^0^ ^ to* . >\' -J ••' "n^ THEOLOGICAL SEMINARY, Princeton, N. J. s^=^' I case, ^iv^on.^g^l % Shelf, SecUon.S?<./.V^''rKxxTCi:'roii ^"^^^ THEOLOaX.C^-^^ PRACTICAL DISCOURSES CONCERNING THE CHRISTIAN TEMPER. BEi xe THIRTY-EIGHT SERMONS UPOX THE PRINCIPAL HEADS OF PRACTICAL RELIGION. Designed for the use of Faviilies. By JOHN EVANS, D. D. TO WHICH IS NOW PREFIXED, A BRIEF ACCOUNT OF THE LIFE OF THE A UTHOR, BY JOHN ERSKINE, D. D. ONE OF THE MINISTERS OF EDINBURGH. COMPLETE IN ONE VOLUME. HonHon : PRINTED FOR RICHARD BAYNES, 28, PATERKOSTER ROW. 1825. CONTENTS. DEDICATJON, IX LIFE OF THE AUTHOR, ... ... ... ... Xli'l SERMON I. THE IMPORTANCE OF KNOWING WHAT SPIRIT WE ARE OF. Luke ix. 55. But he turned, and rehiked them, and said, Yc hioxv not ivhat manner ofsinritye are of. ... ... 1 GENERAL CHARACTERS OF THE CHRISTIAN TEMPER. SERMON II. A NEW SPIRIT. Eph. iv. 23. And be renewed in the spirit of your mi7id. ... \5 SERMON III. A DIVINE NATURE. 2 Pet. i. 4. That by these ye might be partakers of the divine nature. ... ... ... ... ... ... 29 SERMON IV. THE SAME MIND WHICH WAS IN CttRIST. Phil. ii. 5. Let this mind be in yon, 'which was also in Christ Jesus. ... ... ... ... ... ... 44- SERMON V, VI. A SPIRITUAL IN OPPOSITION TO A CARNAL MIND. HoM. viii. 6. For to be carnally minded, is death ; but to be spiritually minded, is life and p>cace. ... ... 50 SERMON VIL FAITH THE MAIN PRINCIPLE OF THE CHRIST- IAN TEMPER. 2 CoR. V. 7. Foi- we xmlk by faith, not by sight, ... 80 a VI CONTENTS. BRANCHES OF THE CHRISTIAN TEMPER. SERMON VIII, IX. IN RELATION TO GOD; OR GODLINESS. 2 Pet. i. 6. A7id to patience, godliness. ... ... 94- SERMON X. FAITH IN CHRIST. 1 Pet. i. 3. Whom, having not seen, ye love : in isoJiom, thongh novo ye see him not, yet believi^ig, ye rejoice voithjoy unspeakable, and Jull of glory. ... ... ... 118 ' SERMON XL LOVE TO CHRIST. TVJiom, having not seen, ye love, S)C. ... — 131 SERMON XIL REJOICING IN CHRIST. -Li 'whom, though now ye see him not yet believing, ye rejoice, Sfc. ... ... ... ... ... 142 SERMON XIII, XIV, XV, XVL IN RELATION TO THE HOLY SPIRIT. Eph. V. 18. Be filed with the Spirit 157 SERMON XVII, XVIIL THE SPIRIT OF BONDAGE, AND THE SPIRIT OF ADOPTION. RoM. viii. 15- Tor ye have not received the Spirit (>f bond- age again to fear ; but ye have received the Spirit of adop- tion^ whereby voe cry, Abba, Father. ... ... 212 SERMON XIX. CHRISTIAN FORTITUDE. 2 Pet. i. 5. And beside this, giving all dilige?ice, add to your Jaith virtue., ... ... ... ... ... 241 THE CHRISTIAN TEMPER IN RELATION TO OURSELVES. SERMON XX. PREFERENCE OF THE SOUL TO THE BODY, AND DILIGENCE FOR ITS WELFARE. John vi. 27. [first clause.] Labour not for the meat which perishes, but for that meat which endurcth unto everlast- ing life, ... ••• ... ... • 256 CONTENTS. Vll SERMON XXI, XXII. CHRISTIAN HUMILITY. Col. iii. 12. Humbleness of mind. ... ... 272 SERMON XXIII. PURITY. PsAL. li. 10. Create in me a clean heart.^ O God. ... 295 SERMON XXIV. TEMPERANCE. Luke xxi. 34. Take heed to yourselves, least at any time your ^ hearts be overcharged tioith surfeiting and drwikeimesSi and. cares of this life, and so that day come upon you unawares. 310 SERMON XXV. CHRISTIAN CONTENTMENT. Phil. iv. 11. / have learned, in xi:hatevcr state I am, there- "with to be content. ... ... ... ... ... 324* SERMON XXVL CHRISTIAN PATIENCE. Heb. X. 36. For ye have need of patience, that after ye have done the mil of God, ye might receive the promise. 338 THE CHRISTIAN TEMPER IN RELATION TO OTHER MEN. SERMON XXVIL LOVING OUR NEIGHBOUR AS OURSELVES. Matt. xxii. 39. A7id the second is like unto it. Thou shalt love thy neighbour as thyself. ... ... ... 354 SERMON XXVIIL DOING UNTO OTHERS AS WE WOULD BE DONE UNTO. Matt. vii. 12. Therefore all things, ivhaf soever ye "ivould. that men should do unto you, do ye even so to them : for this is the laxv and the prophets. .... ... ... 370 SERMON XXIX. CHRISTIAN MEEKNESS. Col. iii. 12. Ado7i meeJmess. ... ... ... 385 a2 Vin CONTENTS. SERMON XXX. PEACEABLENESS. Rom. xii. 18. If it be possible^ as much os Ik'lh hi yon, live peaceably 'with all mefi 399 SE RMON XXXI. A MERCIFUL TEMPER. Col. iii. 12. Put on therefore, as the elect of God, holy and ■ beloved, bowels q/' mercies 414 SERMON XXXIL VERACITY, OR TRUTH BETWEEN MAN AND MAN. Eph. iv. 25. Wherefore, imtting ctway lying, speak every man truth 'with his neighbour : for 'we are members one of another. 