iC^"^ >^* ol \\« ^l^floflifiif ^ "'ft "% PRINCETON, N. J. .r^ SALVATION BY GRACE THROUGH A DISCOURSE ON EPHESIANS, ii. 8. For by grace are ye saved through faith ; and that not of yourselves : it is the gift of God. \ BY DR. THOMAS DUNN. PHILADELPHIA : PUBLISHED AND SOLD BY J. H. CUNNINGHAM, No. 70, South Third-street. 1823. ADDRESS TO THE READER. READER, It is earnestly recommended that thou read the follow- ing pages, not with hm'ry or dissipation, but deliberately, with occasional pauses for self examination, and with much prayer, that the object of the discourse may be ac- complished. Let me advise thee, in the sententious lan- guage of the pious Bramwell, " Pray, read, pray." SALVATION BY GRACE. Ephesians, ii. 8. For by grace are ye saved through faith ; and that not of yourselves : it is the gift of God. IN whatever point of view we contemplate the divine economy, in the salvation of mankind, we are forcibly struck with admiration at the infinite wisdom displayed in eVery part. Who can spend a single reflection on the law of faith, without acknowledging that it is worthy of its infinitely wise Author ? Whenever we see the production of any special good, it is well to know its cause or causes, that we may best know, either how to obtain such good, or to know to what the credit of such production is to be ascribed. To afford these advantages, it would seem, the Apostle so particularly points out in our text, the causes of Salvation, viz : grace and faith. In the discussion of this interest- ing subject, the following arrangement may be antici- pated : I. A description of Salvation. II. A description of its causes. I. Salvation. This is a deliverance from all sin, and all its consequences ; to be experienced partly in this, and wholly in the world to come. This we cannot better describe than by a detail of its ordinary progress through its different stages. The first instfmce of salvation to be recognised, is a de- liverance from that blindness and insensibility, in which, the sinner with all his terrifying guilt and pollution, re- mains concealed from his own observation. Brought from this midnight darkness, and death-like insensibility, he discovers his awful pollution ; his utter ignorance of which constituted a considerable share of it. He feels his ap- palling guilt, which had existed none the less for his in- sensibility thereof. His real character is disclosed to his view, and that, in contrast with the original design of his creation, which was to glorify and enjoy, in a state of in- nocence, his adorable Creator. The terrors of the Almighty make him afraid, until the pains of hell get hold upon him; and he exclaims, " O wretched man that I am!" These views being as yet principally confined to himself, which if he do not rej'ect, will extend to subjects more pleasingly interesting. In the same light, in which him- self was brought to view, he obtains some transient glimp- ses of the goodness of God ; which leads him to the se- cond stage of salvation, Repentance. This is a sincere sorrow on account of sin, not only because of its consequential evils, but also on ac- count of its intrinsic demerit. A sorrow arising from such a discovery of the goodness of God, as fully represents the baseness of his ingratitude, and the foolishness of his folly, in lifting his wicked arm against so good a being ; his feeble arm against so terrible a God. Under these disclosures the hard heart begins to melt — the stubborn will begins to submit — the guilty conscience is somewhat disburthened of its immense pressure, and not unusually at this period, penitential tears bathe the cheeks of the returning prodigal ; not that this last cir- cumstance is to be considered essential to evangelical re- pentance. Now he begins to confess with heartfelt regret. Father^ I have sinned against Heaven and before thee. Now he prays, God be merciful to me a sinner ! The next stage of salvation assumes an aspect still dif- ferent, and consists in an entire deliverance from all guilt. The most satisfactory assurance of the Divine favour, takes the place of the tremendous apprehensions of aveng- ing justice. The soul that was all torn with the storms of remorse, is now perfectly calm and tranquil, and joy- fully exclaims, " As far as the east is from the west, so far hath He separated my sins from me. And though Thou i4)ast angry loith we, thine anger is turned aivay and thou comfortedst me. So unspeakable is the joy, so perfect the calm, and so completely hushed into quiet are all the fiendlike passions of the soul, that many at this stage of salvation are un- happily betrayed into a persuasion, that they have already ascended to the acme of religious attainment : but the unexpected development of latent pollution, sooner or later undeceives them. This very often proves a most critical period. On this dark mountain, it is to be feared, many a poor lamb has wandered until lost. Some, upon the recurrence of unholy tempers and dispositions, w^hich they had thought eradicated, instead of being merely suspended, are discour- aged by the painful apprehension, that all their joyful confidence was a fanciful delusion, and that of course they must now revert to all the horrors of their former state. Others, who instead of making the word of God the man of their council, direct their observations to the fatal example of the great mass of professors of Christianity, in whom the instances of shameful deflection from the pure principles of the Christian religion, are so frequent as quite to bewilder and mislead these precious souls, into the fatal error that to aspire above those resuscitated remains of the carnal mind, would be attempting to be righteous over- much, and incurring the odious epithet of enthusiast. These mere noviciates dare not think of attainments beyond the experience of their elders ; charity and modes- ty, both speciously seem to forbid such arrogance. Un- happily the persons to whom they look up for an exam- ple, are " carnal and walk as men,'"' and exhibit undeni- able evidences, by their pride, levity, spiritual sloth, or covetousness, that they are on their downward course, and unfit specimens of Christian experience. Yet these persons, on account of their pre-eminence, secured by their wealth or age, are taken as the standards of Chris- tian experience, instead of the lovely example of the bless- ed Jesus, who has said " Follow me." These inexperienced ones, influenced by such examples, lamentable to say, notwithstanding the glorious prospect they had recently exhibited, as matter of joy to saints and angels, in earth and heaven, either measure back their steps to earth, or which is more frequent and far worse, follow the example of multitudes who have degenerated into a state of lukewarmness, which God abhors more than any other. His language to the Laodiceans of every age is, " / ivould that ye were cold or hot.^^ In which state there may be many splendid and fashionable displays of zeal ; many specious semblances of charity and devotion, while there is nothing purer to sustain these shewy pretensions than sectarian enthusiasm or vain am- bition. Instead of pressing on and growing in grace, they have evidently backslidden in the profusion of outward means and abundance of professions. Oh that the God of mer- cy may speedily undeceive them ! Reader, pause a minute ; look at thy heart, and say is not this thy unhap- py condition ? If so, lay down this treatise, and fly in- stantly to thy unfrequented closet, where the heavenly echoes of thy former devotions have long since been hush- ed into the silence of death. There implore and entreat the Father of mercy ; and never, never rest, until thou hast resumed that decided aspect toward the celestial world which once characterized both thy heart and life. I repeat it, fly instantly ; say not let ma proceed in the perusal. Ah reader ! this is thy evil ; and knowest thou not procrastination is the thief that has stolen much of thy precious time. Whilst thou art demurring time rolls away, death continues his steady aim at thy heart, confi- dent of certain, and perhaps, speedy success. Satan with infuriate hate, roars and rages for his prey. Angels are waiting to minister to thee. Jesus stands at the door of thy heart, knocking and asking admittance. The Holy Ghost hovers over the scanty remains of thy almost extinguished virtues, loth to see the smoking flax of thy feeble desires, like the lamps of the foolish virgins, quite gone out. But, to the praise and glory of divine grace, some fix- ing their eye steadily upon the word of Divine truth, making the traditions and examples of men, together with their own wills, all bend before that infallible directory, like Joshua and Caleb, steadily persevere, in opposition to the discouraging spies and thousands of murpiuring professors, exclaiming, " let us go up at once, and possess it ; for we are well able to overcome it.^^ Such advance boldly toward the pleasant land of entire holiness, which in the holy scriptures is expressed by a rich variety of phrases, such as *' Perfection ; Sanctification ; Without spot and blameless; Cleansed from all unrighteousness ; Single eye ; Whole body full of light ; Rejoicing evermore ; Praying without ceasing, in every thing giving thanks ; Doing all to the glory of God ; Loving God ivith all the hearty soul, mind and strength, and thy neighbour as thy- self; Walking by faith and not by sight ; Walking be- fore God and with God; Crucified loith Christ; Dead; Life hid with Christ in God ; Peace like a river and righte- ousness as the waves of the sea ; Dwelling in God and God in us ; Risen with Christ ; Comprehending ivith all saints, the length, breadth, depth and height, and knowing the love of Christ which passeth knowledge ; and filed with all the fulness ofGod.