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mST\KG\T\SHL\T. T\IMTS
€BRJSTIAN CHARACTER,
BY GARDINER SPRING, D D.
■Pastor oftlie. Prick Presbyterian Church, in Ikt ciiy ofJS'tw- \'oik.
NEW-YOIiK'; • •^' '
r.&.R. LOGKWOOD, 154 BP.OACWAY.
1825.
VJfiKi^,
Dislrict of JVew-Yorlc, ss.
BE IT BEMFaMBEnEt), that on the sixteenth day o October, in the thirty-eighth year of the independencf: of the United States of America, Gardiner Spring of the saiti Di.'^irict, hutb depositerl in this ofRce the title of a hook', ihe right whereof he claims as Proprietor iii the words folio >Ting, to wit :
assays 071 the Dtslinguishing Trails of Christian Chjrader : By Gardiner Spring, Jl. M. Pastor of the Jirick Presbyterian Churc/i in the City of JVew- York.
\n «onf< i-mily to the act of the Congress of the United SiRtes,e!iittled,"Aii act for the encouragement of learning by 6f curing the copies of maps, charts, and books, to tho authf !\s and proprietors of such copies, during the time . therein mentioned ;" and also to an act entitled, "An act sujiplementapy to an act, entitled an act for the encour- ageiineni of learning, by securing the copies of maps, charts* and books, to the authors and pioprietors of such copies dur int" the times therein mentioned ; and extending thr benefits thereof to the arts of designing, engraving and et • tbing historical and other prints." P, SPENCER, .Tunr, Cterk of the District of Xc iv- York.
INTRODUCTION.
y
J Thfre is a hope that is as an anchor to the soul ; Ij^and there is a hope that is as Uie spidcr\s w^b. C'l'he fornjer is built on tiic Rock of Agi^s; the hU- ^ ter o!i t}>e sand. The one pcrisheth when God takcth away the smit ; the olljcr is sure ami itead- ast, cntirini^ yito that which is within the veil The tiope ot" ihe Chrisiian is tojumed ou evi- l^^dence. The disciple of Jesii? v r cadi/! o give an (;\ answer to every one that aslcdh him ^ reason rfthe ki hope that is in inm. He is born of the incorruptible ^ Aff</. His hope maktth not ashnmcd^ hccnvsc the ^Gve of God is shed abroad in his heart by the lioly Gho>t winch is given unto him
'i'iie hope of the self deceived is founded on lesjimpiicn. He is wrapt up in false security. A deceived heart hath turned him aside. There is a Lie in his right hand He imagines he is right, _vhile he is fatally wrotig; he ho[)es he is going to -^ heaven, while he is in tiie broad way to hell. ^ It is no inconsiderable thing, therefore, to pos- T se&s tiie spirit of leal religion. Multitudes sub- *^ stitute the shadow for the substance, and rest satis- ^^leci with a mere 7iame to live. It is indeed no in- A considerable thing to Ivave actually parsed from death unto life. Multitudes cherish the hop« of ***lhe divine favour, who will at last be confounded with
IV INTRODUCTION*
difiappointment, and sunk deep in despair. Let the reader, tlu-jfl'*ne, sit <iov'a to the following pages uith tliis sok JHJj qvirstiou belore him : Am 1 tiu frundcj God rr am I His enemy ? It will be loo lr,\t (0 p',?t (his questiou by and by. Perhaps you fell inai yon are God's enemy. Peih^ips jou hope joaave His friend. To aid you in deciding this iijitrttjiiui? poiiit, is the cletisin of the following pa«es. There are some things that are neither for iior Hjiaifist you; there are others that are decisive- ly i[i > our favojr. The first five Essa) s will exhibit i;f'V<-fftI irsits ol charictev, that cannot be relied on
condu.'iive cvidince of genuine religion. The vs. vt;!j will exiuuit several dial may be relied on> wt'Mouldangrr or<ieception.
i'iie iniporr^i.ce of the subject constrains the wrier to use ^'eat freed m and plainness. The piaisn ss wluch he has used, also constrains him to jjefi his readers to Fuspend their decision of the sol- :i!in question bef(*re Ukm, until they fc.hall have ;, ien vfdll view of ihe subjeci. If any thing should ut. giiid-That wounds them, let them remember, it 1? die "Wound of a friend." 'j'hc honor of Ood, the value e! die soul, the awfid retributions *»f eter- liy. td {lir.lve sue aiore soiicilcus to save you, than \o ph-as-^ you.
.SVarcljer \S lienrts ! send out thy light and thy indite and It thtm lead me. Discover their de^ i' piTOi) to the sflf-(ie«{ ived. and make thy deai' ^•hiuUei) strong in t'\cgrace tkat is in ChHsiJe^us.
New York, October 5th, 1813
CONTENTS
ESSAY I. page.
Visible Morality, 9
ESSAY II. Form of Religion, ]3
ESSAY III. Speculatiye Knowledge, 22
ESSAY IV. Conviction of Sin, 26
ESSAY V. Confidence in good Estate, 38
ESSAY VI. jLove to God, 56
ESSAY VII. Repentance, . 73
ESSAY VIII. Faith, 86
ESSAY IX. Ilumiiity, 105
ESSAY X. Self-denial, . 118
ESSAY XI. Spirit of Prayer, 131
ESSAY XII, Love to the Brethren, 141
ESSAY XIII. Non-conformity to the World, . 14S
ESSAY XIV. (^Ifowth in Grace, 157
ESSAY XV. Practical Obedience, 167
Conclusion, 179
^
ESSAY I.
VISIBLE MORALITV.
J\JjiJV looJieth on the outward appearance. It is not by a few that visible morality is viewed as the narrow way which leadeth to life. It would be an impeachment of the understand- ing of my readers, to say that mere morality is not conclusive evidence of Christian Char- acter, were it not for the multitude of hopes ihat are built upon this crumbling basis. An unblemished moral character is in itself so amiable, that it not only commands the re- spect and esteem of others, but secures the confidence of those who possess it. l(^ a man is honest, industrious and temperate; faithful to his promises, and punctual in his engagements ; if be possesses a friendly, hu- mane, kind, generous, and noble spirit; he views himself, and is viewed by the world around him, to be a "good-hearted man," and in a fair way to heaven ! If he is correct in his external demeanor; if he avoids all overt acts of immorality ; if he is innocent and harmless ; if his honor is unsullied and his name without reproach ; though he may confess that he is not so good as he should be, 3'et he believes he is much better than he, is. He sees nothing to shake h\§ hopes, or alarm
8 VISIBLE MORALITr.
Ills fears. Look abroad into the world, and see the thousands that rest here for eternity. Melancholy view ! The heart is indeed deceit- ful above all things, as well as desperately wicked.
The man who is mere/?/ moral is a stranger to the living God. While he sustains an unimpeached character in the view of the world, he may neither believe the principles of the Gospel, nor practise the duties of pie- ty. He may be invincibly averse to every species of immorality on the one hand ; but he is equally so to the exactness and spiritu- ality of religion on the oilier. The infinitely important duties which he owes to God, he keeps entirely out of sight. Of loving and serving Him, he knows nothing. Whatever he does, or whatever he leaves undone, he does nothing for God. He may be honest in his dealings with every body except God. He robs none but God. He is thankless and faithless to none but God. He speaks re- proachfully of none but God. A just view of the relation which he bears to God, forms no part of his principles, and the duties which result from that relation, form no part of his morality. He contents himself with mere external contbrmity to the duties of the second table. Like the young man in the Gospel, he may not have committed murder, nor adultery, nor theft, nor perjury, /rom his youth up ; while, like him, he may have laid np treasures for himself, and not be rich
riSIBLE MOIIALITY. »
fgivard God. He is cartldy and sensual rather that! heavenly and spiritual.
In the sight of God, such a character is radically defective. The moral man is like Israel of old ; an empty vine, because he brln^j;^ eth forth fruit to himself. He is uo better than the unprofitable servant; no better than a cumberer of the ground, who will at last be cut down and cast into the unquenchable flame.
Let it not be forgotten, however, that no man has the least claim to Christian Char- acter, who is not what the world styles a moral man. Vital religion is an operative principle. The spirit of piety not only lives in the heart, but (lows forth in the lile. A g09d tree cannot bring forth evil fruit. What- ever may be the pretensions of an immoral man, he is far from the kingdom of heaven. Still, mere morality falls far short of the reli- gion of the cross. The grand defect is, mere morality never aims at the heart, and would never touch it, if it should. The natural dis- position may be \iivy amiable, and the exter- nal demeanor \ery blameless ; \\ hile the carnal heart is enmity against God. The Gospel of Jesus Christ requires men to be moral ; and if this were all that it required, the moral man would be a Christian. But it requires them to be moral from holy principles. The Gos- pel of Jesus Christ requires men to be hon- est, sober, industrious, and munificent ; but it requires them to be honest, sober, industrl-
10 VISIBLE MORALITY.
ous, and munificent, from evangelical mo- tives, ^s a man thinketh hi his hearty so is he. The moral quality of actions lies in the disposition of heart with vvhich they are per- formed. A man may therefore be very lionest, very humane, and very munificent; but if the disposition of heart with which the acts of honesty, humanity, and munificence are })erformed, be not such as God requires and approves, he iias no lot nor part in the por- tion of (iod's people.
There is a wide distinction between moral virtues and Christian graces. Christian gra- ces spring from Christian motives, or such motives as are vvananted by the Gospel of Christ. They regard, in the first place, the glory of God, and the interests of his king- dom ; and then regulate our intercourse with our ft How men according to the principles of his word. Moral virtues spring from selfish motives. They have no regard for the glory of God and the interests of his kingdom. They go just so far as self-interest leads the M'ay, and there they st<^p. Such are th<; virtues of men dead in trespasses and sin ; «;uch is the morality of "philrajthropists ;" such is the morality o( the lieathen ; such is the mo- rality of infidels. Reader, look into your Bible. Will suc|j morjility be of any avail in the solemn (lour, that tries the spirits of men ? To the law and the testimony : Every page will flash conviction on the conscience, ihat such spurious morality is of no account
FORM OF RELlGION^. 11
in the sight of God. I say» in the sight of God ; Tlie moral man has a higher claim upon the regard and confidence of his fellow men than the immoral man. He is a better ruler and a better subject, a better parent and a better child, a better niaster and a better servant, than the immoral man. Other things being equals he is less guilty in the sight o( God than the immoral man. But after all, he wants the one thing needful. He is a child of wrath. He is without Christ ; an alien from the commonwealth of Israel; a stranger from the covenants of promise ; and though he may cherish a delusive hope, is without God in the world.
ESSAY II.
FORM OF RELIGION.
*'Many,'' says an old writer- "take the press-money and wear the livery of Christ, that never stand to their colors, nor follow their leader." The character of the formal- ist ranks higher in the estimation of the world, than the character 'f the mere moral- ist. Formalists advance a step further than visible morality, and mair. nin the form of re- ligion. They are those who are not only de- cent in their external deportment among men, but strict in the observance of all the duties of piety. They put on the appearance of
12 FORM Off RELIGION.
real religion : But this is not conclusive ev> idence of their Christian Character.
We read of those ivho have the form of god- liness, but who deny the power thereof. Men may maintain the form of godliness from a variety of motives, i\pne of which spring from the operation of grace in the heart. Many persons do it for the sake of reputa- tion. A due regard to the institutions of Christianity, forms so essential a part of the character of the good citizen, that among a virtuous people, it is (liflicult to secure esteem and copfidence, without a becoming observ- ance of the external duties of religion. Such is the homage which vice pays to virtue, that in Christian communities, it is a creditable thing to put on the appearance of religion; To those wiio regard the good opinion of the world around them, there are not wanting multiplied motives to appear belter than they really are
No small portion of those who maintaiii the mere form of religion, do it from the force of education. A religious education caunot tail t'» have a desirable influence, in« greater or less degree, upon all, both in re- straining then) from the commission of crimfj and in impelling them to tlie external per^ formance of duty. Tt often does have this influence upon many during the whole course of their lives. It is difficult to break over the restraints which have been imposed by parental instruction and example, without
FORM OF RELiGroar. 1'3
:^ingu!ar boldness and the most brutish stu- pidity. Hence you find many who persevere ill the usual forms of relii^ion to t!»e end rf Jife, who give 3'ou no satisfactory reason io believe that their hearts are rigiit with God. The observance of tlie external services of piety has become a habit ; and ttiey walk tl e customary round of duties because it is a beaten path, rather than because it is a pleas- ant one.
Perhaps a still greater number maintain the appearance of godliness for the sake of quieting the clangors of wnUivA conscience. The inspiration of the Alrr.i^hty has implanted a principle in the human breast, which is ca- pable of discerning the immutable difference between right and wrong; of giving men a sense of moral obligation ; and of approving what is right and condemning what is wrong in their moral conduct. There are seasons wheH the silent voice of that invisible agent, who is commissioned by God to record the sins of thought and action, whispers that God is angry with the wicked every day. The impla- cable foe stings with anguish and convulses with agony. In these seasons of remorse, the carnal heart naturally flees to the cov- enant of works. When the moral principle is awake, there can be nothing that looks like a compromise between the heart and the con- science, short of a life of external godliness. The conscience is so seriously affected with divine truth, asoftea and for a length ofliraej 2
14 FORM OF RELIGION.
not to allow some of the worst of men in the omission of any of the external duties of relii^ion.
There are also those who maintain the form of religion for the sake of fostering the persuasion of their own good estate. We know that 'there is a way which sf.emetm righ to a man, but the end thereof are the ivays of death. Men who are experimentally ignorant of the nature of real religion, easily substitute the shadow for the substance. Ex- ternally, the formalist docs not differ from the real saint. He performs all those overt acts of religion which he would perform, if he were at heart a sincere follower of Christ. Hence the beauty of his external conduct induces him to imagine that he is so. Thus Paul felt before the law of God came home to his conscience, discovered his guilt, and swept away his carnal hopes. And thus the foolish virgins felt till tlie midnight cry was given. Behold (he Bridegroom cometh ! Rathei" than give up their hope, formalists continue to cherish their deception, by substituting; the appearance for the reality, till their de- ception, their hope, and their irksome forms vanish to^rether, and leave them amid the. wailings of the eternal pit.
There are very many who from some one of these causes, or all of them combined, carry the form of godliness to every possible extent, and are still nothing more than sound- ing brass and a tinkling cymbaL This was,
lOIlM OF RELIGION. 15
eminently llie character of the Pharisee. They wtMe what their name denotes them to have been, separatists^ distinguished for their rigid manner of Hfe, and gieat pretensions to sanctity. They fasted often, made long prayers, paid tit lies wiili exactness, and dis- tributed alms wiili liberality. As a badge of distinction, tliey wore large rolls of parch- ment on their foreheads and wrists, on which were inscribed certain words of (he law. As an exhibition of their |)urity, they never entered tiieir houses, or sat down at their tables, without waslnng their hands. They would not so much as touch a publican, or eat. or drink, or pray with a man that was a sinner. But all this was corrupted by an evil heart ofunheUef^ and served only to flatter their pride, and Jill np the measure of their iniquity. All this was consistent with shutting up the kingdom of henvtn; and neither going in themselves^ nor suffering them that are enter- ing to go in. All this was denounced by one woe after another, as the h^^pociisy of men who should therefore receive the greater damnation. We need not go far to look for niultiplied testimony, that there are those in this age of the Church who like the Pharisees, outward- ly appear righteous unfo men, but within are full of hypocrisy and iniquity. Jt is not diffi- cult to make clean the outside of the cup and of the platter. Men may read and pray ; they may attend to the duties, of the family, and the sanctuary, and often to those of the closet ;
16 FORM OF RELIGION*
they may profess to be on the Lord's Side 5 give up their childieii to God in baptism ; come tlieniselves 10 tiie sacramental table ; and engage in the solemn act commemora- ting the iove of the Lord Jesus, and yet know no more of real, vital |)iety, than the pray- erlcss and profane. Eispeciajly is this too often true of ti;ose '.vho are baptised in their infancy ; am] educated under the care of those churches who adaiit them into their commun- ion, iov no other reason and with no other evidence oi" their good estate, than that they Jmve received tlie "initiating seal of the church.''* But their condemnation is as sure,
* The lax practice of a hnission to sealing ordinances, is an evil whicit ciuiuot be loo deeply deplored. In cities, where lliere is unbHpily something like thespiritot rivalsiiip ill llie chut hes, it U one ott'n>» most darigerotis snares of the Fov.ler. Ministers and Klders often yield to the temptation, Olid it is to be tV-ared, receive mHi;y into the church, who will at last he wex^hedinthe balancts and found xcanlinir.
'Ihe ordinance of the biipper is the peculiar privilege of bflieorri,.
];. the act of romraemorating the love of the Lord Jesus, there is a virtual, nay, there is an exprtxs profession of snvin^fatlh in tiie Lord Jesus. Now the word of God ju-.tiiies 1:0 man in prufessina; to possess that which he does Hut possess. If it does, it warrants him in professing a lie. 'i iio-e, therefore, who have a right to the ordi- nance of the Supper, are real believers.
This cufi, says the ever Messed Redeemer, This cup is tht NEW covEKAisT iu my blood. It is the seal of that cov- enant; none tiieu-fore have the warrant to partake of it^ except lhos«! who are within the pale of that covenant. Believers only are in that covenant; therefore, believers only have a right to its seal.
The cup of blessing which we bless, is it not the com- tnunion of the blood of rhrist .^ Ihe bread which we 4^reiik is it not the communion of the body of Christ ? For \T Q being many, aje one bread and oae body. For we are
FORM GF KCLIGION.
17
as their guilt is great. To look for conclu- sive evidence of Christian Character in the mere form of Christianity, is to expect the. evidence of purity wlicre t!ierc is noliiing but the marks of pollution. The mere formal- ist is exceedingly sinful. No nian has a right to be a formalist, whether his formality arises from h^'pocrisy or self-deception, or
all partakers of llial one bread, "J'ltis crand privilege vvliich believers enjoy at the sacramfntal table, coiumvnion tnlh Christ, nnduilU each other, rests ii|)oii the vital union of the soul to Christ by faitli. Jiolievers become members of his body. They have all drunk inlo um. s/iiiit; and are also nil mtnibers one of anolher. None, tlierefore, have a rigiit to come to the sacramental table, who are not real believ- ers; for no others have tlie tj)irit of communion with Christ and his disciples.
The right of access to the ordinance of the Supper, we know does not limit ihe right of admission. It is not our j»rerogative to jcdgc the iieart. After exercising all her wisdom, a church may admit some to her communion who ought not to be admitted, and debar others who have a right to the privilege. Still, the right of admission is rot inde- pendent of the right of access. ISotw ithstanding we cannot judge the heart, it is our indisfiensable duty to form our opinions and rL'g"ul;ite our conduct from the best evidence which we can obtain. It is our indispensable duly to re- ceive those who are, and to lejoct those w'hy are not, in ihtjudpne-id of Christian charity, real believers. To multi* ply communicants merely for the sakeof multiplying them; (o make converts fasterthan the Spirit of God makes ihem; to add to th(' church those w horn the Lord does not add ; ^ives her neitlier strengtU nor beauty. " better is it that the church should be a small, select band, cemented by ardent love to tiieir Master and his interest, than a discor* ciant multitude without harmony of sentiment and affec- tion. The three hundred that lapped under Gideon, the type of Ci)rist, were more potent than the mighty host of Midian and Amalek. Union is the strength and beauty of our Zioti. Union, Hot numhf.is, will niake her Itrrihle as nn army nil h hnnrien.'" — /Jddress of the Qe-ntrai dsiociatitn of Conned ic lit, Jum '22^, li'Vi. ' 2 * '
18 rORM OF RELIGION*
both. He has no right to deceive himself, or to deceive others. Every species of mere formality is viewed by God as no better than detestable. How did he express his displeasure towards his ancient people fuv this sin ? "This people, saith he, draweth niah unto me with their mouth, and lionoreth uje with their lips, but their heart is far from me." God also de- mands ot^his people, "To what purpose is the multitude of your sacrifices unto me, saith the Lord ? When ye come to appear before me, w ho hath required this at \^our hands to tread my courts ? Briuj^ no more vain oblations ; incense is an abomination unto me ; the new moons and sabbaths, the calling of assem- blies, I cannot away witli : it is iniquity, even the solemn meeting.'' God sets the guilt of formalists in the most striking light, by the words of the prophet ; *'He that kill- etli an ox, is as if he slew a nian ; he that sacrificeth a lamb, as if he cut off a dog's neck; he that oflVrelh an oblation, as if he offered swine's blood ; he that bu»neth incense as if he blessed an idol." K. Ding an ox in sacrifice was required, but killing a man was forbidden : sacrifici^ig a lamb was required, but sacrificing a dog wa^ f>ibidden ;ob!ation8 were required, but swine's blood was forbid- den; burning incense vs as required, but bles- sing or worshiping an idol Tovbidden Hience, so «ar is the mere form of devotion iVom being eitlier acceptable to God, or evidence of our own good estate, that it is no better than if we slew a man, or worshipped an idol,.
• FORM OF RELIGION. 19
"Be not deceived for God is not mocked. All are not Israel that are of Israel. He is not a Jew that is one outwardly. There are many that are called by the name of Israel, which swear by the natne of the Lord, and make mention of the God of Israel ; but not in truth, nor in righteousness." Like the Pharisees, you may pray long, and fast oft ; and like them, you may be a generation of vipers, and never escape the damnation of heU-
"Their lifted eyes salute the skies, ^'Their bended knees the ground ; *»Biit God abhors the •sacrirife, "Where iiottiie heart is found."
O how often is this picture presented in real life ! God, I thank thee that I am not as other men, or even as this publican. Would that thou wert more like him ! Thy corrupt heart corrupts all the fair forms of thy devotion, and thou art still in the gall of bitterness, and the bonds of iniquity. The hope of formalists is the offjipring of a deceived and a wicked heart. It is an affront to the majesty cS heaven; it is a violation of the laws of !.is empire ; it Ifives the lie to the Author of Eternal Truth. Hence the state of formalists is full of danger. They are singularly prone to cherish their deception. 'J hey are taken in their oivn craf- tiness. They flatter themselves in their own. cyt^s, till their iniquity be found to be hateful. They rest in a hope that will at last bite like tt serpent, and sting like q7i adder.
20 SPECULATIVE KNOWLEDGE.
ESSAY iir.
SPECLLATIVE KNOWLEDGE.
Speculative knowledge is no less de- fic ent in tlie testimony which it bears to Cliristian Cliaracter, than visible morality or the lorni of religion. Neither is conclusive.
Speculative knowledge is by no means to be undervalued. Ignorance, in most cases, is far from beinp; venial; error is always more or less sinful. J I is of serious impor- tance tlial tlie opinions of men be formed ; and formed upon (he principles of the unerr- ing standard. There can be no spiritual knowledge, where there is no speculative knowledge. God cannot be loved, where he is not known. Truth is the natural aliment of all gracious aflections. But though there can be no spiritual knowledge where there is no speculative knowledge ; there may be much speculative knovvledi^^e where there is no spiritual knowledge. Though the want of speculative knowledge may be decisively against you ; the possession of it is not neces- sarily in your favor.
We liave only to open our eyes to discern the/acMhal very wicked men are sometimes orthodox in their sentiments. Wicked men, as well as good men, are endowed with per- ception, reason, and conscience. And they ave as capable of applying these faculties in
SPECULATIVE KNOWLEDGE. 21
reflecting upon moral objects, as upon natural objects. Tliey are not only capable of un- derstanding the truth, but often do under- stand it with accuracy. How many have you seen wlio were thoroughly versed in the scriptures ; who had coricct theoretical views of the character of God — the character of man — the character and ofiices of Ciirisl — of tiie necessity, nature and cause of regen- eration ; who comprehend a connected sys- tem of theology, and v/ere distinguished champions for the faith, who v.ere, notwith- .^tanding all tliis, strangers to the religion of the heart! Thou helievest there is one God: Thou dost well. The dkvils also believe and tremble. Satan himself was once an Angel of Light. There is no more studious obser- ver of the character and designs of God, than the Great Adversary of both. There is no greater proficient iiL theological truth, than the father of lies. -'There is no want of ortliodoxy even in hell."
For the existence of this fact, we are not at aloss for satistactory reason. Speculative knowledge has its seat in tlie head ; vital religion iu the heart. There is no moral goodness in the simple assent of the under- standing to truth. We receive, and com- pound, and compare ideas, whether we wish to do it or not. When we see tiie evidence of a proposition to be clear, we cannot with- hold our assent to it, while we may hate tiie truth we receive, and love the error we reject
22 SPECULATIVE KNOWLEDGE.
Beside, there is notliing in Ihe nature of speculative knowledge to '^jroduce holy affec- tion. The twilight of reason and conscience, and the clear sun>hine of the Gospel, are in themselves, alike unndapted to the causation of holiness. A!i the li^ht of eternity break- ing in upon the understandig of the natural mun, ciimiot create one spark of holy love. Y Ml may follow the naniral man through tvey possible degree of instruction; and though his head uill be better his heart will be worse. Jt is irrational to suppose, that a clear vino of an object that is hated will' pro- duce I;)ve to ijje object. If. when the character and truth of God are j)artially seen, they are the objects of hatred; when clearly seen, they will become the objects of n)alignity. The understanding, therefore, may be enlightened, while the heait remains perfectly vitiated.
Far be it from us, by these reniarks, to exclude from our theology the doctrine of Divine lUumiiuifion. The scriptural view of this doctrine will go far toward enabling us to distingnisii between those who in truth jknoiv God, a»id those who glorify him not as God. In ihi; great work, the heart, the moral dispositioji, is changed and not the head. Wrthout this spinmal iiluinination, the soul will be tbrcver shrouded in darkness that may be felt. The souls of the sanctified had for ever remained ivithout form and void; totally disordered ; a mere moral chaos ; mer- ged in shades of thickest darkness — had not
SPECULATIVE KNOWLLDGE. 23
that God who commanded the light to shine out of darkness shined into thfisi hearts to give the light of the knowledge of the glory of God, in the face of Jesus Christ. This is a kind of knowledge, liowcver which is far above mere intellectual s}3ecuIation. It is not imm,ediatehj the object of intellectual speculation ; but of gracious atiections. This is a kind of knowledge which is both of di- vine original, and divine nature. Tliis is the knowledge that edificth ; all oxUer jnfffeth up. The essential diiierence between that knowledge which is, and that which is not conclusive evidence of Christian Character, lies in this : The object of the one, is the agreement of the several parts of a theological proposition : the object of the other is moral beauty, the intrinsic loveliness of God and divine things. The sinner sees and hates ; the saint sees and loves. The prophecy of Esaias is fulfilled in the experience of thou- sands ; Hearing they shall hear, and not under- stand; and seeing they shall see and not per- ceive. Something more is necessary to make a man a Christian, besides the enlightening of the natural understanding. Beware of the hope that is built ou no firmer basis than a just speculative view of the doctrines of the Gospel!
24: CONVICTION OF Sm.
ESSAY IV.
CONVICTION OF SIN.
It is not strange, that natural men should sometimes be alarmed by a sense of their clanger. When they see that the judgments which God has denounced against sin, wilt sooner or later overtake them ; that they are rapidly passing to the gates of death; and tliat they are iniprepared for the solemn re- alities of the future world; it is impossible for them to remain unmoved. Tliey begin to think seriously of the things that belong to their everlasting peace. They cease to make light of tiiat which is important, and to view as important that which is lighter than vanity. They begin to see things as tiiey are. The value of the soul — the indis- pensable necessity of an interest in the blood of sprinkling — heav^Mi — hell — these are sub- jects which enga,c:e their most serious reflec- tion, and excite tlie most fearful aJarm. But, strange to tell, how soon does their solemnity vanish 1 How often is their alarm momentary !' Tlie lapse even of a few weeks may convince you, tiiat all this is but the early cloud, and- the morning dew, that quickly passtth away.
A variety of considerations induce us to believe, that no degree of conviction for sin is conclusive evidence of Christian (.character. The simple couvictioH, Itat I urn, a mner, is.
C0NVICT10>7 OF SIX. 25
common to all men. Thai view of sin u'lioli arises from its hntejul nature as committed against the Holy God^ is pertiliar lo saints. There Is a state of mind difiering fi-om both these, from the fornier in degree, and from the latter in kind, whieh is designated by llie phrase, conviction for sin.
