in anfwer to this objection, perhaps too much, and fome repetitions have been made, it may be too many, becaufe it is fo nduch in the mouths of many, originates from delulion, and has a moft pernicious tendency. 5. The objection which is often made, that it is un- reafonable to command or exhort linners to do that which they have no power to do, and cannot do unlefs affifted and enabled to do it by the Spirit of God, ap- pears to be groundlefs, from our text itfelf, when right- ly underftood ; and is fully refuted in the anfwer to tho laft objeftion. When it is well underftood what is meant by want of, power to obey what is com- manded, and comply with the exhortation ; that it means nothing but M'^ant of will, and an oppofite in- clination J the objection vanifhes, as nothing to the purpofe. It means a want of ability to obey, which is itfelf fin, and that in which blameablcnefs confifts, and tlierefore cannot be an excufe for not obeying. There- fore, tt-2* Al^ IMPROVEMtKT SeRM. XIII. fore, as this kind of inability is only a finful oppofition of heart to that which is right and duty, it does not re- move or leffen the obligation to obedience and to com- ply with duty. Surely none can think that a perfon may not with reafon and propriety be exhorted and conmnanded to do that which is right and his duty, and for his intereft to do, merely becaufe he is not willing to do it. For if fo, then no man may be commanded or exhorted to that which he is not inclined or willing to do ; which denies the exiftence 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 govern- ment, and a man's own inclination and will is his only law or rule of conduct ; confequently there can be no fm, unlefs it be doing that which is contrary to a per- fon's will and choice, which is impoffible. But it may be afked. Where is the propriety of com- manding or exhorting finners to do that which they ne- ver v/ill do, unlefs 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 anfwer ? Reply. The reafon and propriety of this has been al- ready Ihown ; and that if this were not reafonable and proper, there can be no fuch thing as law and moral go- vernment. And this is fuited, and even neceffary, to anfwer the followinar ends. Firjl, If there were no law and commands, and thcfe were not fet before fmners, pointing out their duty, and Urging them to do what is neceflary to their falvation, they could not know wiiat the law is, and what is their duty, and what is neceflary to be done by them in order to be faved ; which is important and neceflary. With- out this they would not be under advantage to know the charader of God, of Jefus Chrift, nor their own cha- rafter, nor what they muft be and do to be faved. " For how lliall they believe in him of whom they have not heard ? and how fliaii they hear without a preacher ?'* Seconds Serm. Xni. oF'^irt suBjEcr. sa* Second, If commands and exhortations to obedience were not applied to fmners, they would not know that they are fmners, and how depraved and corrupt they are, and how oppofite their hearts are to the gofpel, and that they are undone forever, unlefs fovereign grace give them a new heart, and make them willing in the day of divine power ; all which it is important and even nc- cellary the fmner fliould know, in order to his being faved. The apoftle Paul faid, " I had not known fin, biit by the law :** and this is true of every one ; for by the law is the knowledge of fm. And they cannot know that their hearts are ftrongly oppofcd to the gofpel, the way of falvation by Jefus Chriil, until they have the of- fer, and are invited and exhorted to believe on him. Third. Therefore the gofpel is to be preached to all men, and every man is to be inftructed, warned and ex- horted to believe, that he may efcape the wrath to come, whether they will bear, or whether they will forbear, or refufe to hear. This is the way which God takes to an- fwer his wife, benevolent purpofes. They to whom he in his wifdom is pleafed to give a heart to believe, will embrace the gofpel, and be faved ; and under a convic- tion of their guilty, loft ftate by nature, and that they fliould have juftly perifhed, had not God given them a heart to believe, they will afcribe the whole of their fal- vation to fovereign grace, and give all the glory of it to God forever. They who do not hear and embrace the gofpel, but, according to the criminal choice of their own hearts, rejecl: the great falvation, will periih, under the aggravated guilt of flighting Jefus Chrift, and abufm^ his grace and love, and will exhibit a ftriking manifefta- tion of the exceeding, amazing depravity and wickednefs of the human heart, and of the juftice of God in their eternal deftruftion. it has been obferved, that the text contains an anfwer to the objection now under confideration, and it has been iliewn how it is anfwered. But an anfwer is found in it, in another view of it. The Apoftle tells Chriftians that if God did not work in them to will and to do, they 22* AN IMPROVEMSNr SeRM. XIIL tiiey would not will and do any thing towards their own falvation ; and at the fame time exhorts both to will and to do, and work out their own falvation with fear and trembling. This is directly in the face of the ob- jection. For though they could have no will to work, unlefs God gave it to them ; yet they are exhorted and commanded to be willing and to work out their owni: falvation. Why then may not the linner, who can have no will to do any thing towards his falvation, unlefs God work it in him, be exhorted and commanded to will nnd to do ? Is it poflible to make any obje<5t:ion to this^ which is not really againft the exhortation in the text ? 6. It may be further objetfled, that the text, as it has- been explained, implies the doctrine of the certain pex*-- Severance of all true ChriJiians, unto eternal life ; which doctrine tends to make them who think themfelves Chriilians carelcfs about their falvation, and leads them to indulge them.felves in fm, fmce, having once believed, they fhaii be faved, v/hatever life they live. Anfwer. The text, as it has been underftood, it is granted, does imply the do6lrine of the perfeverance of all real Chriftians : for if they depend wholly on God to renew their will to holy exercifes, by which they are born again, made new creatures, and created in Chrilt Jefus unto good works, tlier^ is no reafon to think he will forfake fuch a work, and fuffer it to come to no- thing ; as there is an apparent inconfillency in this : it may therefore be relied upon as certain, tliat Infinite Wifdom and Unchangeable Fower and Goodnefs never begins this great and good work, by which men are brought into a ftate of falvation, and become real friends to God, and are pardoned and have his favour, without a defign to carry it on till it is completed in their per- fect hoiinefs and cndlefs happincfs, as this work from be- ginning to end depends wholly on him. The contrary fuppofition appears moft unreafonable, and unworthy of God, and difhonourable to him. Moreover, the expref- fion itfelf denotes a conllant work which God is carrying ment and motive that God had deligned them for falvn- tion, giving them the character of his children, by which they were interefted in the everlaHing covenant of orracc, by which falvation was infured to them. "^ This objection not only has an anfwer in thefe, and innumerable other paflages of fcripture, but it is alfo confuted by the inconfil^ency and unreafonablenefs of it. It carries this inconfiitency in it, that if the per- feverance of Chriftians in holinefs is made certain by God, on whom they depend for it, and he has deter- mined they Ihall work out their own falvation ; then it is not neceflary that they fhould live a holy life, and work oat their falvation, and they may be faved with- out ail this, and however much they negle<^ their own falvation, and indulge themfelves in all manner of iniquity : or, if it be m.adc certain that they fliall per- fevere in a holy life, that they may be faved, then they may as well and certainly be faved without perfevering in a holy life, and though they fall away into fin : and this will encourage Chriftians not to attempt or delire to perfevere in obedience, and to live in fm. They who can argue thus have given up the ufe of reafon, to em- brace the moft palpable abfurdity. The objecloi" alfo falls into another inconfiftency, by fuppofmg that a Chriftian m.ay have affurance that he is a real Chriilian, and therefore fhall be faved, when he is fo inclined to fin as to prefer living in lin and the indul- gence of his lufts to a holy life ; and that he may m>ain- tain his aiuirance, while he neglects religion as a tafk, and lives a carelefs, wicked life ; which is contrary to truth, to fcripture, and the reafon and nature of things. If it were polTible that a real Chriftian could be in fucli a frame, and have fuch a prevailing difpofition, and con- tinue in it, it would be impoflible that he Hiould have any juft and well grounded aifurance of his being a Chriftian ; for he can have no evidence of this, but from a difpoiition and exercifes direftly contrary to a prefe- G a: rence 2.26 AN IMPROVEMEls^T SlTRM. Xllli^ rcnce of :l life of fm, viz. exercifes of real liolinefe, difpof- ins: tu work out his own falvLitioii with feur and trcm- bling. Ihe Hypocrite, who has no true grace, may be fo deluded as to think and prefume he is a real Chrillian, and abufe the doctrine of the certain ialvation of all who Ire once Chriftians, to indulge in fm, becaule he has re- ally no love to hoiinefs, and prefers a life of lin to the life of a Chriftian. But it is inconiiilent to fuppofe that 'L real Chrillian lliould have or think he has evidence that lie is a Chrillian, while he is in a carelefs frame, and loves the pleafure of fm rather than God and hoiinefs. The fcripture after ts that affurance of being .a , Chrif- tian, and of falvation, is to be attained and maintained in no other way but tiie exercife of hoiinefs, i^nd great c^re and diligence in living a holy life. The apoflle John fays, " My little children, let us not love in word, neither in tongue, but in deed and in truth. And here- by we know that we are of the truth, and Ihall allure our hearts before him :" [i 'John., \\u i8, 19.] The apoftle Peter exhorts profciling Chriftians to take care to live and abound in the excrcife of every Chriftian grace, in order to have and maintain an affurance of their real Chriftianity ; and concludes with thefe words : '^ V/herefore the rather, brethren, give diligence to I'nake your calling and ele<5lion fure ; for if ye do thefe things ye ihail never fall:" [2 Fet. i. 5 — 10.3 This is the fcriptural way of affurance ; and they who think they have an affurance that they are Chriffians in any other way, and from fome- other propofed evidence, are prefuming, and deceiving themfelves to their own de- Itruction. , ^._;^ , And it muftbe further obferved, that it is not only inconiiilent with the character of a true Chriftian at .any time to prefer a neglecl of religion and a living in allowed fm, to a holy life, if the former were as fure a way to falvation as the latter ; fo that an affurance that he lliall be favcd will be no inducement to him to live a care]efi, fmful life : but it is yet a greater inconfiften- cy and contradiclion to fuppofe a Chriftian, in that ftrong Serm. XTIT. or the subject. ^ty ftrong and lively exercifc of grace, and love of Iiojinefs, which always attends a true allurancc that he is a Chrif- tian, and fhali be faved, fliould then and for that reafon prefer a life of fin to a holy life, and from this aiTu ranee be led into fin. This is impofiible ; and directly the re- verfe is certain, viz. that fiich an ailurance \z not only accompanied by a ftrong defire and engagednefs to live a holy life, as without this there can be no real aiTurancc, as has been iliown ; but the aflurance itfelf will greatly add to the ilreno:th of defire and enQfaorednefs to li%'e a holy life, to the honour of God, and for his own com- fort, were it not necefiary in order to be faved. There are not only thefe inconfiftencies in the objec- tion, but the objector fuppofes that the true Chriftian. is wholly felfifli and mercenary in all he does, and is aU ways difpofed to. prefer a life in fin to a holy life, if he may be as fure of his own falvation by living in fin, as by the contrary. Therefore, having no true love to God and rec^ard for his honour, nor anv deligi;ht in the law of God, or love of holinefs for its own fake ; if he can obtain a promife that he fhail be faved, he will have no m.otive to ferve God, or have any concern for his character and glory ; but will choofe to live a life of enmity to God, by ferving himfelf and his own lufts. It is certain there never was, and never will be, fiicb a real Chrifiiian, though thoufands have with the objcclor fuppofed it, and are hoping for heaven by living in the exercife of :i fclfifii religion, which is abomination in the fight of God, and will certainly lead them to deftruc- tion. The doctrine of the certain perfevcrance of all real Chriftians in a life of holinefs to falvation, fecurcd to them in the covenant of grace, is a comfortable and pleafing doftrine to the true Chriftian. He knows his own infufiiciency, and abfolute and confi:ant dependence on God for ail holy exercifes and conduct : and. that if God fliould le:ive him to himfelf, he lliould fall into fin and ruin. And when he finds a promife in the covenant of grace, that ail true Chriftians fkall be kept by the power 228 AN IMPROVEMENT SeRM. XIII. power of God, through faith, unto falvation, and that where he has begun a good work in men he will carry it on to the day of complete redemption, he lays fail hold of it, as the only ground of hope that he ihill perfevere unto falvation, and would not be without it for a thou- fand worlds. But the fclf-confident hypocrite, who never knew his own heart, but thinks he can ftand in his own ilrength, and diftinguifli himfelf from others who have the fame afliilance which he has, and by his own exertions embrace the gofpel and live a holy life, in which he himielf, not God, determines whether he Ihall be favcd or not, by his own independent obedience, or by the abufe of the afliftance he has ; to fuch this doc- trine is moft difpleafmg, and they will oppofe it with all their might ; becaufe it takes away their god in which they truft, their own felves, and makes their falvation altogether dependent on God, from firft to laft. For the fame reafon they oppofe the doctrines of the divine decrees and of election, as thefe reprefent men as wholly dependent on God, efpecially for falvation, as according to this he determines who fhall be faved, and who fliall not, independent of man, according to his own pleafure. This is the only reafon that can be juftly affigned for their difpleafurc at thefe doctrines, and their oppofition to them. And if perfons of this character do not truft in man, and rely on an arm of fleih, even themfeives, and that in a matter of the greateft importance and magnitude, infinitely more fo than their own exiftence, or any other of their concerns, it will be difficult, yea, impoflible, to conceive what is meant by trufting in man. How is it poffible then that they fliould efcape the awful curfe pronounced by God ? " Thus faith the Lord, curfed be the man that trufteth in man, and maketh fleih his arm :'* [^Jer. xvii. 5.] 7. It is objected, that thefe doctrines, of man's entire dependence on God in doing any thing towards his own falvation, of election, and the certain perfeverance of all true Chriltians, if they be true, had better not be preached, fince they will not be underftood by people ia $£RM. XIII. OF THE SUBJECT. 22^ in general, and are very ofFenfive to many, by which they are prejudiced againft religion ; and by many who believe them, are abuled to very bad purpoles ; and, on the whole, do much more hurt than goo'd. Anfiver. This objection is really againil the Bible it- feif ; and particularly againft the text we arc confidering, in which theie doctrines are all either exprefl'ed or im- plied, as has been Ihown. Therefore the whole Bible, and more efpecially our text, are to be adduced as con- taining a complete anfwer. If thefe doctrines are not to be preached, inculcated or mentioned, why are they contained in the Bible ? Why has God publiflied them to the world ? If the preaching of thefe do<5lrines tends to do hurt, then their being publilhed in the Bible, which is to be read by all, has an evil tendency. They who make this objeclion, who are not a few, would drop it immediately, if they have any proper regard for the Bible, as it is levelled againft divine revelation, and the Author of it. If thefe doclrines be not underftood by any preachers or hearers, this muft be their own fault ; for nothing is revealed which may not be underftood, fo far as it is revealed, by the honeft, attentive reader of the Bible, in the affiduous ufe of all the helps in his reach. And if they be not underftood, the fault muft be in the hearer or the preacher, or perhaps in both. That thefe doctrines are improved to increafe the prejudices of many againft religion, and are abufed by others to evil purpofes, is no reafon why they ftiould not be taught, explained and vindicated ; ftnce this is an equal reafon why none of the important truths of the Bible fliould be taught ; for there is no truth in di- vine revelation which is not liable to abufe, and has not been abufed by men, to their own hurt. It is no new thing for men to pervert the writings of infpiration to their own deftrudion. Shall they therefore be laid afide, and not ftudied and inculcated r Let the objedor judge. Let 230 AN IMPROVEMENT SeRM. XlVt Let Ttho Vv'ill think thefe truths to be of little confe- quence, and not fuitable to be maintained and preached ^ or doubt or dilbelieve them, or abufe them to the worft purpofes : yet they remain highly important and ufefuK They have been found to be fo, by thoufands and mil- lions. And the heart of every true Chriftian is formed upon them, or agreeable to them, whatever his fpecula- tions may be. And there is no other way to heaven than that vx^hich is marked out in our text. This leads., to the next head of improvement. ^txrami xiv. PhiK ii. 13,. 13. Work out your ozvn fahat'ion ivith fear and tremhlmg : for it is God ivho ivorketh in yoii^ both /a luill and to do, of his good plcafure. III.'T~^riIS fubjed is to be improved in a ufe of Ex-. |_ AMINATION. ''■' This is the moft important and ufeful part of the fubjecl to which we have attended. The text, ?.^ it has l)ecn confidered and opened, and vindicated from ob- jeftions, points out the only way to heaven, and ex- hibits the true character of every real Chriftian ; and teaches with what viev.'