427 SERMON XXXin. CHARITABLE JUDGING, IN OPPOSITION TO CENSORIOUSNESS. Matt. vii. 1. Judge not, that ye be not judged 443 GENERAL QUALIFICATIONS OF THE CHRISTIAN TEMPER IN ALL THE BRANCHES OF IT. SERMON XXXIV. SINCERITY. 1 Cor. v. S. But with the unleavened bread of sinceritt/ and truth. ... ... 458 SERMON XXXV. CONSTANCY AND PERSEVERANCE. 1 Cor. XV. 58. Therefore, my beloved brethreii, be ye stead- fast, immoveable, always abounding in the work of the Lord. 474 SERMON XXXVL A TENDER SPIRIT. 2 Chron. xxxiv. 27. Because thine heart was tender. ... 488 SERMON XXXVIL CHRISTIAN ZEAL. Rev. ill. 19, Be zealous. ... ... ».. ... 504 SERMON XXXVin. CHRISTIAN PRUDENCE. Matt. x. 16. BeJwld I send you forth as sheep in the midst of wolves ; be ye therefore wise as serpents, and harmless as doves ' * 520 TO THE CONGREGATION USUALLY ATTENDS UPON MY MINISTRY. J. HE following Discourses, which have been the employ- ment of several months in the pulpit, are now made public, with an eye principally to the service of you and your fami- lies ; whose best interests your Minister hath the strongest obligations to consult, not only from special relation, but in gratitude for the long experience he has had of your candour and aifeotion, which hath never been interrupted in the course of so many years. Tlie subject of these sermons is of the greatest and most general importance, the spirit of Christianil y ; to which all the doctrines of our religion are designed to form us, and without which the external practice of our duty is in God's account no betler than a dead carcase. a 3 DEDICATION. For Christianity is neitlier a mere speculative science, in- tended only for the information or entertainment of the mind ; nor yet a flat system of precepts, without substantial and vital principles to support them : But it proposes many divine truths and doctrines to our feith, on purpose to influence and engage in the most forcible manner to a correspondent prac- tice. And where it meets with a proper entertainment, it is neither so inward a thing, as to be altogether invisible ; nor yet such a mere outside, as leaves the heart and the life at va- riance, or recommends a man to his fellow-creatures, while he is utterly unacceptable to the heart-searching God : But the kingdom of God is first set up within us, and subjects the thoughts, the will, and affections to the obedience of Christ ; and so produces out of the abundance of the heart the natural and visible fruits of Christian practice. A gospel-ministry is intended to represent faith and prac- tice in connection. And there are two ways of prosecuting that design : V/hen any doctrine of the gospel is the argu- ment, to bring it down to practice by shewing the reasonable influence which it ouglit to have upon one or another virtue : Or v/hen the dispositions and duties of a Christian are more directly insisted upon, to recommend them from Christian motives. The Discourses, now offered to your perusal, are drawn up with the latter view : Wherein I have endeavoured to select those characters and ingredients of the Christian tem- per, which I apprehend to be of principal weight, and of the most frequent and extensive use in the course of our obedi- ence. In the review, they are cast into that m.ethod and order which I though.t most natural, and likely to be of the greatest service. The contents of the volume will shew DEDICATION. XI you the })laii of the wliole design at one view. I have taken tlie liberty of making such additions or other alterations, in transcribing them for the press, as appeared to me most con- ducive to serve the ends of practical religion. They are designedly accoiiiiiiodated to the use of families, especially on the Lord's day evenings. For that purpose 1 have endeavoured, that they might not exceed in length ; that in most of them a particular subject might be finished in a single discourse ; or wliere that rule could not be well observ- ed, that the nKitter might be so divided, as to malve each sei"- mon as entire and independent as possible. If you shcdl think fit to make use of them in tliat way, 1 would hope that by the blessing of God the labour would not be in vain to your children and servants ; and that at least it may be so far useful to yourselves, as to bring to remem- brance the most necessary directions for Christian conduct, though ye know them, and be established in them* I am persuaded upon a long Icnowledge of many of you, that I have your concurrence in hearty wishes, that the zeal of all good Christians might be chiefly spent about the un- questionable points of vital religion : that eager and unedify- ing contentions among them who hold the head, might give place to a holy ardour for promoting love and good works in themselves and others ; and that the faith oiice delivered to tlie saints might be employed as a we?