Impenitent sinners are often bronirlit to see their own sinftibjcss. God c;ives them a just view cf their character. Tltey are fa- voured with a discovej-y of tl)e total corrvp- tion of their hearts. They see that tiiey have not the love of Cod in them. They are made sensible that they are tiuder tiie dominion of the carnal mind that is enmity against Ged. The Divine Law, in all the reasonableness of its precept, and all the equity of its sanction, comes home to the conscicpce with power, i\nd brings with it the knowledge of sin, and the sense of guilt. They see its extent and spirituality, as well as its righteousness, Thc}^ feel as Paul felt, when the command- tnent came, sin revived ^ and he died. Sin does actually revive. The law that binds their consciences, excites the enmity of their hearts. The n)ore clearly they discern its righteousness and spirituality, the more vig- -orously do they hate its Divine Author. They begin .to learn what kind of hearts they cher- ish. They see that in time there divelleth no good thing. In vain do they search for the least holiness, or a single duty, in all that thev liave done. Every imaginaiion of the thoughts 3
26 CONVICTION OF SIN.
of their hearts is only evil continuaUy. Al! their words and ail their actions, oil their desires and all their prayers are in direct contrariety to the, holy law of God. Now, suiFer me to ask, is there any religion in all this? Tiicre can be none surely in possessing a depraved heart, and there is none in merely being sensible that we possess it. In the siu)ple tliscovery, that 1 am an atrocious sinner, tlure is no sense oi* the hateful nature of sin, no sorrow for sin, no desire to be delivered from its power. To see my aggravated sin- lulness and not be humblec; on account of it, is evidence of unyielding eiunity, rather than cordial reconciliation. If a strong sense, or if you please, the strongest sense of personal sinfulness, were conclusive evidence o( per- sonal religion ; ev^ry reprobate at the bar of judgment, and all the damned in hell, would be Christians. A sense of their corruption forms no >:mall part of their wretchedness VVe know from the unequivocal declaration of Eternal Truth, that when the Lord comeih ivitJi ten thousand of his saints to execute judg- ment 'upon allf he will convince all that are un£:odly among them of all tiieiu ungodlt pL-LDs which they have ungodly committed, flow then can the conviction of ungodliness, be the evidence of godliness f
In the nunds of the unregenerate, the aense of personal sinfulness is always accom- panied with apprehensions of danger. It (JaUQot be otherwise. When a sense of i.iil
CONVICTION OF SIN. 27
IS faslofscd upon the conscience of the sinner, it cannot fail to throw him into distress. In many cases, tiie cr!<tre«s is great. The "law work" is severe. Tiie uhha{)j-)y man sees the corruption of his own heart ; and tlieiefore giv^s up all hope from his own righteousness. He sees the c(>rrupUf)n of his own lieart, and therefore gives up all hope from the pros})ect of amendment. The law v\hich he has broken, sweeps awav at a stroke all his rii^hteousness, and cuts uj) his hopes, root and branch. All that is past is bad ; all that is to con>e is no bett*!". iJe stes that with his present dispo- siton, sin xfill only revive and increase every hour that he lives. He is nretciied and forlorn. He knows that he is the prisoner ofjustice, and fears that he is already bound over to (he curse. He looks around for help, but no kind arm will interpose. He ventures to make a struggle to shake off his bondage ; but every eflbrt evinces his weakness, every struggle binds him faster in his chains. The arrows of the Almrglity are iv'uhin kira, the poison ivhereof drinketh vp his spirits. He sees that he is actually going to liell. He knows that nothing he sliall ever do, will prevent hi^ going there. There is but a step between him ami the eternal pit ; while an invincibly obstinate lieart cuts him o if from every successful elfort to escape it.^ He is
* The inabililt/ of the natural man to repent and believe llje gospel, lies in a heart so corrupt, that it is absolutely invinctl)le, but by the Alraijihty power of God. It is an ina- bility, the very essenpe of which consists in his moral turpi-
2S CONVICTION OF §IN.
beyond llie reach of help on this side heaven. No means, no motives caii afibi'd Iiim relief. He sees that he is in tlie hands of a Sovereign God, and that every thing without him, and tude. Tliis the convirired sinner knows. He may not, in form, recognize the distinction between^ njo/o/ and natural inability, but ev«ry pang that shoots thron^li his heart, is decisive lestimony of its correctness. VVitli tlie deep sense that be is in dani^^er, is connected the deep conviction, that he is ■ifilhuut txcust. lie no longer casts tiie blame on Clod. 'J'iie do'>r of hope is open. Every obstacle, exce/jl that which urlstsfiDui hisuun aversion to the. wiy of life, is remo- ved All things are re,.(lj/; he alone is unwilling. \V iide lie beholds himself trenibiing upon the verge of the i>it, and hears the voice of the ^reat Deliverer — "Sinner, lay duvva llie X'. eap.»ns ofihy reljellion; repent of all your transgress- ions: come unlj nie' — he icill not comt. At terms like tiie.se, (Very feeling of his heart revolts. Lay down the w e;ipons of his rebellion ! re|)enl of all his transgressions ! come unlo Christ! he will noly he cannot. He spurns the oliters of ijiercy, and hud rather die than suliout. Here is bis twa/'////J/; an inabdity that is all of his own cherishing, all coiifmed within liis ou n carnal heart.
It vouid be well if ihose who feel so uncharitably, and speak so unadvisedly concerningpersons who are conscien- tiously constrained to maintain both the reality and iin- jtorlnnce of the distinclion between riulural and moral iiiu- bilit!^, understood either themselves, or the doctrine tijcy condemn. In giving the sinner a natural power io becojue lioly, ue df> not chiim for him t'le atlf-de'.trndtiin'j; jiuwer of Iki: Will ^Ve do notsHV, tiiat he can produce holiness by an act of tin- will that is aniecedeni lo the lirst exercise of liolifiess Neither tlo we challenge for a worui of the dust, tlie-prerogative of independence.' Lternal life liangs on the sovereign grace ui (jod. The work ai renewing and Sanctifying tlie soul, and b< aring it to heaven at last, rests on hiS Almighty arm. \n giving (he sinner a natural pow- or to bi-conie holy, we design to gise Cioil the tiirone. and luimble (lie sinn^-r Jit his feet. Nol until (his impoJtaut truth ceases to glorify God, and abase his enemies, let it be denounced as a doctrine either replete with error, or devoid of meaning.
A'lil ural abilil^ coiishls in possessing nil those faculties that are necessary locoiisiiluto d moral a^tut. A moral
CONVICTION OF SIN. / 29
every thing nitliin him, is conspiring to in- crease his guilf, and aggravate his condem- nation. And you will now ask, is there no rtligion in this 9 Nonk. Docs vital rehgion
agent is a being that is capable of actions, that can be com- pared with law. To be capable of nothing tliat can be com- pared with a ' rnlo of action, commanding what is right and proliibiting wLat is wrong,' is to uc reduced to the le- vel of ilie brutes that perish. To be capable of this, is to possess understanding, conscience, will, and ulFections. Tliese faculties of tiie mind constitute a moral agent; and makcanj'beingcapablcof choosing or refusing, acting right or wrong as he please*. Destitute of th^se, he would not be capable of moral action, lie ronlJ be neither holy nor sinful. His characterand conduct coidd be neither worthy of praise norblame. But possessing these, he possesses all tliat is necessary to the exercise of holy and unholy afflic- tions. IJe possesses the power io perceive the objects of love arid hatred — lo feci the obti<j;ation of loving that ^vhich is right, and hating that which is wrong — and to love or io hale in conformity with the dictates of his conscietice and understanding, or in defiance to the dictates of both.
This is what we mean l>y iiutural ability to l)ecome holy. Take away these faculties, and there is nvaturnl inability. Take away these, and it is absolutely impossible that any thing in the form of merit or demerit, should be attached to human character. This is the ability which we claim for the sinner. Strip him of those faculties which iire necessa- ry to the exercise of volition, and you convert him to a mere animal. Invest theanimai with these faculties and you con- vert hini into a moral agent; you make him the subject oi moral government, and accouiilKble for his conduct. There is a spirit in man, and the ivsjiirntion of the Alinigh'i/ Uas fiircH him understanding. The sinner's claim must l)e ac- knowledged, hie has all tiie natural faculties th'^t arc ne- cessary to holiness; and jf iie were disposed to use theni «rigiit, he would be holy. You say a man has power to see ar;d hear, if ht has the fucvUies that are necessary to r,eting and hearing. So has he power to be holy, if he Ixts tilt fucxdiif s thai are tiectisary io holiness.
But while we s.^y that the sinner is under no nalvral in- ability to become holy, we also say (hat he is nnder a mor- nl iuubility lo kecon^.e hoi v. 5* '
30
CONVICTION OF SIN.^
consist in the np{3! e'lension ofdanger, oriri the (ear ll;at we siiall never escape it? Where is the holiness of being aiVaicl ot hell ? What Chrislii!;e afteciion is there cither in thci
AVhttn vrv spenk of the vionfl iiialiility of the sinner, we do not Jiieaii la deny tiiat his iniibility is original, innale. "VVe know it is. We use thri word moral in contradistinc- lioii from valural, to denole (hat which is coniparable with a rah- of moral action. I'lius we speak of mora! and nat- ural ^ood,- moral and natnral evil. There is iniu-h nulurat };uo(l in a seasonable shower of rain, but there is no moral irood, Tiiere is mncb ntilurul evil in an earth(piake, bnt there is no nmral evil. Natural guod and evil cannot be com()ar«id wilii a rule of action ; tliey bear no relation to ■jiraim: or lilainc. \S ilh moral good and evil, it is oihe rwise. 1 ho{)e to be undcrstuud therefore when 1 use the phrase moral iunbililif.
Moral iwthiUly is comparable with a rule of action ; it is »»ot that whicij i-ears no relation to praise or blame. It consists in the luUd (Icfiruvili/ of the carnal heart. It con- sists in an in.Mipei',.ble aversion to holiness. Yon can con- ceive of a man's jiossessin;; a given degree of aversion to holiness. Yon can see that the dilficnlty of his becoming holy will lise in proportion to his aversion to holiness. If liis aversion to hot'ness be inconsiderable, the dilljcnlty of becoming holy will Ije inconsiderable. If his aversion to h(»iinfS3 be gn^at, the di(R.;(dfy of becoming holy will be great. iNow liie aversion ofttie natural man lo holiness is n<>l inoonsid.^i-abie; it is not merely grent; it is complete and enlin ; it pervades every thonght, every atfection, every de- sign, bv the arm of C.esh it i.s invinci'tile. It is open to no sncceshuji atia«-.k. Light, motives, means of whatevei char- acter, are in themselves of no avail to remove it.
1 'ere is an inability; here is a serious inability. It is an inability v^hich b* longs to every man that is dead in tres- passes and tins. Bnt it is a moral and not a natural inabil- ily. It is an inability that is capable of being compared wiiii law ; and therefore bears rela.ion to praise and blame. It consi.sts wholly in a deeply rooted aversion to all that is g'lod. Take awav this, and whern is the obstacle in the way of the .'•inner's becoming holy.'' What becomes of his natural iiiubiiitT.' If t ihuse v»ho aSlrsn that there is an iiiar
CONVICTION OF SIN. 31
liorror of a guilty conscience, or the anticipa- tion oi^ i\ie lunith to come'/ "Tiiese arc feel- ings, which," as the learned Dr. Owen well remarks, "belong not to ihe precept of the
liilify in the sintior to become hoiy, aside from this mtre moral inabiiili/, go into ihcir chisels and asL tlieinselvcs tiie.-e two questions : —
What other inability is there in the sinner to become holy, than his invincible aversion to holiness ?
VVhai is the point oi'dirterence between the natural pow- cwi of tlie sair.t and the sinnei- ?
When they have given fair,logical answers to these ques- lions,they need not be disa{,'|ioiuted if they find thcMn.-elves ii riven to the resnlt, that Hit iunljiiilij vflhe sinner io he- cotne hoi I/, is no ulher Ihnn a moral inabiUhj. By the work of regeneration, the saint re«;eives no new natural lacnlty. Tlie pussir'.g from dtatli unto iij'e is a moral, and ikU a flii^s- ical change. The only point of ditlVrnuce between the })Ower of the snint aud the siu-ner is, that tiie saint iias luoral ubilily to be holy; the sinner has not. Tlfe sinner cherishes ,( moral inabilily to bei-ome holy; tlie saint does not. ^
''But alter afl. an inability is an inability, whether it be moral or natural! \ou deny the sinner a self-deiernnning j)ower. Y^ou grant tiiat he has no ability that can produce lioliness. by an act of the v\ ill that is antecedent to the ex- ercise of holiness." jYtilher can iainls. "Vou grant that he cannot become holy without the specl?\l operations ot (iie holy Spirit." jXtillier would sain's everhace anolltt r ho ly fetliiv^ toUhout the special aperaiioi^s (f the holy Sfirll. '•Still, atj inability is an inabiliiy; and what profit is there in your boasted distinction ?" Much tvtry way : Chietiy, because without it, we cannot have just views of the chai - acter of God, and the guilt of the sinner.
Of ihe characler of God: God invites sinners to he holy. He expostulates with them — ho entreats them — he com- mands them to be holy. He tiu-eatens them with eternal death, and executes the ihreatning to the uttermost, if they |)ersist in the refusal to yield to his requisitions. iSow if they are naturally unable to yield,they must lie down id everlasting sorrow for not doing that which in its own na- ture «;annot be done. But, is this the God that reigiii ia heaven! !m^ he coiumandcd men to perform impossibilities,.
32 CONVICTION OF SIN.
Jaw, but to its curse ; they are no part of what it requires, but of what it inflicts."
In the mind of a convinced sinner, the senseof personal sinfuhiess is also connected
and d§e^ he damn them because Ihey cannot obey! Docs he forever abandon (hem (o darkness and des^pair, i'or not be- coming holy, while he has withheld the I'acuUies that are necessary to (he exercise of holiness ! No, it cannot bk. Will not the Judtre of all Hit earlh do riirfd ? What if God had suspended the eternal destiny of your Immortal soul upon your ^''oing from New-York to Home in a day ? What if he had commanded you to create a world ! You would not hesitate lo .say it is unjust. But, he /ta» required you to become holy. And you sny, that you have no more, and no other power to become holy, than you have to go from New-York lo Rome in a day, or to create a world. What (hen should make the one unjust and not the other ? But such is vol the cliaracter of the Holy (iod. The d(>ctrine of man's natural inability is a lihcl on his righteousness. On the other hand,if alhhe inability of the sinner consists in his aversion to holiness; if he is under no natural ina- bility: if he has as much power to become holy as saints ; and all his inabilitv arises from invincible peiverseness ; then God will he glorious in sending him to In^ll. lie oji^ht to go there; and all heaven will say. Amen! Alkuia ! wldk the smoke of his lormevls is ascending for ever and ever. Come noxc, and lei us reason together, saiih the Lord. Arc not my ways equal ? are not your ways unequal ? There would be no ground for these expostulaliousj upon the principle of man's natural inability
Neither can we have jiL^^t views of (he guilt of (he sin- ner, without recoguiziiig the distinction between natural and moral inability. It is one thing to feel wretched, an- other to feel guilty, one thin^ to feel that you are lo:it and ruined, another to feel \\\n\ yon iuive destroyed yourself; o\w thing to claim pity, another to deser\o blame. J\krs cn- lamily is one thing, and mvrnl turpitade is another. Speak of man's inability witbout making it his crime, and his con- science will love the opiate. Speak of it as consisting iu the free, voluntary exercises of his corrupt heart, and you leave him without excuse. He will feel that if he dies eter- nally, he is the voluntary author of his deJtructioa. lie 'wB! naver feel to blaaae for tiot performing iaipossibililits.
CONVICTION OF SIN. 33
with the sense o{ ill-desert. When a man has a clear view of his own siufuhiess, he not only sees that he is exposed to tlie wraih ot' God, but that he h justly exposed to the wrath of God. He sees that he deserves the displeas- ure of the Almighty tr.rouirhout interniinabie ages. He is stripped of all his thin excuses, and is sensible that his sins are wholly unjus- tifiable. As he has before been constrained to acknowledge the reasonableness of the precept •of the Divine Law, now he is constrained to admit the justice of its penalty. He him vol- untarily and persevesingiy disobeyed a law that is perfectly holy in itself, and clothed with the authority of the holy God ; and he laiovvs it would be just, if the penalty should be executed upon him to the uttermost. He knows that the holy God, whose character he regards with enmity ; whose law he iranj^gres- ses with impenitence; wliose Gospel he rejects with disdain ; can be under no obligation to save a wretch like him. And you will «sk a- gain, is there no religion in this ? Again I answer. None. Is this no evidence that 1 have passed from death unto life ? I an- swer, it is not conclusive evidence ; and if
Bring this qne>tio!i then before the Judgment seat of Cbiist. Aiiiiihiiriie the luilurul ability ol tiie siniur lo re- pent and beTM ve the gosfjtl; nud if yow make God j:iuiious in banishin;^ the irapeiiitern lo heli, and the iiiipeiiiteut de- serving of tiieir doom; the controversy is at an end. UrjtiJ Ihefi, we must be avjftitd to tpenk on God's behalf ; WQ ^Ht(t ascribe dgldtoui-ntss to Qur Maktr.
154 CONVICTION OF SIN.
this is all that 3'ou liave experienced, it is none at all. If you are not sensible that you are so vile as to deserve the eveilasting displeasure of God, you are not even a con- vinced sinner ; but if you aj-e sensible of liiis you may not be a convened sinner. Vital religion does not consist in the approbation of the conscience to the condenniing sentence of the law. Does not the conscience of every sinner, whether renewed or unrenewed, tell liim that God would be j<isl in abandoning iiini to misery without measure and without end ? Do not the damned in hell feel that they are justly condenmed ? Was not the iTiaji without the u edding garment speechles.'i 9 Will not the w hole world become guilty be- fore God, at the Last Day .?
If the view which we have given of this sol- emn subject will bear the test of God's word, then the reader has the right to the plain re- sult, that no degree of conviction for sin is con- clusive evidence of Christian Character. — Look at the feelings of a convinced sinner, and find,if37ou can, ojie spark oC genvine ho- liness. Find, if you can, one Christian grace. Find, if you can, an^ thing more thaji all those have felt, who have gone down to the pit in their blood.
But may not these be the feelings of real Christians.^ I ans.\er, they may be; but they are not the feelings which constitute the ess^itial difference between real Christians and impenitent sinners. AH that have passed
CONVICTION OF SIN. 30
from death unto life, bave in a greater or less degree, been convinced of their total corruption, alarmed at their danger, and made to acknowledge the justice of God in the penalty of iiis law. Indeed, it may be said, that the greater part ot' real Christians iiave never been the subjects of conviction, in the degree which has been here exliibited. Still, every Christian has experienced some of it ; every Christian has felt the same con- viction ?*/i Ai/ie'. ir, therefore, you are with- out any thing like this conviction, you may be sure that you are without religion. Still,^ it does not follow, that because you have this conviction, you theretbre have real religion. It is true, that in the cour.«e of God's pro- vidence, conviction always pi ecedes conversion ; but it is not always true, that conversion fol- lows conviction. There is no necessary con- nexion between conviction and couversion. A sense of sin and danger does not slay the enmity of the heart. The conscience may be convinced while the heart is not renewed. The carnal mind not only may, but does hate what the awakened conscience approves. It is no certain evidence, that because the con- science feels the weight of sin, the heart is humbled on account of it ; that because the conscience approves of the rectitude of divine justice, the heart bows to the divine sove- reignty. The most powerful conviction of sin, therefore, is not conclusive evidence of CJjiristi^n Ciiac^cter.
30 CONFIDENCE I.Nf GOOD ESTA'TE.
ESSAY V.
CONFlbEISCE IN GOOD ESTATE.
It is easy for a hypocrite to deceive liimself with "false liopes and carnal presumplions." You mny he sfronghj persiiaclcd that you arip a Christian ; but this persuasion does not maUe you so. You may cherish the mostr umijaverinsc confidence of your personal inter- est ill thec;reat salvation ; while you have no part nor lot in this mntier.
The confidence of a man's own good estate is attained in dilierent ways. Both the con- fidence itself and the mode of attaining it are often scriptural. A man may be per- suaded that he is a Christian, because he haJv- reason to believe tliat he possesses the Spirit of Christ. Herdjy know wf, that ive dwell in him, and he in us, because he hath givsn us. of his Spirit. A man may be persuaded^ that he is a child of God, because he discerns in himself those graces that are peculiar to the childlike character. He may have re-' ceived the spirit of adoptimi, whereby he cries Jlbba, Father, The spirit itself saith the apostle, beareth witness with our spirit, that. we are the children of God, A persuasion arising from such evidence, is well grounded. Such a persuasion cannot be too coniident. It not only may, but ought to rise to the full
CONFIDENCE IN GOOD ESTATE. 37
assurance of hope. It did in iuh. *'I know'' saith he, 'that my Redeemer* liveth ; and though after my skin, worms destroy this body, yet in my flesh shall 1 sep Cod ; whom 1 shall see for mystll', and mine eyes shall beiiold, and not another." Jt did in David. "As for me, I will behold thy face in riglu- eousness ; I shall be satisfied when 1 awake in thy likeness " It did in Asaph„ "Thou shah guide me," saith he, ''with thy counsel, and al'ierwards receive me to glory." It did in the Apostle. "I am PERS^ADrD, that neitlier death, nor life, nor angels, nor prin- cipalities, nor powers, nor things present, nor tilings to come, nor height, nor depth nor any other creature, shall be able to sep- arate us from the love of God, which is in Christ Jesus our Lord." The comfortable assurance of believers enables them both to glorify and enjoy tiie Ever-Bles-ed God. It is as honorable to God to trust in his grace, as to submit to his autliority. When the hopes of believers are low and languishing, they know not how deep the shade iliey cast on the lustre of divine forgiveness ; how fiiuch they detract from the gi<»ry of the cross. The want of a cheerfui liope, and huuible reliance on the mercy of God, cannot fail to unman the uiost unwavering firmness, and unnerve the most vigorous exertion. For those who have the witness of theic good estate within them, to sink down into a state of darkness th*t ends in the gloom 4
38 CONFIDENCE IN GOOD ESTATE'.-
of solitude and inactivity, is sin. Many a good man, by having unhappily imbibed nnstaken views of this subject, has rendered himself a mere cypher in the church, and a stunibling-block to those who are out of it. Real Christians need not be afiaid to cherish the full assurance of hope. There is some- thing wrong in the state of that soul that refuses to be comfortech It is the duty of believers to jnake their calling and election M'lJK. Assurance ought always to exist, and 10 be supported by corresponding testimony.
But this is not the vain confidence to which \ allude in this essay. It bears no alliance to liie presumption of the hy})ocrite and the self deceived. There is a confidence which is obtained without the aid of God's Spirit, and cherished without tlie evidence of his Word.
Some rest this presumption on an un- warrantable notion uhich they entertain of the mercy of God, 'i'hey are in the habit of viewitig it as a general, indefinite, undistin- guishino; attribute. They imagine, that be- cause God is declared to be no respecter of 'persons J lie exercises His mercy indiscrim- inately. They view Him as a being so fondly attached to the interest of His crea- tures, as to pardon them without reference to the terms of the Gospel, and save them without regard either to their own moral character to the ho» or of His law, or to the well-being of His Kingdom. They rely on
CONFIDENCE IN GOOD ESTATE. 39
HO promise ; they rest on no covenant. They are satisfied with the thouj^ht, that God la merciful I They rest on the phantom, ^^uacov- enanted mercy.''' Tell them that tliey are sin- ners; an(J they tell you, that God is not strict to mark iniquity. Tell theni that they have incurred the penally ot' a righteous law ; and deserve to die; and they tell you, that they have uf'ver ''done any harm;" and il' they h ive, a merciful God will forgive them. God is too good to send them to hell! It cannot be that he will cast them off f(jr ever! This is the subterfuge of thousands ; the miserable hiding place that mu^t be over- flown, when the billows of divine wrath beat upon this falling world. It is the fatal rock on which thousands have split. How many impenitent, Christless sinners have rested here for eternity ! How many have 1 seen on a dying bed, who had not a spark of vital religion, who still indulged the hope that God w as too merciful to damn them ! My heart bleeds when 1 think of it. ^Vhy do men forget that God is as just and as holy as He is gracious ? All his perfections must be glorified. VV^e cannot be saved at the expense of one of them. God reij;ards His own glory and the interests of His kingdom. more than every thing else. To these every thing must bow. If He were not too holy; loo just; nay, too good ; to admit a totally depraved being^into His kingdom, that king- dom would fall. Unholy men must be ex-
40 CONFIDENCE IN GOOD ESTATE.
eluded from heaven, because lljcy are not lit for it. To exclude iIjojii is a part of lliat benevolent design, v\liich is to make, on the \\ iioie, the most happy universe God has the same benevolent motive for excluding the unholy Iroin ifie heavenly state, ihat He has lor adniitling the holy. Yes, we hesitate not to say, tlial the benevolent God is too irood to admit one unsancliiied soul into the j)ure rei^ions of the b!esse<l. He has too great a regard lor llie honor of His character and loi- the excellence of His law ; He loves the angelic hosts tuo wcl!; He loves liis people. He loves His Son too well ; ever to permit the song ol" the I'edeemed to feel the jar of «.ne unhallowed toiigue. The very thought is rep'oacliful to his glory. No sin is there. Tile light of heaven shall never be darkened oven by the sliadow of death. The designs of inlii'.ite benevolence shall never be frus- tiated by the inti'oductioM of one unholy being into tlie kingdom of God. Where, O where, is tlic delusion of the miserable self-deceiver, when justice exacts the uttermost farthing!
Others attain this persuasion, in a manner still dilferent. They have been taught that mere reformation and morality will not savo them ; and they are equail)' convinced that the for.n of religion will not save them. '.rhey sec tiie necessity of possessing the real sj}'nit of religion; and they begin to seek after it till they are weary*of the search. Tiic^ become awakened to a sense of their
CONFIDENCE IN GOOD ESTATE. 41
danger, convinced of their ill desert, and are thrown into some distress. But at length, through the influence of tlieir own imagin- ations, or the artful devices of the Old Ser- pent, they are inspired with hope, and filled with joy. Some enrapturing vision has dis- covered to their view the Savior extended on the cross. Some fancied messenger has announced that their sins are forgiven, and that God is their reconciled Fatiier. Some text of scripture, unsought, unexpected, and fatally misapplied, has whispered peace to the troubled conscience, and their souls are filled with raptures of J03'. They imagine themselves almost ravished with a view of Christ's unutterable love, and with a view of it to them in particular. They begin- to mourn and lament over their sins, though 7iot after a godly sort. Xjiey ft^el a kind of spurious sorrow, that the^'' have ever hated so gracious and merciful a being as God. Tliey have been abandoned to the delusion, tliat their opposition to so kind and gracious being, has been owing to some misapprehen- sion of His character. Once they viewed Him. as an "absolute God;" as a God wlio was angry with the wicked, and angry luith them. They viewed Him as their enem}', and dreaded the tokens of his displeasure. But now they view His character in alto- gether a different light. They see that God is love. They are persuaded that He loves them. Thev are persuaded, that He has. 4^
42 CONFIDENCE IN GOOD ESTATJ!,
pardoned iheir sins, and that it is his good pleasure to give them the Jcingdom., Now all their enmity is slain, Tliey feel recon- ciled to Gof!, because they believe God is reroiiclled to them. Under the inliuence of this pleasing- deception, ihey now begin to be haj-jpy- IJeiigion absorbs all their attention, and ti)e religion of the iieart is what they think they admire and love. The}'^ are full ofgratilude ; lull of peace and joy in believ- ing that Christ died jor them in particular, 'i'his persuasion of Christ's love to the7n, now constraincih them, and tliey imagine that the\' irlory in nothing, save the cross of C/:rist. They thirsU they are ready to do any thine;, and to suffer any thing for Christ's sake. The spiiit of delusion runs high. They manifest i'ov a while the g!-eatcst appa- rent zeal and engagedness. They cannot br.t glory in him, who has died /or thevi, ixud who will (inallj^ advance them to endless blessedness in tlje kingdom ol his Fatiier.
All this is 'rotten at the core." However closely it niay resemble the i)oly gratitude of God's people, il is but the counterfeit of that heavenly grace. It is purely selfish. It is mere Mieicenary religion. The Spirit of God has nothing to tlo with the root of it, nor the law of God with its fruits. There is not perhaps any error n)ore common and more fatal among the serious part of man- kind than this. This is the very religion that is agreeable to the feelings of the carnal
CONFIDENCE IN GOOD ESTATE. 4,3
heart. This was tlie religion of tlje imjDen- ilent Israelites. At the time of tlieir deliv- erance from the iiouse of bondage, and in view of the miracles both of mercy and judgement whicli liad been wronght in tiieir behalf, thoy sang tlie memorable "song of Moses" on the banks of the Red Sea. But how soon do j'ou find them murmuring at the waters ofMarah, and in the wilderness of Sin ! Tlie same scene, only in more awful colovns, was again exhibited at tiie foot of Sinai. God appeared m all the greatness of his majesty. ''And when the people saw the thunderings. and the liiihtnings, and the noise of the trumpet, and the mountain smoking; the}^ removed and stood afar oiT. And they said unto Moses, speak thou with us. and we will hear; but let not God speak with us, lest we die." Sad reverse ! Scarcely forty days had elapsed, than the very land that just beheld Jehovah de>cending in the cloud, and that trembled at the voice of his thunder, saw the golden calf an idol, and heard the heathenish acclamation — These he thy gods, O Israel, that brought thee up out. of the land of Egypt ! The same scene, though in more awful colors still, was exhibited in the streets of Jerusalem No sooner did the Jews behold the miracles, and share in the lavor of the promised Messiah, than they overlooked all the humbling circumstances of his birth, and were anxious to make him their king. They followed hira with Hosan-
44 CONFIDENCE IN GOOD ESTATE,
iialis ; were impatient to see him enrobed with the badges of royalty, and seated upon the throne of David his father. But their attachment was soon put to a test which discovered its selfishness. They early found that the kingdom of tlie Messiah was a spi- ritual, and not a temporal kingdom. They soon learned, that he was not a Jeiv, who was one outwardly ; and that if they would be the subjects of his kingdom, they must become new creatures ; must relinquish their attachment to the world ; must deny them- selves and take up the cross ; must become holy in heart and in life; not too proud to relish the humbling religion of a crucified Savior, not too righteous to subiwit to the righteousness of God. Their hopes of indi- vidual grandeur and national glory, therefore, withered in the bloom. The promised Mes- siah became the object of neglect and malig- nity. No longer did they follow him with acclamations of praise ; but with the hiss of derision and the finger of scorn. No longer did their zeal p?ompt the cry, Hosannah to the Son of David ! but their disappointed and infuriate selfishness, instigated the malignant shout, Crucify, Crucify! Such is the religion oi' sinners. Sinners^ saith the Savior, love those who love them. Ye seek me, said Christ, not because ye saw \he miracles, hut because ye did eat of the loaves, and iv ere filled.
Far be it from me to say, or to believe, that all those who inculcate this kind of re-
CONFIDENCE IN GOOD ESTATE. 45
ligioii, are to be ranked among tlie hypocrite and the self-deceived. We believe luany of tliem to be Christians. The rehgion which they possess is better than that which they teach. Still, we do not hesitate to say, that thu^e who have no otiter religion, have nofie at all that will stand the ordt al of the Last V?<\y. Jl deceived heart hath turned ihein aside. On what is such religion founded ."* There is no supreme artachinent to the excellency of the divine character, to tiie holiness of the divine law, or to tlie peri'ection of the divine government. There is no supreme delight in the glory of tite Gospel, for its own inher- ent excellence. On v\hat tlien is such religion founded ? Simply on the assumption, alike dishonorable to God, and destructive to the souls of men, that there is, and there can be no loveliness in the divine nature, no glory m the divine perfections, but what results from God''s pariicuiar Jovt to them, and Kis designs to save them. A priiiciple so reproach- ful to the Character of the Oeity ; so re- proachful to the cross of Christ ; and so des- tructive to the souls o{ nieu ; tjas made niany a man an enthusiast, and a h\po<!Ue; but never yet made one an huinbie foliouer of the Lord Jesus Ciirist. Afiei* all the glosses that can be j>nt upon it, tlie aitioiint of this principle is j-jst tliis, Assure me of my sal- vation, and the God of Heaven is amiable and glorious : deprive me of my salvation, and he is stripped of His loveliness, and disrobed of Uis
46 CONFIDENCE IN GOOD ESTATE.
glory ! Reader, does this look like taking your place in the dust, and exalting God on the throne ? Is this being reconciled to the character of God, or being supremely in love with yourself?