^^ Anger, wrath, malice, envy, covetousness, pride, inordinate affection, &c. are so sub- dued in those who are wholly sanctified, so eradicated, as no longer to hold a single rein. The soul exults to hear the Saviour appropriating those heavenly words, " Now ye are clean through the word which I have spoken unto you.^^ Oh the unspeakable joy, the unthought of peace, peculiar to this heavenly state. To them who have attamed it, it might be said as Abimelech and Phi- col said to Abraham, " God is with thee in all that thou doest.^^ Perfect love fills and controls every power, and imparts a divine character to every action. God in Christ is now " all and in all.^^ As one beautifully observes, " Heaven above and earth beneath, all to them is full of God. Their eye being unclouded by any pollution of flesh or spirit, doth behold the invisible in every thing." Their idols, however dear, are abandoned ; the sacri- fice of which approached the nearest to death of any thing they had ever experienced — in a moral sense, justly com- pared to the terrible operation of plucking an eye from its socket, or cutting a hand from its arm. But, their gra- cious Father more than supplies all these privations with the sublime, pure, exquisite, and permanent joys of His great salvation. They are watered every moment as with tlie dew of heaven. Their doubts and fears are fled away, and return not to disturb their peace, which like a river flows with unceasing constancy. Tempted they are, va- riously, repeatedly, and even powerfully. But, though satan comes to them, as he did to the captain of their sal- vation, he finds nothing in them, who are kept by the power of God, through faith, unto salvation. There may be many and long abatements to their transports ; but their peace nothing can molest. Their witness of the Di- vine favour and influence, either directly or indirectly, is clear and perpetual. Like Paul they may be buffeted by an infernal messenger. They may be in heaviness through manifold temptations. But though sorrowful yet always rejoicing. But, exalted as this experience is, yet it is far from be- ing the utmost summit of the great salvation. Stupen- dous attainments are yet before them, even in this terrene abode. So far from the above attainments having abated in the least the ardour of their pursuit, under an idea of having " already attained'^'' — on the contrary, they are under stronger excitements than ever, to press, with in- creasing avidity, after more and more : knowing that " eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him,'''' even here in this land of sorrow. Heretofore we have contemplated salvation as consist- ing in a deliverance from sin, and some of the miseries consequential to it. But to stop here would be doing in- justice to the extensive efficacy of the blood of Jesus. No, reader, I invite thee now to soar with me to regions beyond the reach of sight. Come then, stretch out thy wings, and take the distant flight along that aetherial track, that will lead us far above the lofty flight of the eagle ; yea, beyond the eccentric comet's widest range, through the pearly gates of that city of pure gold, like unto clear 9 glass, which needs neither sun nor moon, having the glory of God to lighten it, and the Lamb is the light thereof. Here behold the Ancient of days, the King in his beauty, gaze with admiration on the indelible scars thy great high priest still bears on his glorious body. Here behold with grateful wonder the Holy Ghost, that has sanctified thee, or is now waiting to accomplish it. Encircling the great throne on which is seated this tri- une God, behold seraphim and cherubim, and countless myriads of angels in prostrate adoration. But my design in bringing thee to this place, is to di- rect thy special attention to that great multitude which no man can number, out of all nations, kindreds, people and tongues, standing before the throtie, clothed in white robes ivith palms in their hands. Remember, these are they lohich came out of great tribulation, and have ^cashed their robes and made t/ie7n white m the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat, for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water, mid God shall wipe away all tears from their eyes. None of the infirmities incident