-pon in the Christian war- fare against the world, the flesh and the devil, rather than be made the occasion of doubtful disputations, oi; of angry con- tests among brethren. a 4f XU DEDICATION. I have nothing to add, but my fervent prayers to God, that your love may abound yet more in knowledge, and in all judgment ; that ye may approve things that are excellent ; that ye may be sincere, and without offence till the day of Christ ; being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. And it is my earnest desire of you, my brethren, that you will continue daily to pray for us who labour among you in the word and doctrine, that we may obtain ifterpy to be faithful ^nd successful. I am Your affectionate Servant, JOHN EVANS, PRESGOT-STREET, Jpril 3d, 1723, BRIEF zd ceo UNT JOHN EVANS, D. D. Dr EVANS' Sermons on the CHRISTIAN TEMPER have passed through so many editions, and have been so warmly recommended by clergjonen of different denomina- tions, and attached to very opposite religious systems, that the following short account of the excellent Author may per- haps be acceptable to many. In drawing it up, I have been chiefly indebted to Dr William Harris' Funeral Discourses, the Biographical Dictionary, London, 1798, Dr Toulmin's edition of Neal's History of the Puritans, Mr Samuel Pal- mer's Nonconformist's Memorial, (of which excellent work a much improved and enlarged edition is publishing in 3 vols.) and a Letter with which Mr Palmer kindly favoured me in answer to some querries I had sent him. — It is rather unac- countable, that not only Dr Campbell's edition of the Biogra- phia Britannica, bat even the new edition, though carried on by Dissenters, should not have honoured the Doctor w^ith an article, though the last has thus honoured a pretended con- iuror of the same name. Dr John Evans descended from a race of ministers, ex- cepting one interruption, quite uj) to the Reformation. His grealrgrandfathcr, and his grandfather, were successively Rec- XIV A BKIEF ACCOUNT OF tors of Penegus in Montgomeryshire. His father, Mr John Evans, of Baliol College, Oxford, was ordained Presbyter by Dr Manwaring, Bishop of St David's, 164'8, but soon after akered his sentiments about conformity ; on which occasion some papers passed betwixt him and his father, who was zeal- ous for the hierarchy. — He was ejected from Oswastry in Salop by the Bartholomew Act, which reduced him and his family to such straits, that at one time he was forced to sell a con- siderable part of a large library for present maintenance. He was chosen pastor of a congregational church at Wrexham in Denbighshire, 1668. About 1681, tlie Bisliop of the diocese earnestly pressed him to conform, and offered him a good living ; but, on his refusal, persecuted him with severity. The hardships he suffered, and the frequent night journeys he v»-as obliged to take, probably hastened that weakness, which laid him aside from public service for some time before his death in 1700. — He was esteemed a learned man, a serious and exemplary Christian, and a laborious and judicious mi- nister. His son John was born at Wrexham, 1679. His education for the miriistry commenced at a Dissenting Academy, under Mr Thomas Rowe of London, where Dr Hart, afterv/ards Archbishop of Tuam, Mr Hughes the poet, Dr Isaac Watts, Mr Henry Grove, and other eminent men, were also educat- ed. Thence he removed to the Academy of Mr Richard Frankland, at Rothmill, in Yorkshire. He enjoyed consider- able advantages under both these tutors, and made great pro- ficiency in several branches of useful literature. When his education was finished, he lived some time in the religious and agreeable family of Mrs Hant, of Boreaton, in Shropshire, and well improved the retirement, leisure, and conveniences for study and devotion, which he there enjoyed. Among other books, he read over entirely Poole's Sjmopsis Criticorum, which laid the foundation for his thoroughly understanding and properly aj^jplying the sacred oracles, and perused and made judicious extracts from tlse fathers of tlie three first centuries, which he allerwards found useful. — In 1704^ he was JOHN EVANS, D. D. XT ordained a minister at Wrexham. Having declined an invita- tion to Dublin, he removed to London to assist the celebrated Dr Daniel Williams, ])astor to a congregation in .Strand Alley, Bishopsgate-street, which afterwards removed to New Bond- street, Petty France. He maintained an endeared friendship with Dr Williams, notwithstanding the disparity of their years, and, in some matters, their different sentiments. After some years, at the Doctor's desire, he was made co-pastor with him, and succeeded him at his death, 1716. On taking the whole pastoral charge of the congregation, lie employed a week in solemn retirement, and extraordinary devotional exercises.