^Though selfish piety is naturalU' blind to its own nature, yet the efl'ect of this merce- nary scheme is unequivocal. The grand sentiment of the system is, that it is a mark of genuine holiness to be very anxious about your own welfare, but to care very little for the honor and glory of God Jt is there- fore a system that is perfectly compatible with supreme seliishness ; and therefore, per- lectly compatible with total depravity. There is nothing in all this, with which the carnal mind is at enmity. If vital godliness consist in such a system of views and feelings, there is no need ot a radical change of heart* Let the veriest sinner on earth be persuaded that God loved him with an everlasting love, and from eternity designed to make him an heir of the heavenly inheritance ; and his enmity will subside without any chajige of nature, any alteration in the moral disposition of the soul.
The presumption on which we have been animadverting, is one which any unrenewed man may cherish, who is under the delusion of Satan and his own wicked heart. It is easy to say, "Pardon is mine ; grace is mine ; Christ and all his blessings are mine ; — God
OONFIDENCE IN GOOD ESTATE. 47
has freely loved me ; Christ has graciously died for me ; and the Holy Ghost will assur- edly sanctify me in the belief, the appropri- ating belief, of these precious truths." It is no Herculean task, for a heated imagin- ation and an unsanctified heart to make these discoveries. This is a kind of confidence which the subtle Deceiver is interested to flat- ter and strengthen, till the unhappy subject has lost his hold, and the Roaring Lion is sure of his prey* And the joys and sorrows, the zeal and engagedness, which spring from this delusion, form a kind of religion^ which the blindness and deceit, the self flattery, and the pride of the carnal heart, very easily substi- tute for vital godliness.
Others attain the confidence of their own good estate in a manner still diflferent. This mode of attainment is purely mechanical. According to the views of those who main- tain this confidence, it seems to be "a strange kind of assurance, far difi'erent from other ordinary kinds; we are constrained to be- lieve other things on the clear evidence that they are true, and would remain true, whether we believe then) or no : — but here our assurance is not impressed on our thoughts by any evidence of the thing; but we must work it out in ourselves, by the assistance of the Spirit of God." *^ The very existence of this persuasion seems to be evidence of the truth of it. The pro-
4S CONFIDENCE IN GOOD ESTATE.
position to be believed, viz. "that God freely givet/i Christ and his salvation to us in par- ticular, is not true before we believe it ; but beconieili n certain truth when we believe it.'^*
The amount of tliis is, that a persuasion of your own p<.'r.Sv)nal interest in the blessings of the great salvation, constitutes the essence of evangelical faith. If you can only believfi that you will be saved, you are a believefj, in the Gospel sense of the word : Should yovi find any difficulty in doing this, you must ^^work it out in yourfcclves by the assistance of the Spirit of God; and according to your faith .so shall it be unto you /"f The persua- sion, therefore, that you are a Christian, makes you so; and the confidence that you will be saved, renders your calling and elee- tioTi sure.
It is hardly necessary to guard the mind against tiie induenre of this delusion. Re- flecting m^'i vvill not rest the hope of immor- tality on so treacherous a foundation, unless they deliberately prf fer the dreams of the self-deceived, to the sober expectations of the real Chri.stian. iC there were no difier- ence between being actually interested in the covenant of gr.tce, and the persuasion of our own minds tliat we are thus interested ; this scheme might be plausible. Men must de
* Marshall on Sanctificatlon, p. 157. N. Y. Edition, i- Marshall, p. 157, N. T. Edition.
CONFIDENCE IN GOOD ESTATE. 49
Christians^ before they can be rationally per- suaded that they are Christians. They must be the children of God, before tliej can ra- tionally cherish the confidence that they are so. It is not impossible, nor is it an unusual thing, for a man to be a Christian, and yet not to believe that he is a Christian. Nor is it less impossible, and unusual, ibr a nian to believe that he is a Christian, and yet not be a Christian, it is to be feared that there will be many at the Last Day, who will say, Lord, Lord ! unto whom the Bridegroom will say, / never knew you, depart fro/n me all ye workers of iniquity* There will be many in that day, who have confidently believed, that *' God freely gave Christ and his salvation to them in par- ticular," wh'o will not find, that " it became a certain truth when they believed it." The error is too palpable to be ensnaring.*
Let not the import of these remarks bo misunderstood. Far be it from me to dis- courage the followers of the Lord Jesus from placing the most implicit reliance on the .Author and Finisher of their Faith. Every attribute of his character demands confidence the most prompt and uni-eserved. But, read- er, real confidence in God is a thing widely
*"VVhen we afTji-m," says the eloquent Saurln, "that Chare is such a blessing as asf^nraoce of salv/ition, we do not mean that assumnce is a duty imposed on all mankind, so that everyone, in what state soever he may be, ont^httobe fully persuaded of his salvation, and by this persuasion, to begin his cliristianiti/." — Saurin^s Sermons, vol. 3. Ser- mon 10th.
50 CONFIDENCE IN GOOD ESTATE.
different from a firm persuasion of your per- sonal interest in His mercy. The former is your duty at all times. The latter is your duty, in the same proportion in which 3'ou have evidence that the love of God is shed abroad in your heart by the Holy Ghost. You have just as much evidence that you are interested in His pardoning mercy, as you have that 3^ou are the subject of His sancti- fying grace. Sanctification is the only evi- dence of conversion. The assurance of our acceptance with God, depends on the assu- rance of our possessing the character of those who are accepted. The scriptural mode of obtaining assurance is that pointed out by the Apostle. "Giving all diligence, add to your faith, virtue ; and to virtue, knowl- edge ; and to knowledge, temperance ; and to temperance, patience ; and to patience, god- liness; and to godliness, brotherly Kindness j and to brotherly kindness, charity. For if these things be in you and abound, they jnake you that ye shall never be barren nor unfruitful in the knowledge of our Lord Jesus Christ. VVhkuefore brethren give dil- igence to make your calling and election 5ure ; for if ye do these things ye shall never fall." "The infallible assurance of faith," says our excellent Confession, "is founded upon the divine truth of the promises of sal- vation, the inward evidence of these graces unto which ihese promises are made, the tes- timony of the Spirit of adoption witnessing
CONFIDENCE IN GOOD ESTATE. 51
with our spirits, that we are the children of God; which Spirit is the earnest of our in- heritance, uljcreby we are sealed to the day of redemption."* To cherish the confidence of your own good estate wijcn your graces are low and languishing, and while you live in the habits of sin, savors more of presump- tion than ofi:umility. No man ought to live without some doubts of his own good estate, WHO does not cherish such an abiding sense of divine truth, and live in such prevailing €xercise of divine grace, as to have the wit- ness within him that he is born of God. It is in the exercise of grace alone, that any one ought to expect, or even desire to find evidence of his being accepted in the beloved. The evi- dence of our good estate rises in proportion to our love, to our repentance, to our humili- ty, to our faith, to our self-denial, to our de- light in duty. Other evidence than this, the Bible knows not ; God has not given.
Let the reader beware of these vain con- fidences ! When men rest satisfied with these presumptions, they usually rest satisfied until it is too late to be dissatisfied. Tiiey see nothing eitlier within or without, to shake their hopes or alarnj their fears. Notwith- standing there is a wide and essential difi'er- ence between these unscriptural confidences, and the faith of the Gospel ; notwithstanding
* Confession of faith of the Presbyterian Church, chop. 18, p. 85, 8G. Vide also Larger Catechism, p. 211, 212.
52 CONFIDENCK IN GOOD ESTATE.
they have all the necessary means to Uno\T then* true « haracter, and could not mistake it iflliey would examine imparlially ; yet <Aei/ i>)wrt themselves 2viih their own deceivings, and know not what mdtiner of persons they arc. Vou may easily iuiagine that you are saie ; aiul while the deception lasts, it may fjuiei your consciences, and administer a snurl-iived consolation. But, when the veil is drawn aside; when the di earns of time give way to the realities of eternity ; these pleasing deceptions will vanish. There is less of this vain presumption in the hour of deah, than in seasons of health and cheer- lulness. There \\ill be none of it at the left hand of the Judge ; there will be none of it in hell
The reader lias now before him, what the author designed to say in the first five essays. How solemnly do these things call upon every one to see whether his heart is right irith God I If vital religion does not consist invisible n.orality ; if it does not consist in the foim of religion ; nor in speculative knowledge; nor in mere conviction for sin ; nor in the confidence of your own good estate ; nor in tlie whole routine of enthusi- astic experiences v.liich that confidence in- spires ; nor in all these things combined : is it not lime to look about you? In all that has hitherto been brought into view, there is not one holy exercise of heart ; not one feeling that is in the least at war with su-
CONFIDENCE IN GOOD ESTATE. 53
prenie selfishness. There is not one fact, tlierefore, upon which 1 daie teli you, that you may reiy for eternity, as conclusive evi- dence of Christian Character,
How many are there wlio are almost Christians : As then you review the preced- ing pages, look with ingenuousness into your own heart. Men may think they are Chris- tians, and yet be in \[\e gall of bitterness, and the bonds of iniquity. You may be almost saved, and yet — perish. You may get very near to heaven, and yet — go to hell. You may advance to the very verge of the better world, and from the threshold of glory, fall into the regions of mourning.
It may be that remarks like these, will wound some of the dear cliildren of God, while they leave the stupid hypocrite wrapt up in false security, and impenetrable by iiothing but the arrows of the Eternal. If 4he humble child of Jesus is hereby involved ^n darkness for a moment ; his H'^ht shall soon Preak forth as the morning. If for a moment his strength and courage languish; they sliall spring forth speedily ; his righteousness shall go before him, and the glory of the Lord shall be his reward. The hypocrite will in all probability, still cherish his deceptions ; he will rest in carnal securitj^ till the awful moment when he lies gasping in the arms of death, and is just about to take his flight to the judgment-seat of Christ. Then his ref- nges of lies shall be swept away, and his fan- 5 *
54 LOVE TO GOD.
cied security will only serve to render him the fairer mark of divine vengeance. Then he will discover his fatal mistake. Then his lieart will tren)ble. Then his hopes will die within him. That which has been liidden, shall be made known. The mask will be torn off; the secrets of the heart shall be unfolded ; nothing shall remain unveiled. *' There will be no darkness nor shadow of death, where the workers of iniquity may hide themselves. The sinners in Zion shall be afraid ; fearfulness shall surprise the hy- pocrites. Who among us siiall dwell with devouring lire f Who among us shall dwell with everlasting burnings ^
ESSAY VI.
LOVE TO GOD.
In the preceding Essays, I have exhibited as 1 proposed, a variety of views, feelings, and practices, which cannot be relied on with safe- ty, as conclusive evidence of Christian Charac- ter. In the subsequent ones, 1 propose to. give a brief view of ihose, which may be re- lied on without the danger of deception.
it is the excellence of the Christian re- ligion, that it makes a claim upon the atTec- tions. "My son, give me thine lieart. Love is the fulfilling of the law. Though 1 give
LUVE TO GOD. 55
all my goods to feed the poor ; and give my body to be burned ; and have not love ; it profiteth me nothing."
At first view, there appears to be some difficulty in understanding with clearness, what it is to love God. Men are in the habit of placing their affections upon beings that are the objects of sense. God is invisible. To profess to love a being that is not per- ceptible to our senses, appears to some, to savor more of the ignorance and wildness of enthusiasm, than of the sober deductions of enlightened and sanctified reason. But though no eye hath seen, or can see, the In- finite and Eternal Spirit, yet He hath not left himself without icitness. There is a power in the human mind, which enables it to form just notions of persons and things that can- not be perceived by sense. We need no other method of ascertaining the nature of love to God, than the nature of love to man. The mode of reflection is in both cases the same. The process of compounding, com- paring, and abstracting, is the same. Seri- ously considered, there is precisely the same difficulty in conceiving of the nature of love to man, that there is in conceiving of the nature of love to God. You know what it is to love your friend. And yet it is not the mere external form, it is not the animal, unani- mated by the living, acting spirit, that you love. But this is all that is perceptible to your senses. You see the motion, you hear:
50 LOVE TO G0».
the voice of your friend ; and from the nature of what you see and hear, you form the idea of his character. The soul, that which is characteristic both of ^Ae man and thefriendy is iii visible. V\ tiat you see and hear, is not tiiat which you love ; though it discovers to you something ivhich is lovely. That which is the object uf your senses, suggests the exist- ence and character of that invisible, thinking being, which is the object of your aflections, and which you either love or hate, as it pleas- es or displeases 3'ou
You may as easily know what it is to love God, therefore, as you may know what it is to love your friend. The sensible signs by which He has communicated, and is every hour conjnnuiicaling His character, are vastly more signilicant than those which manifest the character of any other being in the uni- verse. God is cvevy where. The Infinite Mind is ever active. It is the great agent throughout all worlds. "The heavens declare the glory of God, and the firmament shuwetli his handy-work. Day unto day uttereth speech, and night unto night showeth knowl- edge. There is no speech nor language where their voice is not heard. Their line is gone out throughout all the earth and their words to the end of the world" God has expressed His divine excellence in the work of His hands, and has exhibited the lustre of His glory in the word of His truth. Every act that He has perfornud, together with every word that He has spoken, is an uii«-
LOVE TO UOD. 57
quivocal declaration of His character. It is €as3^ to conceive tliat lliis character must be loved or hated, and that the Invisible 13eing which this cliaractrr unfolds, must be the object either of complacency or aversion ; of benevolence or malit^iiity.
Love to God involves complacency' in His character, benevolence towards His inierest, and gratitude for His favors.
it involves complacency in llu Character. You see something in the character of your friend, which to you appears pleasing and amiable. You see something which is lovely; and this loveliness is the foundation of your attachment. Thus the excellence of God is the foundation of all holy love. True love to God is a firm and steady principle, which draws its motive and its sanction from His own intrinsic loveliness. It is delight in His excellence. Those who have put on the new man, which after God^ is created in righteous^ ness and true holiness, love God because He is just such a God as he is ; because His power is irresistible ; His wisdom unerring; riis purity spotless; His justice inflexible; His goodness universal ; His grace infinite ; His designs eternal and immutable. Here holy love begins.
Wicked men are apt to consider God a/- tos^ether such an one as themselves. *' They clothe the Divine Being with such attributes, and such only, as suit their depraved taste ; and then it is no ditiicult thing to fall down
53 LOVS TO GOD.
and worship Him." But it is not God that lliey worship ; it is not God that \hey love. It is an image that bears no resemblance to that Gloiious Being whom all heaven adores; it is a iiieie idol of their own irnaginalion. Geniiine ci)mpjacency in God, thereiore, is dejighl in iiis true ( harrtctcr. The tove which arises irom delight lii the character of a false god, is enmity toward the true God. The ene^nies of God may love hinj for what they imugine Him to be; none but the real friends of God love Him for what He is.
Supreme atiachnjent to the character of God lor His own inherent excellence, draws the line of distinction between that love which is meiely mercenary, and that which is dis»nterej;ted. A man may be supremely selfish in the exercise of a certain kind of love to God. ]n all his love, he may have no ultnnale regard, except to his own hap- piness He n)ay delight in God for what He is to him ; while he takes no delight in Him for what He is in Himself. Such is not the love of the new-born soul. The enmity of /as heart toward God is slain. He is reconciled to the Divine Character as it is. God is the object of tielightful conteniplation to his de- vout mind in his most favored hours, his views are diverted from himself. As his eye glances at the varied excellence of the De- ity, he does not stop to ask tlie question, whether God is a being who will at all events regard his interest ; it is enough for him that
LOVE TO GOD. 59
He will at all events regard His own glory. He beholds a dignity, a beauty in tiie Divine Character, that fills his soul with high devo- tion. All things else are atoms, motes, dust, and vanity, the feelings of the Prophet are his; the desire of my soul ts io thy name, and to the remembrance of thee. The unchange- ableness of the Divine Being, and the per- fections of the Divine Nature excite the noblest views, and the most raised a/Tections. The language of the Psalmist is his : IVhont have lin heaven but Thee? And there is none on earth that I desire beside Thee! Th° soul is satisfied with God's perfect excellence, and does not cherish a wish that He should be different from what He is.
True love to God also implies benevolence toward Him, and the inteiest of His kingdom. In the intrinsic excellence of His character, God is the same yesterday, to day, and for ever. The fulness of perfection is alike neces- sary at all times to His very existence as God. It would, therefore, be arrogance in the worms of the dust to imagine that they may be profitable to God, as he that is wise may be profitable to himself', but it is pre- sumption for them to imagine that they love Him. without feeling a friendly interest in His designs, a sincere desire for the advance- ment of His cause and the glory of His name. Those who love the Divine character, necessarily desire to promote the Divine glory. They regard the honor of God as
GO LOVE TO GOD.
comprehending every good, and as concen- trating every wish. In this, every holy mind takes supreme delight. It is the ardent desire, the highest wish of a sanctified heart, that in all his works, in all his plans, by all in heaven, by all on earth, and all in hell, God should be glorified. Those who have tasted and seen that the Lord is good, have found unspeakable pleasure in beholding His glory, and therefore do sincerely and ardent- ly desire to behold greater and brighter dis- plays of it, Tliis sublime spirit enters into the essence of all genuine love to God. The Infinite Being, who is capable of enjoying an infinitely higher degree of happiness than all created intelligence besides, shares largely in the hencvohnt affections of every devout mind.
Genuine love also involves the exercise of gratitude. Gratitude to God is the exercise of love to Him for the favors which He has communicated to us. The primary ground of love to God is the intrinsic excellence of His own character, without regard to any personal interest in His favour. The first exercise of love to God is, and n»ust be, antecedent to the persuasion that God loves us. Still, it is true that no man that loves God for the amiableness of his own charac- ter, can refrain from loving Him for the favors which He has communicated to him in particular. The discovery of his person- al interest, in the favor irhich God bears to his
LOVE TO GOD. 61
t>ivn people, will excite the most tender and grateful emotions. He cannot contemplate llie care which has sustained him from 3eaf to year ; the goodness which encircles him every hour that he lives ; the Word which instructs him, and the discipline which is preparing him for better enjoyments — with- out some sensations of thankfulness. He cannot call to mind the promises that have supported hini ; the threatnings that have warned him, and the wonderful grace that has redeemed him — without admiration and love. He cannot look forward to scenes of tempta- tion and sorrow, through which covenanted mercy has engaged to bear him, to the hour of death, and the joys of a fului'e world — without a heart expanding with love to his heavenly Father. That God should show mercy to a wretch like him, — angels have no sucii cause for gratitude as this !
A distinguishing characteristic of true love to God, is, that it is supreme. J\o man can servQ two masters. There cannot be two objects of supreme regard. He, saith our Saviour, loveth father and mother more than Me, IS notiuorthy of Me, When God promised to circumcise the heart of his people, it was that they might love the Lord their God ivith all their heart and all their soul. God neither requires, nor will accept of a divided affec- tion. He is a jealous God. No rival may participate in that love which is due to Him. 6ienuine love to His character is something 6
62 LOVE TO GOD.
more than languid esteem, a mere lukewarm alTection ; something more than a vague, in- describable emotion, that " plays round the head.'' It is the " ruling passion ;" the gov- erning motive. The love of God is para- mount to every other principle. Every at- tachment is subordinate to delight in His ex- cellence; every desire subservient to that of promoting His glory. To a n)ind that loves iiini, God is alike the source and sum of good*
'•Of all Thy gifts, thou art Thyself the crown, "Give what thou wilt, without Thee we are poor, "Autl with Thf-'e rich, take what thou wilt away."
But while we say, that in every renewed heart, the love of God is the predominant principle, we ought not to withhold the re- mark, that it exists in very ditTerent degrees in dirtercnt persons, aiid in the same persons at diiferent times. Wliile the people of God remain in this /^/-o^ariOHa/-?/* state, they will
^ Hy n state of profialiaa the writer does not intend to involve any ihiugthat hears the remotest resemblance to the unjirripturnl notion, either that all mankind are not, by the cposlasy of Adam ljroii<;hl into a state of sin and con- demnation ; or that those who were chosen Jn Clirixl Jesus oefure Uit worUl hty^un, are in a state which renders their liual persevernncc in the least degree uncertain A state of probation is '•^ a stale of trial, in order to arigtUeons retribution." In tlie present world, men have a fair op- [•nrti;nity io/o/"m their characters for eternity. They are not ill a slate ot probaliott, in the same sense in which Adam was placed in that stale. They are not under a covenant of works, t he question to be tried, is not v\hei.i»er they shall stand or fall by that covenant. But l^ley are under a dispensation of grace. If, while in the
LOVK TO GOD. 63
be sinnei's. Tlieir love to God will be very unequal at diHereiU seasons, and at sonie,ve- ry low and languisliing. The best of men have their seasons of sin, as well as their sea- sons of darkness. Sometimes they are on the mount, and sometimes in the vale. Tliey are prone to forsake God ; like Israel of old, they are bent to b ack did ing from. J Jim, The glor^^ of His character, has little effect upon their hearts, and less upon their conduct. The honor of His name excites no ardent desire to promote it, no anxious concern to see it pro- moted. Other objects employ so much of their time, and engage so much of their aliec- tions, that for a while, thev think more of things that are seen and temporal^ than of those that are unseen and eternal.
presont world. tliey repent and brieve the p;ospel,tljcy may iook for the blessed hope aod glorious appearance of our Lord Jesus Christ. But if, while in the present world, they remain impenitent and urjbelieving, they will heap up wrath against the day of wrath and revelation of the right- eous judgment of God. Unbelievers enjoy this dispensa- tion of gruce in common with believers, 'lliey have a reprieve from final condemnation, together with the oppor- tunity of fleeing to Christ for a complete reversal of the condt^mning sentence, believers also enjoy a dispensa- tion of grace in common with unbelievers. They are hcpl onhj THROUGH f.mth unto salvation; God has placed them in a world where they must wnlch and fray — where they must/crge/ iht things that are bthind, and reach forth toward those which are before ; where they must keep under their bodif, and brini^ it into subjedion, lest by any means they should t)t cast away. A state of probation, therefore, is neither inconsistent with the infallible certainty of ti)e saint's final perseverance, nor the sinner's present con- ^depj nation.
G4 LOVE TO GOD.
But there are seasons also when the child of God, gradually excluding all other objects from his view, fixes his njind upon the divine cijaracteras tiie object of his chief delight, and upon the divine glory as the great enii gf his being. There are seasons,, seasons of inexpressible sweetness and delight, when, like Elijah on Caraiel. iMo>es on Pisgah, and John in Patnios, he is lost in the contempla- tion of the Ever-Blessed God, and borne aloft to catch a glimpse at that glory that fills the teu'ple above. He beholds the Infinite One arrayed icith majesty and excellence, and deck- ed with light as with a garment. He beholds the bright and brightening displays of His glory, while his boson) expands with holy fer- vor, and beats high with pure devotion.
It is not necessary to enquire, whether the state of declension or of vigour be the more desirable ; nor wijich it is our duty to avoid, and which to cherish and maintain. Both the duty and blessedness of God's peo- ple, point to that heavenly precept, Be ye per- fect, even as your Father in heaven is pcrftet. We do not asU the reader, whether he pos- sesses that degree of love which he ought to possess ; but, wjielher he possesses any that IS genuine. I love them, saith the voice of Eternal Wisdom, that love vie. The holy God cannot love those wlio hate Him. He cannot regard those vvilh complacency who regard Him with aversion, Pie cauiiot be
LO¥E TO GOD. 65
reconciled to those who are irreconclled to Him.* He cannot be reconciled to those who hate Hiin, and who justify their iiatred to Him. He retains His anger toward them, so long as they retain their opposition and enmity toward Him.f Hence none have a
" We are happy in being able to quote the words of a divine so deservedly eminent as Vnn Mastrioht, in confirm- ation of a truth tiiat meets with so much op|)osition from the popular theology of the present day. Speaking De bo- na complacenli(F. in OtOjhe says, "Nostra complacentia in Deo, iiritabil vioissim Dei complacentiain in nobis." Our complacency in God will in rcluni excile God's coinplacenct/ ■inns. Theoret. Pi-act. Theolog. Auct. Pet, Vanmast p. 1267. The inference is nna\oidable; God's complacency in us does not precede, hut foUoici our compl.icency in Him.
t The reader may perhaps ask, how is lliis reconcileable wKh the declaration in 1 John iv. 19. JVe love Him, because He Jir St loved us ?
God's love to his people is the cause of their love to him; but it is not the motive of their love to Him. It precedes their love to Him in these two respects: —
1. He loved them with the love of benevolence, as He did other men. He sent his Son to be the propitiation for llieirsms. And but for this expression of benevolence, tiie whole human race would liave been abandoned to the ru- ins of the fall. There would have been no Gospel ; no way of reconciliation; and consequently not a yesiige of lioly love in the barren world,
2. He loved them with the ''love of election." He gave them tu his dear Son in the everlasting covenant. In pur- suance of his gracious design, He makes them new creat- ures; slays their enmity, and sheds abro.\d His love in tl^ir hearts. And but for this expression of distinguishing love, they would have forever remained His enemies. / /tare loved thee wiih an evcrlasiiuu; love, says God to his Church, therefore with loving kindness have 1 drawn thee.
In these respects, the love of God to us is the cause of our love to him. It cannot be the motive of our love to Hira, for this plain reason, that we havo-no evidence of His distinguishing love to us, until we possess the con- «cion*nePs of ear love to Hiqn. 6*
6G LOVE TO GOD.
right to believe that God loves them, until they first love Him. And none will believe it, without havini^ been giveii vp to strong delusion that they should believe a lie. A mail must be conscious of his love to God, before he can have scriptural evidence of
The love which God exercises townrd the elnct while ihey are yt't ill their sin?, is da peculiar cliaractor. It cannot he the love orconiplaceiicy ', tor it iscxercised while the ohjeets of it art- perlectly liatet'iil; and is therefore con- sistent with the utmost dt'testaliori of their whole charac- ter. It cannot be the love of henevoieiice; for the love ()( l)enevolence is iinpiirlial, and this is discriminating. It i? very properly styled the "love of election. '
1 am hap[)y to |)resent the reader with a correct view of l!)is text, from an anthor who may justly claim more than a common sliare of conHdence.
'They who serve (uid frtnu fdial afreolion, not slavish fear, Move him, becanse he iir^t loved iliem:' not that their love is ynr.rclij gratitude for his previous benefits, which, abstracted frotn O'Iht exercises of Icve, would be a very sr/jUli nJfVrlion: nor conid any man in that case /(/rf God at all on i:;ood grounds, without somt- imitiediaie rtvtlniion, to nss}ire him lIuU he iras the objfxt of his special i-ovk, i:vr,K wim.fT he had no ckack, and v.as wholly im- PKNiTF-NT AM) siNFUi,. Bi.t tlic evident meaning is, that if the Lord had not loved them before they loved him, even Avhen they were dead ir; sin, they must tonver have con- tinued enemies to hirn. lIis love suL'<^(.'itfd Ihe plan, arid ■provided the means of redempi ion ; \\c ni\'en\ei\ to sinners liis glorious perfecti(»ns and abundant mercy, in the Per- son and work of his Son; he sent his word, to declare to sinners tliis great salvation, and to invite them to partake of it; he rc'/^f.nerated Ihcm hij liia Spirit^ and so brought them, by repentance and faith in Clirist, into a state of acce[)t- ance and reconciliation; and //??« taught and enabled them to love his excellency, to value his favor, to be thankful for his inestimable benefits, and zealous for his glory. As, therefore; his love to them was the or i'!i;inal source of their love to him: so from the lulter ihey may infer the former, and take the comfort of the hap})y change which hath bper> Avrought in them whilst they gave him the glory of it Scoir.s- F.nrii/i/ Bible, in loc.
LOVE TO GOD. 67
God's love to biai. And the evidence wbicd arises from this consciousness is conciusive. We have no more right to doubt ol God's love to us, than we have a right to (h>ubt of our love to Hinu As our love to God grows constant and vigorous, the evidence increases, that we are friends to God, and that God is a friend to us.
Is then your heart right with God 9 Are you pleased with the Divine cijaracter ? iJo you love every part of that character ? Do 3'ou love God's holiness as well as His grace; His justice as well as His mercy f L>o you love Him because He is immatably disposed lo hate sin, and punish the sinner, or merely because He is disposed to tbrgive sin, and save the sinner f Do you love Him because He has a greater regard for His own glory than your happiness; or because you appre- i>end that He has a higher regard (br your happiness than for His own glory ^ Tliere is a kind of love which flows from a very unworthy principle. If ye love them that love you, what thank have ye: for sinners also love those that love them. To love God from uo higher motive than the persuasion that you are interested in His favor, is su- premely selfish. Those who love God from no higher principle, do not love Him at all. This is the affection which might and does reign without opposition in the hearts of thou- sands who are far from righteousness, and who will finally be excluded from the kingdom of heaven.
68 LOVE TO GOD.
Are you reconciled to that character of God which you see portrayed on every page of His word ? Are you well pleased that God should not only possess that character ; but are you well pleased ti)at all His perfections should be under His own direction and con- trol ? Do you love God as a sovereign God? How do you regard the manifestation of that character in the distinguishing dispensations of grace and justice f Do 30U approve it, or do you oppose it ? Do you love it, or do you hate it f" Every thing which God does, every thing which He eternally designed to do, is an e^^pression of what He is. Every thing that He does in fixing the eternal ^llotinents of the righteous and the wicked, is a display o{ His true character. To be opposed to what He does, therpfore, or to be opposed to what He eternally designed to do, or to object to His designing from eternity to do any thing ; is to oppose God, and to object to His divine excellence. Whenever any part of the Divine character, clearly un- derstood, is the object of opposition and ha- tred, rather than of acquiescence and delight, the opposition is the result of selfishness and malignity, and those who cherish it have not the love of God in them.
Is the glory of God the great end of your being i* Do you sincerely and ardently desire to see greater and brighter displays of that glory ? Do you rejoice that God is unfolding and will for ever unfold, the excellence of
LOVE TO GOD. b\f
His character ? Do you know nothing of this benevolent regard for God and the interests of His kingdom ? Do you find your happiness iVt yourself, or ow^of yourself f l>o you itjoice nierely in the hope ol"your personal iiiteiest in God's favor f or do you rejoice in the hope ofHisgiory? Can you uuite your feelings with His, your joys with tlicjoys of His peo- ple, and share in the blessedness vvliich results from beholding the Ever Blessed God com- pletely and for ever glorified.