-s, exercifes and efforts he muft work out his own faivation. But ail this will be in \^ain to us, if we do not apply it to ourfelves, and in this light examine and try ourfelves, whether we be real Chriftians, according to this defcription of a Chriftian, and walking in the narrow way to heaven. They who are fmcerely deftrous to know their own ftate and character, and to determine from the beft evi- dence whether they be real Chriftians or not, may be afllfted in this moft important inquiry, by attending ta the following particulars. 1. Have you ever been convinced, and have you a clear, conftant and growing conviction, of your utter infufliciency 9eRM. XIV* OF THE SUBJECTi 23r infufficiency to will and do any good tiling, unlefs God work in you to will and to do ; by reafon of the natural depravity of your hearts, by which you w^ere, in a moral fenfe, dead in trefpali'es and fins ? that if you fliould be left to yourfelves, to foUov/ your own will and choice, without the powerful, regenerating influen- ces of the Spirit of God, you fiiould certainly run on to deftruclion ; and arc therefore wholly dependent on Ood for every right motion of will, and all that which is right and good in you ; even on his fovereign, un- deferved grace ? The Chriilian has a clear and powerful conviction of this in his own mind continually, and daily acknowledges it to God, and increafes in a fenfe of the depravity of his own heart, and his conftant depen- dence on God for divine influences to work in him every right motion of heart j and a view and fenie of this truth attends all his exercifes and conducl. And v^hile he feels his conftant dependence on God to will and do any thing that is right, he acquiefces in it, and humbly trufts in God, and cries to him for his alhftance and grace. Herein lies the foundation of the hrft and 2;reat dif- ference between a true Chriftian and thofe who are not fo. The latter are ftran2:ers to this conviction and feel- mg, and, whatever their fpeculations may be, it they do or attempt any thing in religion, they do it in their own ftrength, and feel as if they had fom.e fuiliciency of their own to do good, and were not vv'holly dependent on God for every right motion of heart, or exercife of will. 2. Do you feel a conftant and cordial conviction that you are wholly blameable for the want of a difpofition to will and do that which is necelTary for your falvation, and for all oppofition of will to this •, that your infufli- ciency to work out your own falvation, and dependence on God to work in you to will and to do it, is no excufe for your not doing it ; but that your want of a will to do it, and all oppoiite inclination, is altogether your own. fault. Are you vrilling to be looked upon in this light,. and 5232 AN IMPROVEMENT SeRM. XIV^ and difpofed to confefs this as your fm, and humble yourfdf in the fight of God for every thing in your heart and life w^hich is not conformable to the holy law of God ?~ It cannot be rcafonably fuppofed that a true Chritlian, who has been convinced of his own linfulnefs by an acquaintance with the law, and is a hearty friend to it, as pcrfeclly right and good ; who is a friend to Chrift, who has obeyed this law, and died on the crofs to magnify it and make it honourable, and to fave his people from their fins -, that fuch an one fhould not con- demn himfelf for every thing in his heart and life which in the Icaft deviates from this law, and is not a perfect conformity to it : for not to do this is inconliftent with his character as a Chrifdan. 3. When you are moft attentive to, and feelingly fenlible of, your own weaknefb and infufficiency, and of your dependence on God in the fenfe above defcribed, is this lb far from difcouraging you, and difpoling you to lit iiill and do nothing, that then ) ou have the moft ardent defires, and the greateft courage, zeal and en- gagcdnefs to profeciite and go through the work of a Chriftian, and work out your own falvation ? This, which has been the matter of difcouragem.ent, uneaiinefs and objeclion to multitudes, has a directly contrary in- fluence with the Chriftian, and opens the only way in which he can have hope, and by it he is animated with zeal and coura'ii'e to run the Chriftian race ; and what others cannot feel to be conliftent, or be pleafed with^ is to him plain and eafy, and moft fatisfadory and pleaf- ing, as moft fuited to glorify God, and promote the humility, holinefs and happinefs of man. In this view, and in this way only, the gofpel is to the Chriftian the wifdom of God and the power of God. Agreeable to this St. Paul fays, " When I am weak, then am I ftrong." " I can do all things through Chrift who. ftrengtheneth me." That is. When I have the greateft fenfe of my own weaknefs, and infuiliciency to the work before m^e, I fet;l the greateft ftrength and courage by trufting in the grace and power of Chrift j I am then- .ftrong SeRM. XIV. OF THE SUBJECT. 233 ftrong in die Lord, and in the power of his might, and can with courage undertake and go through the moft difficult and arduous work. 4. Are you influenced to will and do, and quickened and excited to religious cxercifes, in fuch a way and manner as naturally leads you to be feniible that thcfe things take place by the grace and alTiflance of God, fo 'that you are difpofed to afcribe all to him, and not tp yourfelyes ? Do your own feelings and experience wit- nefs to your own mind that " It is not of him who wil- leth, nor of him who runneth, but of God, who fhew- eth mercy ?'* It is doubtlefs God's way fo to work in Chriftians by his Spirit as to lead them to be fenfible that all orig-inates from him, and to acknowledcre him lo be the worker of all good in them. And they can from their own experience- adopt the words of Paul^ and fay, " By the grace of God I am what I am.** 5. Ar« you indeed doing the work of a Chriftian, working out your own falvation, in any meafure in the manner which has been defcribed ? Do you make re- ligion, and the fervice of Jefus Chrift and his intereft, your great and really your only buiinefs ? And do you make any progrefs, and abound more and more ? The real Chriftian is painfully fenfible that he fails and comes unfpeakably fliort in every thing, which he knows is to be attributed to his own depravity and the lin which dweileth in him, fo that when he would do good, evil (fm) is prefent with him, and the good which he would he does not. And this finful defect^ and the evil which attends him in all he does, is a^ grievous burden, and matter of conftant humiliatioa before God. And the more the Chriilian does, and the more zeal and enc^ag-edncfs he has in relig-ion, the more ienuble he is of his linful defects ; therefore this increaling fenfibihty is no evidence that he is not w^ork- ing out his own falvation with fear and trembling, but on the contrary is a fign that he is a real Chriilian, and is willing and working. They who do the leaft, or rather nothing at all, in this work of a Chrifiian, are H h commcnly 554 A-*^ IMPROVEMENT Sep.M. XIV, commonly moft infcnfible of their defects, and are dif- pofed to think they are doing much, and have few or no painful defects to lament.' But though every Chriftian comes fo lamentably (liort of Vv^hat he ought^ and heartily delires and wilhes to doj which is matter of conftant Ihame and hurniiliation ; yet he is really working out his own falvation, in the manner which has been defcribed in the preceding dif- courfes, and is making this work his only bufmefs. And he muft be fuppofcd to gain Ikiil and llrength to profecute this work, and grow in grace ind in the knowledge of his Lord and Saviour Jefus Chrift, the longer he is in the Chriftian fchool, and is going in the way to heaven. He therefore M^ho is not in fome good meafure diligent in this bufmefs, and fervent in fpirit, ferving the Lord, is not fledfaft, unmoveable, always abounding in the work of the Lord, has no reafon to think he has ever entered upon this work, or knows what it is to live the life of a Chriftian. 6. Bo you live a life of prayer ? The Chriftian, who is working out his own flilvation with fear and trem- bling, feeling his own iiifufliciencyj and conftant depen- dence on God to work in him to will and to do, and hav- ing a lively fen fibility of his dangerous fituation, fur- tounded with numerous fubtil, potent enemies, who arc fceking his ruin, and befet with various and ftrong temp- tations to turn afide, and offend God ; and that he Ihall inc\'itably fall into deftrudiouj unlefs God prevent it by his conftant influences afid fovereign grace ; is conftant^ ly looking to God for fafety and help, and exprefting his only hope and truft in him, praying with all prayer and fupphcation in the Spirit^ watching thereunto witli all perfeverance. He will carneftly ci^ to him for his direc'tion and afnftance, in every exigence and at all times, and call upon the name of the Lord as long as he lives. A child on the fide of a tremendous precipice, 'de- pending on his father to guide him in every ftep, and hold him up by his hand,*^ by which alone his fall and- bein-i SeRM. XIV- OF THE SUBJECT, . 235 being daflied to pieces can be prevented, Avduld keep his eye conftantly on his father, and cry to him to help him from falling, and conduct him fafe through, all the dangers with which he feels himfelf furrounded. Or fhoiild a child be in the mjdft of a wiidernefs with his father, filled with fierce beafts of prey, ready to devour him, while he is without any ftrength to defend him- felf, and knows not one ilep of the way to a place of fafetv, and feels that if he ihould be a minute without the help and guidance of his father, he fhould run di- rcdly into the mouth of fome favage beafl, or turn afide from the only way to efcape dqath, he would con- ftantly cry to his father for help and protection, who alone could fave him. And if his father lliould be out of his fight but a few minutes, what a cry would he raife after him ! and never ceafe till he got hold of his father's hand. And Ihall not the Chriflian, who feels himfelf in cir- cumftances of which thofe of the child now defcribed are but a very faint reprefentation, being infinitely more important and affecting, cry night and day unto his God an^i only Saviour, for help, fuccour and deliver- ance ! Surely he will conftantly with cheerfulnefs obey his invitation and command, as not only his duty but his greateft privilege, while he hears him faying, " Look unto me, my fpoufe, from the lions' dens, from the mountains of the leopards : Call upon me in the day of trouble ; I will deliver thee, and thou fhalt glorify mc : Aflsi, and ye ftiall receive ; feek, and ye fhall find ;. knock, and it fhall be opened unto you : Pray always, and faint not : Pray without ceafmg," &;c. And the more he loves God, and the ftronger is his faith and truft in him, and his confidence in the certain and punctual fulfilment of all his pi^mifes, the more hearty, earneft and fervent his prayers will be ; for in this way. he will exprefs a fenfe of his dependence on God, and his love to him, and faitli, :jnd truft in his promifes. The nominal Chriftian, who has no proper fenfe of bis dependence on God, as it has been explained, but feels I23^ AK IMPROVEMENT SfiRM. XIV: feels hlmfelf in a, great meafure fufncient to the'work of a Chriftian, and has no real love to God, or truft in his promiies, 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 bufmefs, in which there is no en- gagednefs or heart. But this is not the character of .i true Chriilian, who is working out his own falvation. with fear and trembhng, knowing that it is God who worketh in him both to will and to do. He cafteth all his care upon God, and in every thing by prayer anci fupplication, v.'ith thankfgiving, makes known his re- quells unto God. Eehevihg that they have a Great High Prieft, who is in heaven, Jefus the Son of God; they come boldly, with the utmoft freedom of accefs and of fpeech, unto the throne of grace, that they may- obtain mercy, and find help in time ox need. 7. Have you, after you have done all, no reliance on what you do, to recom.mend you to God as lefs deferv- ing of his difpleafure, or more worthy of pardon of your fins, and of falvation ; feeling that if God Ihouid be flrict to mark your iniquity againft you, you can- not anfwer or fland before him, and m.uft juftly perilli forever ? Under this view and conviction do you con- ftantly fiy to Chrift, and trulf in his atonement, which he has made by his blood, and in his righteoufnefs, for pardon and acceptance with God ; feeling yourfelves to be infinitely guilty and ili-deferving ; that were it not for Chriil and his worthinefs, and your union to him and intereft in his righteoufnefs, you mufc fmk in- to hell ; and that nothing in you, or that you have done or can do, can be acceptable to God, unlefs you are accepted in the infinitely beloved and worthy Saviour ? and in this way, and under this feniibic conviction, whatfoever you do, do you do all in the name of Chriil, alking all you petition for in his name, and hoping for acceptance and mercy for his fake alone ? It has been fhewn that this is eflcntir» jed of the gratitude and thankfulnefs of the pious, be- nevolent heart. And when the pious, good man attends to the infi- nitely guilty and wretched ftate into which mankind have fallen, and how exceeding odious and vile thev are, being total and obftinate enemies to God, his law and government, and violently oopofed to all his be- nevolent 2g6 • THE DECREES 01' GOD, SerM. XVll! nevolciit dciigns ; and behokis God fo loving the world as to give liis only begotten Son to fave them, that whoever believe;] on him ihould not perilli, but have everiailing lilx; ; and that a moft glorious, happy and eternal kingdom fliall be ralfed out of the ruins of an apoilate world, to the glory of divine grace ; and that the grreateft e;ood fhall be brouoht out of all the evil that has been, or will ej;ift to a]] eternity, fo that the iflue Ciall be inlinitely better than if there were^no evil ; and that this is all included in the eternal plan which was fixed by Infinite Wifdom and Gocdnefs ; when all this comes into view, it will excite the moft lincere and ftrong exercifes of grateful love, which will continue and increafe forever. And when the pious man attends to the goodnefs of God to him, in particular, and is fenfible that it is the eifecl of God's eternal counfel, and his benevolent de- fign of good to hirn, and that it flows from him on whom he is abfolutely dependent, who orders all things, fo that his hand is to be feen in every event that takes place ; ail this is peculiarly adapted to excite his grateful love, while he fays, " Not unto me, but unto thy name, be all the praife and glory." And what a foundation is here laid for holy, increaling gratitude forever ! Gratitude to God confifts in a true fenfe and plealing approbation of the goodnefs of God to univerfal being, and to ourfelves, and in making all the acknowledge- ments and returns of which we are capable, in loving and giving ourfelves away to him, to be ufed for his fervice, glory and praife forever. The man who has no diiinterefted benevolence, but is wholly felfifli, is not capable of the leafl degree of this true gratitude. He can love thofe who love him, but this is nothing but felf love, at bottom ; for by the fuppofition, he feeks himfcF, and is devoted to none but himfelf in all his exercifes, and is not pleafed with be- nevolence for its own fake, or any farther than he may reap fonie perfonal benefit by it, to gratify his felf love. Ke is difpleafed with that goodnefs which pafTes by him, and does good to others, or fecks and promotes the general good. SERMON Sermon xviii. Eccl. iii. 14. / k7iow that whatfoe'ver God doth, it jhall he .forever : nothing can be put to it, nor any thi?ig taken from it ; and God doth it, that men Jhould fear before him. THESlE words have been explained in the foregoing difcourfe, and the truths contained in them have been found to be the following : that God hath in his wifdom and goodnefs, by his unchangeable decree, fore- ordained whatfoever comes to pafs ; that this truth, confidered in its extent and confequences, is the only proper and fufficient foundation of the true piety of men. The laft mentioned truth is now under confideration, and has been in part illuftrated and proved, by inftancing in true love to God. We now proceed to confider other branches of piety, which are included in love, and grow out of this root or flock, and may be coniidered as different modifications of this fame love ; and to fiiow that God, viewed as defcribed in the text, is the only proper obje6t of them. 2. T\itfcar of God is an exercife 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 obferved. The i-eafon of this doubtlefs is, becaufe it is in a peculiar manner fuited to exprefs the pious exercifes of a fallen creature, infinitely vile and guilty, and juftly expofed to eternal deftruction, into which he will infallibly fall, unlefs he be refcued by fovereign grace, who with humility and felf diffidence, knowing that he is wholly lofl in himfelf, trufts wholly in Chrill, the only Saviour of llnners, whom he lias offended, and is conflantly of- fending ; yet trufts in him alone, even in his infinite power and fovereign goodnefs, for pardon, rlghteouf- iiefs, holinefs, ftrength and redemption. And thus it Q q is 29S THE DECREES OF GOD, SeRM. XVIIL is peculiarly adapted to exprefs the mode or manner ot the pious, religious exercifes of fmners who believe in Chrift, and are friends to God and the Redeemer ; or the holinefs of repenting, believing finners, that is, real Chriftians. It is plain, at the firft view, that the God who is re- prefented in our text, in his abfolute independence, de- crees and works, as it has been explained, is fuited to lead men to fear before him, according to this general, compreheniive fenfe of fear, including the whole of piety ; and that all thofe doflrines which are oppofed to this, have a contrary tendency, and are not confittent with the fear of God, in this fenfe of it. But it may perhaps give fome fiirther light on this fubjecl, by more particularly conlidering the fear of God in a more re- ilraincd fenfe, and as a branch of true love or piety. It is of importance to obferve here, X.\\d.t. fear is ufed in different and oppofite fenfes in the Bible ; becaufe there are two forts of fear, one, that which implies holy, love, and is eflential to true piety ; the other is oppofed to love, and is therefore the fear of thofe who are not friends to God, but enemies. This latter is intended hjfear, in the following paflages ; i John iv. 18. " There is no fear in love, but perfe6t love cafteth out fear ; be- 'caufe fear hath torment : he that feareth, h not made perfect in love.'* 2 Ti?7i. i. 7 : " For God hath not given us the fpirit oifear, but of power, and of love, and of a found mind.*' Rom. viii. 15: " For ye have not received the fpirit of bondage again to j/^^r, but ye have received the Spirit of adoption, whereby we cry, Abba, Father." Thefe different kinds of fear may be in fome meafure illuftrated by the following inftance. An excellent father has a fon and a fervant, both of whom have been guilty of injuring him, and have fallen under his jufl difpleafure. The fon heartily repents, and loves his father, and is reftored to his favour. But he keeps conftantly in view the evil which he juftly deferves, and which his father is able to inflid j he feels that he de- pends SeRM. XVIII. TPIE FOUNDATION OF PIETY. 