to our fallen nature will ever be felt or even feared again. The infinitely effi- cacious blood of atonement will have extended its trans- forming power over every mental faculty, and every cor- poreal function ; until the souls and bodies of the once despised and tempted followers of the Lamb shall shine as the sun in the kingdom of their father. When these shall have been shining, and singing, and adoring, in the most consummate felicity, with the most ardent flame of love, myriads after myriads of ages, multiplied by myriads again and again, they are not one moment nearer the end of their enjoyments, than when they commenced their ce- lestial career. There can be no approach to what does not exist ; eternity has no end, the felicity of the glori- 10 fied will commensurate with eternity, and of course has no end to be approached. II. We enquire next into the causes of so great a sal- vation. The first cause is grace. A brief outline of man's history, which shews the necessity of this cause, may suitably premise this proposition. He was first created i?i the image of God, and pronounced by his Ma- ker very good. All the sublimely elegant strains of Milton would be insufficient to afford adequate ideas of the full irpport of these comprehensive descriptions, in the image of God, and very good. The poet's enrapturing representations of " flowery ar- bours, of blissful bowers, of alleys green, of dropping gums, of the amorous descant of the wakeful nightin- gale, all night long, which pleased even silence itself, to- gether with celestial voices from the steep of echoing hill or thicket, sole or responsive to the midnight air, singing their Creator" would but faintly describe the felicities of paradise. But how are the happy fallen ? Man disbe- lieves and disobeys his Maker, and no longer sustains his glorious character, but instantly forfeits that divine com- placence which had recognised him as very good. Her rash hand, in evil hour, Forth reaching to the fruit, she pluck'd, she ate. Earth fek the wound, and nature from her seat Sighing through all her works, gave signs of woe That all was lost. Milton. Expelled from the garden God had planted for him, he drags his way through thorns and thistles, implunged in guilt and pollution, subjected to death and exposed to utter destruction. Where is any resource in this dilemma ? • No where, but in the unchanging grace of God. Grace consists of intrinsic principle and extrinsic ope- ration. The intrinsic principle is the infinite love of God : but who can describe this bottomless and shoreless ocean, into which angels, with all their penetrating ken, desire to look. This infinite principle of grace is not inopera- tive, but has displayed itself in events more astonishing than the creation of the universe ; and it is alone through 11 these ostensible operations, that the intrinsic principle bcr comes tangible to us. The first object to which Divine mercy is directed after the denunciation, is to support the sinking mind of fallen man against fatal despondency ; which was accomplished by that comprehensive and cheering promise — " The seed of the woman shall bruise the serpent's head^^ — By this pro- mise infinite love seems to have commenced its operations of grace. In accordance with the mighty movings of that first cause of every gracious effort, Jesus descended to this world of woe. Being God, he participated fully in the posses- sion of infinite love ; came in the fulness of time ; associat- ed himself with the very nature that had fallen, and was to be restored, and in that union of Divinity with huma- nity, was most completely qualified for the gracious achievements his intense love anticipated. In his Divine nature alone, he could not have suffered the penalty in- curred by human nature, for God cannot suffer ; in His hu- man nature alone he could not have endured the enormous penalty which Infinite Justice demanded, and of course could not have made an atonement adequate to the redemption of fallen man. But blended into one charac- ter, when the human nature suffered, its Divine associate sustained it in such an extreme of suffering as amply to atone for the sins, both original and actual, of the whole world. He furnished by his life a most perfect example : by his various miracles the most irrefragable proofs of his Divinity : by his suffering and death a full atonement : by his resurrection a glorious prelude to oui's : by his ascension and intercession, he procured the gift of the Holy Ghost, and for ever maintains an advocacy against our numerous infirmities : and by the clearest revelation, both written and inspired, of all these instances of grace, we are furnished with objects