Wliat has your experience taught yon of the love of gratitude to God i^ Do you bi-huid God in all your mercies ':^ Do you ieel tliat you live in God's world f that ^ou bieaiiie God's vital airf that you areuplieiU by God's powerful hand f Do you delight lo Ieel tiie sweet and tender obligations that bind you to the Lord Jesus Christ? Have vou seen liie season when the abundant goodness, me infinite grace of God tovvards you, a poliuied sinner, seemed enough tor ever to liii your heart witli love, and your lip> v. itii praise T
Is 3'our love to God supreme t Does it rise superior to the attachments of flesh and sense f What, whom, do you love more than tlie Everlasting God.'' In whose character do you behold more beauty 't Whose blessedness is an object of warmer desire, or more vigorous exertion r To whom are you more graielul ? Do you love God more than /a^Aer or mother, wife or children, houses or lands f Do you lore Him better than yourself^ "If any man.
70 LOVE TO GOD.
come to me, and hate not his father, and mother, and wife- and cliildren, and brethren, and sisters, yea, his own life also, he cannot be my diaciphy
There may be danc;er, but surely th.ere can be no necessity of being deceived in a case so plain. Supreme love to God, is decisive evidence of tlie renewed hearf, Wlien tiie soul is ushered from tlie darkness of sin into God's marvellous light, it beholds God in an infinitely dillerent light from what it ever beheld Him before. Now, God is every where. There is an inexpressible beauty, a mild glory in almost ev(M\y obj-^vt. because it is the work of His hand, aiid rtflecls the excellence of His nature. The language of those who love God is that of the rejoicing Church,/ will grenthj rejoice in the Lord ; my soul shall be joyful in my Godf They think how excellent a being God is, and how exalt- ed would be the happiness to enjoy Him to perfection, and to be swallowed up in Him for ever. To see and lo love that which is infinitely lovely, to behold and to adore that which is supremely adorable, is the character and the blessedness of the heavenly worlds The early dawn of tills spiritual light, ih.e fust glow of this pure affection, is the glim- mering of that sacred fire, which will burn with a purer and a brighter flame throughout interminable ages.
Does the reader then /oye Gor/ ? If so, the question as to his ovjn good estate is at rest.
KEf»ENTANCE. 71
If you are a friend to God, God will be an everlasting friend to you. Nothing shall separate you horn His love. "Neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate you froin the love of God which is in Christ Jesus your Lord."
ESSAY VII.
REPENTANCE.
The fall of Adam involved both himself and his posterity in sin and ruin. From the mo- ment of the first transgression, sin challenged universal empire. From that fatal hour, it began to assume dominion, with the certain prospect of swaying its sceptre over every clime and every heart. But blessed be God, though its empire is universal, it is not in all its extent everlasting. There is One who taketh the prey from the mighty. The conquer- or is vanquished. Though sin reigna unto death, grace reigns unto eternal life,
A mere glance at the ruin and recovery of uian is enough to convince us, that of the re- ligion of fallen beings, repentance forms an es- sential part. It is alikf significant of the character and indispensable to the happiness pf a convertca iinneVfiQ be penitent.
7-J RErKNTANCE.
In the order of gracious exercises, repent- ance r^llovvs lovp to God. An affectionate view of God, prepares the inind to take a just view of sin. As it is impossible to repent of having sinned against a God tliat we hate ; so it is impossible not to repent of having sinned against a God that we love. Wlien the iieart has been renewed ; when tlie soul enlightened by the Divine Spirit, sees the beaut\-, the loveliness of the Divine character — it cannot seriously reflect upon a life of sin without unfeigned grief. "Godly sorrow worketh re})entance to salvation, not to be repented of; but the sorrow of the world worketh death. »
Genuine repentance is that sorrow for sm which arises from a sense of its intrinsic tiir*' intudc.
It is e-scnlial to the nature of godly sorrow, that we possess a settled conviction of the evil of sin. It is not enough to have merely a transient view of our sinfulness ; we mu^it possess a settled conviction of the great evil of sin. The real penitent, though he has reason to lament that lie is never so deeply affected with the view of his sin as he sfiould be ; seldom so much so as he hoped to be ; and very frequently not affected at all ; yet at some favoured seasons, he is ena- bled to view it in a measure as it is. He sees its detestable nature. He is deeply impressed vviih a sense of its turpitude as a violation of law. This is the definition
REPENTANCE. 73
which the Apostle has given of sin. It is the transgression of law. The God who made all worlds, and who alone is qualified to gov- ern the worlds which He has made, has giv- en a rule of actions to His creatures, which is the result of infinite wisdom and good- ness. The precept and the sanction of this law are perfectly equitable. The highest authority lias pronounced them to be holy. Just, and good.
To \iolate this law, is an evil. To violate this law, is nothing less than an attempt to sunder the bond that holds the moral world together. It is therefore a great evil. Every violation of this law, is aa effort to resist the salutary effects of a perfect rule of action. It is a virtual opposition to all the good which that rule of action, if obeyed, would eventually secure. Could the evil nature and tendency of sin therefore be fully express- ed ; could this enemy of all righteousness be clothed with the energy of omnipotence ; all that is good, all that is happy, would be chased away and the world that once smiled under the beneficent hand of its Maker, would be left bare of the last vestige of blii^s. The same accursed foe that hurled the Angels from the highest heavens; that drove our first parents tVom Paradise ; that deluged the world by a flood ; that laid waste the cities of the plain ; that has multiplied its trophies in slaughtered thousands j that has 7
74 BEPENTANCE.
given death its sting and the law its curse; that lias crucified the Lord of glory — would not stay his ruthless hand until he had "roiled the volume of desolation" through the em- pire of the Eternal, and enjoyed the malig- nant pleasure of brooding over the ruins of the desolated universe.
In violating the law, sin also dishonors the Lawgiver. It aims the blow at God. It rises in rebellion against Flis rightful author- ity. It is contrary to every attribute of His nature. It is the abominnhle thing which His soul hateth. To enhance its turpitude, think a moment against what a Cod sin is com- mitted. He is %great God ; a God of infinite majesty. He is decked with majesty and excellency. The everlasting mountains are scattered at His approach; the perpetual hills boxv betore him. He is a holy God ; so holy, that the heavens are not pure in His sight, and His angels are chargtd with folly. He is a good God. He is love itseW. He is a merciful God. His mercy is everlasting : He is great unto the heavens. He is the Being whom we are under the greatest obligation to adore, because He is supremely adoiable ; a Being whom we are under the greatest obligations to lovr. because He is infinitely lovely; a Being whom we are under the greatest obligations to obey, because His government is perfect. And yet we re- bel. Creatures whose foundation is in tht o'?(5/,contend with their Maker ! Creatures
REPENTANCK. iO
w DO liatig every hour upon His bounty, "for- get His pouei', abuse His love !" Sinners \vl)o are upheld every moment by His mercy, tread that mercy under tiieir feel ! O how great an evil is sin ! "Itone man sin against another, the judge shall judge him, but if a man sin ao;ainst God, who shall intreat for him!"
Tiioughts in kind like these, pass through the mind of the penitent as he calls to remem- brance his multii)}ied transgressioijs. No longer does he n)ai^e light of sin. He views it in an entirely diirerent light, from that in which it is viewed by a thoughtless world. To him, it is odious ; it is vile ; it is utterly detestable; nay more, it is exceedingly sinJuL
In view ot" the intrinsic turpitude of iin, therefore, the penitent mourns. And his sorrw is
Ingenuous : It is not a selfish sorrow. The object upon wlfnh the soul fixes her thoughts, while indulging her grief, is sin, and not punishment. It is for this that she mourns. This, in the hands of the Divine Spirit, is the spring of all godly sorrow.
The leading principle that makes repent- ance a duty, is that evil has been done ; a crime has been committed. To the renovated heart, this is also the leading motive to re- pentance. No truth is more clear, than that sinners ought to be, and that saints are, penitent for sin. The inherent odiousness of sin is ttie object of their sorrow ; and were
76 REPENTANCE.
this the only consideration tliat could he presented to the mind, this alone would be enough to clothe them with eternal niourning, and bathe them in ceaseless tears. We can- not refrain from saying, that neither the ob- ligation nor the motive to repentance are founded in the hope of mercy, or the actual exercise of it j though both are thhreby strengthened. Notwithstanding, both the obligation and the motives to repentance are vastly increased by the proclamation of mercy i» the Gospel ; yet men n.ust repent, and do repent, because they have done wrong, and not because there is, or is not, a proba- bility that they shall escape punishment. The moment that our first father fell, before he heard^ the voice of God among the trees of the garden ; while under the fearful appre- hension, nay, the certain expectancy of the rigid execution of the curse — he was under the immutable obligation to repent. The fallen spirits in hell are now without excuse, for not humbling themselves before God. Though bearing the punishment of their iniquity, yet in view of the intrinsic tur'pitude of their sin, they ought to be overwhelmed with unfeigned sorrow.
The reader will perceive, that these re- marks are made with the design of distin- guishing between that sorrow of the world ivhich workelh death, and that godly sorrow which wo/keth repentance to scdvation, vot to be repented of. In the world that licih ir>
REPENTANCE. 77
wickedness, there is enough of that sorrow luhich worketh death. There ij> the sorrow which arises merely from a sense of danger, and the fear of punishment. tSuch was the repentance of Ahithopel and Judas. But this is at an infinite remove from that godly sorrow which worketh repentance not to bt repented of. It is one thing to mourn for sin because it exposes us to hell ; and another to mourn for it because it is an infinite evil. It is one thing to mourn for it because it is injurious to ourselves; another, to mourn for it because it is olVensive to God. It is one thing to be terrified ; another to be humbled. A man may tremble at the apprehension of Divine wrath, while he has no sense of the in- trinsic turpitude of sin, and no true contri- tion of soul on account of it.
There is also the sorrow which arises merely from the hope of forgiveness. Such is the mercenary repentance of the hypocrite and the self-deceived. Many, it is to be feared, have eagerly cherished the expect- ation of eternal life, and here begun and ended their religion. Many, it is to be feared, have eagerly cherislied the hope of mercy, and here begun their repentance, who have mourned at the last, and lain down in sorrow. In all this there is nothing that is ingenuous ; no godly sorrow arising from a sense of the intrinsic turpitude of sin,
Real repentance is also deep and thor- ouQ«. It is bitter sorrow. It rends the 7*
78 BEPKNTANCE.
heart. The penitent sees that lie is a vile sinner. He sees that he has been his own destroyer. The spirit of God has taught him that sin is something more that a mere calamity. He feels that he deserves to be blamed, ratlier than pitied. He views his sin as altogether criminal and inexcusable. Though the dictates of an evil heart have often prompted him to go astray ; yet he knows they have never constrained him con- trary to his own choice. That heart though full of evil and desperately wicked, he has cherished. He sees, therefore, that he him- self is the only blameable cause of his sin- fulness. The great evil of sin is chargeable uj)on him. He has done it.
And can the penitent see his own vileness, without bowing in the dust before God.'' He is ashamed and confounded when he looks back upon his past life, and when he now looks into his own h^art. He sees that he has broken God's holy law, and resisted the claim of his rightful Sovereign. The thought which most deeply affects him, is that he has sinned against God. In compar- ison with this, his other crimes vanish to nothing. The language of his heart is, Against Thee Thee only have I sinned 1 If he had not sinnned against a great, and holy, and good, and merciful Gorf, his sins would mot appear so great. But, O, he has sinned against the God who made him ; the God who has preserved and redeemed him. Cre-
REPENTANCE. 79
atiiig goodness, providential care, and re- deeming love have been bestowed upon liim almost in vain. Tins is the d^rt whicli wounds him He exclaims with David, "I iiave sinned against the Lord ! 1 have conimiited this great wickedness !'' He sensibly feels that lie has sinned against tiie God of all grace. He beholds htm ivhom he has pierced ; he looks away to the cross of Christ, and there sees what his sins have done; and is grieved to the inmost soul.
The number of his sins affects him no less severely than the aggravation of tliem. The penitent sees that he not only has sinned, but sinned in a thousand forms* He sees sin in a thousand things, in which he never saw is before. It appears to mix itself with almost every thing. He groans under the body of sin and death. At some periods, he goes bowed down to the earth all the day long. He feels that his transgressions are multiplied. Often is his laughter turned into mourning, and his joy into heaviness. With what a melting, broken heart does he lie at the feet of his injured Savior, and beg for mercy. He is abased before God. He is ready to cry with the humbled Psalmist, "My sin is ever before me !"' or with the mourning prophet, "O my God, I am asham- ed, and blush to lift up my face to Thee ; for mine iniquities are increased over my head, and my trespass is grown up unto the heavens !" It is enough to break his heart, seriously to reflect upon his innumerable
60 REPENTANCE.
transgressions. "He remembers liis own ways, and his doings that were not good, and Ioath(^s hiinselfin his own sight for his iniqui- ties and abominations."
True repeutauce is not only ingenuous and deep; it is attended ivith actual rfforma- tion. It exibits itself in real life. The penitent feels the force of considerations which never fail to restrain from sin. He is afraid of sin. He dreads its agfijravated guilt. How shall I commit this great ivicked- ness, and sin against God! The thought is enough fur ever to cut him oil from all access to the accursed thing. i:le is a sinner still ; but he cannot remain a sinner in the sense in which he was a sinner once. He manifests a desire to honour the God he has so long dislionored ; to undo what he has done against the interest of His kingdom, and repair the injury he has caused to the souls of men. There is no genuine repentance where there is no forsaking of sin. Still to go on in sin, to practise iniquity with greediness, wiih constancy, and with perseverance, is incom- patible with the nature of that sorrow which is unto salvation.
With these plain principles in view, we think the reader may decide the point as to his own good estate. The preceding observations will go far toward enabling him to distinguish between the precious and the vile.
If yours is godly sorrow, it is then ingen- V^us.. Jt arises from a sense of the ijiinnsic
REPENTANCE. 81
Xurpitude of sin. Retire into your own bosojn, therefore, and ask yourselves questions like these : Do 1 possess any set J led conviction of the evil of sin? Does sin appear to nie, as the evil and bitter tliino; ? Does a conviction of the evi4 of it increase ? There are inojnents \vhen heaven and hell iie out of sight : How does sin appear tlien ? Do you hate it because it is merely ruinous, to your soul, or because it is offensive to God ? Do you hate it because it is sin ? Do yow mourn over it because it is wrong ?
In the sanctified heart, the hatred of sin is supreme. As there is nothing so bad as sin, so liiere is nothing the penitent hates so much. Is then your repentance deep and sincere ? Is sin prevailingly your greatest grief ? Seriously considered, would the de- liverance from any evil be a more joyful event, than the deliverance from sin ? If there could be no deliverance from sin, but at the expense of the choicest comforts, would you cheerfully njake the sacrifice ? Do your misfortunes grieve you more than your sins ? or 3^our sins more than your misfortunes ?
Do yoMr sins appear many and aggra- vated t Do you see sin in a thousand differ- ent forms, and new instances, in which 3'ou have not dreamed of it before f Do you mourn over the sins of the hearth Do you abhor yourself for your innate depravity, as one that was shaped in iniquity, and conceived in sin ^'l Do you mourn over your vain ihoupjhls and carnal affections ; over a lif^
82 REPKNTANCE.
of sin, in2:ratilude, and profliG;ac3' ? over your unprofitableness and unlaitlifulness? Does it grieve you thnt you are worldly, proud, and selfish ; t!iat you have lifted up your soul unto vanity, and panted after the dust of the earth 9
Does it grieve you to the heart, to cat) to inind that you have siuned against God 9 When your eyes behold the. King, the Lord of Hosts, are you constrained to exclaim. IVo is me! When you look on fjim uhoin you have pierced, are you coubtraiiK-d to cry out, I am. undone ?
The defrree of godly sorrow is by no means to be overlooked in your self-exaiainatioo. When God touches, He breaks the heart. Where He pours out ihe spirit of grace, they aj'e not a few transient sighs that agitate the breast; they are heart-i ending pangs of sorrow. "And it shall come to pass," saith Go<l, "that 1 will pour upon the house of David, and upon the inhabitants of Jerusalem, the ^'pi^it of grace and of supplication ; and thev shall look upon Me wiioin they have pier- ced, and they shall mourn for Him, as one MOijHNCTH FOK AN oNLv SUN, and sliaH be in bitterness for Him, asoNt: that is in bitter- NKSS FOR HIS FIRST-BORN. In that day, there shall be a grkat mourning in Jerusalem, as the
MOURNING of HaD ADKI MMON, IN THE VALLKY
of Meq!Ddo\. And tlie land shall mourn. every family apart; the family ofthe hou^eof David a- part, and wives apart; the family oflhe house of
RFFENTANCE. 83
Nathan apart, and their wives apart ; the fam- ily of the house of Levi apart, and their wives apart; the family of Shimei apart, and their Wives apart, every family apart, and their wives apart." Thus have the Jews mourned, and thus will that devoted nation mourn again for crucifying the Lord of glory. Does the reader know any thing of such sorrow as this r Can no soliiary hour, no lonely spot, bear testin<ony to the bitterness of his grief.'* What grieves you more than that you have ten thousand times pierced the heart of re- deeming lovef
Do you abhor sin ? Do you turn from it ? Do you cherish that regard for the law and character of God, that tender regard for the crucified Savior, which inspires you with fix- ed aversion to all that is polluting in the sins of the heart, anri all that is injurious in the sins of the life.^ Uo ynu feel an increasing tender-' ness (f conscience, whenever you are templed to go astray ? Are you afraid of dishonoring God, and do you tremble lest you crucify his dear Son afresh f
Fellow sinner! if you know any thing of all this, you are not a stranijrer to that godly sorrow which worketh repentance to salvation not to he repented of. God has promised to forgive the penitent. He has pledged His word, that the act of forgiveness on His part, shall follw the exercise of repentance on 3rours. Keturning prodigal ! pardoning mercy is thine. It is as sure as the sincerity of thy repenliuice. "Whoso covereth his sins
84 FAITH.
i^liall not prosper : but whoso confesseth and ibisaketli tliem shall find mercy.^' His re- pentance shall not purchase it ; his repentance does not deserve it. Repentance lias no in- trinsic I fficaoy. It cannot entitle to pardon. It is not the Saviour ; though without it we cannot be saved God deiighis to forgive; He does forgive, though it cost the blood of His Son. rVo sooner does the rebel loathe and abhor hinisrif, than God passes by his trans- gressions, and ceases to retain his anger. *'He rejoices over him with joy; he rests in his love; he will joy over him with singing." To forgive a hell deserving sinner ; to receive a rebel into favor ; to wash away his deep-stain- ed guilt, and become the everlasting friend of the friendless ; is the highest exercise of per- fect benevolence. O how gratifying to the be- nevolent heart of God, to behold the returning prodigal, though a great way off! His com- passions yearn over him. He longs to re- ceive hin» into His arms. He is impatient to press him to His bosom, "He runs ; He falls upon his neck, and kisses him."
ESSAY VHI.
FAITH.
The first glimmering of light that dawned upon the darkness of the fall, was ushered in by an obscure revelation of the covenant
FAITIf. 8^
of grace. This covf^nant wrisfalnlly oxliibiteri to Adam and Eve, in llie d(M)U>)cialion of ihc curse upon the tempter. Jt was made known more clearly to i\(jah after the flood. It was renewed with Af)raham, after God fiad called liiin from Urr of the Chaldees ; with Isaac, in Gerar; with Jacob at Helhel, and with the gen- eration of l:>rael, in the wilderness. The light of truth rose gradually, and the covenant of grace gradiially unfolded its blessings, till the Star of B<tlihjhfm pointed to the Sun of Righteousness., and (lie promise of the cove- nant was seal(<l by the blood -J" iis Surety.
There is au im()ortant distinction between tlie covenant of redemption, and the covenant of grace* '1 he period of their formation,
^II is iinhafiMV, «luif thfro should bo a diirorf.nce in ibfi mode of reprismting this subject ?imong divines that are reputed orlhod(»x. Ihe v'urs « hicli is given of it by an eminent divirM- <>( the Pre-)l»vteriKti Church, may not be uniinportHtit in thi'i fdace and day.
"1 here seems to be merition mHrJc in Scripture of a cove- nant or agreement between (he father and the Son. This, the generality of C'llvinisl divines cori<-ider ?)» a sppnrate, or pref.aratory contract, and call it the covefi;int of redemp- tion. Some, however, etpeciatly thosr icho liavr hf.n\ Itrmed AMisouiAifSy consider thii as properly (he covenant ot ^race, m^de with Christ the second Aiinrn, a-i represetitin:^ his spiritual seed; and the covenant sairj (rj be made with believers, to be only the execution or administra(iori of (hat covenant, and therefore called a testament, bein-^ the fruits of Chrisl's deHth, or rHtified by the deith of the testator." Willitnpoun'ii IiUro'bjrJory Ijtrlurtx on /Jirinifi/.
This distinction cunnot be considered awan invention of the JS'tw School. It will be foand expressly recognized by Van Mastricht, and I think, clearly implied by Junetin. Vid. Tfuoreliro-Prartica Tktolofria, Auctore, Petro Van Wastricht lib. fiiiint. cap. prim. He F<rdtrt fJrati<r, and Jntlilutio Thf.olof!;>m, Frnncibco Turretino, locus duodcci- -m.ns. Qucsti'j sccurid.i. S
80 FAITH.
tlje parties, the terms of these several cove- nants, are perfectlj distinct.
Tlie covenant of redemption was formed from eternity ; the covenant of grace, in time. The covenant of redemption was antecedent- ly necessary to the existence of the covenant of grace. It was the perfect accomplishment of that arduous part which the Redeemer engaged to hear in the covenant of redemp- tion, that laid the foundation for tiie covenant of grace. It was this, that justified God in entering into covenant with believers, and in engaging to save them through faith ii? the blood of Jesus.
The covenant of redemption subsists be- tween the sacred persons in the ever-blessed Trinity, of which the atonenjcnt of Ciirist for the sins of the world is the stipulation, and the salvation of his chosen seed, the promise. The covenant of grace subsists between God and believers, of which, faith in Christ, is the stipulation, and the salvation of believers the promise.
The covenant of grace, therefore, in dis- tinction from the covenant of redemption, is^ nothing more nor less, than the promise of God to save all those ivho believe in Jesm Christ, The law of God is not now the rule of justification, though it is the rule of duty. We no longer hear the righteous demand, of that broken covenant, This do and thou shalt live ; but the milder language of gracious economy, belif.te, and thou shalt he saved^ Of this covenant, Fqith in- Christ is that part'
FAITH. 67
tvliicli is fullilled by llie believer. He believes; and upon the principles of this covenant, the first act offaitli gives liiii) an humble claim to the promise.
Every Christian grace is the eflect of the immediate agenry, and the Almiglily power ol'God upon the heart. Faith is expressly declared by the Apostle to be [he gift of God, though it is at the same time the act of the creature.^ It is unitornily represented as of the operation of God. It is one of the fruits
*Every Christian grace is llie ir'ifl of God, and at Ihe same time, tlie acl oj'tht creature. The dependance and the ac- tivity of man, are perfectly reconcileable. (Jod ivorketh in man; but He workelk in him bnUi to wilt, and to no. In the day of God's power, hia people are made avii.ljnc. The enmity of the heart is slain , and they are made tvillirg to do what they were able to do before.
From the note on the 27th page of this volume, the reader will preceive that the author is aware of some difference in the mode of representing this subject, by di- vines that profess to be equally attached to the great doc- trines of grace. But for protracting that note; he should then have exhibited the views of a number of men of de- served eminence, substantiaiinf,'' the runutrks which were there made. Such an exhi!)iliori, it is hoped will soften down some of the prejudices of plain Christians, if it does not blunt the edge of opposition on the part of those who are persevering adherents to the doctrine of man's natural inability.
If any oue will take the trouble to turn to Scolt's Fami- ly Bible, he will find the foliowirigsenliment in his remarks on Rom. viii, 7, 8. Becau<!e llie carnal mind is enmijy, ^-c.
" riiis carnal mind is not subject to the divine law ; and indeed cannot be so, it is mouam.v unabi.e to do any thing but to rebel against it, and refuse obedience to it."
The observations of the same author on John vi, 44. J\b man can come , kc. are of the same import,
"The gTO?t/)^/ of this im|m;sibility lies in the contrarielt/ which subsists between the proud, worldly, unholy, rebcl- Aious, and ungodly nature of fallen men, and the humbling.
A
S8 FAITH.
of the Spirit. " Tlie fruit of the Spirit is love, joy, long-sulTeriiig, gentleness, good-
spicitual, holy nature of tlie Gospel. The gospel linds Jioiie willing to be saved," ^-c*
Let the reader also advert to President Wither spoon's Essay on Jusiiiication. lit V(»I. i. and pu^a- 53 of his Works, he will liiid the fullovving paragraph.
''Since nu'tilion has been made of perfect conformity to the will of (Jod, or perfect obedience to Ins law, as the duty of man, which is iiideed the foundation of this wiiole doc- trine." (Uiat is, the doitrine of .Justiiication,) " 1 think it iiP'-essary to observe, thai some deny this to be proj)erly required of man as his duty in the preseni fallen state, tie- cau-e Hf is not able io ptrform it. But su<;h do not seetn to attend either to ihe meaning o( perfect obeLlJence,or the nature or cause of this inability. Perfect obedience is obe- dietice by any creature, to the uimo'xl extent of his natural powers. Even in a state of innocence, tlie holy disposi- tions of Adam would not have been equal in strength and activity to those of creatures of an highrr rank; but surely to love God who is infinitely amiable, with all the heart, and above all, to consecrate all his puwt.rs and faculties without exce[)tion, and without intermission lo God's ser- vice, must be undeniably the duty (»f every intelligent creature. ..ind what sort of inabililt/ are we under to pay iliis:? Our r.Htural faculties are surely as fit for the seivice of God as lor any hater purpose. 'J'he inability is only TflQKxi., »i'A lies wliollii \y, 'IHE AVKU -lOlN OF OUR li EAR IS /rev sue!' ttnploy itnt. Does this then take away the gvill f Musi God relax his law because we are not willing to ob?y it ?"
"This same great man, in a sermon on the " absolute ne- cessity of salvation by Christ," has also a sentence which is full of meaning. "Fori hope NO CHRISTIAN will as- sert, that any person in the world who hath the txercise of reason, is under a natural, bui omIv a moral impossibility of coming to the knowledge, and doina; the will of God. If theyirs^ were the case, it would takb away all sin ; but the la.st is such an obstinate disiiiciinadon, as is still consist- ent with guilt and blame." Vid. VVilherspoon'3 Works, vol. ii. p 357. Philadelphia edition.
* In rci^ard to the '•ontroversy between Marshall and Bel- lamy. concerning the nature offiitk, Scoil is viust decidedly in favor of lieilaniy's vl,.w oftkt sn'^jext. Vid. SeotVs Thc- oUgical Works, vol. 4ih, p. 248, 249, 260.
fAilH. ' 89
iiess, FA.1TH. IVo man can say that Jesus is the Lord, but bv thk holy ghost." It is
The following rei>reseiitation of llic siil)ject, I take the liberty of giving to the public, principally because it is from an unexpected (juarler. It is extracted from a "Catechism adopted by the Consistories of the Kefokmed DLTcit (/HURciiES in the town of Riiinebeck, for the use of their people, and published by their order.'*
Q. "Why do men thus break and transgress the law of God ?"
A. "The reason is, the reigning aversion of their hr.arls to it, so that they are unable to keep it. '
Q. "And does not this their inability release from obli- gation ?"
A. "No, /or it is of such a nature, as tends not in the least, to break or weaken otu' obligation,'
Q. ^'Oi what kind is it then P"
A. "It is not of a natural, but of a moral kind.''''
Q. "What is vaniml inability P"
A. "Natural inability consists in a defect of rational fa^ulties.bodily powers, or rational advantages."
Q. "What is moral inability P"'
A. "Moral inability consists in a want of a proper dispo- sition of heart to use our natural ability aright."
Q. "Can you illustrate the distinction by producing an instance ?"
A. ''Yes, the case of Joseph's brethren who hated h'ltn gO, that they could not speak peaceably to him."
Not viewing this suihcient, the Catechists then subjoin ^he following Note.
"Thus we say of a man destitute of an honest principle, that he cannot refrarn from cheating yon if he has an op- portunity ; that some are such profane wretches, that//te?/ cannot open their mouths without an oath, and others are such liars, that they cannot speak the truth ; and some are
* When this Catechism was adopted by these Churches, the Bev. Dr. John fi. Romeyn, now the Pastor of the Cedar-street Church, JVew- York, was Ihe stated minister of the gospel in Uhinthtck, and was himself one. of the committee appointed to revise and republish the original Catechism of John Suicliffe, of Olney, England. The above note forms part of a work which the American publishers say in their aditrlisemerJ, f t's ii.nong the best Catechisms extant." 8^
90 PAITI!.
expressly said of (hose who believed on Christ ill Hie days of his immanitv, that they were born, not oj uLoody nor of the will of the flesh, nor of thy ivill of man, kut of god. It is also uue- quivooally rieclared that whosoever believeth that Jesus is the Christ is bohn of god. Faith then is ti»e exercise of the new heart.
It is diflicuit to give a definition of faith \\\ix\ comprehends ail its properties. In its most geupial character, it is reliance upon, the testimuny of God's word, it is receiving the truth in the love of it. The Apostle Paul uses the piirase, received not the love of the
so reveijj'eful, that Ihiy cniniot forgive an injury; and others so easily p.ovokod. Hiat llicij rannot keep their temper, if you coutibiJicl tiJt'tn. So a canial mind cannot btsuhjtcl to God'f law; fur ti man ticU iiates fiod rannot serve him, cannot rtjoict'm se.eing himg^oiified; cannol lote \us im- age; cannot see any lomeliness in <Jhrist, nor fall in with the ^;osi»el plan of s:ilv'ation. The difference between moral inability, aj.d thiil which is termed tiatin-al. is pinn and selfe.vifif.nl It is said of the mariners, thai they rowed hard to bring the s!ilp fo land, but they coiddnol., Aq\va\\ i, ]3. Also of Ji'sepij s bielSiren, lliat they could not speak peaceably to him. !n ihe former case there was a natural, in the latter, a moral inability. J bus the inability of Ze- charias to sppak, L;jke i. 22, was widely different from thai mentioned in J Sam. xxv, 17.