299 pends entirely upon his father's goodnefs for an efcape from that evil, and that he Hands in need of his con- ftant aid and affiftance to preferve him from offending again, and from that evil which he dreads fo much. Both his father's difpleafure, and the evil confequence, are dreadful to him. He knows his father is able to punifli in the moft dreadful manner ; he fees fome of the family fuifering the punifliment every day, and others going in the way which will bring it upon them, unlefs they repent and reform in feafon ; and has feel- ings anfvverable to what he fees. He knows he deferves to be thus punifhed as much as the worft of them, and depends entirely upon his father'* goodnefs to prevent it. He loves his father with all Lis heart, he approves of his conduct, and kno\vs he does every thing right. He loves to have him fupreme and independent in the family, and to have him order every thing, and to fee his will done in all cafes ; he loves to be abfolutely de- pendent upon him, and to have all the family fo : and in the exercife of this love, and in the views no\t^ men- tioned, he humbles himfelf before his father, and fears and trembles before him. The fervant who has offended his mafler, fears the rod, he dreads the puniihment which is threatened, and knows he can inflift it ; but he has no love to the father, his mafler ; he wiflies to be out of the family, and not dependent on him in any degree. He tries to pacify and pleafe his mafler in his outward conduct, from the love of himfelf, becaufe he fears the rod, and wilhes to efcape punifliment. Thus he lives in continual Jlavljh fear of his mafler, which difinterefled love to him would cafl out. Every one mufl fee the difference between the filial fear of the ion, who loves his fatherj and xh& fei-vile fear of the fervant, who loves himfelf only ; and the oppo- iition of one to the other. And furely the difference and oppofition between the godly fear of thofe who love God with difmterefled benevolence, and the fervile fear of ^Od THE DECREES OF GOD, SeRM. XVIII. of thofe wlio do not love him, but are enemies to him, is much greater, and far more evident and ftriking. Here it may be obferved, that this ferviic fcar^ by which men are reftrained from a carel^fs, bold practice of open lin, aiid their attention to a future ftate, and preffing concern to efcape hell and obtain falvation, ig excited and kept up, this fervile fear is neceffarily awakened, and fills the foul with painful concern, when linners are convinced of the truth of the doctrine in our text, and are made in fome meafure to feel it to be true. So long as God, in his greatnefs, omniprefence and terrible majefty, is not in their view, and they do not feel or fee their abfolute dependence upon him for all good, and even to efcape hell and obtain heaven, but feel as if they had their life in their own hands, in this refpect, they will not be afraid of God, but live in eafe and fecurity. But when they come to feel that they are in the hands of God, and that he will deftroy or favc them, as he pleafes, they being abfolutely dependent on him, they will begin to fear and ftand 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 refpecling their ftate and fituation. This every one can witnefs who has been an obferver of others in thefe matters, or has attended to his own feelings. And it may be aU'ed, Where has any perfon been found, who has diibelieved the do6lrine of God's decrees, of his foreordaining ivhatfocver comes to pafs^ who has been under any foul-diftrefimg fear of God, or of eternal de- flruclion ? But pious, godly fear implies love to God, in a view of his infinite greatnefs and importance, and a fenfe of his infinitely beautiful and glorious character, unchange- ably wife, good, upright, juft, true and faithful, having decreed whatfoever comes to pafs, and executing his decrees in creating, preferving and governing all his creatures and all their adions^ for his own glory, and the greateft good of the univerfe ; or, which is the fame, t|ie greateft happinefs and glory of his eternal kingdom. And" 5eRM. XVIII. TME FOUNDATION OF PIETY, 30T And this Godf who is the fupreme object of love. Is alfo the objeft of pious reverence and fear, as neceffarily im- pHcd in true love. Thus pious love and fear imply and involve each other, and are really but one and the fame affeclion, which this grand and glorious objeft is fuited to excite. This fear of God implies a view and fenfe of his greatnefs and unlimited power, of his unchangcr- able deligns, and our abfolute and conftant dependence on him, on his will, in every refpefl, for exiftence 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 alfo implies a view and fenfe of our own infinite vilenefs and ill-defert, and of the infinite evil which God is able to inflicl:, and may juftly bring upon us ; and that his almighty power and fovereign grace alone can prevent our being deftroyed forever, into which deftruftion many have fallen, and are falling continually ; and that we depend wholly on him, even his fovereign, forfeited mercy, to prevent pur going to eternal ruin, and on his conftant energy and grace, to caufe us to cleave to him, and go in the way to heaven, we being nothing but infufliciency and \''anity, before the Infinite All-fufficient Being ; and in this view exercifing felf-diffidence, humility, and truft and dependence in God, dreading his difpleafure above all things, and fubmiting to him, with a difpofition and defire to obey him in all things forever. All this is implied in the true fear of God. But it may be ex- prefled in fewer words, and perhaps more clearly to fome minds, thus : To fear God is to be properly afFedted with his infinite greatnefs and terrible majefty, threaten- ing and punifhing his implacable enemies with everlaft- ing deftru(fbion ; to feel ourfelves and all the creation as nothing before him, and wholly dependent upon him ; to be fuitably affected with our own guilt and vilenefs, and our abfolute dependence on his fovereign, undeferv- ^d mercy for pardon, and the renovation of our minds to holy exercifes. The no2 THE DECREES OF GOD, SeRM. XVIII. O The whole of this is expreffed or implied in the fol- lowing paffages of fcripture : Luke xii. 5 : — ^" Fear him who, after he hath killed, hath power to caft into hell ; yea, I fay unto you, fear him." All will grant that Chrift here enjoins reHgious, pious fear of God, upon all who love him. And God is reprefented in his terrible majejly as the objecl of this fear, they being wholly in his hands, and dependent upon him, who is able, and may juftly, if he pleafcs, call them into hell, and make them milerable forever. Upon this two things may be obferved : 1. That it is here fuppofed that God does caft fome into hell, and inflict eternal evil upon them. For if this could not be done confiftent with his charafter and perfections, or with his known delign, merely his hav- ing power to do that which it is known he never will do, and cannot do confident with his moral perfedion, does not render him more an obje6b of religious fear, than if he had no fuch power ; and it would be only an empty bugbear and fcarecrow, fet up to excite fear without any reafon ; which cannot be fuppofed. If no fuch evil, as that of being caft into hell, had exiftence, or ever will be inflicted, in any inftance, then it could not be reafonably propofed as an objeft of fear. 2. If this evil of being caft into hell be a reality, God having power to do it, and aftually doing it, when- ever and in whatever inftances he pleafes, that is, when it is necefl'ary for his glory, and the greateft good of the whole ; this reprefents God as an object of religious fear, to thofe who feel themfelves in his hands, and de- ferving of this evil ; even when they confider themfelves as fecured from fuffering it, by a divine promife through a Mediator. For ftill eternal torment in hell is a reality, and they deferve it as much as thofe who are actually caft into it ; and are conftantly dependent on God's fovereign will, to be faved from it : and their elcape from hell, and full, abfolute and unconditional fecurity that they fliall not perifti, cannot be faid to be perfed: and completed, fo long as they are on this fide of hea- ven. SeRM. XVIII. THE FOUNDATION OF PIETY. ^O^ ven, in a ftate of probation, and until they are aclually admitted there. Befides, wliile they/ in the exercife ot benevolence, behold their fellow Chriilians by profeiFion, and their fellow men, among whom they live, and are uncertain that they will all efcape hell, and fee them in the hands of God, who cafts them into hell, or faves them from this infinitely dreadful evil, as he pleafes, they muft have a fenfation and excrcifes independent of their own perfonal concerns, and however iecure they may coniider themfelves, which is properly called the fear of the Lord, and of the glory of his majefty. Th;s is therefore enjoined upon all the people of God, as in- cluded in their pious obedience to him. \_Deut. xxviii. 58 :] " If thou wilt not obferve to do all the words of this law, that are written in this book, that thou mayeft fear this glorious and fearful name, the Lord, thy GoD, then the Lord will make thy plagues wonder- ful,** &c. And an affection of this fame nature and kind will be exercifed by the inhabitants of heaven forever, as necefl'arily included in love to God, in a view of his glorious, fearful, fovereign power and majefty, and of themfelves and all creatures, as being infinitely below him, and as nothing in comparifon with him, and whol- ly dependent upon him, for exiftence, every motion of their hearts, and all good, and in a clear view of his terrible wrath againft iinners, and the dreadful puniili- ment inflicted upon them. This is reprefented in the 15th chapter of the Revelation. John law feven angels having the feven laft plagues ; for in them is filled up the wrath of God ; and at the fame time he obferved the inhabitants of heaven looking on, fmging and faying, " Great and marvellous are thy works. Lord, God Al- mighty, juft and true are thy ways, thou King of faints. - Who Jlmfl not fear tbee^ O Lord, and glorify thy name ? For thou only art holy ; for thy judgments are made manifeft." I proceed to mention another paflage of fcripture. \Fhil. ii. \2, 13.] " Work out your own ialvation ijuith fear and trembling ; for it is God v.-iio worketh 5#4 'rHE r)E(JRE£S OF GOD, SeRM. XVIII^ worketh in you, both to will and to do, of his own good pleafure." Kere fear and trembling muft mean fuch excrcifes of mind as are fuitable to their dependence on God and his operating energy, for all things, even every motion of their hearts, of wiU and choice ; for this their dependence on God is given as a reafon why they ihouid go on in a Chriftian courfe with fear and trembling: For it is God who worketh in you both to toill and to do of his good pleafure. They were hang- ing over hdi, and muft drop into it, unlefs fupported and refcued by the omnipotent arm of God, working in them, and forming them both to will and to do that which was neceflary in order to efcape hell and obtain heaven ; in which God was infinitely above all controul, and acted of his ov/n good pleafure, after the counfel of his own will. Here the fame idea is held up, and the fame truth expreiied, with that in our text, as the foundation and reafon of man's fearing before God, and working out his falvation with fear and trembling., viz. Their abfoiute dependence on God in all things, even for every thought and motion of heart, which he effec- tually caufes to exift by his inyilible, fecret, almighty energy, according to his own pleafure, which muft be tmchangeable, and according to his eternal purpofe, in- cluding all he would do to eternity in producing every thing, and ordering every event : fo that there is but one endlefs chain of events, made up of innumerable links, of which the leaft cxiftence, event and motion, and every circumftance, the moft minute, is a necelTary part, as well as the greateft ; the whole being formed by the wife counfel and will of God, and entirely de- pendent upon him, and executed by him ; and v/hich cannot admit the leaft poflible change or alteration, it being as firmly eftabliCied and fixed as the exiftence and throne of the Almighty. I conclude this head with obferving, that it is beyond all controverfy certain, that the fear of God, as it has been explained, fuppofes our dependence on him, viewing kim as v/hat he is, and ouriclves as what we are j and that. SeRM. XVIII. THE FOUNDATION OF Pl£TY. 30^ that, the more abfolute, perfecl; and univerfal this de- pendence is, the greater foundation there is for this fear, and this affection wiii be ftrong and conftant in proportion to the view and fenfe we have of this de- pendence. Therefore the doclrine contained in our text lays the bell and moft perfect foundation for the exercife of the. fear of God, and is every way fuited to promote it ; and every opinion and fentiment which contradicts this, and reprefents man as in any degree felf-fulEcient, and independent in any refped, is con- trary to the true fear of God, and tends to prevent or deftroy it. 3. An entire, unreferved trufi in Gcd is an exercife of true piety, and eilential .to it. The only foundation for this is his all-fulhciency, his being unchangeable in. his gcodnefs, truth and faithfulnefs, and omnipotent, fupreme, or doing every thing as he pleafes, and guid- ing all things by his conftant, univeriai agency^ fo as to anfwer the molt wife and beft end. Every thing contrary to fuch a character is inconiiftent with his being an object of unreferved truft and confidence to the pious mind. If God were not unchangeable in his attributes and defigns, and had he not all creatures and things under his direction and controul ; and could there be one motion or action in the univerfe indenen- dent of his direction, agency and will ; and did he noC know what is the beft end, and what are the wifeft and beft means to accomplilh it ; and was he not unchange- ably determined what he would do, in the exercife of infinite wifdoni and goodnefs ; the benevolent, pious fnind would have no foundation of unreferved truil and confidence. But our God is not fo, " He is the Rocky his work is perfect, for all his ways are judgment; a God o£ truth, and without iniquiry,y///? and right is he." The pious mind, feeling his abfolute, entire dependence, and the univerfal depep.dence of all things, on this God, whom he loves with all his heart, puts his whole truft in him, and relies upon him with the moft unreferved R r coniidence. ^c6 TflE DECREES OF GOD, $ERM. XVIlL confidence, and the greateft fatisfac1:ion and pleafure, " He beholds the hand of God conducting all the hidden fprings and movements of the univcrfe, and, with a fecret but unerring operatio?i^ directing every evsnt^^ * fo as to pro- niote and elfecl: the greateil poflibie good, his own glory and the greateft happinefs of his kingdom, and of all who truft in him ; and with pleafure places the greateil and moft unreferved confidence in him, and calls all his care upon him. " He rejh in the Lord, and waits pa- tiently for him." Thus the pious, benevolent man trufts in God to glorify himfeif 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 feeing how it may be done, relies upon Him to bring good, unipeakable good, out of ail evil ; fo that no event iliail take place that fliall not be beil, on the whole, and all fhall iiTue to the greateft advantage to his fer- vants. and his eternal kingdom. And he places his hope and truft wholly in this God, for all he defires and wants for himfeif perfonally, and for his fellow creatures, for body or foul, in time and to eternity : and the language of his heart is that of David, \Pjal. Ixii. 5, &C.3 " My foul, wait thou only upon God : for my expectation is from him. He only is my Rock and my falvation ; he is my defence : I fhall not be moved. In God is my falvation and my glory : the Rock of my itrength, and my refuge, is in God. Truft in him at all times, ye people ; pour out your heart before him, God is a refuge for us.'* In Ihort, this do6lrine, inculcated in our text, and taught through the whole Bible, being underftandingly and cordially received, will pull down and deftroy that felf-confidence arid feif-dependencc, which is natural to man, and with \\ hich feif love infpires him ; it is levelled- direcfly againft the feififhnefs and pride of man, and fuited to caft down every high thing in his heart, whicli exalts * Dr.^ Blair's Sermons, vol. i. p. 46. SeRM. XVIII. THl FOUNDATION OF PIETY. 30/ exalts itfelf againft the knowledge of God ; to exalt God, and humble man, and form him to cleave to God and the Redeemer, in a humble truft and dependence on Him alone. No wonder then that this doctrine is fo difagreeable to thofe whofe felfifhnefs and pride have never been fubdued, and has been fo much oppofed in this fmful world. 4. An entire, unconditional refignation to the will of God, and plealing acquiefcence in it, is an effential part of true piety. In order to this, the will of God muft be confidered as unchangeably wife and good, and as wifely ordering and guiding all events to anfwer a good end ; and ordering all evil as the neceifary occafion and means of the greatcil good. God cannot be^ om- nipotent, infinitely wife and good, unlefs he has fore- ordained whatfoever com.es to pafs ; and therefore on any other fuppofition there would be no foundation or reafon for an implicit, unreferved refignation to his will. The pious, benevolent mind cannot acquiefce in any thins: or event which is not wife and g-ood ; it cannot be reconciled to evil, confidered in itlelt, only as evil ; but in order to be plcafed with its taking place, it muft be confidered in its connection with the good of which it is the occafion. Therefore true relisfnation to the Will of God does fuppofe him to guide all the move- ments in the univerfe, and order all events in infinite wifdom and goodnefs. In this view, and certain of this, the language of the piou-S, benevolent heart is, *' Thy will be done ;'' without making any exception or condition. Whatever evil takes place refpeding himfelf or others, he is ready to efpoufe the language of pious Eli : " It is the Lord, let him do what feemeth good unto him." He with pleafure exercifeth an un- referved fubmifhon and refignation to the all-wife and infiniteiv eood Bcino:. 