— I ani well informed, that when he first came to London, in an early pei'iod of his life, he meant to have united with the Inde- pendents ; but the rip;idness of some of their ministers occa- sioned his joining the Presbyterians. He discharged liis duty as a pastor with great diligence and reputation. His prayers and labours were not in vain. God blessed his ministry to the good of many both old and young ; and of this some instances were v^ery singular and remarkable. Many years before his death, he formed a design of v/rit- ing a history of Nonconformity, from the beginning of the Reformation, to the times of the civil war. At great expense lie procured from all quarters a vast vrrriety of proper materials, peruspd an incredible number of books upon that subject, and filled several quires of paper with proper extracts and references under each year. At length he began to transcribe and finish tlie work, and has left (airly written about a sixth part of what he intended. His pastoral duty in a large congregation, the many public affairs in which liis sagacitv^, prudence, and application, occasioned his being consulted ; various disap- pointments and troubles in his private concerns, and the de- cay of his health, prevented in the later years of his life, that close attention which the nature of the work required, so that it was left unfinished. Happily, iiowever, the diligent and judicious Mr Daniel Neal, who had intended to begin a history of the Puritans at the period where Dr Evans Avas to have left XVI A BRIEF ACCOUN'J- OF oflP, enlarged iiis jiLui in consequence of the Doctor's death, so as to inchid^ their earlier history ; though I tliink it pro- bable, from the preface to his first volume, that he had not seen Dr Evans' papers. Dr Joshua Toulmin has lately pub- lished a new edition of Neal's history, with considerable ad- ditions, and encouraged us to hope for his continuation of that work from the Revolution. Many of the friends of religion anxiously wish that Mr Palmer may Hve to publish the lives of the early Noncon- formists ; being deeply sensible how much such striking ex- amples of holy conversation and godliness are calculated to edify. I have heard, but cannot recollect from whom, that Dr Evans was a writer in the Occasional Paper, which was pub- lished in three volumes, 1716-18. In 1719 he was engaged in a controversy with the learned Mr John Gumming, on the importance of scripture consequences, and the propriety of subscription to confessions of faith ; and it was generally allow- ed, even b\' such who did not espouse his side of the question, that he managed the debate with ability and candour. He published many sermons upon various occasions. A few of these, for the use of young people, have been collected in a small volume, and passed through three or four editions. They are, however, less generally known than they deserve. If they should be reprinted, either here or at London, it- were well that some other of his sermons to young peojile, his sermon on occasion of the plague in France, &c. were subjoined. All I have learned of Dr Evans' family, is, that he was married to a daughter of Mr John Quick, one of the ejected ministers, author of Synodicon in Gallia Reformata, of whom there is an account in Mr Palmer's Nonconformist's Memorial. Excellencies were combined and conspicuous in Dr Evans, whose union or lustre, peculiarities in constitution, natural tem- per, education, and line of life, often prevent or obscure. His JOHN evaxs. d. d. xvii fervent piety was sullied with no tincture of enthusiasm. His warmth of friendship did not blind or bias him, in matters of conscience. With meekness he endeavoured to instruct and convince such wiio opposed the fundamental articles of our holy religion, whose truth and importance he firmly believed. Zealous for what he accounted the cause of truth, and of civil and