"The importance of a proper attention to this distinction appears, wiien we observe that the former releases from obligation, but the Iji'lerdots not. It was no crime in Isaac, being old ihat he cculd not see, Gei>. xxviii 1 ; but the case seems very ditferent with those who have eyes and .see not, Jp.r. V, 21. or such as have eyes full of adultery, tho' it is expressly said of them, that they cannot cease from sinning, I Pet. ii, 14."
On tiiis subject, the reader may also consult Watts' Ru- in and Rfcovery. Works, vol. 6, p. 291-2, as also Watts' Liberty and Necessity ,
He mny turn to ( harnock's Works, vol. 2. p. 187 \ and Edwards on the Will, Part 1. Sec. 3d.
FAITH. 91
truths as synoniinons vvilli ihe pliriise, helicv- cdnot the truth. Faith, however, when viewed as that evaiiijjelical grace which is the con- dition of the New Covenant, possesses allo- getlier a peculiar character. Though tlie elementary principles of every evangelical grace are involved in lliat love, whicli is the fuljitling of the law ; yet every grace has a specific form. Fait I), strictly speaking, is distinct from every other exercise of tlie re- newed heart. It is not love, nor repentance, nor liumility, nor submission, nor self denial, nor hope. It is indeed the ex^ircise of a heart that already loves Cod, and that is huuibled on account of sin ; but it is one which takes tlsat view of the gos[)el of Jesus Christ, \\hicii is taken by no other grace.
One of the beU deiinilions of faith will be found in the Shorter Catechism of the As- sembly of Divines at Westminster. in answering the cjuestion, " IVliat is faith in Jesus Christ ?'' they say, ''Faith in Jesus Christ is a saving guace, wherkbv we
IltCElVE AND KKST UPON HiM ALONE FOR. SALVATION, AS He IS OFFEIltD TO US IN THE GOSPEL."
Faith in Jesus Christ is a complex act of the mind, and comprises several distinct things. One of its properties is a truer, knowledge of Chriit's character. It is impos- sible to "receive and rest upon" a Being whose character we do not know ; and whose character we do not know to be worthy of confidence. / know whom I have: belisv.edx
92 FAITH.
says the Apostle. Faith views the Lord Jesus as He is. It discei'iis tlie Divine excel- lence and nsajesly of His character. It reco£;nizes the ciiild that uas born in Beth- Jciiein, as the Mighty God, the Everlasting Father, Tlie proptT divinity of the Savior's character is one of those plain principles of tiie Gospel that are essential to evangelical faith. To make an all-sullicient atonement for sin; to soften the obdniale heart; to aid the believer in liis trials and snlferiiigs ; to defend him from the power and subtlety of his enemies; and to brin^ him off conqueror at last — would baffle the designs of all but Eternal Wisdoiii, and mock the power of all but an Almighty Arm. Faith views the Savior as truly divine. None other than the
ETEHNAL WORD MADK FLESH, CaU be the
foundation of hope, for none other can b^ mighty to save. It is presumption to profess to know Christ, witliout acknowledging Him as the second of the three coequal persons in the Godhead.
As the believer discerns the Lord Jesus as He is, he also acknowledges Him as a real and proper man. He views Him as He is represented by the Apostle, to be the one God and one Mediator between God and man, the, MAN Christ Jesus. It is expressly said that Christ took not on Him, the nature of angels y hut the seed of Abraham. The acknowledg-^ ment of Christ as man as well as God, can- not be separated from the true knowledge of Him as He is revealed in the Bible. There
FAITH. 03
He is represented, aiul there lie must be viewed, as encircled with all ihe majesty ot* the self-exi^tent God, and all the ''milder gloiies" of the man Christ Jesus.
The believer regards Christ in Flis whole mediatorial character, lie sees the fulness, the peifection of His work, no less than the divine exceiience of His person. He has respect to all ihe ojjlces oj Christ. He views Him as the pROPHhrr, who came to publish ihe will of God, and declare the way of salvation. He views him as TWt: Piukst, whom it became God to irsstitute, and sin- ners to possess ; as the One "whom God hath set forth to be a Propitiation, through faith in His blood, to declare his righteousness for tlie remission of sins that are past, that God might be just, and the justifier of him that believeth in Jesus." He views him as "the King in Zion, the Head over all things to his Church, the Lord Jesus, tfje Lord that bought him." in Christ, the believer dis- covers all that can qualify Rim to be a Sav- ior, and all that can encourage guilty, mis- erable man to trust in His grace. In him, lie beholds one that is emiiientiy all-sutficient ; One who is able, wiiling, and faithful, to save to ihe uttermost. He receivs the record which God has given of His Son. Sincere love to the character of Christ, is also esseutili to the nature of genuine faith. It is as impossible to "receive and rest upon" a being whom sve hate, as it is to 'receive and rest*" upon one tiiat we do not know.
94 EAira.
Faith ill Cln'i>t is not an exercise ot^ the uiiderstaiiclin'i: merely; it is on affection of the heart. JVlth the heart man belicveth. If thou helievesi with all tuv heart, said Philip to llie iCuimclij thou viayest be baptised* To tiiose uiio believe, Christ is precious. The excelieiice v. hieh they see both in His person and His work, they love. All that they Unow of Christ, they love. All the truth which is connected with the character and work of Christ, they love. They pos- S(ss spiritual discernment of His divine excellence. Tliey have the single eye^ihaX discovers His moral beauty. They see a loveliness in Christ and I lis gospel, that captivates their hearts. When the wander- ing Spouse was met by trie watchmen that went about the city, and accosted with the unexpected inquiry, '"What is thy beloved more tlian another beloved ?" the reply was at hand : "My beloved is the chief among ten thousands. He is altos^ether lovely." Abraham r( juiced to see Chrisfs day, and he saw ii^ and was glad. The pious Psalmist was enrap(uied with a view of His loveliness. *'Thou art fairer." says he, ''than the chil- dren of men ; grace is poured into thy lips, tlierefore God hath blessed Thee for ever."
The spirit of this language is not peculiar to David or Abrahanu In the dignity, purity, and amiablene.ss of CInflt's character, in the design of His mission, and in the way of salvation by His cioss 5 every believer
FAITH. O'S
sees enough to engage liis sweetest and most exalted aflections.
With this acquaintance ulth t!ie character, and this attachnent to the person of the Redeemer, the believer '* receives and rests upon Him alone for salvation as He is offer- ed in the gospel." He makes an implicit sur^ render of his immortal so?// into His hands, as to One iviio is Oath able and faithful to save. The yielding up of the sonl to the disposal of Christ, is an act of the mind which cannot be separated from living faith.
It is of some importance lo bear in mind, that faith is the act of a lost sinner, seeking deliverance from the power and punishment of sin, toward a Being who is exhibited in the character of a Deliverer. It cannot, therefore, imply less than an application of the soul to Him who is the delivering char- acter ; the actual adventuring of this vast concern with Him ; togetlier with the hope, that with him it will be secure. Faith re- ceives Christ ', it rests upon Chnst for salva- tion; it rests upon Him alone for salvation, as He is offered in the gospel. Sensible of his ill-desert and helplessness, persuaded of the all-sufficiency of the Redeemer, the believer therefore makes a voluntary surrender of himself into the iiands of Christ, ^o 6e saved upon his own terms. He is convinced of the necessity of committing his cause to better hands than his own. He relinquishes his vain confidences, and places all bis hopes on
m FAITII.
Christ. He casts himself into His arms. Lord, to whom shall Igo^ but to Thee I
1m the act of suirendering tlie soul into the bands of Christ, tiie brhever takes a view of the Great Deliverer, vvhicli is as deep as his own wants, and as large as the firovision that is made to suj)ply them. He leceives Christ as iiis Fi'opliet, his Priest, and hisKinp^.
Is he ignorant? exposed to wander from the palij ? The Great Prophet is his Teacher and his guide. *' The meek He will guide in judgment, the meek will He teach His way."
Is he polluted with sin t He looks to the blood of tiie spotless sacrifice to be cleansed from all sin, Jesus Christ he kuowsgnve Him- self for his Church, that lie 7night wash and cleansp it. He rests on Him ; and looks for the sanciification of the spirit unto obedience only through the sprinkling of the blood of Jesus
Is he guilty and condemned ? i\o long^^r does he trust to his own righteousness, but looks to Jesus as the tiid of the lawjor right-, eousness to every one that believtth. lie yields a condemned soul to him to be ai ra} ed with a righteousness with whicli a just God has de- clared iiin)sejf to be ever wellphased. He rests upon hiu) as tlie sole ground of acceptance. With ail his natural attachment to his own goodness, *' he counts it loss for Christ, He coiints it but dung, that he may win Christ, and be found in Him, not having liis own right- eousness which is of the law, but that which is through thefaitli of Christy the righleousuess
FAITH. i)t
Mhicli is of God by faith." This is liis refuge, his crown of rejoicing. He looks to Jesus, recognizing the high relation in which He stands to his people, and tlie endearing name by which He is called, JEHOVAH OUR RIGHTEOUSNESS.
Is he weak and helpless ? He engages the grace of the Fiedeert)er as his consolation and strength. To Jesus does lie surrender him- self as the liead of all divine influences, flivc, yet not /, hut Christ that hveth in me. This is the language of faith. .Tlie act of the soul in surrendering itself into the hands of Christ, forms a connecting bond between him as the Vine, and the soul as the branches, wliich com- municates life, strength, nourishinentand beau- ty, lu a word, with a just view of ihe char- acter, and a supreme attachment to tiie person of Christ, the believer yields himself into His h^iiCiS, as a full and complete Savior. Him he receives; upon Him he rests, and rests for <ime and eternity. With humble joy will he tell you, " Chiist is my ail. I want no nsore. To Him do I look to be sanctified by His Spi- rit; to be governed by His 'aws; to be pro- tected by His power; to be saved by His death; to be disposed of at His pleasure, and to be the means of proujoting His glory."
This is "to receive and rest upon Christ alone for salvation, as He is offered to us in the gospel." This is confidence in Jesus Christ, as a Divine Saviour. You cannot possess these feelings without possessing 9
93 FAITH.
saving faith. This is the substance of things hoped for, and the evidence of things not seen. This is the grace which renders invisible things visible ; future things present ; and enstamps the permanent idea of reality upon every thing that rests upon tlie testimony of God. This was tiie faith of Old Testament saints and New Testament saints. It is that trust in the Lord, of which vve read so often in the Old Testament, which is^nothing more nor less than the confidence of the neiv born aoid in Gud, as reconcilable through the Me- diator.
Thus have we seen, that faith has prop- erties peculiar to itself. Its character is perfectly distinct from every othi r grace. There is no exercise of the renewed heart that vieivs the whole gospel plan as it is, except this. Faith, from its essential nature, iaiplics the fallen state of man, while it lecognizes the principles of the covenant of grace. It is itself the condition of that covenant.* It is a grace which is alike
" When the nnthor styles faith it condition of the New Covenant, he does not n>ean, that it is the meritorious j/;r0(jud of acceptance with Uod. The covenaiit of grace hears ao resetublance to a contract, it> which the part to he ptrforraed by the bet/ever is a mere qnttnixim mtrnU. ICvei-y principle of that covenant rests upon the fact, that loan is uiiworlliy, and ihat salvation is all of grace. When *,ve say, therefore, that faitli is the condition of the New Covenant, we w.c^n, Iknl faith is thai art of the crenlure, 'brought in hint, by the nircncy of the Holi/ Ghost^ uilhoul ■':hirh, according to tht tenor of the Acw Covenant, Ihtre is f.p salvation — It is a sine qua non.
FAITK. 99
distinguishable from the love of angels, and the faith of devils. It is peculiar to the returning sinner. None but a lost sinner needs, and none but a humble sinner relish- es, the grand sentiment of faith, that grace reigns through righteousness, unto eternal life, by Jesus Christ our Lord.
Here then let the reader examine himself whether he be in the faith. FJe may possess Xha faith of devils. He may be fully persuaded thai there was such a person as Jesus Christ ; that he was delivered for our offences, and rose again for our jmtification ; he may pos- sess the vain confidence of the hypocrite, which neither ivorJceth by love, nor is of the operation of God ; he may cherish the per- nicious hope of the self-deceived — while he remains blind to the excellence of the Divine ciiaracter, and while enmity to the cross of Christ is the governing principle of his heart and his life. Every carnal mind, wheth- er sensible of it or not, maintains the most decided aversion to the person of the Redeem- er, the benefits of His purchase, and the terms upon which those benefits are profiered. The whole character and work of Christ bears so intiujate a relation to the unbeliever ; they so pointedly taUe the part of God against him ; they so unequivocally condemn /a5 character and conduct ; they will have such a damning efficacy upon him throughout eternal ages — that when clearly seen, they cannot fail to draw forth the latent cnmitj^ of his heart.
100 lAlTH.
If it be true, as it unquestionably is that you may have a just view of the character of Christ, while you have no love to ihat character as infinitely deserving your ailec- tion, and will you make no surrender of your self into His hands, as to one who is supremely worthy of your confidence ; it be- comes you to enquire, whether you love llie Lord Jesus in sincerity and trntli, and vvheUier you trust in him as your only foundation of hope.
Sunon, son of Jonas j lovest thou me ? Apply the question. Do you love ( hrisl f And why do you love Hisn ? Do you love Him merely because Ue died to save you, or be- cause He died to ho7ior God in your salva- tion ? Do you love Him because fie descend- ed from heaven to take the part of God against man ; to show the world, that in the contest between the creatures and the God that made them, God is right, and man is wrong, and with His own blood to set His seal lo the truth, that the soul ihat sinaeth ought to die ? Or does He appear to you on this account, as a root out of a dry ground, a» having no form or comeliness, no beauty that you should dcdre Him ? The true believer loves the Lord Jesus, because he eifects his eternal salvation in a way that harmonize^ with the glory of the Divine character. To be saved in a way that is in the least re- proachful to thai glory, would rob Heaven of its sweetness. It is for this that Jesus Christ is so precious to those that believe ; in this,
FAITH. 101
tliat he is em'men{\y fairei- than the sons of men. Do yovi love Jesus for the div'nie glories of his person, for tlie excellence of His life, for the beiiefits of His death, for the prevalence of His intercession, for His resurrection, His domin- ion over the world, and His office as the Su- preme and Final Judge f Are the feelings of your heart drawn out toward Christ as your chief joy ? Can you sit down under His shndoin with great delight, and find his fruit sweet to your taste ? When aliected with a view of your lost state and guilty character, when bowed down under a sense of sin, does Christ appear precious ? Js a view of him refreshing ?
Do you receive the Lord Jesus, and rest upon Him alone for salvation f Can you take the place of a lost and hell-deserving dinner, and with a broken, contrite heart, make an implicit surrender of your immor- tal soul into His hands to be saved upon His own terms f Beloved reader, this is a plain question. Every humbled heart, in the eX' ercise of faith, knows how to answer it. Can you relinquish every other hope? Can you adventure this vast concern with Him ?
Can you receive and rest upon the Lord Jesus as He is offered in the Gospel ? Are you at heart reconciled to the terms of the Gospel ? Are you at heart reconciled to the humbling doctrine of being justified by faith in the righteousness of Christ ? It is a doc- trine which, if correctly understood, will be -'^efi to reduce the returning rebel to tlie low-
IQ2 iAITU.
€st puint of degratlation. To a heart tjiai is iiivincbly attaclied to rebellion, it is hard to bow. To one uho is naturally altacheci to his own supposed goodness, it is hard to renounce it all, and desire and receive mer- cy only lor the sal?e of Christ. To a man who loves himself supremely, and values himself supremely, who lias cherished the n)osl exliavagant notions of his own impor- tance from the wonib, it is hard to lie down at I lie footstool of sovereign mere}'. It is culling indi ed to the pride of the human heart, to be constrained to feel that we are guilty, and then forced to admit that there i.s no pardon for our crimes, but through the merit of another. Say, reader, is thy heart bowed to the hujnbling terms of the Gospel ^ Do you delight to take your place at the foot of liie cross, and while reaching forth the iiantl to receive the robe of the Savior's right- eousness, to shout, grace ! grace ! " Not unto jne, O Lord, not unto me, but unto thy name, be the glory, for thy mercy and truth's sake.^'' Jf so, you believe. Ifso, amid6t all your doubts and fears, you have that faith, which is the gift of God. Jf so, you may I umbly claim the promise. Here is ^your consolation, fie that believeth — shall he aaved, Ves, shall be savld! What more lias God to bestow; what more can the crea- ture enjoy ^ Here are blessings as great as the capacity of the immortal soul, as eternal as the God that engages to bestow them. In ' the comprehensive promise of that covenant
HUMILITY. 103,
to vvlilcli failh Miakcs y(>u a party, the mys- teries of eternity lie concealed. Life and , dealli, earth and heaven, things present and to come, joys hip:h, immeasurable, and immor- tal— what shall I -ay? Ail arp yozirs ; and. ye are Chrisi^s, and Cltrisfs is God's.
ESSAY IX.
HUMILITY.
^" \s the school of Christ," says the devout Aichbishop iuei^hlon, " the first lesson of all is humility ; yea, it is written above the door, as tile rule of entry or adn»i»sion, Leaun of
JMk, for 1 AM MEEK AND LOWLY OF HEAKT I"
Humility is a grace that is nearly allied to re- pentance. Repentance respects the nature and aggravation of sin ; humility respects the person and character of the sinner. Humility consists in a just view of ou?' own character, and in the disposition to abase ourselves as low as ike vileness of our character requires.
A just view of our own character is a view of it as it actuall}^ is. The pride of the hu- man heart naturally casts a veil over the character of man, and aims to conceal his worthlessness as a creature, and his deform- ity as a sinner. The humility of the Gospel naturally throws aside the veil, and discov- ers that native worthlessness which ought to
104 HUMILITY.
sink the creature in the dust, and that moral deformity which ought to cover the sinner with confusion. Genuine humility is insepa- rably connected with a sense of our depend-' ance, of our un worthiness, and of our ill desert.
Although dependance, absolute and uni- versal, is necessarily attached to the very being of creatures ; yet a sense of this de- pendance is a most unwelcome visitant to the unhumbled heart. The spirit of the carnal mind is an independent spirit. It is a spirit in which the pride of man glories. Though men are creatures of yesterday, and know nothing ) though they are upheld by the visitation of God's arm, and supplied by the beneficence of His hand ; they have no apprehension, that they actually /t>e, and move, and have their being in Jlim. An abid- ing sense of His univeisal presence is what they cannot bear to cherish.
But a sense of perfect dependance is a grateful guest to the broken and contrite heart. To a humbled sinner it is sweet tOt feel that he is absolutely dependant on God for all that he is, and all that he has. He is sensible that he is nothii)g; that he is a worm, and no man. He realizes that God is every where, and that worms and seraphs are alike at his disposal. He feels with Paul, "that he is not sufficient of himself to think any thing as of himself ; but his sufficiency is of God." Does he enjoy signal favors .'* ho calls to mind, that he, enjoys n:5thing that Ar
HUMILITY. 105,
has not received. Life, health, as well as the blessings of both, he sees flowing through a tiiousaiid channels from the same exuberant source. As tiie child hangs upon the kind- ness of its parent, or as the abject poor de- pend on the daily bounty of their fellow-men; so do the poor in spirit, conscious of their helplessness, wait oniij upon God, for their ex- pectation IS from Him.
With a sense of their dependance, the humble unite a conviction oj their unwoi- thiness. Tbey are unvv')rtt)y ; and they irel that they are sn. They are sensible that they are sinners. Tney have seen the plague of their own hearts. They know, at best, they are unprofitable servants ; and at best, ought to be tar ever overvvhelmed ^vitli a sense of their un worthiness- Merit they have none. Desert of good is not in all their thoughts. " Who am I,' exclaimed me King of Israel, "Who am 1, O Lord liod, and •what is my fathers house, that thou hast brought me hidiertof '' "1 am not worthy " said the hu«i)ble Patriarch, '• 1 am not worthy of the least of all the mercies, and of all the truth which thou hast showed unlo thy ser- vant !" The people of God need not be told that they have forfeited every favor. Much as they need the divine compassion, they are sensible that they do not, and cannot deserve it. Often as they seek the divine face and favor, they do not seek them as the reward of personal worthiness. They turn their thoughts inward, and see and feel tiiat they
106 HUMILITY.
are less than the least of all saints. They are mere pensioners uf)on sovereign mercy. There was no distinguishing excellence in them, that made them the objects of favor ; there was not the shadow of diiierence in character, which operated as .a reason why God should regard them with the special tokens of His love, rath- er than the most abandoned vvretch that ever lived. ''^Behold. I am vile I Grace hath made wx to dijfer^ When they seek the presence of God, they do it with the humble spirit of the Centurion, Lord, I am not worthy that Thou shouldst come under my roof I When they cast themselves upon the care of their lieaven- ly Father, it is with the spirit of the prodigal, " Father, I have sinned against Heaven, and in thy sight, and am no moke wouthy to be called thy son !"
In the humble heart, a sense of dependance and unworlhiness, is also connected with a sense of ill- desert. Humility holds up to view^ the bright mirror of God's holy law. From this faithful glass the character of man is re- Ilected in all its native deformity. Here there is no deception. The merit and demerit of character aie determinately fixed by ihis im- partial standard. Here God lias exhibited His right and our obligation. Mis righteous- ness and our ill-desert. Weighed in this un- erring balance, the character of man is fuund wanting. It is the character of a transgress- or. It is the character of a rebel against the King of Heaven ; a character which is
HUMILITY. 107
condeiDned, and cursed, and in Its own de- testable nature deserving everlasting wrath.
Unfeigned humility t3rompts a man to view his character as base, and himself as ill-deserving, as the law of God views them. The humbled heart knows that the laiu is holy, and the commandment holy^ just, and good. He not only feels that the wages of sin is death ; but approves the law which threatens him with death for every trans- gression. He not only sees that sin and guilt are inseparably connected; but ap- proves of the Lawgiver for hating and pun- ishing sin according to its desert. He pros- trates himself in the dust, and exalts God on the throne. He takes his proper place at the footstool of God's amiable and awful sovereignty. He knows that he ought to lie as low as vindictive justice can reduce him. He feels that it is of the Lord^s mercies that he is not consigned. Such is his sense of ill- desert, that he not only feels that he is justly condemned ; but magnifies the justice that condemns him, while he adores the grace that rescues him from the condemnation.
Such is the view which the humble man takes of his own character. This is to think soberly of himself and as he ought to think. This is to have just views of his own char- acter, and voluntarily to abase himself as low as the vileness of his character requires him to lie. This is the disposition with which he renounces his own rigbteousnesSj
lOS Hv;,'inLiTv.
a i(] relies on the rif^hteousness of liie Lord Jesus Christ Once, the humble man thought little of his or»n vileness ; now, «i sense of his vileijess covers Inin with shame. Once, he tiiought himself rich and increased irith goods, and in need of mc>thing ; now, he sees and f^^M-ls that lie /s icretchcd, and miser a- lie, and poor, and blind, and naked. Once, he was too proud to become a beggar; now, !ic be^s for mercy ; begs with hope and \\ith joy in tlie name of Jesus.
This is the disposition that is Iiitersvoven with his experience and fiis conduct. It manifests itself both toward God. and to- ward man. Especially does it ma"siifost it- self toward God* VVlien thinking of God, when bfholding His glorious perfections, when rejoicing in the perfection of His go\ - eniment, and in the excellence of Hi> ue- si'^ns, the humble heart adopts the language of Job, " 1 hav^e heard of Thee by the heal- ing of the ear, but now mine eyes secth Thr^; wherefore, 1 abhor myself and repent in du.st and ashes.*' When thinking of God, he feels the weight of obligation to love and serve Him ivith all the heart. Hence he is borne doun under a sense of his invxcusablo deficiencies. A view of his corruption keeps liim near to the earth. He is ashamed that he is no more holy. Hc.y often is he con- strained to exclaim, **' O wretched man that I am ! Can it be that one who knows no more of the love of God, who is n(» more conform- ed to His image, is in truth His own dear
nuMiLiTr^
109
child I" He desires to divest himself of all his pride; to empty himself; to feel as no- thing, and be as nothing and vanity.
In the :nore immediate piesence of God, the hunb^d Christian remembers that he is a redeemei sinner. When approaching the mercy->eat, he takes the place of a broken- liearttii beggar. He goes to the God of all grac< like a man who knows that he deserves to sidi into hell. He is ready to bow low t)e0i*e Christ ; to wash His feet loith his tears, aid to wipe them with the hair of his head. Jtike the woman of Canaan, he begs for tlie *;rumbs of divine mercy. He does not desire to plead his own merit, but with a bosom bleeding for sin, and an eye cast down to the earth, makes mention of the name of Jesus. Though at times he is ashamed to approach the throne ; though he hardly dare approach ; yet like the publican, "standing afar ofi', he does not so n^uch as lift up his eyes to Iieav- en, but smites upon his breast, saying, God be merciful to me a sinner," His most fa~ vored moments are those in which he is ena- bled to lie low before a Holy God, and in which he has increasing desires to be kept humble to the end of his days
This humble temper of mind also natural- ly flows forth in his intercourse ivith his fd- loiv men. It is true, that some good men have vastly more native haughtiness, vastly more of the over-bearing spirit of the carnal' man to struggle with, than ©tliers. Not- 10
110 HUM I L IT V.
^villistanding this, real Cliristians are hum- ble ; and their humility will necessarily ex- press itself in the modesty and neekness of their habitual deportment. Let nothing, says the Apostle, be done through striji or vain- glory, bvt in lowliness of mind let e^ch esteem other better than themselves. The spirit of Ciiristianity is congenial with its precepts, though it is not in the present life peffctlj conformed to them. There is such a Ihiig as in ho7ior preferring one another^ though we jjay somelin)es be led to imagine that there is lot much oi it visible. There is such a spirit, aij however those who indulge the hope of thei* good estate may be disposetl to slirink Irom the test, such is the spirit of all Christians.
Chanty, saith the Apostle, vaunteth not of itself is not pyfftd up, doth not behave itself unseemly. With a humble frame of mind, a man will set a due v;due vipon hisown attain- mejits. He will not be apt to think highly of h;s own virtues, nor consider himself in- /jured if he is not highly esteemed by others. It is diflicult for an unhumbled, self-righte- ous man not to hetray his hypocrisy by being proud of his supposed self-abasement. He has mtich to say of his frames and experien- ces; irsuch to boast of the abasing views uiiicli ho has had of himself, and tiie won- derful discoveiies in divine things with which he has been favortd, But the truly humbled sou! desiies more to be humble, than to appear humble. It is no part of his
KCMILIxr. Ill
character to make ^reat pretences to humili- ty. There aie indeed seasons when he is fa- vored with unusual inanifestations of the di- vine glory, and abasing views of his own vile- ness. And he sometimes speaks ofthein. With inodesty he ujay sp' ak of them, lie is not iveed from the duty, nor deprived of the priv- ilege o( telling wliat the Lord has done fur his soul, merely because t'ne world may brajid hi«n vvith the name of Pharisee. Hut when he does it, it is that he ma)' strengthen the weaU, refresh the weary, cheer the desponding, and give honor to divine grace. He does it, not b >aslingl3% not with the language, God^ I thank Thee that I am not as olhtr men ! — but vvith the spirit that esteems others better than himself. He knows that lie has nothinj^ to be pio«d of; and that if he is made to differ from others, it becomes him to adopt the lan- guage of the Psalmist, rather than that of the Pharisee. "Not unto me, O Lord, not unto me, but unto thy name give glory, for th}^ mercy and thy truth's sake!''
Something like this is the spirit of the gospel. A sense of dependence, of unwor- thiness, and of ill-desert, manifesting itself both toward God and toward man, is the spirit of humility. When the Christian, as the elect of God, puts on bowels of mercies^ kindneas, humbleness of mind, meekness^ long- sufferings then he exhibits the power and sweetness of vital religion. Seated in die lov.'est place, and clothed with humility, i;C
112 HUMILITY.
exhibits some degree of the amiableness of his Divine Master. Well may we call hu- mility a Heaveii-born grace. She is indeed the dauirhter of the skies, the "meek eyed child i»f Jesus/' and dwells only wiili him. who like herself, is born from above.
Here then yon have a rule of trial. The spirit of humility is conclusive evidence of vital godliness. It enters into the essence of religion. Here the nr-w nature eminently discovers itself The lunnble spirit is that child-like, Christ-like temper which is ex- clusively the eifert o' the Almighty power of God upon tiie heart.
Can the reader lay his hand upon his heart, and say, that he is conscious of this heavenly temper of mind ! Can he in the sincerity of his soul, say, that he is conscious of this spirit of voluntary self-abasement ? Did he ever, and doe5 he still, take a just view of his own character, and does he pos- sess the disposition voluntarily to abase him- self, as low as the vileness of his character, re- quires him to lief
Do you cherish a conviction of your de- pendence f Or do you live without God in the worlds Do you live from day to daj^, and from year to year, realizing the rela- tion which you bear to the great First Cause t Do you delight to feel that God sees you, and upholds you, and governs you ? Or do you banish a sense of your perfect de- pendence upon Him, and feel and act, as
J
HUMILITY. 113
tboui^h God had no concern with you, and you had no concern with him ?
Do you cherish a sense of your great un- worthiness and ill-desert .'' Do you ftel your- self to be a vile and hateful sinner.'' What if others should esteem you according to the vile- ness of your character; would you not view yourself injured f If God should esteem you, and treat you according to the vileness of your character; would you not think it hard and un- just? Should you not murmur and complain ?