for our faith, as easily apprehended by the faculty of believing as the uncloud- ed meridian sun is to be discerned by the eye of the body. Being thus made perfect, he became the author of eternal salvation to all them that obey him. He 12 is able also to save to the uttermost all them that come to God hij him. To the outermost degrees of guilt and pollution— M^/er- inost periods of iimo,— uttermost extent of \i\^Q.e— utter- most peculiarity of character. How many are held ia doubt and fear, under an idea that they are sinners above all the rest, and that their cases are so peculiar as to be quite unlike any other, and therefore beyond the reach of mercy. But Jesus is able to reach the uttermost pecyli- arities of the cases of all those who come to God by him. Let no one fear to try the experiment. — To the uttermost height of numbers, so that the immense number of millions inhabiting the vast continents of the earth and scattered upon the numerous islands of the sea ; all the inconceivable myriads, from creation's first begotten of men down to its latest offspring, were recognised by that blood which " Through earth and skies, "Mercy, free, boundless mercy, cries." Superadded to all the other efforts of grace, are the providential occurrence and concurrence of events, so ma- naged and controled by infinite wisdom and goodness, as best to subserve the achievement of our salvation. But, why, after the display of such manifold grace, by which we are saved, do sinners remain unsaved ? Why, if loved with a flame intense beyond compare ? Why, if redeemed by a sacrifice which has fully met all the infinite demands of Infinite Justice ? Why, if the Holy Ghost continually offers the purchased salvation ? Why, if Je- sus stands constantly at the door of the heart, knocking for entrance ; variously and powerfully urging and so- liciting the acceptance of salvation ? Why, if the whole economy of grace is so clearly revealed, as to render it ex- tremely difficult to doubt ? Why, if Divine Providence, by all its various events, contributes its share of help ? Why, I say, after all this, are sinners unsaved, and blindly precipitating to the eternal forfeiture of unspeakable pri- vileges and endless felicity ? It is to be ascribed to the absence of one more cause, without which all will be un- availing. God has never engaged to make even Almigh- 13 ty grace sufficient to save them without the concurrence of faith. But if Infinite Justice has been presented with an of- fering wliich was infinitely atoning, and mercy has met by the sacrifice of tlie God-man all its infinite demands, how can there be any further claims on the sinner ; and how can he be any other than unconditionally saved r This, at first view, bears an aspect somewhat perplexing : but all the seeming embarrassment springs from the hy- pothesis, that man's redemption destroyed his probation, which is exceedingly incorrect. Mercy, in redeeming man from his ruinous fall, so far from depriving him of a pro- bationary state, restored him to it. Mercy, after paying the immense price which purchased salvation for a fallen world, surely possessed the right of reserving to itself the privilege of suspending the individual appropriation of the purchased salvation upon conditions, and any conditions it deemed best to propose ; and also of turning to vengeance in every case, where the conditions of its selection should be wickedly and finally rejected. " Mercy knows its bounds and turns to vengeance there." The essential-;^ condition upon which mercy has suspended the personal! < of the atonement, is faith. Faith, or the conditional cause of salvation, is simply believing the truth of God ; by which is revealed the wonderful grace we have just attempted to describe. Which truth is made up of a number of various pro- positions. This exposition may seem tosome to be re- ducing faith to too much simplicity, and ascribing too much to the agency of the creature ; for, say they, faith, to be evangelical and divine, must be supernatural, or of the operation of God. Very true ; but, 1 would ask, in what sense? and venture to answer, in no other, than that we are by the operation of God, aided not forced, to believe. The agency of the creature, which is indispensable, will certainly not detract from the su- pernatural character of our faith, while all the objects it embraces are purely Divine, all its aids are purely super- natural. But, we are not to suppose, that because the ob- jects are Divine, and the aids supernatural, that whenever 14 tliej iire applied, faith is inevitable. No, all the infinite resources of grace may be brought into requisition, and un- belief maintain its awful empire, until