5. Repentance towards God, and humbling ourfelves in his fight for our fms, is included in the exercife of Chriftian piety. This confiUs in a fenfe and acknow- Icd^fnent of the evil cf fm, of its ill defert, feeling our- felves 3pS THE DECREES OF GOD, SeRM. XVIIL feives wholly blameable and anfwerabie for it, abhorring it, and condemning ourieivcs for it, renouncing it, and turning from it ; in which the linner juftifies God, and approves of his law, and condemns and takes Ihaip.e to himieif. Tins aivsays takes place and is exercifed in. the view of thoie truths, which are at leail imphed in the doctrine which we are confidering. And it is im- poilible the heart Ihouid repent while it oppofes this docirine, and liioie truths which are contained in it. This can be done only by an impenitent, fellifh, proud heart, which does always oppofe and hate this doctrine^ though the underftanding and judgment may be con- vinced that it is true. The doctrine of the decrees of God, foreordaining whatioever comes to pafs, for his own glory and the . grcatefl general good, necelTarily includes his hatred of iin, and the evil and criminal nature of it, as it oppofes. the glory of God, and the general good ; and the fm- ner, who is guilty of it, does herein exprefs his enmity againft God, and the good which is the object of his de- crees : and were the natural tendency and confequence of fm to take place, Vvdthout being counter acled, and overruled to anfwer an end which iin and the hnner op- pofe, God's end in his decrees would be fruftrated, he would be diflionoured, and good be deftroyed by un- limited evil. The fmner is as blameable and criminal, as if his fin was not overruled for good ; for the nature of it is juif. as bad and unreafonable as if no good cam.e of it ; and Iin is as great a crime as it would be, were there no di- vine decrees ; and in fome refpects greater : for the fmner ads as freely as he could were Uiere no decrees j he has all the freedom that is in the nature of things poflible ; he acts voluntarily, and he oppofes the wile, holy and benevolent decrees of God, and that infinitely wiie, beautiful and benevolent plan which he has laid, and is executing, even in that very fin and rebellion by which he is accomplifiring it. When the finner's eyes ^re opened to fee all this, he fees the evil of fm, as it is oppofed SeRM. XVIII. THE FOUNDATION OF FIITY. 30^ oppofed to this infinitely great and glorious God, to all his wife and benevolent purpofes and decrees, and to that wife, glorious and all-comprehending plan of his operations. He fees this, and adores, and his heart breaks and melts in contrition, and feif-condemnation, humbhng himfelf in the fight of this God. But the impenitent finner is irreconcilable, and at enmity with fuch a God, and, in the pride and impiety of his heart, " replies againft God," and fays, " Why doth he yet find fault ? For who hath rehilcf! 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 fcripture ; and Chriftians are commanded to " rejoice always in the Lord." And we have many examples of the religious joy of pious perfons. The fruit of the Spirit is jo'^. Believers re- joice with joy unfpeakable and full of glory ; and this }"oy no man can take from them. This is the joy of the benevolent heart, in the exercife of that love to God, which has been defcribed above, beholding him infi- nitely great and mofl blefl'ed forever, having an im- controulable dominion over all, decreeing and fixing from eternity every thing, and all events, in the wifefl and beft manner, to promote and effect the mofl defirable and important end, and the greatcfl polfible good of the whole. With this the benevolent mind is fupported and pleafed, in all the darknefs, fin and evil which take place in this world, and in the view of what will exifl forever in the world to come, knowing that God has ordered it all, for the fake of the good which he will bring out of it j that the wrath of man fliall praife him ; and the remainder of wrath, which would not anfwer this, or any good end, he will effectually reflrain and prevent. In this view he has folid, lafting fupport, com- fort and joy, and fays, " The Lord reigneth, let THE earth rejoice. ReJOICE IN THE LORD, YE RIGH- TEOUS." And as this truth, taken in the full latitude of it, is fuited to fupport, comfort and rejoice the heart of the pious fiO THE DECREES OF GOD, SeRM. XVIIL pious friends of God, in whatever Situation they may be, and whatever may be the appearance of things m'ound them ; fo it is the only truth which can fupport them. If they give up or let go their hold of this ftrong foundation and prop, they muft link into gloom, for- row and defpair. If they have no certainty that God cannot be difappointed in his counfel and deligns, and that he has fixed the beft plan, including ail events, which cannot be altered for the better ; if they know not but things may t?-ke place, which are not on the whole beft, but God might have been more glorified, and his people more happy, had they not come to pafs ; and did they believe this to be the cafe; they mull: iink into darknefs, grief and forrow, which no confideration could remove, but mull abide on their minds forever. And when they behold the fin and univerfal apoilacy of mankind, and the infinitely dreadful evils that are the attendants and confequence of this, and know that this was not accidental, or afide 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 moft glorious work of God, by whicli he is glorified, the Redeemer exalted and honoured forever ; and the redeemed made moft happy in the eternal king- dom of God, in which they hope aifo to fliare, and be- hold and love and ferve and praife this God without end ; their benevolent joy rifes ftill higher. And the more they contemplate this divine contrivance and plan, with all its appendages, and difcern the manifold wif- dom, and boundiefs goodnefs of it, the more does their joy increafe, and they are ready to exclaim, with St. Paul, " O, the depth of the riches both of the wifdom and knowledge of God ! How unfearchable are his judgments, and his ways paft finding out ! For who hath known the mind of the Lord, or who hath been his counfellor ? Or who hath firfl; given to him ? and it fhall be recompenfed unto him again. For of him, and through him, and to him, are all things ; to whon^, be glory forever. Amen," Th€ S'ERMi XVIII. THE FOUNDATION OF PIETY. 3 1 ij The felRfli man may have a great degree of religious joy ; but it is entirely of a different nature and kind irom the joy of tlie truly pious and benevolent, and there is no true piety in it ; becaufe there is no true re- fpccf to God in it, no difinterefted regard to his glory, and the public, genera) good, or the good of others. It is the joy of the hypocrite, of the falfe hearted mnn, who regards and fceks himi'elf only, his ovi^n fuppofed private, perfonal good. If he thinks God loves him, and intends to make him happy forever, this gives him great joy, M'hile his mind is contracted down to his little fclf^ and he has no difmterefted pleafure and joy, in be- holding God, in his glorious character and unlimited dominion, and infinite, independent felicity, doing whatfoever he pleafes, ordering all events for his own ^lory and the general good ; nor is he willing to be ^^':\ dependent on God, and fo wholly indebted to him for all good, as is implied in his foreordaining whatfoever comes to pafs. "A brutifh man knoweth not, neiiher doth a fool underftand this.'* But the language of the pions friend of God is, " Thou, Lord, haft made me ghd through thy work: I will triumph in the works of thy hands. O Lord, how great are thy works ! and thy thoughts are very deep. The counfel of the Lord ftand- eth forever, and the thoughts of his heart to all gene- rations :'' [Pfal- xcii. 4, 5, 6; xxxiii. 11.] "My foul ihall make her boaft in the Lord : The humble fhall hear thereof, and be glad. O, magnify the Lord with me, and let us exalt his name together :*' \_PfaL xxxiv, ^' 3-] . . 7. Devotion, which conlifts in the worfliip of God, in Adoration, Confeilion, Profeflion, Self-dedication, Petition, Thanklgiving, and Praife, is a great and im- portant branch of piety. I fhall conlider each of thefe parts of devotion now mentioned, and Ihow that the doftrine which has been deduced from our text, and explained, is fo far from being inconfiftent with thefe, that it is "fuited to excite and promote them, and the only proper foundation of them. Adoration 311 THE DEtv^Lii 6r GOD, Serm. XVIll; Adoration coniiils in recoUecling and attending to, and, with profound awe and religious fear, revering, the infinitely excellent and glorious perfections and cha- racter of the Moft High God, ixianifefted in his wonder* ful works, and molt wife and univerfal government, in a folemn addrcis to him. Now, no arguments are needed to prove, that a Be- ing of infinite greatnefs, power, rectitude, wifdom and goodncfs, who is above all controul, doing what he pleafes, and ordering and directing every thing by his counfel and decree, with irrefdlible energy, to anfwef the belt end — thit fuch a Being is the only proper object of this adoration, and that the more clear conviction and greater impredion and fenfe any one has of fuch a Being and character, the ftronG:er and more fervent will the €xercifes of his heart be in humble adoration ; and this is the only object that is luited to continue and increafe it forever. And the thought that God might be changeable in his deiigns, and had not decreed whatfo- ever comes to pafs, but that many things do take place contrary to his vi'ill, and fo as to render his plan of operation lefs perfect than otherwife it would have been, muft tend greatly to damp, if not wholly dellroy, thti moii devout and rational adoration, and is inconliftent with the complete enjoyment and happinefs of the de* vout mind. Confession of iin, unworthinefs, wretchednefs, ab- folute dependence on God and his fovereign grace, &c. is effential to the devotion of a {inner : a conviction and feeling fenfe of all this is implied in all his pious exer- cifes, and intermixed with them. All this is implied in repentance^ which has been con- fidered ; and it has been ihown that the truth under confideration is fuited to promote this. The more clear view the finner has of the excellency of the divine cha- rader, of the abfolute, independent fupremacy of God, of his infinite wifdom, rectitude and goodnefs, and his entire dependence on the power and operation of God, the greater fenfe he muft have of his obligation to love and SeRM. XVIII. THE FOUNDATION OF PIETY. 313 and obey him ; and confequently of his own guilt, vile- nefs and ill defert as a finner and rebel againil this God ; and feel himfeif utterly loft and undone : and therefore the more freely and fully will he confefs all this. Pro- fession, SELF-DEDICATION tO God, THANKSGIVING and PRAISE, in which the devout worfhipper of God ex- preffes before him his love to him, and all the friendly, pious feelings of his heart ; devotes himfeif to God, willing to ferve him, to be, do and fufFer whatever God pleafes and requires, and to be ufed by him to anfwer his wife purpofcs ; acknowledging the goodnefs of God, admiring and praifmg him for what he is, and for what he does ; all this is grounded on the infinite perfection, and glory of the Deity, who is " over all God bleil'ed forever,'* fupreme, independent, " wonderful in coun- fel, and excellent in working ;" whole energy guides every motion and event in the univerfe, according to the counfel of his own will. A being who is not fu- preme, not fo powerful, wife and good, as neceflarily to foreordain whatfoever comes to pais, could not be the proper objecl: of thefe devout exercifes of the pious Jieart. S f . SERMON Sermon xix. The fame Subjecl continued. Eccl. iii. 14. I know that whatfoever God doth, it jhall be forever : nothing can be put to it, nor any thing take7ifrom it / ajid God doth it, that men Jhoidd fear before hinu IN the preceding difcourfe the exercife of piety has been confidered in a number of particulars. The laft mentioned was devotion, and feveral things includ- ed in this have been confidered. Another branch of devotion now requires our attention. Petition is that part of devotion in which we, ia our addrefs to God, exprefs our dcfires, or alk him ta do or grant that which to us appears good and defirable. This requires a more particular confideration, as fome have thouq-ht it not conliftent with the doftrine of God's decrees, foreordammg whatfoever comes to pafs ; becaufe, according to this, every thing is fixed, and cannot be altered. It has been faid, there cannot be any reafon or motive to pray, or make any petition, to an unchangeable God, whole defign cannot be altered, and who has fixed all events, without a pofiibility of any change. Before any attempt is made to remove this objeftion, and fuppofed difficulty, it muft be obferved, that it equally lies againft the foreknowledge of God. For if God certainly foreknows every thing that will take place, then every event is fixed and certain, otherwife it could not be foreknown. " Known unto God are all his works from the beginning of the world." He has determined, and paiTed an unchangeable decree, with refped to all that he will do to eternity. Upon the plan of the ob- jection under confideration, it may be allied, What reafon SiRM. XIX. THE FOUNDATION OF -PIfiTV. 315 rcafon or motive can any one have to afk God to do any thing for him, or any one elfe, lince he infalHbly knows from the beginning what he will do, and there- fore it is unalterably fixed ? Therefore if it be reafona- ble to pray to an omnifclent God, it is equally reafonable to pray to an unchangeable God. For the former necef- farily implies the latter. But in order to fliow that the objection is without foundation, the following things mufl be obferved. I. If God were not omnifcient and unchangeable, and had not foreordained whatfoever comes to pafs, he would not be the proper objecl of worfliip, and there would be no foundation, reafon or encouragement to make any petition to him. This it is prefumed will be evident to any one who will well confider the following obfervations. Firjl. If there were no unchangeable, omnifcient Being, there would be no God, no proper object of worfhip. A being who is capable of change is necef- fariiy imperfed, and may change from bad to worfe, and even ceafe to exift, and therefore could not be trufted. If we could know that fuch a being has exift- ed, and that he was once wife and good and powerful, we could have no evidence that he would continue to be wife or good, or that he is fo now, or that he is now difpofed to pay any regard to our petitions, or is either willing or able to grant them ; or even that he has any exiftence. What reafon of encouragement then can there be to pray to a changeable being ? Surely none at all. Therefore, if there be no reafon to pray to an unchangeable God, there can be no, reafon to pray at all. Secondly. If God be infinitely wife, and good, and omnipotent, fupreme and independent ; then he certain- ly is uncliangeable, and has foreordained whatfoever comes to pafs. This has been proved above, or rather is felf-evident. But if he be not infinitely wife and good, 5cc. then he cannot be trufi:ed ; he cannot be the object of that truft and confidence which is implied, and even exprelTedj in praying to him. Th'-dlv %l6 THE DECREES OF GOD, -. SeRxM. XIX. Thirdly. The truly pious, benevolent, devout man would not dcfire, or even dare, to pray to God for any tiling, if he Vv^ere changeable, and difpofed to alter his purpofe and plan, in order to grant his petitions. Therefore he never does pray to any but an uncbangeab/ir God, whole counfel ftands forever, and the thoughts of his heart to all generations. He is fenfible that he is a very imperfect creature ; that his heart, his will, is awfully depraved and fuiful ; that he knows not what is wifeft and bcft to be done in any one inftance ; what is beft for him, for mankind in general, for the world, or for the univerfe ; what is moll for the glory of God, and the greateil general good ; and that it v/ould be in- finitely undefirable and dreadful to have his own will regarded fo as to govern in determining what Jhall be done for him or any other being, or what Ihall take place. If it could be left to him to determine in the ieafr inftance, he vvould not dare to do it, but would re- fer it back to God, and fay, " Not ?ny will, but ibine, be done.'* But he could not do this, unlefs he were certain that the will of God was unchangeably wife and good, and that he had decreed to do what was moft for his own glory, and the greatefi: good of the whole ; at the fame time infallibly knowing what muft take place, in every inftance, in order to anUver this end ; and confe- quently muil have fixed upon the moil wife and belt plan, foreordaining whatfoever comes to pafs. There- fore, whatever be his petitions for himfelf, or for others, he Oxfers them to God, and afKS, on ibis condition, always either expreiled or implied, Jf it be agreeable to thy zvill : for otherivife he would not have his petitions granted, if it were poiTible. And he who aiks any thing of God, without making this condition, but fets up his own will, and defires to have it eratiiied, whether it be for the do- ry of God, and the greateft good of his kingdom, or not ; and would, were it in his power, compel his Maker to grant his petition, and bow the v/ill of God to his own will ; he who prays to God with fuch a difpofition, is an impious enemy to God, exercifes no true devotion, and SeRM. XIX. THE FOUNDATION OF PIETY. 