Is the humble temper of the Gospel inter- woven with your religious experience ? A savor of humility is diffused throughout all the Christian graces. *'(^hristian affections," says the immortal Edwards, ^'Christian affections are like Mary's precious ointment, that she poured on v hrist's head, that filled the whole house with a sweet odour. It was poured out of a broken box ; till the box was broken, the ointment could not tiow. So gracious affections flow out of a broken heart. Gracious affections are also like those of Mary Magdalene, who also pours precious ointment on Christ out of a broken alabaster box, anointing there with the feet of Jesus, when she had washed them with her tears, and wiped them with the hair of her head. All gracious affections that are a sweet odour to Christ, and that fill the soul of a Christian with an heavenly sweetness and fragrancy, are broken hearted affec- tions. A truly Christian love^ either to God 10*
114 HUMILITY.
or mrc, is a lHjn7ble, broken-hearted love. The (lesi'-ps of the saints, however earnest, are humble desires. Their hope is an hum- ble hope, and iheir joij, even when it is nn- s\}i'akable and full of priory, is a humble, bro- ken-hearted joy and loaves ti)e Christian more poor in spirit, and more like a little child, and more disposed to an universal low- liness of behavior."^
Is the humble spirit of ihe Gospel also in- terwoven wilii your habitual deportment ? Are you habitually' disposed to esteem others Letter than yourself 7 or to esteem yourself better than others P Do you rejoice to see others of equal merit with yourself, as much beloved and honored as you are ? And if their merit exceeds your own, are you willing to see them more beloved and honored than you are ? Or are you forever restless and dissatisfied, because you are not more beloved and honored than every body else ? "Do you love the praise of men more than the praise of God ?" "How can ye believe," saith the meek and lowly Jesus, '*How can 3'e believe, who receive honor one of another, and seek not the honor that cometh from God only ?"
In the character of a Christian, humility is the one thing needful Where this is wanting, all is wanting. A proud, haughty spirit is inconsistent with the spirit of the gospel. It is the genius of that gospel, it is one grand design of all the dispensations of *Edwar«s on the afTections.
HUiMILlTY. il5
grace toward fallen man, to exalt him to glory, by first liumblinti; liiin in the dust. "He that exalteth himself shall be abafed, and he that hunibleth himself shall be ex- alted.'"'
Does the reader indul2:e the hope of hav- ing made his peace with God J* Let him re- member, that God is at peace with none, except the humble and contrite. "He lift- eth up the meek, but castelli the wicked down to the ground." No niatter what are your professions ; no matter how high your supposed attainments : if you liave never felt the contrition of a broken heart, you have never tasted that the Lord is gracious. Still, you are not to reject the hope of your good estate, because you find much of the spirit of pride within you. Alas, how much of this detestable spirit have the best of God's people ! With this enemy will be our longest and severest conflict. It possesses so much of the cunning of the Serpent, that it is perhaps less easily detected than any other form of depravity. When you have mortified it in one shape, you will find that it rises in another; and when you fondly hope it is dead, you will find that it has been secretly gathering in strength, to commence the attack with new vigor, fresh courage, and perhaps greater success. Pride will Jive, until the Old Man is dead. It is the "ulcerated part of the body of sin and deaih." It is the main spring to all the obstructions
116 SELF-DEJJIAL.
which impede our progress toward Heaven. It is the secret avenue through wliich the Tempter too often enters and leads the best of men astray. It is the "great inlet of the smoke from the bottomless pit," which dark- ens the mind, casts a gloom around their fair- est prospects, and sometimes leaves them awhile in the gloom of despondency. With this enemy will be your longest and severest conflict. Put on therefore, the whole armor of God, and watch unto pra^'er. The clash- ings of pride and humility should often drive the Christian to the throne of grace. "Who can understand his errors ? Cleanse Thou me from secret faults !" You may have much pride; but have you any humility:' Be not deceived. *'Seest thou a man wise in his own conceit f There is more hope of a fool than of him. Blessed are the poor in spirt, for their's is the kingdom of Heaven. '^
ESSAY X.
SELF-DENIAL.
From the formation of the first Angel oi light down to the period when the heavens shall pass away as a scoll, the Creator of the ends of the earth had His eye steadfast- ly fixed on the same grand object. As all things are of Him, so all will be to Him.
SELF-DENIAL. 117
He who made all things for himself, cannot fail to pursue the end for wliich He made them and to obtain it at last. When the procediogs of the Last i.*ay shall have been closed; when the assembled worlds shall have entered upon the unvarying retribu- tions of eternity; when the heavens and iiie earth shall have passed away, and a new lieaven and a new earth, the Holy City, the New Jerusalem, shall have come dowi) born God out of heaven : "He that sitteth upon the throne shall say, it is donl:; I am Al- pha, and Omega, the beginning and the end!" In the winding up the scene, it will appear that God himself is the first and the last ; not merely the efiicient, but the linal cause of ail things. The vast plan, which has lor its object nothing less than the brightest manifestation of tiie divine glory, has an un- alienable right to the most unreserved de- votedness of every iiitelligeiit being. To the advancement of this plan, God tljeref >re requires every intelligent being to be volun- tarily subservient. All ihe strength a> d ardor of affection wliich we are cap^ible of exercising, mu<t be concentrated here- Ev- ery faculty, every thsynglit, e\evy volition, every design, must be devoted to this gieat cause. The injniclion is explicit : "Wheth- er therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." JNow the heart of depraved man is obstinately^ averse to such a course of feelings and coji- duct. Instead of being supremely attached
118 SELF-DENIAL.
to God, and the good of His kingdom, men aie by nature lovers of their own selves. Hence there is a controversy between man and iiis Maker. God requires men to re2;ar(l His glory as the great object of their affec- tions, and the ullimate end of their conduct; but they disregard His requsitions, and in all then* feelings and conduct have respect ultimately to themselves. This controversy draws the line of distinction between friends and foes. As the spirit of self advancenent is the root of all sin; so the spirit of ^eli-de- nial is the root of all holiness.
Self denial consists in the voluntary re- nunciation of every thing which is inconsis- tent with the glory of God, and the highest good of our fellow men- It does not imply the voluntary renui:ciation of good, or the voluntary toleration of evil, as being desi- rable in themselves considered; though it does imply both as being desirable all things con- sidered, Tiiere is no absurdity in the prop- osition, that a thing may be very unpleas- ant in its own nature, but, taking ail things into view, may be very desirable. It is per- fectly consistent for men to desire to enjoy tliemselves, and yet desire to deny them- selves ; to hate misery, and yet be wil- ling to suffer it. Neither does it imply the renunciation of all regard to one's self. The desire of happiness and the aversion to misery, are inseparable from human na- ture. The natural principle of self-love does not constitute the sin of selfishness. A
SELF-DENIAL. II&
man may have a due regard to his own hap- piness, wilhoutbeing supremely selfish. There is no moral turpitude in being influenced by the anticipation of good, on' tlie apprehension of evil, provided I am not influenced by these considerations supremely. There is no sin in regarding my own interest, provided I do not put a higher estimate upon it than it will bear. The evil lies in viewing it of greater moment than it is ; in making every thing subservient to n»yself, and myself subservient to nothing.
Self-denial is diametrically opposite to su- preme selfishness. " Selfi.-hness,' says Dr. Owen, "is the making a man's self his own centre, the 'beginning and end of all that he doth." It is difficult, with the Bible in our hands, or upon the principles of sound phi- losophy, nt>t lo acknowledge the distinction between affecbons that are supremely selfish, auXx truly disinle^^,ej^ to be both plain and imponant. There-^ j^o „^e^ of jh^ aid of metaphvsical dij.cuss>s to establish the pro- position, that no man ^^^j^j ^^ regard his own happiness more thah^ypj,^ thing else, and that the man who does, ^^g^^g^^^g ^^^^^^ ^J. the spirit of the Gospel. Ih. affections of men must be placed on some ok^^^j^j^^^ ^j^at is paramount to every other. V^ objects of >upreme delight there cannot .,^ ^p^^,^ paramount principles of action ^h^rV^^^j^^^ be. There is no intermediate objcv ^^_ tween God and self, that can draw fort.jj,^ highest and strongest affections oi <hc c«.
12© SELF-DENIAL.
As there is "no such thing as a creature s going out of himself, without rising as high as the gh)ry of God ;" so there is no such tiling as a creature's going out of God, with- out descendirg as low as himself. Other objects may be loved; but if they are not lov- ed merely as the means of self-gratification, they are not loved snpremely. Affections that do not terminate on God, terminate on self. Men who do not seek the things that are Jesus Christ's, seek their oivn. Inordi- nant self-love is the ruling passion of their hearts, and the governing principles of their lives. They love themselves, not as they ought to love themselves, but supremely'. They set up their own private good as th^ highest object of desire and puisuit. Their affeciions oper^jJe in a very n-'^'o\v circle. They have no ultimate reg;>'^' but to the^^- selves. They have but <>'ie interest, and that is their own. A - l>''eme regard to tiieir own happiness is th<;|i«'" spring of all that they do for God, - '*'' ^'^^^ they do for them- selves, and all th ^'^^>' ^^^ for their fellow men. It is needle^ ^? ^^y^ *'^^^ ^^'l'» ^^^'s spirit, Christian sr *^^^"'^' has no communion. The nature of '''l^eavrnly grace is expansive. Jt is the re^'^ of a supreme attachment to a high- er inte^^ ^'^^" ^*"' ^^"* ^t ^'ig^^is on self; but does *^ terminate in self It stops at nothing gj^^.'ofthe hijihest good; and in pursuing ^>t, termin''<e& on an oi^ject large enough to ^'^rarify ? /.e Strongest desires of the most benev- <^leiit mu7d. He who is not a stranger to the
SELF-DENIAL. 121
Spirit of self-denial, has learned to make his own interest bend to the interest of God's kingdom ; and that from supreme regard to the interest of God's kingdom, and not from supreme regard to himself The glory of God is the great end of his conduct. It is his great concern that God should be glorified ; that His laws should be obeyed ; His gospel lov- ed, and the highest interest of His infiiiilely extended Kingdom prevail and triumph. — • Once he denied Christ for himself; now he denies himself for Christ. Once he lived to himself; now he lives to God. No duty is so hard, that he is not willing and resolved to perform ; no sin so sweet, that he is not willing and resolved to forsake. He takes up the cross at the hazard of every thing. Nothing is too dear to give to Christ ; noth- ing too great to be cheerfully sacrificed for the promotion of His glory. Such is the disposition of good men, that they place their happiness in the glory of God, and the prosperity of His kingdom. They delight in this, in itself considered. They love and pursue this, for w hat it is in itself consider- ed, and not merely for the happiness which will result to them from pursuing it. And the spirit of disinteredness will irresisti- bly impel them to do so." The glory of
■ If ihe opposition of the present day to the use of the
word disijiteredneso did not strike deeper than at the
name, we should be chargeable with great incivility in not
abandoning the use of it. But we cannot abandon the
11
122 SELF-DENIAL.
God the Christian must seeek. Seeking this, he cannot be miserable ; not seeking this, he cannot be happy. He knows he is but a point in the universe of God, *' an atom in
?n</// — no, never ! Once let the Cliiistlike spirit of disin- terestedness be reduced to the level of mere selfishness, and the maxitns of Godwin, Bolin^broke, and Hume, wiH harmonize with the maxims of Edwards, Paul, and Jesus Christ. It well became an infidel to say, 'Self-love is tli«; onlvspringfrom which alt moral dutiesand attectionsfiow/* It well became the Aposlle to say, "Charity seekelh not her own." Here their systems differ. Here their charac- ters differ. 'Ihis is the point of difference between the precious and the vile. Sy3ten)S and characters (hal di- verge here, and that continue to diverge, will find the im- passable gulf between them at last.
It is unhappy that plain Christians should have imbibed the notion, that the doctrine of disiriteredness is an inno- vation. // is not true. It is a doctrine o( the Reformaliuu; a doctrine well understood, and clearly taught by (he di- vines of the lolh and 16th centuries. The leadifig princi- jiles of that doutrine as exhibited in this essay, do not dif- fer from the views of Calvin, Van .Mastricht, and Witsiu?.
" IVon proptorea, says the great Witsius, '• Non propt'C- i»ea, sanctiiatc operam dat vere fidelis, nt gloriam famam- que a{)ud homines aucupetur. Non ttien-enniio sni fwwrt ad propria vel liujis, ve\fuitir(r vitro commoHa solum col- liniat. Sublimior longe saiictionjur piorum ost inteniia ; quae in Deum, et in scipsos, et in proiimum feruntur. An- te (»miiia />ei j^/oriro/* qua^iunt. Hnne amant, hiijus am- plificptionem expelunt, omnique 3uo nisn promoveut: Di~ cnnl jiigiier, mn^rnjicelur J(hoca, ainnntes solulis tixp. Hue omnibus suis exercitiis Icndurit, inoffeuso cursa pergentes, at dienj Christi; rephli fructibusju^litia-yqui sunt per JesHtu Christum, nd gloriam ei Laudem Dti. Quorum operum scaturi;ifO et priucipium est amor Dei, eorum finis non po- test non esse ejusdem Dei gloria. Qui enim Deum^ im- pense amat, id quoque supra omnia amat, quod Deo ^ii. amatissimum. Deusautem itasuam diligit gloriam, nt ejus gratia faciat quodcunque facit; ideo omnia sunt ex ipso, ut slnt rursus ad ipsum, et ipsi gloria sit in secula. Hac quo- que in parte Deo similes .sancti suiit, quod in omnibns ar- IJOjBibns suis Dei gloriam jira^ ocnlis habeiapt.
I
SELl'-DKiNlAL. 123
the sum of being," a single member of Christ's mystical body; and is willing liiat God should lift him up, or cast him down at His pleasure. His own advanccnient is as a
^^ Poil hanc Dlvini notnini.- gloriara, licet (juoque viro sancto sui li«siiis rationpni in virtutiun siiarum exercitio ha- bere: atque id iiitendere, iif sua? sibi a Deo olectionis ieter- ne sit coiiscius — ut inoliensui conscieiitiic tostomotiio, ea- que qtJc8 illud conseciuilur, irauquililale exullet, 4"f. Hffie lamen omnia i(a expetere sanctitas (.hristiana docet, rion ut nis lanqnam ullime sine subsislarnus; sed ut ea (juoque ad Dd iiloriuiu referamus.'' That ii,
Tiif true believer docs not strive t'j obtain holiness for the 5-ake of human applause. He does not, by a merctnari/ self-love aim merely at his own advantage, either in iliis lite or the lift lu come. The object of good men is far more pure and elevated ; whereby they are carried out both toward God, tliemselves, and their neij^hbor. Above all things, they seek the glory of Oixl, This is the grand object of tiicir atieotions. This, they ardently desire and indefati^al>ly pursue. Let suck as love thy salvation^ say 4iontinually, the Lord be magnified ! Hither, in all their ex- ercises they tend, proceeding in an easy course, wrlil the day of Christ \ being filled icilk Ike fruits of righteousness ^ ivhick are by Jesus Clirist unto the glory and [iruist of God. As the source and principle of their works is the love of God, so the end of thera is His glory. For he who loves God fervently, loves above all tilings what is most beloved by God. But God so loves his own glory, that whatever He does, He does with a view to promote it; so tiiat all things are of Him, tb'it they may be again to Him, and to Him be the glory forever. In this respect the saints are like God, because in all their actions, they have a svpreme regard to his glory.
In mbordinaliun to the glory of the Divine IVame, the child of God may also in the exercise of tke Christian gra- ces, have respect to himself, and endeavor to ;.'ain the assu- Banceof his (iwn eternd election — to rejoice in the testi- mony ofa good co!iscience,andin that peace of mind which flows therefrom, k.c. But evangelical holiness leaches so to desire these things as not to rest in them as our ultimats end, but to direct even Ikem to the glory of God.
Vid. Hermanoi Witsii, dt cccono mica feeder am. Lib. III. rhap. xii. p. 478 — SI.
124 SELF-DENIAL.
feather, a nothing, wlien put In the balanee against the honor of Christ and the good of His kingdom.
Such is the spirit of self denial. It is the result of a calm, deliberate, invincible attach- ment to the highest good, flowing forth in the voluntary renunciation of every thing that is inconsistent with the glory of God, and the good of our fellow men.
That this is liie scriptural idea of self-de- nial, it would be easy to illustrate by a mul- titude of exan.ples. This is the elevated spirit that prompted the father of the faith- ful to ofl'er up the son of promise ; that bore the three worthies of Babylon to the burning fiery furnace, and that led tlie Apostles and martyrs to glory m tribulation. It has borne the test of ridicule and reproach ; stood uiidaunicd before the scourge and the prison ; triuiifphed amidst the light of the faggot, and smiled at the point of the sword. This is the spirit which shone with ^uch signal lustre in tlie sufferings and death of our blessed Lord, ll wixs eminently the charac- teristic of this l>ivine h*ersonage, that in all He did and suff«^red, lie pleased not Hiraself. He sought not His own glory ^ but the glory of the F'atlier who sent Him. " Though He was rich, yet for our sakes He became poor, that we through His poverty might become rich." He oft»"n anticipated the day ol His death, and in itself considered, earnestly desred to be delivered from that fatal hour. He knew the malice of his ene-
SELF-DENIAI • 125
luies, and expected to feel the weight of it in his last sufferings. He foresaw ail liie circum- stances that would add poio;nancy to his an- guish, and foresaw them with distress and ag- ony. But does he shrink frou) the dreadful undertaking? You see him steadfastly setting his face to go to Jerusalem ; you hear him tel- ling his disciples that he inust go; he must suf- fer; he 7nust be killed; but do you hear him corn- plain f Go to Gethsemane, and there behold the Son of God under the n:oit clear and aw- ful view of his approaching crucifixion, and learn what it is lo deny yourself for the sake of advancing the Fatlier's glory. liisten to the language of a heart already broken with grief: "I am poured out like water, all my bones are outofjoint; njy heart is like wax; it is melted in the midst of my bowels." This body sweats as it were great drops of blood. The hidings of my Father's face are enough to bury me in eternal darkness. The guilt of this falling worhl will sink my feeble frame to the grave. " O my Father, if it be possi- ble, let this cup pass from me ! But now is my soul troubled. The hour is come, and what shall 1 say ? Father, save me from this hour ! But forlhis cause came i to this hour. Father, GLORIFY THY NAME !" This was car- rying self-denial to its highest pitch. So pure was the disinteredness of the Savior, that the sweetest feelings of his heart would have re- mained forever ungratified, without the privi- lege of expiring on the cross. 11*
126 SELF-DENIAL.
This too is the spirit which is no less strong- ly enforced by precept than example. How oftpn are believers exhorted sot to seek their OWN ; NOT (0 live unto TUKMSKi.Vbis ; njirl wheth- er they live, to live unto the lord ; or whether they die, to die i tTO thf. lohd ? That charity V'hich the apostle represents. is the distinguish- ing characteristic of believers, is self-denying; it seeketh not her own, '* If any man," saith the divine Savior, " will come after me, let him deny himself^ and take up the cross and (olh)v«' nie. Whosoever will save his life shall lose it. and whosoever shall lose his life for my sake, shall find it."
One would think it difficult, after such an explication, to be long in doubt as to the na- ture of one of the most decisive evidences of real religion. We can hardly turn to a page in the Bible, without being convinced, that the grand distinction between true religion and false, is that the one is disinterested, the other is supremely selfish. " For whether we be beside ourselves," says the apostle ta the ("orinlhians, "it is to God ; or whether we be sober, it is for your cause. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead ; and tl)at He died for all, that they which live should not henceforth live unto THbMs.^LVES, but unto Him which died
FOR them and rose AGAIN." ThoSC who
are in the flesh, unbelievers, live unto them- selves; those whoaie in the spirit, believers,
SELF-DENIAL. 12T
live unto Christ. There are but two moral characters that are essentially different, and this is the radical diflerence between them.
Here then you have another criterion ot* Christian character. It is not supposed that in the present state, we shall find self denial unalloyed with selfishness. There is not a just man upon earth that doeth good and sin- neth not. Still, in the affections and conduct of every child of God, the spirit of self-denial is the prominent feature. He who possesses most of this spirit, possesses most of the spirit of his Divine Master. In the same propor- tion in which the glory of God and the wel- fare of His kingdom take the place of person- al advancement, does vital religion predomin- ate in the soul.
I wish 1 could press this point upon the conscience of the reader as closely as its im- portance demands. Tiie end of the Chris- tian in the exercise of grace, is the glory of God, and not merely his own present or fu- ture happiness. The object at which he aims rises far above any thing that is confined within the limited circle of which his little self is the centre. Let the reader call in his wandering thoughts, and inquire, Have I ever been taught to fix my heart ou any thing infinitely more important than myself^ Do not all my religious affections spring from some selfish motives ? Is the desire of self-ad- vancement, or the desire to advance the glorj'"
12S SELF-PENIAL.
of God, tlie paramoLint principle of my feel- ings cuni '•oiuluct ?
The Monastery and the Cloister, are not the only evidences that there is much of the show of self-rlenial wljere there is none of its spirit. We must look diligently into the na- ture of our religion., if we would not be de- ceived. Men may deny themselves in a thou- sand instances, from no otiier motive than that they expect to be the gainers by it. '*And no marvel ; for Satan himself is transformed into an ane:el of light." You cannot know wfiether your seil'-df nia) is genuine, or wheth- er it is spurious, witliout knowing whether it is founded upon a supreme attachment to the. glory of God. To dei»y yourself from a su- preme regard to a higher interest than your o\^ n, is to possess tlie spirit of the gospel. Is this then the principle which regulates your conduct both toward God and toward man ? Which do you pursue most, your interest or your duty ? Which do you think of most, your interest or your duty ? Can you sell all for the [>earl of great price r Can you renounce your ease, your profit, your honor, wlien they come in competition with your duty f Can you renounce every thing which is inconsist- ent with the glory of God, and the highest good of your fellow men ? Are these the na- tural breathings of your heart — i hy kingdom come I Thy will he done! Is the highest inter- est of this kingdom identified with the object of your highest wish, and your nxist vl^or».us exertion.'' Is the cause of Christ your coiicern?
SPIRIT OF PRAYER. 129
the dishonor of Christ, your affliction, the cross of Christ your glory ? If so, you are not strangers to the spirit of self-denial. You are not without conclusive evidence, that you are born from above. The more you forget yourselves in a supreme regard for God's glo- ry, the more will you advance your own in- terest, both in this world and that which is to come. But the more you seek a selfish, pri- vate, separate interest, in opjjosition to the glory of God, the more are you seeking an in- terest which God has determined to destroy.
ESSAY XU
SPIRIT OF PRAYER.
^AUL of Tarsus was once a hardened obsti- nate sinner. He styles himself the chief of sinners, a blasphemer, a persecutor, and in- jurious. But he was a chosen vessel. It pleased God, who separated him from his mother's womb, suddenly to arrest him in his career; and near the spot where he had anti- cipated the success of a commission armed with the most unrelenting virulence against the trembling Christians, to humble him to the dust. He had in all its strength and prominence, borne the image of the earthly ; but now he bears the image of the heavenly. Behold, saith the testimony of the faithful and
130 SPIRIT OF PRAYER.
true witness, Behold, he prayeth ! He is not now the pcrsec uling !Saul ; but tlie lieaven- born, pra3^ing Paul. The proud Pharisee has become liie liuiuble supphaul ; the stubborn rebel the uiecU chiid of Je^us. "No sooner is- i.he soul born than it breathes; no sooner is Paul conveiied, than BrJiold, he prays .'"
When we say that the ^pirit of prayer is conclusive evidf.ice ol Christian Character, w^^ leel under obligation to point out wherein that spirit consists. We aie not to forget that thc^-e is such a thing as drawing ni^h unto God ivith the mouth, and honouring Hirn with the tips, ivhile the heart is far from Him, The hearts of men may be as stupid and un- feeling, as pr^uid and as self-righteous ; they may be in the exercise of as sensible oppo- sition to tlie character of the Most High, to the law and the gospel, while offering up the most solemn expressions of homage, as they are when God is not in all their thoughts. But it is not so with the righteous. His prayer ^oe^A not forth out vf feigned lips. With the spiritual worshipper, the heart feels what the lips express.
The spirit of prayer is humble. It flows from a broken and contrite tieart. The publican co^ild n6t so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner ! Before Hun who is so great, that the nations are as the drop of tiie bucket in His presence; and so boly, that the heavens are impure in His
SPIRIT OF PRAYER. 131
isight ; the suppliant feels as a man of un- clean lips. Every sentiment of his heart constrains him to make the airectini^ confes- sion, "O my God, 1 am ashamed, and blush to lift up my face to Thee, for my iniquities -are increased over my head, and my trespass is grown up unto the heavens !" Sometimes a sense of guilt so overwliel.us the soul, as to prevent its (vec access to the throne. "Mine iniquities have taken hold upon me," says the Fsalmist, "so tliat 1 am not able to look up ; they are more than the haii's of mine head, therefore my heart faileth me."
The spirit of prayer is also believing. Nu- merous and aggravated as his sins appear; much as they attempt to discourage the be- liever from dut\'. he does not yield to the dis- couragement. He has respect unto the sac- rifice of the Son of God. " He believes that God is, and that He is a rewarder of all who diligently seek Hiin.'' He looks to Jesus, the Mediator of the better covenant, as the way of access to the Father. The efficacy of His blood, the virtue of His rigijleousness is liis only plea. He has an unshaken confi- dence, that God can glorify Himself by an- swering his requests for Christ's sake, and he is therefore emboldened to press them in Christ's name. 1' hough he has a lively sense of his own unworthiness, yet he knows, that he has a Great High Priest that has passed into the Heavens^ Jesus the Son of God, who is touched with a feeling of his infirmities^ and he therefore comes boldly to the throm of grace f
13^ SPIRIT OF PRAYER.
that he may obtain mercy, and find grace to help in time oj need. Until the work of redeeming grace shall cease; until the Father shall for- get the Son of His love ; until the name of Christ shall cease to be precious, and His in- tercession shall be no longer prevailing — faith in the blood of the spotless sacrifice will ap- pertain to the natiire of pra^'er.
But the spirit of prayer is also submissive. The suppliant prefers God's will to his own. This was the disposition which our Blessed Lord manifested in the Garden. It was an awful thought to Him to die; but it was a still more awful one, that His Father's will should not be accomplished. Though Christ viewed the death of the cross in its own nature dread- ful, yet he viewed the will of His Father de- lightful. He chose that His Feather's will should be done rather than His own. *' The cup which \vy Father hath given me, shall I not drink it:"' His will was absorbed in the will of God. "O my Father, if it bk pos- siBLK, let this cup pass from me; neverthe- less, not MY will, but THINE be don« !" This, in a greater or less iXQ^vce, is the spirit of every genuine suppliant. He pours fortli the fulness of his heart in the affectionate lan2;uage of a child, and the submissive lan- guage of a servant. He is prepared to be accepted, or to be rejected in his petitions. He approaches the mercy-seat with the de- sire that God would exercise His wisdom and grace in granting orden^'ing his req^iiests.
SPIRIT OF PRAYER. lo'o
This is the spirit of prayer ; sincere, jjum- ble, believing, subn)issive. Other prayer than tijis the Bible does not require, God will not accept. This tiie spirit of genuine de- votion ; a spirit which you cannot be con- scious ot* possessing, without the conscious- ness of your reconciliation to God. "Be- cause ye are sons, God hatli sent forth the spirit of His Son into your hearts, crying Abba, Father." Jf you possess this spirit, though it be in a very imperfect state, you enjoy tlie Iiigh privilege of being adopted in- to God's i'aniiiy, and of occupying the place, not ol strangers, not of foreigners, not mere- ly of servants, but of children, lieirs of God, and joiiU heirs with Jesus Christ. fi'heii the Spirit bears witness with our spirits that ive are the children of God, how high tlie pleasure to utler our acknowledgments, to lisp our praise, to breathe forth our com- plaints toward Heaven ! What tongue can express the sweetness of these seasons of re- freshing ! How is the heart enlarged ! Where the Spirit of the Lord is, there is liberty. No slavish fear perplexes the mind; no frown of divine displeasure guards the throne of mer- ny. The children of llie common Father come near even to His seat. There they taste and see that the Lord is graciouv ; there, they are assimilated into the likeness of the Holy One; tliere they see the clearest manifestations of the divine beauty ; and "beholding as in a glass the glory of the 12
134 SniUT OF P«AYER.
Lord, are changed into the same image, froin glory to glory, even as by the Spirit ot* the Lord."
Does the reader possess the spirit of pra^'- cr ? Is it his meat and his drink to hoh) com- munion uith God — ^"through Christ, to have access by one Spirit unto the Father T' Is it .liis grealest pleasure to be near to God, and liis greatest grief to be far from Him ? If so, liowevcr, great his fears, he may hope. His privilege is the privilege of sons ; his consola- tions, those Iiidden joys with which a stranger l^t^'rmeduleth not ; his seasons of refreshing, foretastes of the river of life, which flows from the throne of God and the Lamb.
It may not be amiss, while we are upon the subject, to spend a few minutes in looking at the question, What evidence does the long continued practice of the external duty of pray- er ailoid of the existence of .vital religion in the heart ? We do not mean, by this state- ment, necessarily to exclude the spirit from the form of prayer. If we did, the question would be at an end. What evidence does the long continued pradicc of the ecttemal form affoid (^ftiie existence of the internal spirit^ It is a question of n oment.
Men may pray nnuh, and yet not be Christians. They may pray in public, and in their families, and still not be Christians. This they may do to gratify their pride ; to be seeirof men ; to niaintain the character of Chiistiarji in the view of the world. They
SPIRIT OF PRAYER. 135
may pray in secret and not be Cliristians. But whether men persevere in the habitual prarjice of secret prayer without good evi- dence of Ciiristiaii character, is a question wiiich I dare not answer in the negative. Neither would I venture to answer it unlies- ilatingiy in th.e adirsnativ'e. Tiiis much the Bible will surely vvarranl us to say, Alcn who are not Christians ivill be cxceediiv^ly apt to neglect^ and in the end, wholly to neg- lect the practice of secret prayer. Men do not act without motive. Now what motive can induce a man who is dead in trespasses and sins, whose carnal heart is enuiity against God, to persevere in the liabitual practice ot* secret prayer f Is it to silence the clamors of a guilty conscience ? To do this, lie will pray, and often pray in secret. But will he always call upon God ? The impenitent are sometimes the subjects of much seriousness ; they are convinced of their duty, and alaruj- ed at their danger; and vvhile they remain in this state, they ai-e compelled to admit the truth and importance of religion, and dare not omit the duly of secret prayer. But when they lose their convictions and forget tiieir danger, the duties of the closet gradu- ally becotne irl^some. At length they are a weariness. Conscience ceases to govern, ar.d almost to accuse. Her monitory voice is silenced ; and it beomes less and less dif- ficult to cast aff fear, and restrain prayer be- fore God.
13G SPIKIT OF hUAYER.