religious liberty ; he honoured and esteemed good men, whose sentiments on some of these subjects were the reverse of his own. Slander, and ill-grounded, or unnecessary reflec- tions, on men of any party, he abhorred and discouraged. His imamnation and readiness of thoujjht were ffuided antl governed by a sound judgment. He so arranged liis doc- trinal exercises, pursuits of literature, and active duties, that none might be neglected in its proper time and place. Up- rightness and integrity led him steadily to pursue the measures which he apprehended just, and conducive to the best interests of mankind : nor would he be turned aside from this, by selfish and interested prospects, or by fear of danger in conducting such measures. He could foresee difficulties, which his sagacity and prudence often suggested the properest plans for surmount- ing. I pretend not, however, that his character was free of every blemish and defect. The best of mere men, when they dwell on earth, have not already attained and are not already perfect. Perhaps he was more the man of feeling than suited the comfort of his life and the state of his finances. Pain and sickness he bore with manly fortitude and Christian resignation ; but he did not support with the same magnanimity, trials, which equally affected others, near and justly dear to him. His worldly circumstances became straitened and embarrassed, from an income not adequate to his necessary expenses, not from extravagance. Many were the friends who could, and gladly would, have relieved him from the difficulties in which he was involved, had not an excessive delicacy hindered his making known to them his case. In the mean time, anxiety so preyed upon his sjiirits, as to bring on disorders which proved mortal. The benevolent Mr Isaac Toms, who died last year at Hadleigh in Suflblk, above 90 years of age, and who was, when young, a private tutor at Hackney, exerted XVUI A BniF.F ACCOUNT OF himself among his friends in Dr Evans' behalf, and procured hira a considerable supply. But the worthy Doctor had re- ceived an incurable wound ! What need have the most eminent Christians to keep their hearts with all diligence, since the most lovely propensities of human nature when not properly restrain- ed, may have consequences so mournful ! Our author's last illness was a complication of the dropsy and other distempers. From the long continuance of his trouble, from its frequent intervals or relaxations, and from the fervent prayers put up for his recovery, many who knew his worth flattered themselves that the public would derive further blessings from his abilities and labours. But he, who doth all things wisely and well, had otherwise determined, aiid the clouds returned after the rain. He told one, who visited him, that he v/as obliged to the friends who had expressed so great a desire for his life, yet it was not so much his own desire. If he might be continued for further usefulness in the church of Christ, he would be glad to live : if not, it was his earnest wish to finish at present. Burthensome, how-, ever, as he felt confinement from active service, and violent as the pain he often suffered, lie discovered habitual serenity of mind, and a placid submission to the divine will. When he found himself tolerably easy, he would say, " Thank God for this :" when in exquisite agony of body, " Blessed be God for the peace of my mind, — I must not complain, — God is good, — The will of the Lord be done." Though he had not that full assurance of salvation, and those ravishing joys, with which dying saints are sometimes favoured, he said to one, " I have good hope through grace, and such as I am persuaded shall never make me ashamed." When looking on his body swollen with his distemper, he would often say with pleasure, " This corruptible shall put on incorruption." At one time he re- marked with earnestness and tears, " I have reason to be thankful for an early sense of religion and dedication to God. I have endeavoured to order the main part of life as before liim, and I have desired to be faithful in the ministry. I am conscious of many failings, both in public and in private life, but JOHN EVANS, D. D. xix I can rest on tlie nfospel-covenant for mercy. I am fully per- suaded of the truth of it, and desire no other salvation." At another time he said, " I die in the faith and hope of the gospel I have preached, and find much comfort in it." When he could not sleep, he spent wliole nights in prayer for