man, " armed with tremendous power," shall voluntarily exert his own agen- cy, in the exercise of faith. God commands us to believe ; but, is it easy to comprehend how our compliance can be an exclusive gift? Furnishing us with all the needful helps, is not giving us the performance of our duty ? This may be illustrated by the following comparison : Colonus, at the morning's dawn, had up his sons, Sedu- litas and Decidia, and assigned them their tasks for the day. Sedulitas he commanded to the field, to turn its fallow ground ; Decidia to the noble forest, to fell the sturdy oak. At eventide Colonus repairs to the field and forest ; in the former, he beholds, with pleasure, Seduli- tas about relieving his faithful and weary team from the plough. Well done, said Colonus, thou hast performed a worthy task. Only worthy, replied Sedulitas, of my immense obligations to so worthy a father. They then directed their steps into the adjacent wood, through which night was beginning to diffuse its sable shades. Decidia's axe they discovered at the root of an oak, which bore some marks of a few feeble efforts, from his nerveless arm. Presently himself is seen sauntering toward them. De- cidia, said Colonus, why hast thou not complied with my command ? What more could I have done that I have not done, to furnish thee for thy work ? Nothing, I am sure, said Sedulitas, unless thou hadst complied with thy own command. That, said Colonus, would be impossible; my command was that he should do the work, which would never be the case if I should perform it. If I should ac- complish it ever so well, it would not be compliance in him. I see, said Sedulitas, that thou cans't give him meat and drink to sustain him ; thou cans't give him every needful implement ; thou cans't give him encourage- ment and instruction, but I plainly see thou never cans't give him the performance of his duty. The application is easy. It is a fact which we gladly concede, that so easy is the yoke, and so light is the burden imposed by our bless- ed Redeemer, that we have almost nothing to do. His 15 grace has accomplished so much as to have nearly taken the whole business out of our hands, when it has left us nothing to perform but only believe. But, though the conditional requirement be so inconsiderable, it is never- theless indispensible. We must take care, that in our ex- cess of tenacity for the glory of Divine grace, iand our un- due fears about the overactings of the creature, that we do not indulge the idle hope, that gracfe>sin addition to all it has done for us, will also believe for la The sequel of our text is often resorteSsto, and wrested to maintain certain views, calculated to so\ce us in that spiritual indolence which inclines us to do nbdiing — " It is the gift of God"— Not aware of the great susceptttjility of this little pronoun it, to misapplication, they hastily consider it as personating nothing in the text but faith. But, why not salvation or grace ? Either of which may readily be considered as exclusively the gift of God ; for they were purchased and offered as free gifts, before man had done a single thing to merit or procure them. But, who cannot discern that faith can have no existence until man exerts a believing effort, or yields assent to Divine truth ? Faith we allow to be the gift of God in a qualified sense, but salvation is in the most unqualified sense. Salvation may be considered the gift of God, on account of the simplicity and easiness of the means through which it is obtained ; also on account of the peculiarity of the means, in this respect, that it is procured by faith in the goodness of another ;. believing in atonement made by another, for us, which precludes most effectually all boasting. Believing truth so clearly revealed, so fully establish- ed by almost resistless demonstrations of its Divine origi- nality, and so precisely adapted to the moral constitution of redeemed man, is the only condition necessary to sal- vation, in its utmost extent, in this life. And all its de- grees of justification and sanctification, are most certain- ly obtained in proportion to the degree in which we cm- brace the truth by faith. Faith, though in experience and practice is associated with its causes and effects, yet to be viewed correctly 16 oucht to be considered abstractedly. Faith, like every tliii)"^ else, excepting the great uncaused being, while it- self is a cause of salvation, is dependent on certain causes for its own existence. The causes of faith are the reve- lation of its objects, viz. Divine truth, all the substan- tiating evidences which establish its veracity, and the con- stantly and powerfully aiding influences of the Holy Spi- rit. But, these, like