There is another motive which uill in- duce the impenitent to maintain the practice of secret devotion for a considerable length of time. When once they liave wrouglit tliemselves into the persuasion that they are Chiistians, and Ijave cherished the hope that they are interested in the blessings of the <^ospel salvation, they relinquish the persua- sion, and abandon the hope with singular re- luctance. They will do much to entertnin and dcl'cnd tliem. They aie too selfish to omit a duty, tiie omission of which bears in its very face convincing evidence that they are hypocrites. They will rather practise the most self denying duties, even long after they have lost their borrowed sweetness, for the sake of the testimony which they derive iVom this source, that ihey are the childien of God. This motive no doubt operates in many instances powerfully, and for some time ; but does it operate uniformly, and to the end oflil'e? With persons of this de- scription, the omission of secret prayer is at first occasional ; then, more or less fre- quent as other avocations demand ; till at Itrngll), the cares of the world, the tempta- tions of the Adversary, and the allure- ments of sin so far blind the understanding and stupefy the conscience, that the most hardened sinner still cherishes his vain confi- dence, vvhile he closes his eyes upon the last glimmering of evidence that that confidence is scriptural.
SPIRIT OP PRAYER.
But thougli men may pra}', and pray some- times in secret, they will be exceedingly apt to neglect this duty, if ihey are not Christians. Wherever you find the Ijabituai performance of secret prayer for a long course of years, there is some reason to believe, you find the breathings of the new born soul. There you may hope that there arehungerings and thirst- ings after righteousness. There you will usu- ally discover a heart that is not in pursuit of hope merely, but grace; not safety only, but holiness. Tiiere you will usually, if not al- ways, discover one, not muttering over a few unmeaning sentences, as devoid of life as a loathsome carcase is of the life-giving spirit ; but one whom the Spirit of God has taught to pray, because he is weak and needs strength ; because he is tempted and needs support; be- cause he is in want and needs supply ; because lie is a sinner and needs mercy.
If these remarks are just, it is not imper- tinent to ask the reader, whether he prac- tises the duty of secret prayer ? We do not ask whether he prays in secret now and then ; whether he performs this duty on the Sabbath, or some occasional seasons of un^ usual alarm or solemnity ^ Is this his ha- bitual practice ? Has it been liis habitual practice ever since he hoped he was brought out of darkness into God's marvellous light .^ No matter how punctual you are in other duties ; no matter what evidence you have of your conversion from any other quarter ; if 12*
138 SPIIUT OF PIIAYER.
you have not this, you may set all other dowa lor nought. Th^' want (»fthis is decisive evi- tlcnce against you. even if the possession of it is not decisive evidence in your favor. Pray- er has been often styled the " Christian's breath." It is eutinently so. A prayerless Christian ! ]\o, it cannot be. It is a mark of the highest delusion, of th.e grossest stupidity-, to cherish the hope of having made your peace with God. and at the same lime to live in the neglect of secret prayer. Who that has the ]ea>t pretension to religion, can presume to live without seeking the favor, without depre- cating ihe wrath, and without realizing the prcsencf'ofiJitn in whom he lives, and moves, and has his being f To live without prayer, is emphatically, to live without God in the world. Before 1 conclude this essay, 1 would give one caution to a certain class of readers. — There are not wanting those vvlio live in con- stant doubt and trembling, because they do not enjoy the constant presence of God, and the uniform fervency of affection in their re- tiieujents. Ileal Christians have seasons of coldness which chill the spirit of devotion. Such is the power of indwelling sin ; so great is the influence of the world, the flesh, and the Devil, that even God's own dear children are sometnr.es carried too far down the current. Yes, to the >lian«e and guilt of God's people, we are constrained to make this affecting ac- knowledgment. Still, this humiliating truth does not militate against our general principle.
LOVE TO THE BRETHREN. 139
Real Christians cannot live in the neglect of prayer ; nay, more, tliose who do not possess the spirit, and live in the hubitual perlorm- ance of the duty, are in the gall of bitterness and the bonds ofiaiquiti/, Tlie moment a man be- gins to live in the neglect of praj'er, that mo- ment he should take the alarm.
May it then be said of you as it was of Saul of Tarsus, Behold he prayeth! If so, then you like him may be a chosen vessel, — Maintain a constant and uniform intimacy with the throne of grace, and for the sake of our great Higii Priest, God will put his fear into your hearts, and' you shall not depart from him Draw nigh unto God, and lie will draw nigh unto you. Keep near to the fountain head, and luithjoy shall you draw water out of the ivells of salvation.
ESSAY xri.
LOVE TO THE BRETHREN.
The eminent Dr. Owen, speaking of the primeval state of man, remarks, that " the whole beauty of the creation below consist- ed in man's loving God above all, and all other things in Him, and for Him, accord- ing as they did participate His glory and properties." That was a hopeless hour when the golden chain that bound God to man^
140 LOVE TO THE BRETHREN.
and man to God and to each other, was broken. Adam, where art thou ? Adam heard, and was afraid. Tlie earth was cursed, and refused to jield her strength. Sin pollut»^d all tiie joys of Paradise ; apos- tate nian became the heir of misery, and henceforth dwelt in darkness, cherishinpj the seeds of malice and envi/y hateful, and hating one another.
Upon this dismal gloom, not a ray has dawned but from the cross of Christ. It is the prerogative of tiie gospel of Jesus to publish the glad tidings of great joy ; and while it proclaims, "Gloky to God in the HiGHtsT, to restore peace on earth, and good will to man." This Gospel breathes tl>e spirit of love. Love is the fulfilling of its precepts, the pledge of its joys, and the evi- dence of its power. "We know," saith tlie apostle, "that we have passed from deaih unto life, because ue love the brethren."
The love of the brotherhood is not one of the native affections of the carnal mind. This cold degenerate soil, bears no such heavenly fruit. Tiie affection which Chris- tians exercise toward each other as Chris- tians, is the offsprings of brighter worlds. It is a principle of celestial birth. *'Love is of God, and every one that lovelh, is born of God, and knoweth God."
Brotherly love is an affection which is limited to particular characters. There can be no doubt but the children of God are kindly affectioned toward all men. Chris-
LOVE TO THE SRETIIRKN. 141
tian benevolence runs parallel with rational being. Genuine love to our neighbor is ex- tended to all, according lo iheir character and circumstances. It blesses those who curse us, and docs good to those who hate us Tliis, liovv- ever, is not the chstniguishing nature oi" brotli- erly love. Brotlierly love dillers materially from tiie love of benevolence. It is the love ofgood men, and for their goodness onl}'. Jt extends only to the followers of Clirist. Jt is an affection which is directed toward the excellence of religion. It is complacency in holiness.
There is something in t{)^» character of ev- ery child of God that reflects the image of his heavenly Father. It is this that at- tracts the eye and wins the heart. There is something whlcli is amiable and lovely. And it is this loveliness liiat gives a spring to the affections and draws forth the hearts of God's people towards each oth.er as they are drawn forth toward God hin$sell. The chil- dren of God are partakers of the divine na- ture. From bearing the image oj the earthly^ they now bear the image ofthe heavenly. God has imparled to them a portion ot' His own loveliness. He has formed them new crea- tures. Of his free and distinguishing grace, He has made them, as they are styled by the Wise Tvian, more excellent than iheir neighbors. Pience they are lovely. They are the excellent of the earth. God loves them; Christ Uives them; the Holy Spirit loves them ; angels love them ; and they love
142 LOVE TO THE BRETHREN.
each other. It is around them that the vir- tues cluster ; from them that the graces of' lieavcn are reflected ; tliou^h sliaded, and ve- ry often darUened, by the most debasing arid reproachful sins.
Love to llie bretliren is also an affection which rests upon tlie union which believers sustain with Christ. The Loid Jesus, to- gether with all true believers, forms one mystical body. Christ is the head, and they are the members. From hitn " the whole body, fitly joined together and conipacted by that which every Joint supplieth, according to the effectual working in the nieasure of every part, maketh increase of the body un- to THE hlDIFYINO OF ITSKLF IN LOVK,'
This union is represented b>' the apostle not oniy as the foundatioji of that communion which believers maintain with Christ, but of that which exists between believers them- selves. The same bond which unites believ- ers to Ch.ist, binds them to each other. The love w hich is exercised toward the head, extends to the members. The union itself necessarily involves an uni<^<n of affection. Those who love Christ, love those who are like him, and those who are beloved by him. Here all distinctions vanish. Name and na- tion, rank and parly, are lost in the common chatacter of believers, the common name of Christian. Jew and Gentile, bond and Uee, rich and poor, are one in Christ Jesus. They have "one Lord, one faith, one bap- tism, one God and Father of all, who n
LOVE TO THE BRETHREN. 143
above all, and through all, and in them all." Actuated by the ^anie principles, cherishing the same hopes, animated by the same pros- pects, laboring under the same discourage- ments, having the same enemies to encoun- ter, and llie same temptations to resist, the same Ijt'll to shun, and the same heaven to enjoy ; it is not strange that they should love one another sincerely, and often with a pure heart ferventhj. There is an unity of de- sign, a common interest in tiie objects of their pursuit, which lays the foundation for mutual friencUhip, and winch cannot fail to excite the " harmony of souls." The glory of God is the grand object which commands their highest affections, and which necessarily makes the interest of the whole the interest of each part, and the interest of each part the interest ofthe whole. They rejoice in each other's blessedness. There are no conflicting interests, and there need be no jarring pas- sions. In a common cause, in a common cause which in point of iutportance takes the place of every other, and all others, the af- fections of the sanctified heart are one.
Love to the brethren, though in practice not always distinguished, yet in theory is easily distinguishable from all those affec- tions and attachments that are purely nat- ural. iVIen may love Christians, merely because they imagine that Christians love them. This, like every other affection that «s purely sellish^ is unworthy ot the Chris-
144 LOVE TO THE BRETHREN/
tian name. They may love particular Chris- tiajis, because they are of their party, and imbibe th^ir sontii. ents. This too is nothing better than that h ienclship of the world which is enmity wiili God i'iiey may esteem Chris- tians merely from the force of education and liiibit The people of God may not be tl'.e objects of contenjpt or aversion, and still tijey may not be the objects of con)placency. Indeed our consciences may constrain us to respect ih^m; tlie habits of early education may lead us often to associate with them ; whilo we have no afTectionale regard for the excellence of their character.
That love which is excited toward Chris- tians, as Ch/istians, is a constituted proof of saving grace. The reader will do well therefore, to examine his own heart, and see whether he is conscioizs of cherisliing love toward the people of God because they are thepeoplc\fGu(J. Docs he love them because he di!^covers in them the amiableness of that divine religion which is altogether lovely ? Does he love them not merely because they love him. or have bestowed favors upon him f not because they are of his party ; but be- cause they bear the image of his heavenly Faiheri' Is his love active i* Is it a principle that lives, that manile*>ts itself by all those methods whereby the good of the brother- hood may be advanced f Does it discover it- self in the delight which he takes in the compan\^ and conversation of the Lord'^
LOVE TO THE BRETHREN. 145
people, and in every opportunity \^hich he has to exchange tlie tokens, and strengthen ihe bonds of njuiual affection ? Can he from the hf^art adopt the resolution of Kulh, *'Whither thou goest, I will go ; and where thou lodgest, I will lodge ; thy people shall be my people, and thy God my God." Tell me, reader, do you fee! toward the tiiildien of God as toward the children of one com- mon Father, and the brethren of one com- mon family ? Do you love them because they bear the image of the common Father? And do you love then) in propoi ton to the degree in which they bear the in^age ? Can you bear and forbear with them ? Can you for- get their infirmities, or do 3'ou rejoice to mng- i>ify them .'' Can you cast the mantle of char- ily over their sins, and pray for tlieoi, and watclj over ttiem, and pity, and blame, ai*d love them still? And can you feel thus, and act thus, toward the poorest and most despi- sed of the flock, and that because he is a Christian 9 11 so, here is your encouragement, IJe that loveth is born of God. Yours is the spirit of" a better world. The Paradise you lost by Adam, you shall regain by Christ, Allied to spirits born on liigh, you shall as- <:end to purer regions, and breathe a purer air. Far from the tuaiult of this apostate earth, you shall yet rest bt neath the peaceful shades of Eden, where blooms immortal ameranth *'fastby the tree oflife.'^ 13
146 NON-CONFORSIITY TO THE IVOKLD-
ESSAY XIII.
NON-CONFORMITY TO THE WORLD.
Saints are expeclants of glory. Tlipy are born fj'oiu above, and have no home beneath tljeir native skies. Here they are stangers and pilgrims, and plainly declare that they seek a better country. It i« their avowed profession, tliat their happiness and liopes are neither in, nor from the present world. Their treasure is in Heaven. Much as they are influenced by tlie spirit, governed by the maxirjis, awed by liie frowns, and seduced by the flattery of the world ; they are so far aloof from all its coriupting influence, that between them and the world, there is a distinct line of demarkation. Perfectly aloof from the cor- ruptions of the world, they are not in the present life But they are sufficiently so to nuiko their non-conf(»rmity a disiinguish- ing trait in thtir character. They have come out, and are separate. They are on the I word's side. They are a city set on a hill ; so far rai>ed above the con>mon level of the world, that they cannot be hid. They are not of this world, even as Christ was not of this zvorid. Such is the excellence of their character and the purity of their con- duct, that ilie world is constrained to take huwledgc of them that ih^y have been xvliJt
JCoUS.
NON-CONFORMITY TO THE W.)RLU. 147
The spirit of tlie world is incompatible with the spirit ol" the gospel. It is the >pirit of piitle, and not of huniilily ; of self-indul- gence, rather than of sell denial. Riches, lionors, and pleasure, form the grand object of pursuit with the lueJi oftiie world. World- ly men are solicitous to lay up treasures l\)V tiiemseUes, and are not rich toward Goci. Their great inquirj- is, "Who will show us any goud f What shall we eat, what sliall wo drink, or wherewithal shall we be clothed?" Tiiey are sensual, not hnvim^ the spirit. Re- gardless oi every thing but that which is cal- culated to gratify a carnal miird, they lift up their souJs unto vanity, and pant after the dust of the earth. Their thuuglits and their affections are cliained down to the things oftitne and sense. In these they seem to be irrecovera- bly inunersed. They seldom think, but they think of the world ; they seldom converse, but they converse of the world. The world is the cause of their perplexity, and the source of their enjoyment. The lust of the flesh, and the lust of tlie eye, and the [)ride of life, close every avenue of the soul to the ex- clusion of every holy de.^ire, 1 iiad ah.iost said, every serious rejection.
This spirit, the Clwistian has mortified. "Now we,"' saith the Apostle, " Now we have not received the spirit of the world, but the spirit which is of God." The heavenly mind looks down on the things of the v^orld as li/ing vanities that cannot profit. The disci-
148 NO.\-CONFOIlSIITY TO THE WORLD.
pie of Jpsus, as he lias nobler aflections ihati tlie uorldlino', has a higher object and more elevated joys. ''What things were gain to li'nn, those he counts loss for Christ, yea, doubtless he counts all things but loss, for the excellency of the knowledge of Christ Jesus his Lord ; tor wliom he is ready to suffer the ]o^s oC all things, and to count them but dung that i)e n.ay win Chn>;t.'' While the wise man glories in his wisdom ; while the mighty man glories in his might, and the rich man glories in his riches — it is his priviU^ge to glo- ry in the Lord ; to glory in nothing save ''in tiie cross of our Lord Jesus Christ, by whom the world is crucified to him, and he to the world." The character and cause of the Blessed Redeemer lie so near his heart, that, in com|)arison with these, every thing else van- ishes to nothing. He views the world by the eye of faith. He sees it in a light that reflects its intrinsic importance : the light of Eternity. There the world shrinks to a point. The fashion of it passeth away. *'AI1 flesh is grass, an<l ail the goodliness thereof is as the flower of the field." Compared with durable riches aiid righteousness, its highest enjoyments are tiiflcs, light as air. Vanity of vanities, saith the Preacher, vanity of vanities ; all is vanity.
As the spirit of tlie world is fn)t the spirit of God's people, s,o the men of the world are not liicir conipanions. The saints are a pe- culiar people. The church is unitbrmly rep- resented as a society that is distinct from
NO.V-CONFOIIMITY TO THE WORLD. 140
the world. fVe know that we are of God, sailh the apostle, and the lohole world lieth in ivickedness. Between the people of God, and ilie men of the world, there is an essen- tial differonre of cliaiacter. The vews, the desires, and the desii:,ns of the children of God, are dian.etrically opposite to the views, the desires, and the designs ot the men of the world. The one loves what the other hates. The one pursn/s what the other shuns. Saints are passing the narrow way which leads to life; sinners the broad way which leads to death. Hence there is no conuTion bond between them. The di similarity of character, the diversity in the great objects of pui suit, naturally draw them asunder. If there were no other ground for the expecta- tion, therefore, than the common principles of human nature, we might look for dissen- tion rather than unity, between tlie disci- ples of Christ and the men of the world. "How can two walk together, except they be agreed f What fellowship hath light with darkness ? Or what communion hath Christ with Belial ?" The same principles wiiicli prompt the men of the world not to select the people of God for their fan)iliar compan- ions, also induce the people of God to choose other companions than the men of the world. There is an irreconcileable spirit between them. "The friendship of the world is en- mity with God." Many as may be the mu- tnal tokens of respect, civility, and kindness, 13^
150 NON-CONFORMITY TO THE WORLD.
(and many there should be,) between Chris- tians and llie men of the worI(J, they are, not- W'thstandin/:^, two distinct classes of men. Much as Christians esteem tlie men of tije world as 2;;>od members of civil society ; much as they regard their happiness, and endeavor to advance it ; mu9h as they compassionate their depravity, and deplore their prospects ; much as tliey are conversant with tiicm in the ordinary calls of dut}' — still, they are noi their choscMi companions. They cannot court their frlenrlship bccan.«e they are afraid of it. "[^vil coirimunicalions corrupt good n)an~ ners. — We that walketh with wise men shall be wise; but a companion of fools shall be drstroyc'vl."
Those wlio have mortified the spirit, and who stand at a distance froiu the men of the world, are al^o in some ^ood degree above its corrupting inftuence. Tiie claim which, frou) their numbers and strength, the world ate apt to consider th.emselves as vvarant- ed to make upon the opinions and practices of God's people, is habitually resisted, Tliongh good men may be often seduced by the srndcs, and awed by the frowns of the w or.d, it is no part of their general charac- ter to conform either to its pleasure or dis- pleasure. Tiiey act from higher motives, aril mainiain a more consistent character, th^n to g've way to indulgencies merely for th" sake of pleasing the world; or to avoid d ay\ mcely through the fear of offending ft. While they regard the fear of God more
i;ON-CONFORMlTY TO THE VV'\RLD. 151
than the fear of man, they will not liishonor God to please the world. And while they regard the favor of God more than the favor of man, they will not purchase tjje favor of man at the expense of tlie fwvor of God. An liabitual regard to the will and favcir of God is an eiTectual security against the smiles of the world. The great object of the Ch.ristian is duty ; his predominant desire, to ob^y God. When lie can please the world consistently with these, he will do so ; otherwise, it is enough for him that God commands ; and enough for them that he cannot disobey. The same spirit is also an efiectual security against the Irowns of the uorld. Real chris- tians cannot be more afraid of the displeasure of the world, than of the displeasure of God. While they dread to oflend God, they cannot tamely bow to the frowns of men. " Wheth- er it be right to hearken unto men, rather than unto God, judge ye !" This was the spirit of the early disciples ; and this will be the spirit of every disciple down to the latest period of time. So far as he manifests the Spirit of Christ, wherever he is, whatever he does, the fear of God uniformly predominates over the fear of man, and the fove of God, rather than the love of the world, bears uncontrolled swa}' over his affections ajid conduct.
There would be no difficulty in pointing out the path of duty upon this general sub- ject ; but there is some in saying, how iar men may swerve from this path, and yet be
152 NON-CONFORMITY TO THE WORLD.
Christians. One thing is plain : Christians cannot be worldlings. The}^ cannot be lov- ers ot' pleasures more than lovers of God, He who fixes liis liigliest affections on wealth, honor, business, sensual pleasures, gay a- niusements, and the various pursuits of the present scene, cannot fix them supremely on God. " No man can serve two masteis ; for either he will hate the one and love the otlier, or else he will hold to the one, and dispise tlie other. Ye cannot serve God and Mammon.'*
Nor is the character oi' tlie vast inuhitude who attempt to make a comp^omi^e be- tween God and the world, better than that of the mere worldling. "They aro ol' hfi- father the Devil, and the lusts of their fa- ther they will do." The mere fact tlat they are forever balancing between a life of devotion and a life of pleasure; that they design now to yield the empire to God, and then to the world, decides the question against them.
We must not deny that the children of God are sometimes guilty of awful defectioik from the standard of Christian character in their intercourse with the world. But after all, their prevailing feelings and conduct are not those of conformity to the world, but of habitual non-confornjity. The principles of the new man are at war with the principles of the world. True believers have put off concerning the former conversation the old ifnmi which i's corrupt according to the de-
XON-CONFORMlTr TO THE WORLD. 153
ceitful lust, and have put on the new man, which after God is created in nghteovsntss and true holiness. I his J say then, sajlh llie Apostle, ivalk in the Spirit, and ye bH\LL ■NOT Juljill the lusts of the fle^Ju V\ e cannot \vf\!k after the ilesli uliije we walk afttT the Spirit While the love of God is the reign- ing ail'ection of the heart, it will turn away with disgnst from the illuretnenis o( the world. The spirit of Christians is a heaven- ly spirit. "Tiiey look not on tilings tiiai are seen, but on those that are unseen, lor the things lliat are seen are temporai, but the things tiuit are unseen are eternal. They set their affections on things above, aiid not on tilings on the earth."
This sut'ject presents a number of solemn questions, to every one who is anxious to as- certain wi einer his heart is right in the sight of God. it is a great poi;)t with all of us to know, Whether we are spiriiuaily-minded, or worldly-minded ? Wiiether we are c:rnformed to this world, or transformed hy the renewing of our minds? Wiiether the ol^rcis of faitli or of sense, things present or to come, liave the predominating influence over oui- hearts?
What shall we say of those, and those professing Christians too, who exhibit to themselves a'.d to others, all the traits of character which belong to worldly men? What of those, who pursue worldly things with all that ardor, all that intemperate zeal, whicii enters into the pursuits of worldly
154 NON-CONFORMITY TO THE WORLD.
men ? Is ihere no reason to fear, that they ai'e supremely attached to eaith, and are as yet ahens from the connnonv\ealth of Israel ?
What sliall we say of those who h)ve the cir- cles of tashion, more than the associations tor prayei'f and who court the friendshij3 of die rich, the gay, atid the honorable, more than that of the huu ble disciple of Jesus ? What of Jlhuse wlio send forth their little ones like a flock, and their children dance ; who take the timbrel and harp, and rejoice at -'.he sound ofthi' orgcn ? Was Job uncharit.ibie, when he ranked per- sons ol this character with tijose who say unto God, Depart from us, for ive desire not the knowledge of thy wcy-i ?
What shall we say of those, wlio are for ever varyiiig from the path of duty, lest it should be unpopular; uho never lisp a sylla- ble, or lift a finger for the honor of God, lest they should displease the world ? What, but that they love the praise of men more than the praise of God 7 '
Conformity to the world, is to be expected from the professed worldling. It is the character of th(^ worldling, liut is it to be expected from the professed disciple of Je- sus ? is it the result of tiie habitual deter- minations of a heavenly mind. Is it the character of one who looks on things that are unseen and eternal ; of a :?tanger and so- journer ; of one who sets his affections on things above, and not on things on t)je earth.'* How many like the young man in liie gos-
•ROWTH IN GRACE. 155
pel, exh'blt a decent and regular outward professioii, who are wiiolly devoted to the world ! Here iheir affectKuis centre. Fiom this polluted louHtaiii all their joys flow. They had been (Jhtistians but tor the world* But liie world is the fatal snare. They have plunged down the precipice, and diilted al- most beyond the hop^^ of recovery.
" [f any man love the world, the love of the Fatner is not in him." The expres.>5ion of the Apostle is not too strong: To be carnal- ly minded is death. Show me the men who imbibe the spirit of the world; who choose the company of the world ; who imitate the example of the world; conform to the max- ims of the woild; are swalioued up in the gaiety, fashions, and amusements of the world;^ behold lhe^e are the ungodly, who are brot' into desolation as in a monient ! 1 have seen the wicked in great power, and spreading himself like a green bay tree. Yet he pass- ed away, and, lo, he wa!» not ; yea, 1 sought him but he could not be found. Surely thoii didst set them ni slippery places; thou easi- est them down into destruction."
ESSAY XIV.
GROWTH IN GRACE.
How beautiful is the light of the mornings Behuld it hovering over the distant edge of
156 GROWTH IN GRACE.
the horizon, and sfiedding its cheerful beams upo.t the liills. It is a mGrnin si: without clouds, But hoiv soon is the orospett overcast! The atmosphere is obscured by vapors, and the sun is darkeried by a cloud. Again tlie mists are fled ; the clouds are passed over; and the sun is still advancin:; in his course. Thus he rises; now beh-nd \he cioud, now, in all tlie greatness of liis stienpth, shining brighter and brighter vnlo the perfect day. Such is the path of the just, in tlie present world, good men are very imperfect. The best of men have reason to coihplain bitteily of the body of sin and death ; acid the best of men too, have the most aident desires that the body of sin and death may be crucified with Christ. The high- est point of Christian experience is to press forward. It is a drstinguishing trait in the character of every good man, that he grows in grace.
There are various similitudes used by the inspired writers, that are significantly ex- pressive of the advancement of Christians in knowledge and in piety. The young con- vert is likened unto one that is newly born. There is a point of time in which he begins to live. At first, he is a babe ; then a child, till he finally attains unto the measure of the stature of the Julness of Christ. The kingdon» of heaven is also compare d to seed which is cast into the ground. First comet h up the tender blade; then, the thriving stalk ; then, the ear : after that, the full corn in the ear, ripening for the harvest, and preparing for
GROWTH IN GRACE. 157
the garner of tlie husbandman. It is also compared to a well of water springing up into everlasting life. No imagery in nature can more fully illustrate the gro>\th of grace in the heart. The righteous. saUh J'>b. shall hold on his way, and he that hath clean hands shall wax stnms^er and sirons'er. This is the prominent feature in tlie character of the good man : he shall hold on his way. "Tlie youth." saith llie eva!)gelical prophet, "Tiie youth shall faint and be weary, and the young men shall utterly fall ; biU they that wait up- on the Lord sliail renew their strength ; they shall mount up with vviiigs as eagles, they shall run and not be wearv, and they shall walk and not faint. ^' With inimitable beauty, is the good n:an described by the Psalmist. ''And he shall be like a tree planted by the rivers of water, that bringeth forth his iVuit in his season ; his leaf also shall not wither, and whatsoever he doth shall prosper." Grace in the heart as certainly improves and advances, as a tiee thrives in a iiindly and well watered soil, 'it flourishes in im- mortal youth, and blooms ibiever in unlading beauty."
The certainty of the believer's progress, however, rests on a surer foundation, than either the degree or the nature of his reli- gion. "We are not sufficient," says the Apostle, *'to think any thing as of ourselves, but our sufficiency is of God."' That the people of God will grow in the divine life, 14
15S GROWTH IN GRACE.
till they reach the stature of perfect men, and are meet for the inheritance of the saints in light, is beyond ali controversy. But the reason, and the sole reason, of this is, that it is GofJ that worketh in them to will and to do of his good pleasure. Covenanted grace is the support of the believer through every stop of his pilgrimage, There is notliing in the nature of iioliness that is incapable of cor- ruption. Adam fell : Angels fell, And sucli is the awful depravity of the human heart, that left to himself, the holiest saint on earth would draw back mito perdition. Still he shall progress in holiness throughout intermi- nable ages. It is the economy of divine grace, where God has begun a good work to carry it on; where he has given one holy exercise of heart,, to give another and another, until the sub- ject is ripened for glory.
The hypocrite, when on<'e he imagines himself to be a Christian, views his work as done. He is satisfied. He is rich, and in- creased in goods. But it is otherwise with the true Christian. Conversion is but his first step. His work is all before him. His graces are increasingly constant and in- creasingly vigorous. The moie he loves God, the more he desires to love him. The njore he knows of Wis character, does he contemplate the manifestations of his glory with rising delight. "As the heart panieth after the water-brooks, so doth his soul pant after God." Having once tasted that the
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Lord is gracious, is not enough to satisfy liim. lie will ever remain unsatisfied till he reaches the fountain head, and diinks to the full of the river of lijc, ivhich Jloivs from the throne of Cod and the Lamb. The more he sees the evil of sin, the more lie desires to see. The more he hates it, the more he desires to hate it. The more he sees of himself, the more he abhors himself, and the more does he desire to abhor himself. Tlie more he is emptied of himself, the more does he desire to be emptied of himself ; the more he desires to become poor in spirit, to feel that he is cut off from every hope, and to rest on Christ alone. The more he is engaged in duty, the more deliglit he finds in performing it. The more severe his conflict with the enemy, the harder he presses it, and the more vigorous his resolution to maintain it to the last.
There are some tilings in which the in- crease of grace is more visible, both to the world and the subject, than others. Partic- ularly have the people of God less and less confidence in themselves. They cherish an increasing sense of their dependence. They have been so often disappointed in their false confidences, that they have in some good measure become weaned from them. They know, by bitler experience, the folly of trust- ing to themselves. They have learned that the way of man is not in himself; that it is not in man that ivallceih to direct his steps. The independent, self sufficient spirit of the car-
160 GROWTH IN GllACE.
nal lieart is broken down. They ivalk hy fauh, and not by aiaht. They daily taste the svveetJiess ol that heavenly precept, "In all thy ways acknowledge God, and lie shall di- rect thy paths : Ca5>t all your care on the Lord, lor He carelh for you."
They are more and more patient in suffer- ings, 'ihe morelhey are accustomed to the yoke, the less do ihey repine under the weight ol it.
'I'hey are also more and more charitable in their opinions of others. Young ('hristians are too ollen \Q\y uncharitable and censori- ous. They are more apt to lake notice of the infirmities of tlu^ir biethren, than their graces, and the infn niiiie s of others, than their own. Lut the more they ]<now of themselves, the more reason do they see to exercise charity toward others. Tliey ivdv to judge, lest they themselves ,shvuld he also judged. They walk with all loivluiess and mvekness, with long-suf- jernig. forbearing one another in love.