317 and cannot be heard ; and it is defirable to all the friends of God that he fliould be rejecled. Refignation to the will of God always fuppofes his will is ■unchangeably fix- ed and eftablilhed, which it could not be, unleis he has foreordained whatfoever comes to pafs. Thus it appears that if God were changeable, and had not foreordained whatfoever comes to pafs, there would be no foundation for religious worfliip, or rca- fon for praying to him ; or that there can be no reafon or encouragement for prayer and petition to any but an unchajigcable God. — I proceed to obferve, 2. There is good reafon, and all defirable and poffible encouragement, to pray to an unchangeable God, who has from eternity determined what he will do, in every inftance, and has foreordained whatfoever comes to pafs. This Vvrill doubtlefs be evident, to him who will duly conhder the following particulars. Firji. Prayer is as proper, important and necefFary, in order to obtain favour from an unchangeable God, as it could be were he changeable, and had not foreor- dained any thing. Means are as neceffary in order to obtain the end, as if nothing were fixed and certain. Though it Vv-as de- creed that Paul and all the men in the fhip fhould get llife to land, when they were in a Horm at fea ; yet this mufl be accompliflied by means, and unlefs the faiiors had aiiifled in managing the fliip, this event could not take place, and they could not be faved. Prayer is a means of obtaining what God has determined to grant ; for he has determined to give it in anfwer to prayer, and no other way. "Afe, and ye ihall receive," fays our Saviour. When God had promifed to do many and great things for Ifrael, he adds, " Thus faith the' Lord God, I will yet for this be inquired of by the houfe of Ifrael, to do it for them :" \_Ezek. xxxvi. t^j,'] The granting the favours, which God had determined to befcow, was as much fufpended on their afliing for them, as if there had been nothing determined and fix- ed about it. There is as much regard ha-d to prayer in granting 31^ THE DECREES OF ©OB, SeRM. XIX. granting favours, and the prayer is heard, and God gives them, as really and as much in anfwer to it, as if there were nothing determined and foreordained re- fpecling them : for the decree includes and fixes the means, as much as the end ; the method and way by which events are to take place, as much as thofe events themfelves. The one depends on the other, as much as if there were no decree, and nothing fixed ; yea, much more : for the decree fixes the dependence and conneclion between the means and the end : whereas if there M'ere no decree, and nothing fixed, there would be no cftabliihed connection, but all would be uncertain, and there would be no reafon or encouragement to ufe means, or do any thing to obtain an end. Surely, then, there is as much reafon and encourage- ment to pray to an unchangeable God, and this is as important and neceifary, as if there were nothing fixed by the divine decrees, and much more : yea, the un- changeable purpofes of God are the neceffary and only proper ground and reafon of prayer. Secondly. Though prayer is not defigned to make ?ny change in God, or alter his purpofe, which is im- poiTible ; yet it is fuited and defigned to have an effect on the petitioner, and prepare him to receive that for which he prays. And this is a good reafon why he ihould pray. It tends to make the petitioner to feel more and more fenfibly his wants, and thofe of others for whom he prays, and the miferable ftate in which he and they are : for in prayer thefe are called up to view, and dwelt upon : and prayer tends to give a fenfe of the worth and importance of the favours afked. It is alfo fuited to make perions feel, more and more, their own helpleflfnefs, and entire dependence on God for the favours for which they petition, of which their praying is an acknowledgement : and therefore tends to enhance them in the eyes of the petitioner, when given in anfwer to prayer, and to make him more fenfi- ble of the free, fovereign goodnefs of God in granting them* SeRM. XIX. THE FOUNDATION OF PIETY. 319 them.* In fum, this is fuited to keep the exigence and character of God in view, and imprefs a fenfc of re- ligious truths in general on the mind, and to form the mind to univerfal obedience, and a confcicntious watch- fuh^.efs and circumfpe(5tion5 in all religious exercifcs. Thirdly. It is reafonable, and highly proper and im- portant, and for the honour of God, that the friends of God fhould exprefs and acknowledge their entire de- pendence on him, and trull in him, for all they want for themfelves and others, and their belief in the power, wifdom and goodnefs of God ; and all this is acknow- ledged, exprefsly or implicitly, in prayer to God. It is alfo reafonable and proper that they fliould exprefs their dcfirc of thofe things which are needed by themfelves or others, and which God alone can give or accompHUi : and fuch deiires are exprelTed in the beft way and man- ner by petitioning for them. And in afking for bleflings on others, and praying for their enemies, they exprefs their dihnterefted benevolence, which is an ad- vantage to themfelves, and pleafing to God, even though their petitions ihould have no influence in procuring the favours which they afe. And in praying that God would honour himfelf, and advance his own kingdom, and accomplifh all the great and glorious things which he * A kind and wife father, who defigns to give his child fome par- ticular favour, will bring the child to allc for it before he bcftows it, and will fulpend the gift upon this condition, for the benefit of the •child, that what he grants may be a real advantage to him, and a greater than if it were given before the child v/as better prepared to receive it, by earneftly and humbly afking for it; and that the father may hereby receive a proper acknowledgement from ths child, and be treated in a becoming manner. And in this cafe, the petition of the child is as really regarded, heard and granted, and the child's application and prayer to the father is as much a means of obtaining the favour, and as proper, important and neceffary, as if the father had not previoufly determined the whole affair. And when the children of fuch a father know that this is his way oi be- flowing favours on them, they will have as proper motives, and as much encouragement, to afk for all they want, as if he had not de- termined what he would do ajitecedent to their afking him ; yea, much more. 320 THE DECREES OF GOD, SlRM. XIX. he has promifed to do for his own honour, and the good ot his people, they do not expreis any doubts of liis fulfilling his promifcs, but are certain he will grant their petitions ; but they hereby exprefs their acquief- ccnce in thefe things, and their earneft dehre that they may be accompUflied ; and alfo profefs and exprefs their love to God, and friendlliip to his people and kingdom ; and do that which the feelings of a pious, benevolent heart will naturally, and even necefi'arily, prompt them to do. . We have many examples of fuch petitions and pray- ers for thofe things and events, which the petitioners, antecedent to their prayers, knew w^ould certainly, be accom.pliuied. We have a decifrve and remarkable in- ftance of this in David, the King of Ifrael, in the follow- ing words : " And now, O Lord God, the word that thou haft fpoken concerning thy fervant, and concern- ing his houfe, eftablifh it forever, and do as thou haji faid. And let thy name te magnified forever, faying. The. Lord of hoils is the God over Ifrael : and let the houfe of thy fervant David be eflablifhed before thee. For thou, O Lord of Hofts, God of Ifrael, haft revealed to thy fervant, faying, / %vill build thee an houfe : therefore hath th)' fervant found in his heart to pray this prayer before thee. And now, O Lord God, thou art that God, and thy words be true, and thou haft promifed this good- nefs unto thy fervant. Therefore now let it pleafe thee to blefs the houfe of thy fervant, that it may continue forever before thee ; for thou, O Lord God, haft fpoken it, and with thy bleffing let the houfe of thy Icrvant be blefled forever :'* [2 Sam. vii. 25 — 29.] Here David not only prays God to do that which at the fame time he knew and acknowledges God had promifed to do ; and therefore it was eftablillied as firm as the throne of the Almighty, and decreed that it fliould take place ; but he fays that this promife of God, making it certain, was the reafon, motive and encouragement to him to make this prayer : " Thou, O Lord, haft re- vealed to thy fervant, faying, I will build thee an houfe. SfiRM. XIX. TH£ FOU^-DATION OF PIETY. 32 1 houfe. And now, O Lord God, thou art that God, and thy words be true, and thou hajl promifed this goodncfs unto thy fervant ; therlfori: hath thy servant FOUND IN HIS HEART TO PRAY THIS PRAYER BEFORE THEE.'* We hence are warranted to affert that it is rcafonable and proper to pray for that wljch God has promilcd ; and that the certainty that it will be ac- complillied is a motive and encouragement to pray for it. How greatly then do they err who think that if every event is made certain by God's decree, there is no reafon or encouragement to pray for any thing ! Our Saviour, in the pattern of prayer which lie has dictated, directs men to pray that God would bring to ■pafs thofe events which were already fixed and decreed, and therefore muil infallibly take place : " Our Father, who art in heaven, hallowed he thy name ; thy kingdom come^ thy will be done,'^ &c. Chrift himfelf, in the 17th chapter of John, prays for thofe whom the Father had given tj him, that he would keep them through his own name, and that they might be one, as the Father and Son were one ; might be kept from the evil in the world, and be fancliiied through the truth ; that they might be with him in heaven forever, and behold his glory. At the fame time he knew that all this was made certain to them ; for he had before faid, that all that were given to him fhould come to him, and he would raife them up at the lait day ; that he would give unto them eternal life, and not one of them fhould perifh, as none Ihould be able to pluck them out of his hands, or his Father's. Ke prays, " Father, glorify thy name j" not becaufe this event was uncertain, but to exprefs his earneft deiirc of that which he knew was decreed, and could not but take place, and his willingnefs to give up every thing, even his own life, to promote this. Again, Chriil prays in the following words : " And nov/, O Father, glorify thou me with thine own felf, with the glory which I had with thee before the world was.'* The event for which Chriil prays in thefe v/ords was decreed T t froui 3^2. TKB DECREES OP GOD, SeRM. XIX, from eternity, and the decree had been long before pub- lillied, in the 2d and i loth Pfahns •. " I will declare the decree : The Lord hath faid unto me, Thou art my Son, this day have I begotten thee. Aik of me, and I will give thee the heathen for thine inlKiritance, and the uttermoft parts of the earth for thy pofi'effion. Sit thou at my right hand, until I make thine enemies thy footflool." And he had declared the certainty of that for which he here prays, fmce his incarnation. He had faid, that all power in heaven and earth was given unto him ; that " the Father had committed all judg- ment unto the Son ; that all men fhould honour the Son, even as they honour the Father. St. Paul, when fpeaking of God, often introduces the following words : "■ To whom be glory forever, Amen ;" which is not to be conlidered as a mere doxology, by which glory is irfcribed to God ; but it is rather a wiJIj^ or deftre, that God may be glorified forever ; and thc.Ajnen corrobo- rates it : as if he had faid, " Let it be fo ; this is the moft ardent defire of my foul, including the fum of all my petitions.'* Here then the Apoftle utters a delire and petition for that which he knew was decreed, and would take place. The laft words of Chrifl to his church are, " Surely I come quickly." Upon which promiie the following petition of the church,*and of every friend of his, is pre- fented to him : " Amen, even fo come Lord Jefus." Here is a petition, in which all Chriftians join, praying Chrifc to do what he has promifed ; and which there- fore was as certain as a declared decree could poflibly make it : and the petition is grounded on this promife and decree publifhed by Chrift, in which the petitioners cxprefs their hearty approbation of the coming of Chrift, and earneft defire of this important and happy event. And if it be ren.r;-riable thus to pray for an event which is fixed and made certain by an unchangeable decree, and cannot be altered, as in the inftance before us 5 then it is reafonable and proper to pray for any thing or any event which appears to us defirable and impor- tantj SeRM. XIX. THE FOUNDATION OF PIETY. 323 tant, though we know God is unchangeable, and that all things and every event are fixed by an unaltera- ble decree. The apoftle John fays, " And this is the confidence that we have in him, that if we afk any thing according to bis zviU, he heareth us. And if we know that he hear- eth us, whatfoever we all?:, we know that we have the petitions that we dcfired of him :" [i John v. 14, 15.] To afk for any thing according to his will, is to aik for thofe things which it is agreeable to his vv^ill to grant ; and this is to be knov/n only by what he has revealed. When we afk him to do what he has declared he will do, then we know we afk for that which is according to his will ; and confequently, that we have our peti- tions. But it will be afked. What are thefe things ? I anfwer, That God will glorify himfelf in all things, and make the brightefl difplay of his perfections and charac- ter forever ; that he will promote and effecl the greateft pofiible good of the univerfe ; that he will make his church and kingdom perfectly happy and glorious for- ever ; that he will accomplifli all his defigns and predic- tions, and fulfil all liis promifes to his church and peo- ple ; and caufe all things to v/ork for the good of thofe who love him ; and give his Holy Spirit to all who afli him. Thefe, I think, muil be the things we aik, when we know that we pray for any thing according to the will of God, and confequentiy know that he heareth us, and that wc have the petitions that we defired of him. But in all thefe in fiances we afls: for that which God has faid he will do, that is, has decreed that he will do them. And as it has been faid before, if a decree in theic inftances does not render it unreafon, SeRM. XIX. God to grant, yet he has in no way revealed that it is his will to grant our petitions ; when we afl^ for any fuch thing, we inuft do it with an exprefs or implicit reierve — If it be accord'mg to the will of God. Othcrv/ife, or if it be not according to his will, we muft withdraw cur petition, and not defire to have it granted. Re- lignation to the will of God, whatever it may be, in ail fuch inftances, is effential to the pious petitions of a benevolent friend of God. x\nd by thus referring to the will of God, and refigning to that, defiring it may be done in all cafes, whatever petitions we may make, we do refer to the decrees of God, by which he has de- termined v.'hat he will do in every particular inftance ; for his will and his decrees are" in this cafe one and the farne, being fixed and unchangeable. i'GZirthly. It is not only proper and important that the worfhippers of God fnould exprefs their defires of thofe things which they want, in praying for them ; but were this not true, and were not alking for them the means and way of obtaining them ; yet the pious friends of God would elleem it a privilege and enjoy- ment to be allov/ed and invited, " by prayer and fup- plication, with tliankfgiving, to make known their re-, cuefts unto him." To them prayer is not a tajh^ from which they would be g)ad to be excufed, but they practife it with pleafure. They have great (iipport, enjoyment and happinefs in calling their cares upon God, and expreiling the defires of their hearts to him. While others reftrain prayer before God, and fay, *'What is the Almighty, that v^e fhould fcrve him? and what profit fiiould v/e have if we pray unto him ?" the benevolent friend of God would pray, were it only for the enjoyment which he has in the exercife ; and fays in his heart, *• I will call upon God as long as I live." And thou2:h he is certain that God is un- changeable, and that nothing is done, or will come to pafs, which is not foreordained by him, this does not tend to prevent or in the leaft abate the pleafure and enjoyment he has in making known his rcquefts to God, or SeRM. XIX. THl FOUNDATION OF PIfiTV. 32^ or his defire conftantly to praftife it : but this truth gives him fupport and coniolation, and increafes his delight in calling upon God, and renders it more dc- firabie and pleaiant unto him : yea, were not this a truth, he could not find any rcafon for making his re- quefts known to him, or any delight in doing it ; and would not have any encouragement, or even dare, to alk for any thing, as has been obferved and {hewn. And now this matter is to be left to the judgment of every one who will attend to it. It is hoped that it ap- pears evident, beyond all difpute, from the light in which this fubjecl; has been now fet, that the doctrine of God's decreeing whatfoever comes to pafs is not on- ly confident with all the exercifes of true piety, but is the proper foundation for this, and is fuited to excite and promote thefe exercifes ; and that there can be no real piety which is not confiflent with this truth. Improvement of the Subject. I. It appears from what has been faid on tliis fub- ject, that they who are in their hearts oppofed to this dodtrine of the decrees of God, are ftrangers to true piety, and do not fear before God. Though they may have exercifes which they call and think to be piety and real religion, and it may have an appearance of it to others ; vet it has nothing: of the real nature of true piety, but is enmity and oppolition to the true God. They may think they love God, and are fpeaking for him, and to his honour, and in favour of religion, while they are ftrenuoufly oppofmg this doctrine, as difhonourable to God, and deitruclive to all virtue and true religion : but they are deceived, and are really oppofmg and difhonouring the true God, and denying and renouncinsr that truth which is the only founda- tion or true piety. This will, without doubt, be thought very uncharita- ble by many, as it condemns a great part of profefling Chriftians, as deftitute of true piety, and not real Chriftians. But is it the ofiice of charity to give up the truth 3*6 THE DECREES OF GOD, SerM. XIX. truth becaufe it condemns ourfelves or our fellow men ? Is it uncharitable to think and fpeak according to the truth, and to cenfure thofe who are cenfured by the God of truth ? True charity, or love, " rejoiceth not in iniquity, but rejoiceth in the truth.''* If the fubject we have been coniidering has been juftly reprefented, and the truth eftabiiflied by undeniable evidence ; then this inference that has now been made follows with the greateil certainty, and muft be admitted, however many are cenfured and condemned by it, and be they who they may. It is to be carefully obferved, that the inference is, *' Whofoever in their hearts^ and in the exercife of what they call piety, oppofe this dodrine of God's foreor- daining whatfoever comes to pafs, have no real real re- ligion.'* Perfons may, through the prejudices of educa- tion, or fome other way, be led to mifunderftand this doctrine, and have very wrong conceptions of it, and imbibe prejudices againll it, in their fpeculations ; and yet the exercife of their hearts be in fome meafure agreea- ble to it, in the practice of real piety. Their piely may not prevent or remove all their wrong and miftaken fpeculations and conceptions on this point. But M their hearts oppofe this truth, which is the foundation of all true piety, their hearts are not right with God, but they muft be enemies to him, and in the gall of bitter- nefs, and bonds of iniquity, whatever fpecious pretences they may make of love to God, and of devotion. On the other hand, perfons may be right in their fpeculations on this point, and be fully convinced of the truth of this do6lrine, yea, be very zealous in arguing for it, and vindicating it againft oppofers ; and yet never heartily fubmit to it, but really oppofe it in their hearts, and be wholly ftrangers to every exercife of true piety. On the whole, he who cordially fubmits to this do6brine, and has cxercifcs of heart anfwerable to it, is a pious man, and fears before God, whatever his fpecula- tions may be. And he whofe heart oppofes this doc- trine, in the whole tenor of his exercifes, is a iiuanger to true SeRM. XIX. THl fOUNDATION OF PIETY. 