all other causes, must exist ante- riorly to faith, therefore, cannot be faith itself. The effects of faith, with which it is often confounded, are confidence, hope, love, joy, peace, resignation, meek- ness, contentment ; in a word, entire conformity to God, in heart and life. But these being effects, must occur sub- sequently to faith, therefore, cannot be faith, any more than combustion is caloric, or lightning electricity. If then, faith be thus stripped, disassociated from its causes and effects, what is it ? It is neither more nor less than simply believing the truth of God, by which he has revealed his love to man. But, how many, like Naaman, the Syrian captain, star- tle at the simplicity of the means God has appointed, and would rather the prophets whom he has sent to them, had told them to do some great thing ? Going down into this little Jordan of simple faith, they cannot reconcile to themselves. Those fine rivers of Damascus, splendid ap- pearances of zeal in charity or devotion, would much bet- ter correspond with their proud notions of the way of sal- vation. As to different kinds of faith, I know" of no other dis- tinctions in evangelical faith, than those which may arise from the embrace of different propositions, contained in the main system of truth. These propositions are nu- merous and various, some general and others more par- ticular ; some relating to creation, others to the fall, re- demption or salvation of man, or the providential care of God over all, but esjx^cially those who love him. Faith is ever succeeded by fruits, according with either the nature of the proposition it embraces, or to the de- i^rccs in which it admits Divine truth. Ad from God, out of t)ie binning bush, his wonderful mission? and those impressive preludes of the approaching dispensation of mercy to his people. It was when the lovely youth Samuel was about to re- .sign himself to pcacf'ful slumbers, err- the lamp of GorJ 20 went out in the temple of the Lord, that he heard the Lord call unto him, " Samuel, Samuel." It was under the Juniper tree, a lonely day's journey in the wilderness, where Elijah was sorrowfully reclining, lamenting that he was left alone, and having through fa- tigue and grief fallen asleep, the angel touched him, bid him rise and eat that meat that strengthened him for his journey to the mount of God, where he was favoured with superior manifestations, where he witnessed God passing by, the rending of the mountains, the breaking of the rocks, the quaking of the earth, the fire, and still small voice, and where it was announced to him that he was not alone, that yet seven thousand were left in Israel who had neither kissed Baal, nor bowed to him. Jeremaih seemed aware of the advantages of retire- ment, when he exclaimed, oh that I had in the wilderness a lodging place of way faring men ! It was on the desolate Patmos that John beheld what sense could never see, nor even intellect conceive, and faith alone could discover. But how strong are the recommendations of devotion, in retirement, in the precepts and examples of our adora- ble Redeemer. "Enter into thy closet, &c." The solita- ry mountains and other lonely places he seemed to select for special devotions. So inevitably does the neglect of this duty hinder faith, that we may assert with one, " He who lives in the ha- bitual neglect of secret prayer, is in the broad way." Hoio can they believe the truth who never search the Scriptures of truth ? Precious Bible, how neglected, how forgot ! How can ye believe who never watch, but suffer your thoughts to wander without control, in the mazes of dis- sipation ; not striving to maintain that perfecting recollec- tion enjoined on Abraham, ivalk before me and be thou perfect. How can ye believe, who indulge so frequently and so freely in idle conversation? "An evil matched by none." How many are deceived by the pretext that the subject pi their conversation is religious, when both the spirit and 21 manner are an abomination in the sight of Him who weigh - eth the intention ? Hoiv can ye believe^ who are concerned in acts of oppres- sion ; taking by the throat him who begs have patience with me, and 1 will pay thee all ? or who are retaining, and Pharoah-like, evil entreating, in a state of slavery, men and women, made of the same blood and redeemed by the same Saviour with yourselves ? How can you be- lieve in Divine mercy toward you when you are a stranger to the tender sensibilities of human compassion ? Blessed are the merciful for they shall obtain mercy. It is also a hinderance to faith or faith's increase, the en- tertaining notions entirely erroneous respecting its nature or necessity. Its nature. Conceiving