They have also the njore full gtjvernment of their pa^^ions. They are slow to wrath,
'i iiey are more and Uiore punclual in the performance of the relative duties. Young Christians are a})t to neglect them. They suffer the duties they owe inJUJediately to (j»>d, to sv\allow up those \liaY belong to thf ir neighbor. But as they advance in t!)e divine life, they b( conje more uniform in the exercise of tirace. aid more pm^ctual in the discharge of ali duty. They do not love Cod
GROWTH IN GllACE. 161
less, but they love their fellow- men more. As they grow irjore fervent and more con- stant in their devotional exercises, so they become more circumspect, and unexception- able in their intercourse with the world.
Perhaps there is no one point in which growth in grace is more visible, than in that harmony and consistency of character^ which are too often wanting in young Christians, but which shine with so much beauty in those w ho are advanced in the Christian course.
In every thing tliat belongs to the excel- lence of real religion, the true believer is in a state of progression. He seeks and strives, he wrestles and fights. He is ever aiming at the prize. View him in the early part of the divine life ; follow liim through the va- rious stages of his progress; and you will find, that notwithstanding all his doubts and declensions, he makes a gradual advance. He does not feel, he does not act " as though he had already attained, either v^ ere already perfect; but he follows after, if he may ap- prehend that for which also he is apprehend- ed of Christ Jesus."
"This ONE THING I do," sa^s Paul, "for- getting the things that are behind, and reaching forth to those that are before, I press toward the mark of the prize of the high calling of God in Christ Jesus." Where is the Christian, that does not make the spirit of the Apostle his own ^ Tell me, ye who have just begun the heavenly race; i4*
162 PRACTICAL OBFDIENCE.
tell me ye who are vercring toward the goal ? was tliere ever a Christian, th U felt satisfied with prt^sent attainninits r Is not the unvary- ing^ voice, both i-f eariy and lon^ tried piety, responsive to the lan^^Maj.,e of Paid f Yes, reader, it is both the highest point of Chris- tian experience, and tlie clearest evidence of Christian character, to PiiEss fojjwaud. The di>ciple of Jesus desires to be perfect; to be more iwn] more coJiforn>ed to the image oft'hrist. He presses after tiiis. It is his grand inquiry, ht»vv to be, and Ijow to ,Iive, more like a child of Go(\.
Mark the way of the upright. As you trace his steps through this dreary pilgrim- age, sometimes he wanders from liie patli ; sometimes he baits aud tires. Mis progrt ss is far fron) beiiig uniformly rapid, and olten far from being pieceptible, eitlier by him- self or others. Sometimes his motions is re- trograde. There are seasons when, instead of advancing, he is the subject of great de- fertion. Slill it is true, that on the xvhole^ he advances. If you compare his present state and character with what they were a considerable h-igth of tinie past, you will find that he Ims made gradual progress. I know there are seasons — dark and gloomy seasons, seasons of guilt and declension — when the real 1 hristian will make this com- parison at the expense of his hopes. Be it so. treasons of guilt and declension, ought to be seasons of darkness. I know too that there are reasons, when he is liable to dis-
GROWTH IN GRACE. 1G3
f^ourageiTieiit, because lie does not aluays experience that light and joy which crowned the day of his espousals. This is a serious error. There is a glow of ad'ection, a flush of joy, which is felt by the young convert, as he is just ushered into the world of grace, which perhaps ntay not be felt at any future period of his life. And you cannot from this draw the inference that he has made no advance. All this may be true, whi!e there is a power of feeling, a strength of affection, in the saint who has passed through the wilderncisS and knows the trials of the way, to which the young convert is a stranger. As he ascends the mount, his eye is fixed ; his step is more vigorous ; and his patii brighter and brighter. lie remembers his devious steps, and how he traced them back with tears. But the trials of the way are forgotten. He is rising to that brightness of puritj^, which "sheds the lustre of eternity'^ on his character, and aiming at the crown ot righteousness which fadeth not away.
Here then is another test of the genuine- ness of your religion, i am aware that it is a severe one. But it is one which bears the seal of truth; and we nm^t not shrink from it. Professing Christians are apt to place too much coniidence on their past experi- ence, and think little of the present ; to think much on what they imagine to have been their conversion, their first work, and then give up the business of self-examination, and allow themselves to droop and decline.
164 GROWTH IN GRACE.
13ul the question is, ivhat is your present char" acter^ ''Grace is the evideixe ot grace.'' I know it is true, t!iat he who is once a Chris- tiiii) is alwciys a C'hristian ; but it is also true, that he who is Udt now a Chri'^tian never was a Christian. Exniaine yourself, therefore^ and see whether you he in the faith Tiie best evi- dence in the world that you are, is that you grow in grace.
Now apply the princlpir. Have you, on the whole, since yon Ihst He^an to hope that 3'ou were nnitrd to tire Lord Jesus Christ, been growing in graced The question is plain and decisive.
Do you never hunger and thirst after ri^rht- eousness 9 Do yctu never see the seasons when you are coiiscious of the most sensible desires atier increasing coniorm'ty to God ?
Do you ntver foel the burden of remaining, corruption, nnd ardently desire to be deliver- ed troin its power? i -o you i>ever find your heart drawn out in fervent supplication (or sanctifying grace, as well as pardoning niercy.'^
Do you now desire (o press forward, to ve- il unce every thing, and to take God for all y ur ponion f Do you strive to live nearer to Him, and are you resolved to persevere to the end, in a lite of faith in Him who loved you and gave himself for you f
Jfyou can ingenuously answer these ques- tions in the affirm, ative, you are not desiitiiie o; evidence, that you have paused fom death UiUo life. But if 3'ou Know nothing of all this, cast away your vain confidence. INo
PRACTICAL OBEDIENCE. 165
man living in spiritual slolli, and making no new advances, ought to tlatver liiinselt" that he is interested in the blessings of the great salvation. The man who is satisfied, be- cause lie thinks he is safe; who feels that he lias religion enough, because he thinks he has enough to save him from hell ; is as ig- norant of the pow(M', as he is a stranger to the consolation, of the gospel of Jesus L hi ist.
ESSAY XV.
PRACTICAL OBEDIExNCE.
You have no right to call me " Lord, Lord,'* saith the Savior, ''unhssyou do the things which I say. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in iiis love." You cannot claim the cliar- acter, you cannot share the privileges of my people, without yielding a cordial, an habit- ual and persevering obedience to the divine commandments.
After all that can be said of the nature of th"e Christian graces ; after every eifo: t to discriminate between true religion and false ; the spirit of obedience to the Divine com- mands is the grand test of the genuineness of our faith. By their fruits ye shall know them. The plain and decisive question, which should be often pressed upon the read-
16G PRACTICAL OBEDIENCE.
er's conscience, is this, Is the spirit of the gos- jyel expressed m my habitual deportment ?
There is a wide (iiflVreuce between tliat obedience whicii the gospel requires, and that \v»ii(h is |)K!Cti<ed by Uie most advanced Cliristian that ever lived * That obedience uhich. througii lite pcraceol' God, the believer is enabled to allain in the pre^ent life, and which mny be viewed as conclusive evidence orCln"i.>tian character is,
hi I he lii\>t }na<e, cvrdiaL It flows from tlse iieart '' God be thanked," says the Apostle to the Ivonjans " that ye were the servants of sin, but ye have obeyed fkori THt- UKAHT that Ibrni of doctrine which
* We ure aware of the efforts that have been mnrlp, and are siill making in one lorm or ano'her, both by th<' wise aiiil ilie unwise, t« j,'erv«Tt. if -iOt to destroy, the moral law. Some tell \is,th;tt it is abdted ; oOh rs,thHt it is not binding sinte the apostasy, and olliiis, llial it is not bindin/,^ till af- ter ihe giispel :s eriibra(;cd. '^onictinies, we are consi>led wiUi ihe notion, that "God does not r<'quire perfect obedi- eiK !■ ot His people in lliis f;dteu state!" At others, we are qui led in onr rebellion by ti.e argum»Bt, that " the com- iiian imeot is not ('rievous. because it is not the rule of juMiRcati(jri!"' l he truth is. the iaw isloundedin the char- acter o( God, and tiie relation which all intelligent c-rea- ti res near to h'm. Hence, while this ciiaraeter and rela- tioFi rcuioin the same, the law will remain, under all pos- sible c.iiLun)stances, inunntaldy and everlastingly binding. That obedience to tli' law which the gospel requires, is identified v.ith tiie leqnisilions of the de«-,alogue. Do we. make void the law lliro>'ii;fifaUli ? F-a we e:t<tblish ihc law. Is the law so mholy fiiat it requires abatement ? Is the couiinand.r.ent so unjust, that d could not ri;ihle "Usly h;.ve been the rule of jiistdicatioii ? Is God unrighteous — or is every precept of his law. un ler ali the sanction of eternal death, of th.- same bindm;: force now, that it \va;3 when first pioclainied from ihe sacred hill '
PRACTICAL OBKDIENCE. 167
was delivered you." Evangelical obedi- ence expresses not merely the form, but the power of godline-s. Every thiiii^ short of that obedience wliich proceeds, from the heart is disobedience. God neither requires, nor uill accept of obedience which does not spontane- ously flow from supreme love to Himself. The moral cpiality of all actions lies in the disposition of heart with which they are per- formed. Actioi:s that are at)parently good may flow from a Vi^ry bad heart, and in the sight of God, are as corrupt as the heart from which the\ fl nv.
We read of those who followed our liord with great zeal for a time ; but who at length went back and walked no more with Him. And what was the reason ? The love of God was not in them. Their hearts, like that of the young nian in the gospel, did not enter into tlie spirit of the duties wliich they prac- tised. They did not love the duties them- selves, nor desire to gloi'ify God in them. I\Ien often practise the duties of piety from some mercenary end. False motives en- twine themselves into all tiie external duties of the hypocrite. Not so the obedience of the true Christian. That is deep and thorough. It proceeds from the inmost soul. There is a purity of design in all. "This is the love of God, that we keep His commandments; and His commandments ARE NOT GRIEVOUS." It IS HO task to the Christian to obey the commandments of God. It is his highest pleasure. He de-
168 PRACTICAL OBEDIENCE.
lights In being devoted to tlie service of a being whom he supremely loves. " It is his meat and his drink to do the will of Him that sent him, and to finish His work." It is with heartfelt pleasure, that he consecrates his time, his talents, and' his privileges, to the delightlul work of glorifying God. The glory of God is the great end of his being. The honor of His name is a motive, para- mount to every other principle; the precepts of His law a guide, paramount to every other rule of duty. The love of Christ con- strains him. When he contemplates his duty, he feels the spiiit of holy enterprise; when he looks at the work which God has given hiiT) to do, he is animated with pious zeal, and is constrained to exclaim, " I delight to do thy will, O God, yea. thy law is within wy H!:art!" He, therefore, who obeys God at all, obeys Him from the heart. He obeys internally, as well as externally. His is cor- dial obedience.
But the obedience of God's people, is also habitual. There are some passages of scrip- ture which at first view appear to inculcate the idea, that the obedience of the new man is universal. Caleb and Joshua are said to have w ho1j\.y followed the Lord. Job is call- ed a PERFECT and upright man. Zecha- rias and Anna are said to have been " right- eous before God, walking in all the com- mandments and ordinances of the Lord blamllks:^." " Whosoever abideth in
Christ," saith John, " sinneth not. And
PRACTICAL SBEDIEN'CE. 169
again, Whosoever is born ot God, doth not COMMIT FIN ; for his seedreniaiiieth in him, and he CANNOT SIN, because he is bom of God." And thus our Savior, "Tiien arc ye my friends if ye do whatsocvkii 1 con)niand \ou.'" But if we would make the Bible consistent with itself, we must give these passages some lati- tude of meaning. Tjie experience of the world, and the declarations of eternal truth, assure us. that ''There is not a just man u[)on earth, that sinnetli not." We must not root out ail religion froii] the earth, because we do not find perfection in men. Moses siuiied ; Samuel sinned ; Paul sinned : I'elcr sinned ; and yet they w ere all fervently pious. The melancholy fact is, that the best of men do sin greati}^ They are sonselimes the subjects of the most anful defection.
It is needless to cf>r:ceai the truth, that the sins of good men are of an aggp'avaled char- acter, it is in vain to say, thai they do not sin Icnowinghj. Tiiey are indeed often surprised into the commission of sin; but they often com- mit it with calmness and deliberation They often commit it in defiance to the sober dic- tates of reason, and m defiance to the most powerful conviction of tlieir consciences.
It is in vain to say. that they do not sit) voluntarily, No man was ever constrained to sin. Sin cannot bp forced upon njen con- trary to their own inclination. The chil- dren of God often complain, that their hearts prompt them to s[n, but then- hearts never 15
i'70 PRiWCTICAL OBEDIENCE.
constrain them to act contrary to their choice. Seriou>ly considered, it is impossible to sin without acting voluntarily. The divine law requires nothing but voluntary obedience, and forbids nothing but voluntary disobedi- ence. As men cannot sin without acting, nor cicl without choosing to act ; so they must act voluntarily in sinning.
The children of God therefore do sin ; they sin knowingly ; tiiey sin voluntarily ; but tiiey do not sin habitually. It is not the pre- vailing habit of their lives to disobey the com- nuiudments of God. This cannot be. *'Sin does not kkiqn in their mortal bodies, that thty should obey it in the lusts thereof." Be- tween the old man and the nevA, there is an unceasing conflict. '* Tlie flesh lusteth a- gainsl the Spirit, and the Spirit against the flesh ; and these are contrary the one to the otiier, so that they cannot do the things that they would.'' Still, in the new born soul, the flesh has not the ascendency. *' The old man is crucified with Christ, that the body ol sin might be destroyed, that henceforth we should not serve sin." This is most sure- ly true of every believer. It is the prevailing habit of his life, to obey thecomn)ands of God. }J<' IS solicitous to perftirm whatever God re- quires, and watchful to avoid whatevei He foi bids. No true christian can be habitually more engaged in the service of the uorid and of sin, than in the service of God. His obe- dience, though not perfect, is habitual.
PRACTICAL OBEDIEN'CE. 171
It may also be added, that, that conformity to the precepts of God's word upon which we may safely rely as a test of character, is persevering. The disciple of Jesus Christ perseveres in his course to the end of life. He holds Oil hh way It is the characteristic, as well as the blessedness of those who " trust in the Lord, that they are as Mount Zion which cannot be removed, but abideth forever.'
The Apostle John speaks of a class of professini^ Christians, that were somewhat multiplied even in those early days of the Christian Church. He says, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have conlJiiued with us ; but they went out that tiiey might be made manifest that they were not all of us." The true disciple endures to the end. Though he foresees that Ins path is beset by obstructions on every side, still he goes forward. Though dan- gers may threaten, and trials discourage him ; leaning upon the Beloved, he goes for- ward. His most vigorous resolutions ter- minate upon his duty. He goes forward with a firm and vigorous step. No matter how rough the way, with an eye fixed on the Author and Finisher of his Faith, he goes for- ward with unabated ardor, leaving ttie earth beiiind him, and animated with the prot^pect of Heaven and glory before him. He is niujing at the prize of the high calling of God in Christ Jesus. No ditliculiies are so great.
172 PllAGTICAL OBEDIENCE.
no fatigue so severe, as to divert him from Imc> tlesiga. Pei-feclioii is his object. He cher- iilies DO present intention to disobey at all. Frou) the heart, he desires and intends to yield a compliance, not nierely to this, or that le- qnisiti n, but to ail the divine requirenjenls, without distinction, and without excep- tion.
We have the h.ighest warrant to believe, lliat obethence thus cordial, habitual, and persevering, is conclusive evidence of our t^ood estate. There are none but real Chris- tians, vvho thus persevere in the sincere and habitual practice oi'godliness. "The ways of tiie Lord are right, and the just shall walk in liieni, but the transgressors shall fall therein. The way of the Lord is an high way; it is called the way of holiness, and the unclean shall not pass over it*'
The scriptures uniformly represent a life of praciical godliness as a decisive test of Christian character. A holy life is the gi and n)arU of distinction between the chil- tl en of God and the children of the devil. "In this the children of God are manifest, and the children of the devil : whosoever do- eth not righteousness is not of God." "Little children," saith the same Apostle, "ht no man deceive you, he that doeth righteous- ness is righti-ous ; he that committeth sin is ot the devil." And again. " Heieby do we know that we know him, if we keep his com- mandments."
PRACTICAL OBEDIENCE. 175
It is difficult to conceive how it can be oth- erwise. Tliere is an inseparable- connexion between a holv lieart and a holy life. A lioly ]il"e can no more proceed tVom an unholy heart, than a pure stream can flow from an impure fountain. Wherever we find cordial, habitu- al, persevering obedience to the divine com- mands, there we have reason to believe the love of God dwells in the heart. Show me a man who makes the law of God the rule, and the glory of God the end of his conduct ; wlio is habitually devoted to the duties of piety and chant}' ; and I will show you one whose heart has been sanctified by the spirit of grace. On the other hand, show me a man, who, in the general course of his life, pays no regard ei- ther to the divine law, or the divine glory; who neither denies himself, nor exerts himself, for the honor of God and the good of his fel- low-men ; and 1 will show you a man who, notwithstanding all his hopes and all his pro- tessions, has never felt the power, nor tasted vhe sweetness of genuine religion. The truth is, men sincerely and habitually act as they love to act. In forming a judgement concerning our own character, we have no right to view our practice belter than our ])rinciples, nor our principles better than our jjractice.
At the future Judgement, there will be a public trial of human character. The grand question then to be decided, will be, Are you a child of God ? Are you a believer in the
f74 PRACTICAL OBEDIENCK.
L nl Josus Christ f This question will be (le» < i. ed by evideiico. A id the evidence which \he ig .leous Judge will view as conclusive, w I; be ,\ life oT practical godliness. "The Vii her wiihoul respect of persons, will judge AC oi'.DNG TO hViiiv mvn's wokk.'' Wheu Jolin, in the vision of Patiuos, "saw the sea g'V( up die dead which were in it, and death and hell gave up the dead which were ii> tilt m ; they were judged every man accord- \s(. TO HIS WORK." In looking forward to the j)roc('S.s of that day, tiie reader may an- ticipiUe this grand rule of trial. If lie leads a life nf evangelical obedience, though ihat o!)edi<'nce is not the ground of his accept- aiice, it is evidence that he is accepted. And this is evidence that comes without looking for if. A life of hun)bie, holy, Christ like obedier.ee carries hope, and faitli, and com- fort a!oj)g «ith it. It. is conclu>ive evidence thai the love '>f Christ constraincth you, and is not lojig inaintair^cd without filling llie heart ^^ilh light and joy.
Come then, and try your heai t by the same rule ^^ h^'reby t^od tries it. Cod has given, or lie v.ill give you, a fair opportunity of prov- jnix .>our religion, by brit»ging it into action. He proved Abraham, and the trial issued in the clearest evidence of Abraham's religion. He proved the young man in the gospel, and the result of the trial was, that he loved the woi Id more than G >d. What is the iisue of the trial in your case f Frames, and experi- ences, and piofessions, and hopes, arc noth-
PRACTICAL OBEDIENCE. 175
111^5 without lives of practical godliness. *' He that hath my conimaridments and keepeth them, he it is that ioveth me.''
The plain question whioh was stated at the beginning ot this essay is a very iuiportant one, Does your religion express itself in your habitual deportment ? — in prosperity, in ad- versity, in the fami'v, in <he world, aiiiong' friends and foes t Kemeniber. he that hath thf hope of the gospel, purifieth himself even as Ckriist ispvrs Does your love to God prompt you to a devout attendance upon all liis in- stitutions':' Does it animate you with increas- ing attacliment to His word and His service ? Does your love to man lead you to do justice, and love mercy ^ to live in peace with all men ? Does it make you the better hu.^bajid, or the better wiie ; the better piiVent, or the better child ; the better master, or the better servant; the better njagistrate, or the better subject ; the better IViend, or the better citizen r*
The religion of Jesus Christ is not a sys- tem of empty speculations, designed to have no practical influence. It is not the offspring of wild enthusiasm, that exhausts all its foice in feeling, and leaves none for ac- tion. •' A good man, out of the good treas- ure of the heart, necessarily bringeth forth good things." Experience without prac- tice is nothing; and practice without experi- ence is no more. Experimental religion con- sists in the reality or the Christian graces, and in their due effect upon the life and con-
176 PRACTICAL OBEDIENCE.
versation. If you are an experi*'ncecl Chris- tian, you feel the power of religion in your he lit. and exhibit it in your life. The lifi of Jesus is made manifest in some good degree i^i your mortal flesh. You feel and act in some measure as Christ felt and acted. You discov- er IJis spiiit;you imitate His example; you ex- hibit a firm and bold attachment to His cause. But, reader, with all thy short-comings, with all thy gross violations of duty, is such the habitual course o( thy life ? Is thine a life of devotion, of meekness, and humility ; of su- j)reme attachment to heavenly aiKi divine things ; of self-denial ; and of universal benev- olence f Try your heart by your practice, and you practice by your heart. If, after candid examniation, you find reason to hope ihat you are one of God's dear children — washed wiih the blood, sanctified by the Spirit, clothvd with the righteousness of tlie VVell Beloved ; cherish that hope as the gift of heaven. Dis- n?i8S your fears ; bind yourself to be the Lord's in an everlasting covenant; think Jess of yourself, and more and more of the name, the cross, the glory of your Redeemer, Henceforth let your light shinf,. ''Seek ye first the kingdom of God and His righteous- ness, and all things shall be added unto you." Or, in other words, do you serve God, and God will take care of you. Submit to His will ; trust in His grace, and resign yourself into His hands, with the assurance that the Lord is WELL PLEASED luith those who hope
IN HIS MERCY.
COXCLUSIOIV.
Let the reader view the preceding pac:es in the tear of God. The subject is oi' eter- nal moment. A mistake here, is a mistake lor eternity. Under a deep sense of his need of the searching infiuences of tlie Divnie Spait, let him as he retiects upon what he lias read, adopt the language of the Jfsalmist, *'Search »re, O God, and know my heart; try nie, and know n;y thoughts; and see if there be any wicked way in me, and lead me in tfie way evei las'tinj,.'"
He that is not iviih me, sailh the Savior, is ngninst me. There is no principle wnhiii the whole com[>ass of morals, tliat admits of more strict deuionstration than this that there can be but two moral characters iliat are essentially different. There nVu>t be ne- cessai'ily in eveiy iiiteligent beini?. a coniorm- ity to the will of God, or the want <>f it [t is as impossible that a man should bt- neither right nor wrong, a> it is that a ps>rlior! of matter, at any given period, should be ;. either at rest nor in moiio!!. it is absuid to sup- pose, that he is neither a saint nor a siinier; neither penitent nor iis.peDiient ; neither a believer nor ai unbeliever. So long as men possess any moral character, they must view theiijselves, and be viewed by others, either for Gc/d or against Him lo the great contest which enlists the feelings and the power of three worlds, it is i . possible that there should be a neutral. One side or
178 CONCLUSION.
the oilier will claim every iiileiligent being in heaven, on earth, and in hell. And it is ri.^ht they should do so. IT the line should now be drawn by the invisible hand of the Git'at Searcher of liearts ; on the one side would be ihe friends oC God, on the other, Ills enemies.
Suffer me, then, beloved reader, before I take leave of you, plainly, solemnly, and af- feoiionately to ask the qut-stion, on which side do you stand ? 1 1 y"^ possess nothing more tlian mere visible moral.ty ; nothing more llian the naktd f >nn of religion; nothing more than a speculative knowledge of the system of re- vealed truth; not!ung more than siinple con- viclion for sin; notuing more than a vain con- fi(!( uce of your own good estate, connected WiUi some apparent zeal for the cause of God, and a few transient and spurious ailVciions : how can you be one of the children of the Ev- erlasting Fatijer.'' If you are a stranger to love to God; to repentance for sin; to laith in the Lord Jesus Christ; to evangelical humility; to geimjne sell- denial — how can you cherish the hope that you are a Christian.'' If you know iioliiing of the spirit of prayer; nothing ofttie love of the brotherhood; nothing of morlify- ing the spirit of th«^ world; nothing of growth in giace; of cordial, habitual, persevering <ib''dience to the divine commands — liow can it be, that you have been brought iiigh by th£ hiood of Christ 9 li' these things are so thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God.
CONCLUSION. 179
Does this agitate you ? The writer of these pages takes no pleaj>ui'e in exciting needless alarn . But how can he raise the uiihallowed cry Peace, Heace, when the Eternal God saith There is no peace ^ How can he raise the un- hallowed cry, when every nnie of the syren song would only lull the h) pocrite into a more death-like security, and every sentence prove tht blow to sink him deeper into the eternal pit f Poor, self-deceived irian ! who vainly im- aginest that thou art in the way to heaven, while thou art in the way to hell, rather than amuse thee v\ith tame, smooth, pretty things, O that I could raise a voice that would n»ake thee "tremble, e\en in the grave" of trespass- es and sins! He entreated to dismiss thy decep- tions; to give up thy deiu>^ive confidence, C ast not the aiichor of hope upon a shore so yielding th^t the fijial blast will break its hold. However hard the stfuggle, despair of merc^'^ without being washed in the blood of Jesus. Cheiish not a delusion which the King of ter- rors will tear frons thy heart !
Hut shall 1 presume that all my readers are hypocrites 'f No ; many of them, 1 trust, are the dear people of God. Some of thenf may be weak in faith, and weak in hope. Beloved Christian, I would not lisp a sylla- bic to rob thee of thy confidence. Though weak and trembling, there is every thing to encourage and strengthen thee. It cannot discourage }ou to examine closely whelher the tountlation of ^ our hope be firn) ; whether your coutideiice is buiJt upon the sand, or
180 CONCLUSION^.
x>li<:'t!ier It rest on \Uv itock of Ages. Freljle Clii istiaiis are calit-d u[)on to mouin over their \^*:'.ikijt^s>. Tlifir uai)t of strength is iheir sin» Tiif'ir ti;race> iiiav be well coinparrd to the ** dimly sinokiDP thix." They emit little that wariiis aiifl t nliiilitensi. Their love is cold ; their joys barren and poor. God hides his face, and they are troubled. Tossed, like Pe- ter, upon the tenipe>tuous sta, they have hard- ly faitli even to cry, Lord, save, or I perish ! Still, they may rejoice. The angel of the ev- erlasting covenant lives Tiiat precious cov- enant it>rirrecoL;ni2es (he heai t-revlvinc: prin- ciple, liede.mphon throvfrh the blood of Jesus, foririvcnexs of sins according to the riches of His rrrace. Well tiien. b« liever, njayest thou re- joice, even in the midst of trembling. What, thonjri) thoti arJ bowed down under the weight ofguih ; wh;it. thiUi^h poor in spirit, filled- with apprehension and ahnost hopeless; v. hat, thoMiih iliou an like the bruised reed — fiailty itN' !f still more frail, ready to inW by the gen- tlest breeze ! '^ A bruised reed shall he not break, and smoking fldx shall he not quench." ]No. never li shall not be broker); but sup- p-), ted — cherished; yea, by a hand that is om^ nipotent, transplanted to the garden of the Lord, and flourish in the courts of o\%r God. Tile Great Mead will never disregard the feeblest members of Hiso • n body.
There is a peculiar adaptedness in the char- acter of our Lord Jesus Christ to the weak- ness and fears of His people Early was He designated as one who should btar our griefs.
CONCLUSION. 131
and carry our sorrows ; coinmissioned to hind up the broken hearted, and to comjort all that mourn. The man Cliiisl Jcstis is touched with the feeling of our, infirmities ; He knoweth our frame; tie remembereth that we are but dust* The Shepherd of hrael will gather the lambs in flu arms, and carry them in His bosom^ and gently tend those that are with young. It ife He that v:iveth power to the faint; and to them that hath no might, He increaseth strength.
O bf lievers ! tliat we all might learn to fas- ten our affections, to rivet our ho})es, on the cross orrhrist ! Here is our comtort. We must think mucht and make much of Christ. In Him, all falness dwells. He, is the Captain of3'our salvation. He. is a fountain for your uncleanness, and a lii^lit for your vv<iy. Jtis He, that is of God madeunto His people, wis- dom, and righteousness, and sasicliflcalion, and com';ile'e redempli{)n. No matter how great vour guilt ; rest on Him, and He will be increasingly precious ; precious in life, pre- cious in death, precious for ever. While your life is hid with Christ in God, however lan- guid the throb, it shall never expire.
Come, then, lift up the hands that hang down, and confirm the feeble knees. The heavens and the earth shall sooner crun)ble into their na- tive nothing, than the feeblest Lan?b of the Shepherd^s fold stumble and finally fall. — Loose thyself, therefore, from the bands of thy neck, O captive daughter of Zion ! If thou hast •easons of trial, be not alarmed : if thou hast IG
1S2 CONCLUSION.
n.omcnts of despondency and weakness, be i](;t dismayed. "Fear not, tlioii worm Jacob, [ov tliou i-lialt tlirasli tlie mounlains and bt-at UiCiu small. Tiiy llvdeenier is the Holy One of Israel. He will strengthen thee;3ea, He v'.ill help lliee; yea, He will uphold thee by the right hand of His righteousness;. Say, is it not enouji^h f Thanks be unio God for His uns[)eakal)le gilt !*'
1 close these Essays, then, by beseeching the rearler to devote hi»iiself unreservedly to the [jord. " What ! know ye not that \er*re not your own f For ye are bought with a price; w lierefore glorify God ii your souls and your bodies, which are His. Render unto God the things that are God's" What higher delight, what greater privilege can you enjoy, than to consecrate all that you are, and all tiiat you possess, to God ! Come then, and make a voluntar}' surrender of every thing to Him, and choose His service as your highest delight.
Henceforth let it be your greatest care to honor the Ijord, who has bought you. As you have received Christ Jesus the Lord, so walk in Uim — Rooi'KD and BriLT up in Inm — and h s-
TABLISHKD in the faith, as you have BKbN
TAiTGHT, abounding therein with thanksgiving. yps, blessed Kedeemer ! Other Lords btsides 7 hee have had dominion over us ; but by Thee only will we make mention of thy name. O Thou Eternal, Incarnate God ! I am thine — doubly thine — wholly thine — thine forever. Amen.
SEP 1 6 1338
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