327 true piety, though he may be orthordox in his fpecula- tive opinion. It is deiirable, however, that every man's judgment and fpeculations lliould be according to the truth : and it cannot be ealily accounted for that a perfon whofe heart is truly pious and benevo- lent lliould continue to difbelieve and rejed this doc- trine, when under all proper and defirable advantages to get light and inftrudion, to have all his faife concep- tions of it removed, to know what it is, what is, and what is not, implied in it, and to learn the foundation and reafon of it, and how exprefsly and abundantly, and in a variety of ways, it is taught and inculcated in the holy fcriptures. And if a perfon under all thefe advantages and in- ftructions perfeveres i:i renouncing and oppofing this do(ftrine, as very difagreeable, and overthrowing all re- ligion,, with an obftinacy and zeal which appear to pro- ceed from the difpohtion and feelings of the heart, we have realon to fear, yea, to determine, that the heart is not right with God, and that fuch oppofition flows from this root of bitternefs. That the unrenev/ed, felfifh, impenitent man fhould diflike and oppofe this doctrine, can be eaiily accounted for. For it appears from what has been faid on this fubje^l, that it muft be, of all things moft difagreeable to him, and that to which one of fuch a difpolition and character can never fubmit. But that he who is born of God, and has a humble, benevolent heart, and loves and fears God, and delights in the Bible, meditating therein day and night, is pieafed to have God exalted, as a glorious, om.nipotent, unchangeable, infinitely wife and good fovereign of the univerfe, and to have proud man humbled and abafed before him ; that fuch an one fhould not believe that God has foreordained whatfoever comes to pafs, but oppofe and be difpleafed with fuch a do6frine, is quite unaccountable. II. This fubjecl teaches us the reafon and importance of making the glory of God our fupreme end in all we do. I. Becaufe 32§ THE DECREES OF G(5D, SeRM. XtKi 1. Becaufe this is the higheft, beft and moft impor- tant end that can be propoled and purfued, and there- fore moft agreeable to wifdom and benevolence. 2. Becaufe God himfelf makes this his end in all his works. This is afferted in the truth which is eftabliih- ed in the foregoing difcourfe, viz. That God hath, for his cjun glory ^ foreordained whatfoever comes to pafs ; and it has been fhown that this muft be the fupreme end of the infinitely wife and benevolent Being, in all he does, and that this is neceffarily included in the affertion in our text, " That vv^hatfoever God doth, it fliall be forever.'* It is certainly reafonable that we ihould pur- fue the fame end that God does in his works, and herein imitate him, as his children. If it be wife and benevolent in God to lay a plan and purfue it to glorify himfelf, to make the brighteft difplay of his own per- fections, wifdom and benevolence will lead us to do ail for the fame end. 3. Becaufe the glory of God, the greateft manifefta- tion and difplay of the divine character and perfeftions, includes the greateft poflible good of the created uni- verfe j for in producing and efle£ling this, the omnipo- tence, infinite wifdom and goodnefs of God are acted out and manifefted to the greateft advantage, to be feen by creatures. The glory of God, and the greateft happinefs of the creation, therefore, cannot be feparated, as two diftincl and different ends, fmce the one necef- farily implies and involves the other. The higheft happinefs of a creature confifts in the knowledge and enjoyment of God, in beholding, loving and glorifying him ; and therefore the more his perfeclions are mani- fefted to the creation, the more happy will creatures be } and the greater the happinefs and glory of the creation is, the more is God glorified, the greater is the difplay of his power, wifdom and goodnefs. Does it not hence follow, that the glory of God implies all poflible good, and therefore is to be fought as the fupreme end ? How reafonable and important then is it that we lliould with zeal and fervour of mind conftantly aim at this end, in obedience 'SfRM. XIX. THE FOUNDATION OF PIETY. 32^ obedience to the apaftjlic injunction, " Whether there- fore ye eat or drink, or wbatfocver ye do, do all to the glory of God !" 4. BecauTe he who makes the glory of God his fupreme end, and confequently fecks the greateft good and happincf; of the creation, in the kingdom of God, IS neccllarily happy himfelf. His benevolence, by which he makes this grand object his fupreme end, and places his happlnefs in the glory of God, and the greateft general good, will neceffirily render him happy, in fee- ing this end completely accompliflied, :is it will be to the utmoil of his willies, and far beyond his prefent concept tion<5. He mufl necellarily fhare in all this good, when it takes place ; becaufc, by the fuppohtion, this is his chofcn good. And while he leeks this as the grand ob- jccl: of his dehrc and happinefs, and is at the lame time allured that it fliall be accoinplifliied, he has a great de- gree of enjoyment. He in a meafure enjoys the good he feeks, in the allured profpect that it will take place. Thus univerfal, dilinterelLed benevolence, which fecks the glory of God, and the general good, is the only af- fedion which can intereft us in that good which will take place to the higheft degree, and give us our full fliare in It : whereas the contrary alfedion, felflove necclTarily ex- cludes from all true happinefs, becaufe the felliili perfon places not his happinefs in the glory of God, and the public good, the happinels and glory of his kingdom ;. but in his ov/n exaltation and private, perfon al good. He is, of courfe, an enemy to the only true good and happinefs, and lb far as that takes place he is neccllarily excluded and unhappy. He therefore who, in this fenfe, denies hwifelf^ gives up all that fcparatc, perfonal, private interell which felf love feeks, and, in this fenfe, lofes his own life, fliall find or fave his life ; that is, fliall be truly and eternally happy, in the exercife of difmterefted affeftion to God and the tn embers of his kingdom, which necellarily puts him in poileiTion of the public good and happinefs, and gives him his Iharc In this focial felicity, as one of the mem- U U bcrs $3^ riiE ijecr£es Of uob, Ser.vi. XlXi bers of tlie focicty. But he who favcs his life, that is, who, having no public, diUntereilcd affection , fceks him- lelf only, and is purfuing and leeking to iavc to himfeU" a fcparace, private intei'eil, ior the lake of which he is ready to facriiice and oppofe the glory of God, and the general good — be Ihall loic his life ; that is, Ihall lofe or mik of all liappinefs, and mull; neceil'arily be miferable. Thus we fee in what refpecls, and for what reafons, it is our indifpenfable duty, and of the higheft importance to us, to make the glory of God our fupreine end in all we do ; and, by what has been obferved, we may learn what is implied in this. It is to fet this above every thing clfe ; to aim at and purfiie nothing but this, and wdia't is implied in it ; to fubordinate every thing with which v/e are concerned to the glory of God ; to give lip and devole ourfelves, with all v/e have and are, to anfwer this end, v/tthout making any referve, freely renouncing all luppofable or poilible intereil or good, for ourfelves or others, which is inconfiftent with the glory of God, or which will not conduce to it and promote it. III. They who delire to know their own charafter, and the nature of their religious excrcifes, whether they bear the flamp of true piety, may examine and try them- selves by what has been exhibited on this fubjecl : whe- ther the God which is revealed in the Bible, unchangei* able in his being, perfections, deiigns, decrees and works, is the chofen and delightful object of their religious af- fections ; of their love, fear, hope and truit ; of their gratitude and joy \ of their adoration and praife, to whom they make confeflion, and pray with pcrfcvcrance and pleafare ; and whether they are confcious that a God, who has not foreordained whatfoever comes to pafs, could not be the object of thefe their pious affec- tions. As to thofe v> ho dlHike and oppofe this doctrine, and fay, they cannot love and worlliip fuch a God ; and yet think themfelvcs truly pious, and in the way to heaven, and that they are ferving and honouring God in their oppolition SSRM. XIX, THE FOUNDATION OF PIETY. 33 1 oppofitlon to this dodrine ; we will leave them to the day which lliall try every man's work, of what Ibrt it is ; at the fame tirae being certain that if their hearts and all the exercifes of them do oppofe and rejev^ the God who has foreordained whatfoever comes to pals, and tjiey hve and die with fuch hearts, they will be found to be ijorkers of iniquity, and ranked v/ith them who "know not God, and obey not the gofpei of our kord jcfus Chrill," IV. Let all who believe this doclrine be concerned to live anfvverable to it, and conflantly fear before this God, and live in the exercife and practice of every branch of true godlincfs ; and not, as many do^ hold the truth in iinrightconfnefs', and pervert it to bad piirpofes. The Chriftian has learned to unite a conviclion and fenfe of entire dependence on God, who orders and works all things .according to his unchangeable decree, for every motion and right exercife of heart, with zeal and activity in religion, working out his own. falvation ivith fear and trembling, with felf-difHdence, and. a fenfe of his own infufficiency for any good thing, and a hum- ble dependence on God for grace to do his duty ; bc- caufe he knows that God worketh in him both to will and to do, -of his own good pleafure : \_Phil. ii. 12, 13,] And the ftfonger and more ileady conviction he has that God overrules and orders all things for his own glory and the.greateft good of the whole, even all the iin and rebellion of men, the more nnreafonable and criminal does fin appear to him, as it is in its nature and tenden- cy direct oppoiltion to this event. And therefore the more does he loathe, abhor and condemn himfelf for his fins, and acknowledge his defert of eternal dcftrudion : knowing that God.*s foreordaining whatfoever comes to pafs, leaves the fmner as free a moral agent, and as inex- cufabic and criminal, as if there were no decree in the cafe. Blefl'ed are they who underftand thefc tilings, and know the only true God, who is wonderful in counfel, and excellent in working ; and Jefus Chriil, whom he has fent, who exercifeth loving kindncfs, judgment and righteoufnefs in the earth. S"^PMO^^ Sermon xx, WRITTEN IN THE YEAR iSqO. The fins of men arc fo under the direclion and con- troul of God, as to glorify him, and fubferve the good of his kingdom, in every inftance of it which he fuffers to take place. Pfalm Ixxvi. lo. Surely the wrath of man Jljall pmife thee : the retna'mder of wrath Jhalt the a rejhain. N this pfalm God's care and protection of his church is celebrated. In the midft of ail revolutions, wars, 2.nd confufions, which take place in the world, and tlie various and itrong combinations of wicked men againft his people, they are fafe and happy under his care, who will effeclually reftrain all their enemies, and fmally ut^ terly defeat ard dcftroy them, and givq deliverance, peace and falvation to his church. In the words now to be confidered, the absolute and "univerfal dominion of God over all creatures and things, is afi'erted, fo that he can and will turn all the oppofition which is made to him and his government, however ftrong and violent, and however long it may continue,^ to promote his own glory, and anlwer the bell ends pofliblc ; and all the lins which would not fubferve thefe good ends, he can and will effectually reftrain, fa that they fhall not exift. This very important and ufeful fcntiment will be illuf- trated and cftablilhed by a particular explanation of this pafl'age of fcripture, and the inferences to be made from it, " SuREL'v the wrath of man fliall praife thee," This is affcrtcd not only as a truth, but as a moft evident, ;ind certain truth, and of great importance to be behev- cd Sf.RM. XX. COD IS GLORIFIED, &C. 33^ ed and relied upon with the grcateft confidence and aiVurance at all times, whatever feeming appearances there may be againft it, and though we may not be able to fee how it can pofllbly be true. This is exprelied by the word furdy, ^^'ith which the fentimcnt is introduced. The wrath of man comprehends all the rebellion and fms of men, that ever have or ever \\\\\ take place, by which their hatred of God and his law and govern- ment, and ftrong oppofition to thefe, is exprefled. Mankind, ever fince they have multiplied on earth, have, in general, been in arms, at war v/ith God, and with eacli other ; and this v/ar has in numerous inftanccs been carried on with great apparent cngagcdnefs, \Cratu and furv, in fome more diredly againft God, and in others immediately againft each other. All this is com- prehended in the wrath of man, in our text : and fo arc <\11 the thoughts and exercifes of heart a^id conduct, however private, and more or lefs apparent and ftrong, which are contrary to the law of God ; for all thefe are of the fame nature and kind with thofe finful actions in which men are more apparently, and with greater wrath and violence, combined againft God and each other. And all the fms of good men, whether commit- ted before they were converted or after, are included in this exprefiion, as they are as really in oppofition to God and his law, as the moft open and avowed rebel- lion and racfe a2:ainft him, thoui^h not {b ftronp; and vifible. Thus, all the fms of which men are guilty, whether greater or lefs, more fecret or open, under whatever form or pretence they are committed, are in- cluded in the wrath of man^ as they are all rebellion againft God, ar^d a violation of his law, and oppofition to his caufe, church and kingdom ; though the more open and violent oppofition to the divine government, to the church and people of God, and to each other, may be more particularly intended by the exprefiion. 'ilris is evident and certain, not only as all the lins of men are of the fame nature and evil tendency, but they are all fo V3:ited and combined, that if any inftance and degree 534 ^OD 13 GLORIFIED SeRM. XX, degree of fin is made to praife God, it muft do fo in every inftance for the fame rcafon ; and if it were not lb, the allertion in the words before us would be fo par- tial as to be attended with great uncertainty, and of lit- tle' ufe and importance in the application of it, as will appear in our further attention to the fubjecl. " The wrath of man fiall praife thee ;" that is, Ihall honour and glorify thee. The fm of man fliail, in every inftance of it, be the occafion and made the means of the manifellation and difplay of the glorious charader and perfeclions of God, which could not have been made to fuch advantage and in fo great a degree, in any other way, had not fm exiiled in every inilance in which it has done, or ever will do. This is not owing to the nature and tendency of fm, confdcr- cd in itfelf ; for it tends to directly the contrary, to difhonour him, and is a direct and awful oppofition to the moral governm>ent, perfeclions and exiftence of God ; but to his power, wifdom and goodnefs, by which he is able and difpofed to overrule all the re-. beliion againft him, even every fm which is committed, to anfwer his ends, and promote his own glory. " The remainder of wrath fiialt thou reilrain :" that is, that wrath and thofe lins of men which are not fuit- ed and necelfary to anfwer this end, to be fo governed and overruled as to praife and glorify God, he will effeclually reftrain, and not fulTcr it to exiil. This re- prefents God as the fupreme, fovereign difpofcr of all things and events, ordering what fliail and, what fliall not exlft, from the gr^ateft to the leaft, arnd directing the will and actions of m.en in every motion and exer- tion, fo that all depend upon his wiii whether they fhall have an exiftence or not ; and thisu includes all, tljc fins of men, as really as any other event whatever. The counfel of God's own will cietermlncd whether there fhou'ld be any fuch thing as fm and rebellion, and how much of this fhould cxill:, even juft fo much as fhould praife him, and no more ; whkh neceflarily in- cludes a determination coacerning every inftance or act of SeRM. XX. t\ THE SINS Of MEN. 335 of fiR, whether greater or lefs ; as his determining that tliis e;irth inould exift includes a determination how large It iliould be, of what materials it Ihould be com.- poied, and concerning every part, and every grain of f^iid, kc, of which it fliould coniift. Ail this is nccef- farii/ implied in the words under confideration. For in determining that fm ftiould exift, and juft fo much as v/ould praife him, and no m^ore, there mufl be a deter- mination concerning every act of fin that Ihould take place. 