it not in any sense the result of an agency exerted by the creature, but produced exclu- sively by Divine influence. Concieving it impossible to be- lieve only at certain times, and then only when it is so exclusively produced by the Divine influence as utterly to exclude all agency on the part of man. Such an error as this must inevitably paralyze every energy that might otherwise be exerted toward the exercise of faith. Its necessity. Conceiving erroneously respecting the necessity of faith, supposing it possible to supercede it by substituting something in its stead ; which error is very prejudicial to it. Even those auxiliaries which are most needful as aids, must not be depended upon in the least degree as recommending us to God. By the deeds of the law, either ceremonial or moral, shall no flesh be justified. Neither justification or sanctification, in the smallest de- gree, is to be obtained by any other means than faith. Not of works, (however praiseworthy) lest any man should boast. Biit as faith is the crciiture's act, though aided by the Holy Spirit, is man not liable to boast of having obtain- ed through this performance ? This will appear impossible, when we notice some of the remarkably hum])ling pecu- liarities of faith, and see how directly are all its tendencies opposed to the pride of man. Pride consists in thinking pnore highly of ourselves than we ought to think. One of the peculiarities of faith, which displays the 22 jHdmirable wisdom of God in hiding pride from man isj that while pride consists in thinking too highly of our- selves, faith, on the contrary, from the discoveries which it makes of our real character, abandons every prospect of finding any thing in us to sustain any degree of self-com- placence. It consists in believing in the perfect righte- ousness of another^ who did no sin ; the full atonement of another, who was crucified for us, poor, perishing sinners. Faith, then, though it be a conditional performance, which at first view might seem to favour our vanity, and afford an opportunity of boasting that we had done some- thing, yet what have we done ? Believed in, and as a con- sequence, relied on the righteousness and mercy of ano- ther. All that complacence which would otherwise have been carefully reserved for our dear self, is dismissed in the exercise of faith, and addressed to Him who only is worthy. And while faith ascribes all the honour to Him who saves us by His free grace, it allows us all we need, to inspire us with both humility and confidence : the charac- ter of poor perishing, but redeemed sinners. One more hinderance is, fearing to believe till warranted by some of the sensibilities which are its fruits. How can I believe, says one, I am justified or sanctified until I am? And un- til I have some of the marks, such as joy, love, and peace? Mark here, particularly, your error in looking to yourself as the object of faith : .so long as you look there, you w ill never believe, but it is in looking unto Jesus, v/ho is the author and finisher of your faith, that you are to see your- self justified and sanctified, and then the sensible fruits are to be realized. Be not disheartened then, from the attempt to believe, at the absence of joy, peace, or any of the fruits of faith, which thou hast erroneously thought pre-requisites. Re- member it, that faith is not an act of a sensitive, but of an intellectual faculty of the soul ; therefore, wait not to be- lieve till thou hast felt, but believe and then thou w ilt feel. Do you say you have made mental efforts to believe, ;nid have entirely failed ; this cannot be possible : every ^imere efibrt must unavoidably be followed by some de- 23 gree of success, and if persevered in, must inevitably ulti- mate in glorious consequences. Believer, be thou not therefore discouraged at the most multiplied concurrence of human improbabilities, that may seem to be against you, but believe in hope against hope. Keep it in mind that the object of your faith never chan- ges, whatever vicissitudes may occur. The truth of God, like himself, is immutable ; and the mercy of God is ever the same. May you and I (until we shall join together in the song of Moses and the Lamb) sing in the mean time, with the poet ; Though waves and storms go o'er my head ; Though strength and health, and friends be gone ; Though joys be withered all, and dead ; Though every comfort be withdrawn ; On this my steadfast soul reliesj Father thy mercy never dies. Fixt on this ground, will I remain, Though my heart fail, and flesh decay ; This anchor shall my soul sustain, When earth's foundations melt away : Mercy's full power I then shall prove, i-oved with an everlasting Iovf>. ^j^