'I'he exiRence of the wrath of man, the continuance of it, the height to wiiich it Ihould rife, and all the con- fequcnces of it, depended as *much upon the will of God, as did the exiftence of man, and of a particular providence to be exerciicd with refpecl to him from the firft to the laft, containing the wifeft and beft plan, by v/hich God is moft praifed and glorified, and the greateil good promoted. Thefe are fo united and blended together, the one implying the other, that all m.uft exift together, in order to form a perfectly wife plan, which fliall be moft to the glory of God, and th'S greateft good of the univerfe. For Vv'hen it is faid, the wrath of man fliall praife God, it is equally allerted, tliat all the lin which does or ever fliall take place fhall promote the greateft glory and happinefs of his king- dom, and of all his friends, who fhall dwell in it for- ever ; for their glory and happinefs depend upon the glory of God, the manlfcftation and difplay of his glorious perfections, and will keep pace with this for- ever, the form.er necefiarily taking place and riling in proportion to the grcatnefs and increafe of the latter, there being a neceifary and infallible connection be- tween them ; fo that whatever praifes God, and ferves to manifeft and difplay his character and glory, equally promotes the happinefs of ail who are his friends, and the glory of his everlafting kingdom. Of ail this there is the greateft ailurance and certain- ty, exprelTed by the Pfalmift in our text ; but we have other itrong, corroborative evidence of thefe fame truths, truths, botli from the icripturcs and from rcafon, which dcnijuds our careful attention* The icripturcs will appear, beyond a pofiible doubt, to an attentive, honeli mind, to be on the fame plan, and to exhibit thefe fame truths, from the beginning to the end. This is manifeft in fo many ways and in- ftancc3 that they cannot be all mentioned here* It will be fuiricien.t to fuggefl; the following : " The fcrip^ ture faith unto Pharaoli, Even for this fame purpofe have I raifcd thee up, that I might fliew my power ill 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 purpofe that he might be praifed and glorified ; that his name, liis charafter and perfections might hereby be declared thouLrhout all the earth. " What if God, willino: to llicw his wrath, and make his power known, endureci \vith m.uch lon2r fuffering: the vcflcis of Wrath fitted to deftructlon ? Here the fm and deftruc1:ion of thofe who pcrifh is reprcfented as ordered by God for his praife, to manifeft his hatred of fm, and his dreadful power in punidiing linners who are finally impenitent. The iimumcrable predictions in the fcripture of events to be brought about, and which have been fulfilled by millions of millions of finful exercifes and actions of wicked men, anil predictions of many particular lins which men ihould commit, are an inconteftible evidence that God has the direction of all the fins of men, and that none can take place unlefs by his dilpofal, fo as to anfwer his ends, and promote his glory, l\vo or three inftances may be mentioned to iliuftrate this remark. The fin of the brethren of Jofeph in felling him into Egypt, and all tlicir anger and wrath which led to this, was determined and orttcred by God for good, for his own praife and glor) , and the good of his church. Therefore, God is faid to have done it, and to fend Jofeph into Egypt, meaning it all for good< And in this way the wrath of Jofeph's miftrefs in Egypt, and of her hufband, did praife God, and could not have taken SeR.M. XX. EY THE SINS OF MEN, 337- taken place, had it not been necefTary to accomplifli the benevolent purpofe of God ; and they and the brethren of jofenh were reftrained from ali that wrath and lin, which would defeat the predidion by the two dreams of Jofeph, and not anfwer the purpofe of God, and praife him. The former were reilrained from puttmg jofeph to death, as they once propofcd. And though Potiphar's " wrath was kindled," when he heard the falfe accufation againft Jofeph by his wicked wife, yet liis wrath was fo reftrained that he did not take away his life, which had either of them done, the divine plan* couid not have been executed. But the moil rem.arkable inftance of this is the Hii and v/rath exercifed by men in the treatment of the Saviour of the world, and putting him to death in the mod cruel mianner. This was ail particularly determdn- cd and appointed long before by God, and foretold by the prophets. Hear what they who were infpired fay of this in their folemn addrefs to God : " Lord, thou art God, who had made heaven and earth and the fea, and all tint is in them ; who by the mouth of thy f^rvant David haft faid. Why did the heathen rage, and the people imagine vain things ? The kings of the earth* ftood up, and the rulers were gathered together,, a,q:ainft the Lord and ajrainil his Chrift. For of a truth- againft thy holy child Jefus, whom thou haft anointed, both Herod and Pontius Pilate, with the Gentiles, and- the people of Ifrael, were gathered together, to da whatfoevcr thy hand and thy couniel determined before to be done.'* All this fcene of ftn and v/rath ao-ainft Tefus Chrift Vv'as determined and directed by the hand and counsel, the power and wifdom, of God, which was nerejlary for the greateft difplay of the divine perfeclions in the redemption of ftnful man, which has ever been made, and could not have been made in any other way, and will be to his praife and glory forever, and the means of the unfpeakably greater happincfs and glory of ali his friends, the members of his eternal kingdom. X x And 3^S GOD IS GLORlflED SeRiM. XX, j:) . And all this iin was ordered, to praife and glorify God, that he might hereby accompliih his wife and in- finitely importar.t dciigns. Thefe linners were reftrain- ed, and prevented committing all thofe fmful acts which would not praile God, but, contrary to this, would counteract his wife purpofes. Thus Herod was not able to put Chrill to death in his infancy, when he attempted to do it. And the Jews were not allowed to lay their hands upon him and kill him, though they delired and often attempted to do it, as this would not have been to the praife of God, but the contrary. They were reftrained from effecling their purpofe, till the proper time came, when this horrid deed would praife God, and was neceflary to his accompliiliing the infinitely wife and important ends he had in view. And indeed there is the greateft certainty that the iins of men, in general, and the univerfal depravity, re- bellion and guilt of mankind, were neccffary in order to there being fach a character as that of Jefus Chrift the Redeemer, and the wonderful, g"lorio'us events which do and will take place in confequence of what he has done and faiTcred. For had there been no fin, by which the human race are fallen into a ftate of total ruin, there could not have been any Redeemer or re-* demption, by which God will be more praifed and glorified than by all his other works. And indeed all his other works have reference to, and centre in, the glorious work of Redemption, and derive their chief glory from this, of which the fin of man laid the foun- dation, which therefore is necclTary for the greateft and rnoft bright difplay of the perfections of -God, and the conlequent praifes from all his friends, and their happi- ncfs in the enjoyment of him forever. And as fi.n in genciiil, and the mcft remarkable in- ftances of it recorded iii fcripture, forne of which have been mentioned, are made to nraife God, there is hence ground of aHai'ance that it does fo in every inftance, and that this is true of every fin that ever has been or will fee committed by man, and that not one fin which would not Sf.RM. XX. BY THE SINS OF MEN. 339, not praife God will ever take place, had not this been ex- prefsly aflcrted in our text. And it is important to be obferved, that all the natural evil which is the confe- quence of fm, which does or ever will exift, will anfwer this end, and is neceflary for the brighteil manifeftation and difplay of the divine perfe(5lions, and confequcntly for the great eft happinefs of all the friends of God. This is implied in the words of the apoftle Paul, v/hen he fays, " We are unto God a fweet iavour of Chrift, in them that are faved, and in them that periih." Ac- cording to this, the gofpel produces that which is plcaf- ing to God in the ettecl it has, not only in them who are faved, but alfo that which it has on thofe who pe- rifli. It is the occafion of difcovering the total depravi- ty, and exceeding hardnefs, and ftrength of the obkina- cy, of the human heart, in the uuiverfal, ilrong and fixed difpofition to rejeft the offers of mercy, Vv'hich no means will overcome and fubdue; which difcovery could not be made fo fully in any other conceivable way. The clear and ftriking manifeftation of this will ferve to dif- play the righteoufnefs and holy difpleafure of God in punifhing ftnners with everlafting deilru<5lion, and in- flifting a greatly aggravated puniihment on thofe who perilli under the gofpel, as negied:ers and deiJ3ifcrs of Chrift and the crreat falvation. The fame fentiment is exprcfied by this Apoftle m the following words : " What if God willing [determinirig] to Ihew his wrath, and make his power known, endur- ed v/ith much iong-fuffering the veifels of wrath, fitted to deftruclion ; and that he might make known the riches of his glory on the veilels of mercy, which he had afore prepared unto glory ?'* Here God is reprefented, not only as defigning to ihew his power, and his dif- plcafure with linners by fitting them for deftruclion ; but alfo by this to make known the riches of hi-s grace, in the falvation of the redeemed. TliuG it appears that there is the moft clear and cer- tain evidence from the holy fcripture, that ail the lins of paen th^it have or ever will take placQ, with all their cir- cumitances, .14^ GOD IS GLORIFJEB SeRM. XX. cumilancea, attendants and conlequences, fhall praiic God, ihaii ferve to manifeit and diipjay his perfections, as otherwife could not have been done, and fliall be the cccafion of all that good, that glory and happincfs of Ids eternal kingdom, which is implied in this ; that it is the will of God that all this fm Ihonld cxift juil as it docs And will do, to anfwer this end, and no^more ; there- fore all that hn which would not praife him, iie wills iliali not exift, aud effectually rcftrains. And all this appears moft reafonable, and may be ar« ^;ued from the being and perfections of God revealed in the fcripr.ures, in fo liiort and plain a way as to amount to a clear dem.onfcration, to the reafon of every honefi:, unprejudiced pcrfon v/ho will carefully attejid to the fubjc'ft. God is omnipotent, and can do what he pleafes. He is omnifcient ; his knowicdc^c extends to every thing. He is infinitely wife and good. He fees what is the grcatell: good on- the Vvhole, vvdiat is the wifeft and beft end, and what are the moft wi«i?. and befl way and means to accomplilh it, and is difpofed, yea, has an infinite pro- penfity, to do it. It is thercf^ore certain that all things and events abfolutely depei\ded on his will from eterni- ty, for their exiftence, and the manner of it ; therefore the plan of all future cxiflcnce, of all creatures and events, and the particiilar manner and circumftances in which they lliould exift, was in the Divine Mind from eternity. And as it muft be the wifeft and beft poffible plan, containing all the poilihle good that Infinite Wif- dom and Goodnefs could qevife and deiire, and Omni- potence execute, it cannot be altered in the inoft jrnnute particular or circurnftancc, to eternity. And if this- v/crc polHble, it would be infinitely undeflrablc and ca- lamitous, yea, an infinite evil. It is matter of the greateft ioy that *^ the work of God is perfect," being decreed ir/ lum from eternity; that " Vvhatfoever God doth, it fcall be forever ; notliing can be put to it, nor any tiling taken from it ;'' that " the counfei of ilis Lord fiandcth forever, and the thoughts of his heart to ' . all S-F.RTvI. XX. EY THE SIN? O? MEN. 04^ all generations ;" that " he h of c?7c mind, ?.vA none czn turn or difapnoint him," who ''-workcth aJl things after the counfel of his o\vn wife, unchangeable will." This leads directly to the point before us. It muil be determined by God whether there Ihould be any iln and rebellion under his government, and among mankind. This depended wholly on the will of God. He was able to forbid and prevent the exigence of it ; and it it was contrary to wifdom, pcife hold a mixture of inconfiftent doctrines, and do not profeflediy join with Arminians, but evidently fymbo- iize with tliem in. many refpects, and fo as to exclude the pure, confiilent and elTential doctrines of the gofpel. Some there are who have been properly called Anti- nomians, who hold that Chrift has fo aboliflied the moral law,, that Chriftians are not under obligation to obey it. And there are many others who are real An- tinomians, who deny that any man can or ought to love the moral law, or God who made it, fo long as h6 is under the curfe of this law, and confiders himfelf fo, and has no hope of being delivered from it : but he muft have fome difcovery that God is m.erciful to fin- ners, and that there is falvatiosi foi; them by Chrift, be- fore he can love God or his lav/. And many, perhaps the moft of this clafs, hold that no^ man can love God or T^^P.M. XXI. TO THE WORLD. ^y 1} or the Redeemer, until he fees and believes, on good ground, that God loves him, and defigns to fave him ; that Chrift died for him in particular, and will lave him. The love, and all the religion, for which all thefe plead, is altogether felfifli, and has not a fpark of real thriilianity in it, but is diredly contrary to it. Jefus Chrift has declared it to be fo : \_Matth. v. 43, to the end of the chapter.'] He fays that the love to others which is grounded on their love to us is a felfifti, wicked love, which men of the worft charadler do exercife ; that Chriftian love is of a different and contrary nature, and fb difinterefted that it v/ill extend to its worft enemies. There are many, who, though they do not exprefsly avow this felfifli doctrine, by which all religion is bot- tomed on felf love, but difcard it, yet defcribe the reli- .gious views and exercifes of Chriftians as confifting very much or altogether in felfiftinefs, and urge the choice -and practice of religion wholly from felfifh motives. And if it be urged that true religion will lead Chriftians to thofe dilinterefted affections, and that conduct, of which Chrift has fet us an example, they cannot underftand, 'but rather oppofe it. There is another clafs of people called Univerfalifts, \vho hold that all men will be finally faved. There has been for a few years paft a conftderable increafe of thofe who profefs to embrace this fentiment. Of thefe fomc are Arminians, others are Antinomians, and fome en-* thuliafts. Few or none of them appear to underftand and believe the pure, conftftent doctrines of the gofpel. They do not of late appear to increafe who openly ef- poufe this doctrine, and yet adhere to the Bible ; and moft of thefe loon lofe their zeal in their caufe. And their belief appears to have its natural effect on them, and leads them to live a carelefs, irreligious life ; and numbers by degrees give up the Bible, and link into in- fidelity. There is reafon to believe that there are many w^ho do not profefs to embrace this doftrine, to whom it is fo pleafing,, that they wifh and hope it to be true ; and it has great influence upon them, and leads them to 370 tHE author's farewell Serm. XXL a carelefs ncglecl of and concern about religion, and of Itricl morality, and lo hardens their hearts, that they arc deaf to all admonitions, and will rather give up the Bible, and turn infidels, than admit that any will be miferable forever. All thefe, even thofe whofc outward conduct is not immoral, and who appear religious, who yet cordially embrace and are at heart pleafed with the errors which have been now mentioned, and whofe religious exercifes are grounded upon and conformable to them, are ftran- gers to true religion, and in the way to deftruftion : and all thefe falfe doctrines and notions of religion, and all the practical religion that is built upon them, will be con fumed by Chrift with the Spirit of his mouth, and deftroyed vath the brightnefs of his coming. Of thefe therefore I muft now take my leave, without the leaft difpofition to flatter them, or hope of their profperity in the way they are going ; and with a pleafing certain- ty that all their errors and falfe religion fliall be utterly abolifhed by Chrift, and that he will be praifed and honoured by all thefe errors and this oppolition to him, however wide may be their fpread, and though they may continue yet a confiderable time, even to the end determined. I muft now turn to the public profeiTors of religion, the members of the Chriftian churches, of various dif- ferent denominations, among Proteftants. The paftors of churches, or the clergy of every de- gree and character, come firft into view. It is doubt- lefs true, that the clergy are the leaders and principal in- ftruments in all the moral good and evil which takes place in Chriftendom. All of the clergy in the Protef- tant world, who muft be clafled with thofe before de- fcribed, by the erroneous doctrines they hold, or not preaching any fcheme of doctrines, but who really leave out all the eflential truths of the gofpel, and con- fine themfelves to what may be called fpurious heathen morality, and all of immoral lives, v^hatever doctrines they preach, are of courfe excluded from the number of truly 5s RM. XXI. TO THE WORLB. l"]"] truly Chriftian minifters. Jefus Chrlft has fixed their doom : " Many will fay to me in that day. Lord, Lord, have M^e not prophefied in thy name ? &c. And then will I profefs unto them, I never knew you : De- part from me, ye that work iniquity.'* To thefe I can- not lay, " God fpeed,'* when I take my leave of them, left I be a partaker of their evil deeds. But I mull; be allowed to fift the clergy more clofelyj efpecially thofe of the United States of America, v/ho are not excluded by the foregoing. A great body of miniilers in thefe States are profeil'ed Calvinifts, differ- ing however in fome points, and are generally irre- proachable in their moral conducl. But they are afked ferioufly to confider whether they have good evidence that they have been born again, agreeable to the fcrip- ture account of that great change, and find themfelves real friends to Chriil and his caufe, expreiTed in all pro- per ways. It is to be feared that many not having ever palTed this change is the reafon why they bring forth no more good fruit, and fo m.uch which is more like bad than good 4 in that they do not appear to encourage expe- rimental religion, or preach upon it clearly or mucli, if at any time. And though they would be' thought to be Calviniits, they appear to dillike, and never preach, fome of the moft important dodrines of Calvinifm ; fuch as, the total depravity of man ; God's firft moving, and fovereign grace, in the regeneration and converfion of fmners ; and the do^lrine of the decrees of God, taken in the only proper, ftricl and extenlive fenfe ; that he has decreed lohatfoever conies to pafs. They igno- rantly fay. It would be better to fay, God foreknevj whatfoever comes to pafs. They choofe to call them- felves moderate Cahinijis ; but might as well, and per- haps more properly, be called moderate Arminians, But I fhould be willing to lay all thefe names afide, as many appear to wifli, were it not the Ihorteil and moft con- venient way to denote the general fcheme of doctrines which different perfons embrace. This is agreeable to C c c the '^V/S Till; author's rAR£v,-£LL Serm* XXL the practice of the Chriflian church in ail the ages of it, whether more corrupt, or more pure. And no in-- convenience has attended it, that I know of, which would not attend any other method. All of this clafs I muft leave, with the fears concerning them, exprelied abrvc. And while 1 fall under their refentment and ccnfure, as narrow and bigoted in my fcntiments, and very cenforious, I cheerfully leave the matter to the day when the Lord Vv^ill brine; to lischt the hidden thino^s of clarknefs, and make manifeft the couniels of the heart. But I return to thofe who embrace the doctrines of the reformation, of Calvin, and the chief and leading doclrines contained in the Weflminfter confeiiion of faith, as being agreeable to the holy fcriptures, and who give fatisfaclory evidence that they are the fubjecls of divine, regenerating grace, and are friends to Chrift, and heartily engaged in his caufe. I embrace you with cordial, benevolent alTection, wilhing you fuccefs in your vv^ork, and that you may he faithful unto death. It is to be willied you would give yourfelves wholly to the work of the miniitry, and that you were all Jludents^ conftantly labouring to make advances in the know- ledge of divinity, by reading, meditation, and con- verfing wdth thole who are purfuing the fame lludy of the fcripture. We live in evil times, v/hen Chriftianitv, and efpeciaily true religion in principle and practice, is greatly oppofed, and faft decaying in general, as if it W'ould foon all be gcnie ; and we have realbn to believe thefe evil tim.es vdll grow much worfe. But this is fo iar from being a reafon for fitting ftill and unactive, that it ought to be a motive to great and conftant exer- tion to promote the caufe of Chrift, and oppofe the flood of error -and i4r.quity, which is coming in with a mighty, rapid ftreanu : ne caufe of Chrift will not be loft. His truth is great, and will prevail. Good is to be done now, and fome iinners muft be converted ; and blefled is the man vv^ho has the greateft hand in this work. We are commanded to pray to the Lord of the harveil to fend forth more labourers into his harveft. And we have SeRM. XXI. TO THE WORLD. 379 have alTurancc that our prayers will be anfwered, in his own way and time. He will fill the church and the \\'orld with miniilers, furniflied with fuch abilities, for- titude, diligence, zeal, knowledge and true wifdom, as to exceed any of us, beyond, far beyond our prefent conception. In this view, I overlook the prefent dark fcene, and take a cheerful farewell of you and of the world. Having taken my leave of the clergy and pallors of churches among Proteftants, I mufc not pafs over the private members of thefe churches, in very different worldly circumftances and ftations, and of various deno- minations, When all of this clafs, who are either igno- rant of the efTential doctrines of the gofpel, or deny and oppofe them, and imbibe contrary errors, as moft agree- able to their hearts ; and all thcie who take the name of Chriftians, but do not depart from iniquity, and lead vicious lives ; alfo all mere formal profelTors, who do not live up to their profeffion, and bring forth good fruit, but in their general converlation and conduct m»ix with the men of the world, and live more conformable to them than like real Chriftians ; finally, all thofe who appear ftrangers to experimental religion, or any thing like being born again ; v/hen all thefe are excluded and fet aiide, as not the proper objecls of Chriftian charity, how comparatively fmall will be the number of the remnant who are left 1 And yet it is probable that among thefe, fome, if not many, are, under a fair ap- pearance, but mere hypocrites ! The happy num.ber of true Chriftians cannot be certainly known by any man, and fome of them are not known by themfelves; to be real Chriftians ;^ but the Lord knows who are his, and will own and take care of them. They are all united in believing and loving the truth as it is in Jefus, and have all drank into the fame Spirit, under whatever form they worlhip, and whatever de- nomination they have taken. Hie diftinccions by which the various denominations of Chriftians are now di- vided will doubtlefs vanifii, when a greater degree of holincfs 3S0 THE author's farewell Ssrm. XXI. holinefs and light fliall take place, and prejudiccr* by education or any other means Ihalj be removed ; and Chriftians will be united and of one mind in thole things about which they are now divided, and their creed, in which they agree, as to fubftance, now, will remain the great bond of union. They who underitand and be- lieve that the wrath of man Ihall praifs God, and that the remainder of wrath he v/ill reftrain, as all true Chriftians do, muft, to be confident, believe the doc- trines preached and written by that great reformer John Calvin, and confequently the above mentioned con- felTion of faith, in the fubftance of it ; and therefore muft be agreed in the chief articles of their creed ; for ail this is really contained in this pafTage of icripture ; of which every unprejudiced, candid perfon muft be convinced, if he will carefully attend to the words, and to the ex- planation that has been given of tliem. To you I addrefs m.yfeif \A'ith peculiar pleafure. You live in a time pointed out in fcripture prophecy as peculiarly evil ; and prefent evils, which have lately increafed, both moral and natural, doubtiefs will yet make a rapid progrefs, till they ftiall rife to a height which is beyond your prefent conception ; and you have no reafon to expect to live to fee the end of them. Yet thefe words of the text, and the abundant promifes made to the church, and to every true believer, are a fuillcient ground of conftant fupport and confolation to all real Chriftians. It is a ground of fupport and com^ fort to refled and know that but a fmail part of the whole time of the trouble of the church yet remains to fill up the meafure of her fuffering, though the laft con- flicl may be moft fevere. I believe v^e have not yet at- tained any light from icripture, from which we can be fure that Chriftians will not fufter perfecution, and that a more trying and fevere one than any tiiat has yet taken place, before the millennium comes on. But this will not be, unlefs it be neceilary for the good 01 the church, and to introduce the time of her profperity in the beft manner 5 and ail this wrath of man, be it more BeHM. XXI. TO THE WORLB. 38 1, more or lefs, of longer or ftiorter duratJon, lliall praiib the Redeemer. The church will live and profpcr, and will come forth from the furnace of aflliclion as gold purified feven times. " And the redeemed of the Lord iliali re- turn and come to Zion with fongs, and everlafting joy upon their heads. They fhall obtain joy and gladnefs, and forrow and lighing fliall fiee away." And why may not Chriilians begin their ihug now? Though you do not fee the glorious Redeemer, yet, believing, you love him who orders all things perfectly well, takes the beft care of the church, and of every one who trufts in him, and will glorify himfelf by all things to the higheft degree. Weil may you rejoice with joy un- fpeakable and full of glory ; while you watch and keep your garments, faiving together for the faith of the gofpel, and in nothing terrified by your advcrlaries. With joy I now bid you a hearty, tiiough I hope not a long, FAREWELL. But New-England, the place of my nativity, demands my more particular attention. Afide from my partiali- ty in favour of this part of the vv'orid, I believe that all men of obfervation and judgment in this matter, who are acquainted with the Proteftant world in general, and with the religious ftate of New-England, from the firft fettlem^ent of it, will grant there has been the ap- pearance of more true religion in principle, profeiiion and practice, and a more regular, moral conducf: among all orders and ages of perfons, in this part of America, than in any other part of the Chriftian world of equal extent. Bofton, the metropolis of New-England, has been, till within lefs than fifty years paft, a place of more religious order in the obfervation oi the fabbath and other religious duties, a better education of chil- dren, and of a more decent, fober, moral conduct of the inhabitants in general, than of any other equally or more populous city or town on the face of the earth. And the people in general in New-England were dif- pofcd to pay refped to religion, to maintain family re- ligion 332 THr, auti^or's fare^'eli. Serm. XXIi ligion and v/orCiIp. The fabba.th and piibjlc worfliip Vi'erc regarded 'diid atterxded upon, by the inhabitants, in general, 'i'he churches were confidcrably large, and a degree of difcipline kept up. Children were under government, inilructed and cntccliifed. Grol's, open vices were in a great decree restrained. Leadini^ men in public ftations were in general exemplary, and the bigger part of people were intelligent in things of mo- rality and religion, and of a good behaviour. But, alas ! " How is tlic gold become dim ! How 1;^ the niofi: fine gold changed !'* Of late years a great and rapid degeneracy has taken place, both in the doctrines and duties of religion. Family won'hip, and a proper government and religious education of children, are generally neglecled. Error and ignorance in religious concerns, and vice and immorality in conduct, are greatly incrcaiing. Infidelity, Deifm and Atheifm are ipreading as an iiTefiftible torrent, and many, if not mcft, of the youth and rifing generation are growing up ready to imbibe error and infidelity. If thefe fliall have their natural courfe, unlefs divine influence inter- pofe, and put a icOp to them, New-England v\'iil foon become as famous for irreligion, infidelit^r, atheifm, immorality and heathenifm, as it has been for the con- trary ; and Chriidanity will be wholly excluded and forgotten. It is true that all Chriftian miniilers, and others in public and private llations, who are friends to the caufe of Chrift, ought to hope, pray and ftrive againfl this evil, and exert themfelves to the utmoft in ail proper ways in oppoiltion to the caufe of fin, Satan- and evil men ; and be ready to die in the caufe of truth and religion. In the pleaiing hope of this, I embrace you all, whether perfonally acquainted with you or not, with the mofl cordial affection, and benevolent FAREWEi,!,. At the fame time I take my leave of New-England, with the painful fear and profpecl of the evils v,^hich have been mentioned, flying to m.y text 'and the truths contained in it for fupport and comfort. Rliode-Ifland, Seam. XXL to the worM). 38^ Rhodc-Ifland, particuLirly Newport the Capital, in which I have Hved near thirty of the rail years 01 my life, iiow demands my fpecial attention. This town has been long nolcd for tlie many dilTe- rent religious fects and denominations into \vhich the inhabitants are divided, while the body of the people have been confidered, 1 believe jufdy, to ha\'e very little true religion, if any ; and they have appeared more diilolute, vicious, erroneous and ignorant, than people in general are in other parts of Nevz-England. And there has been no general revival of religion, or reforma- tion, to this day ;^and the moral flate and character of the inhabitants in general has not becoir.e better, but the contrary. The extraordinary and general revival of religion in New-England and many other places, about fixty years ago, did not reach Nev/port iu any coiifidcrabic' degree. While the heavenly dew fell copiouily on other places, this town recelyed but a few fcattering drops, and remained almoft v/holly dry. There are a o:reat number of families in this place who have no appearance of any fort or religion m their houfes, and who never attend on any public worfhip ; and there are many individuals of this cnaracler in other families ; and many others, who, though they attend public vv-orHiip fometimes, yet not conftantly nor oflcn. Ail thefe doubtlefs include the greateit number of the whole inhabitants ; and a great part of them are fo inattentive to religion, and fo ignorant, that they have really no religious principles : others have imbibed, and are ftrongiy fixed in, religious maxims and notions, as contrary to the l>ible as dark- nefs is to the hght. Of thofe who confiantly attend public worfliip, including the profelibrs cf religion, very few of them maintain any i^mily vrorlliip or religion, and by far -the greater part are fo immoral in their condu<5l, or ignorant or erroneous in their notions of religion, as to fall vafdy Ihort of the fcripture eharacter of true Chriftians. There 384 'fHI AUTH0k*3 FAREWELL SsRM. XXL llierc have been a number of real and excellent Chriftian.s in this tov/n, of dilTerent denominations, who are now in heaven 5 and doubtlefs there are feme yet among ns, but there is reafon to conclude that the number of fuch is greatly leiicned, and that there are now but very few. Of you I take my afFeftionatc leave, vviQiing you may increafe in number, and Ihine, in the midft of a crooked and perverfe generation, as lights in the world. The fiave trade, and the llavery of the Africans, in which this town has had a greater hand than any other town in New-England, mull not be palled over unmen- tioned here. This inhuman trade has been the firft and chief fpring of all the trade and bufmefs by which this town has rifen and flouriilied : which has there- fore been built up, in a great meafure, by the blood and unrighteous iiiiferings of the poor Africans. And this trade is yet carried on here, in the face of all the light and matter of convi(5lion of the unrighteoufnefs and aggravated iniquity of it, which has of late years l)een offered, and againft the exprefs laws of God and man. And there is no evidence that the citizens in general have a proper fenfe of the evil of this bufmefs, of the guilt which has been contracted by it, and of the difpleafure of God for it, or that they have a juft abhorrence of it ; but there is much evidence of the contrary, and that there is little or no true repentance of it. In this dark, unpleafant and melancholy view of the ftate and character of the body of the inhabitants of this town,I muil take my leave, with a painful profpecl of the evil which is coming upon them and their pofterity ; which they would not believe, were they told. To moft of them I cannot fpeak, and if I could, and they fliould know what 1 think and fay of them, it would only ferve to excite the refentment and in- dignation of the mo:0:. But there is a bri;^ht fide, to which the Chriftian may look for fupport and comfort, in the midft of all this SfiRM. XXI. TO THi WORLD, 385 this dark and evil ftate of things, which cannot be too often brought into view. All this fin and wrath of man, and the evils which attend and follow it, will praife Chrift, and turn to the grcateft good of his kingdom. And all the wicked Ihall be ihaken from the earth, and from this ifland too ; and it iliall yet be full of meek, h'amble and holy inhabitants, who fliall praife the Lord, and deliglit themfelves in the abundance of peace and happincfs. Amen. Hallelujah : for the Lord God Omnipotent rcigncth. But I muft now come nearer home, and, not without fenfible and affedlionate emotions, take my farewell of the church and congregation in this town, with whom I have lived, mir.iftering to them moft of the time fbr above thirty years. When I lirft came among you the church was not fmali, and incrcafed in number ; and the congregation appeared to ilouriih. Above an hundred young perfons iifed to repair to uiy houfe at appointed times for reli- gious inilrucbion. But when the war with the Britifli cam.e on, wc vv^erc, for a time, broken up, and many of us fcattered into the country, a number of whom never returned again. In this time our parfonage houfe was deftroyed, the bell of the meeting-houfe was taken away, and the inlide of the houfe v/as fo defaced and deftroyed by the enemy, that public worfliip could not be attended in it ; and thofe who flayed in the town during the refidence of the Britifh here, and thofe who went out and returned again, fuiFered lolTes in their worldly intereil. By thefe events, and by the deatlis that have taken place, both on the land, and of the men who have ufed the fea, we are become few in number, and in a degree poor in v/orldly circuraftanccs. Moft of the church and congregation which were on the fcage when I firft came here are gone to the grave. But the grcateft calamity of ail is, the good people who have de- ceafcd have none, or very few, to incceed them and hli up their places, and have left us in a great and awful degree deftitute of the power and praftice of true reli- D d d gioa. i[8'6 THE author's farewell Serm. XXI* •gion. In thcfc dark and difagreeable circumitances^ I now take my leave of you ; yet with a hope, though a faint one, that after I am gone God v/ill build you up, ■ and grant you and your children greater fpiritual blef- fmgs than you have liad vidiile 1 have been with you. 1 have not fliunned to declare unto you all the ccun- fel of God, fo far as 1 have undcrftood what it \V2^. In doing this I am fenhble I have preached and publi&cd doctrines which are very ofFeniive and odious to many, though I hope to but few if any of you. I have oppofed evil practices, by which I have incurred the difpieafurc and refentment of many ; and have taught and incul- cated duties, and an experimental;, practical religion, which confifts moft eflcntially in felf-denial, as the only way to heaven, which are difagreeable to many, and not believed to be true. Some of the doctrines which i have preached and publifhed have been oppofed from the prefs and the pulpit, and more privately, and have rot been underftood, and reprefented as h-orrible and mifchievous, tending to deftroy all true religion, &c, But all this has no imprcfiion on me, to excite the leafl doubt of the truth of the doctrines fo oppofed, or to in- cline me to ccafc to aiTert and vindicate them. I have fuch clear and full convidion, and unfhaken confidtnce, ihat the doctrines which I have for along courfe of years preached and maintained, are the truths contained in the Bible, that I fland as a brazen wall, unhurt, and rot moved by all the fliafts of oppofition and reproach which have been levelled at me, and the fyllem of truth and religion which I have efpoufcd.; being afliired that it will fland forever ; and certain beyond a doubt, from fcripture, rcafon and experience, that a cordial be- lief and love of thefe truths, with religious exercifes and conduct agreeable to them, is connected with falvation, and is a lufficient ground of fupport and comfort un- der the grcafeft trials, and in the neareft view of death and eternity. On this foundation 1 cheerfully reft my eternal intereft, which indeed is infinite, and invite all to do the fame. * SeRM. XXI. TO THE WORLD. 387 To you therefore, my dear people, both old and young, as a dymg man, and in the view of a judgment and eternity to come, I recommend the religion which I have endeavoured to preach and inculcate among you for a number of years, and to exemplify in pradice, both publicly, more privately and in fecret. Being af. fured that he only is fafe and happy who is a rea^ Chriftian, I recommend Chrift to you with my dying breath as the only refuse for finners : for " He that be- lieveth, and is baptized, fliall be faved ; but he that ber lieveth not, fliall be damned." Finally, I take my leave of all my acquaintance, friends, and relatives, whether nearer or farther off, wifliing they may all partake of the faving bleflings of the gofpel : and if I have any enemies, I forgive them, and wifli to them the fame bleffings. To my kind benefactors, I wifli the abundant rewards promifed io the word of God to the charitable and bountiful, even to all who give fo much as a cup of cold water to any of the profeffed difciples of Chrift, becaufe they belong to Him. To my particular Chrijiian Fi'iends, in whom has been my chief delight, and who, I have often faid, ^re my greateft treafure on earth, I leave my beft wiflies, with a fond and animating hope of living for- ever with you in the moft intimate, perfect and unin- terrupted friendfliip. Amen. FINIS. Date Due