himself, his family, his friends, and the church of Christ. To an old and intimate friend he observed, that the greatest difficulty he felt in leaving this world, was the thought of parting from the com- pany of his brethren, whom he had always loved, and with whom he had conversed with so much pleasure. While he was yet sensible, some of his last words were, " All is well, all is well." He died in the 51st year of his age, May 23d, 1730, according to Dr Toiilmin's account, who probably had better access to be well inlbrmed, than the writers of the Biographi- cal Dictionary, v/ho make his age 54, and place his death in 1732. Readers, quick-sighted in discerning blemishes, but blind to real beauties ; object on different grounds to the merit of the book now republished. Some observe, that there are sermons and tracts on several graces and duties, superior to these on the same subjects which it contains. Others complain, that it equals not an Atterbury, or a Blair, in fine and elegant com- position ; a Shaftsbury, or a Hervc}', in picturesque descrip- tion ; a Watts in tender address ; a Butler in depth of thought ; or a Baxter in speaking to the conscience with pathos and energy. Others desiderate in our author, the evangelical strain, and the improvement for Christian experience and di- rection, of the fundamental articles of our holy faith, for which they highly esteem a Cruso, a Traill, or a Bragge. I dispute not the premises in these exceptions ; but the con- clusions drawn from them are illogical. Can our writers point out the book, which gives a fuller, and j^et more concise view of the Christian temper and conduct ? Is it not desire- able, that as the taste of readers, so the style of authors should be different ? Ministers ought, indeed, to declare to the people of their charge, the whole counsel of God. But, v/ill not pub- lications bid fair to prove the most extensively useful, when the Xi A BRIEF ACCOUNT, ETC. authors follow the peculiar bent of their genius, and chiefly confine themselves to subjects which they are best qualified to illustrate and enforce ? Let him be the second in accusinsf and con- es demning the Doctor's work, who can furnish the world with a better model of plainness and gravity of style, of heads always distinct and well arranged, and of thoughts properly adapted to the point discussed, and thrown close together ; and let him be the first who writes a book, in which every excellency of style is equally conspicuous, and where every doctrine is explained and defended, and every duty illustrated and en- forced, in a manner perfectly convincing and unexceptionable, so that no son of slander shall be able to make him an offend- er, even for one luiguarded and incautious word. JOHN ERSKINE. lAURISTON, January 22c/, 1802, SERMON I. THE IMPORTANCE OF KNOWING WHA.T SPIRIT WE ARE OF. Luke ix. 55. But he turned and rebuked tliem^ and said. Ye hioxo not tvliat manner ofsiiirit ye are of. THE design of Christianity is to rectify the inward temper of our souls, and so to produce a ehang-e in our conver- sations. All the doctrines of it are revealed with this practical View ; as well as the precepts, the promises and the threaten- ings, which directly carry that aspect. Though we should have the clearest notions of truth, and should seem to be most fully persuaded of the divine original and authority of the gos- pel ; yet, if our faith be a mere speculation m the head, without making us jxirtakers of a divine nature^ it will neither be honourable to God, nor advantageous to ourselves. It is therefore a matter of the last consetjuence to us all, to discover, whether we are formed to the Christian temper, or, whether the dispositions of our souls be of a contrary character. I have chosen this admonition of Christ to his disciples, as a founda- tion for shewng you the importance of this inquiry, What spirit xce are of. Our blessed Lord delivers this reproof upon a particular oc- casion. As he was going up to the passover at Jerusalem, he sent some of his disciples before him, who ivent and entered into a village of the Samaritans^ to make ready for him, ver. 52. to j)rovide some refreshments for him and his follow- ers. But these Samaritans did not receive him, because his face 'was, as though he woidd go up to Jerusalem, ver. 53. There was an inveterate hatred between the Jews and Samaritans, ever since the Samaritans had set up a temple of their own at mount Gerizzim, and had forsaken the temple and true worship A 2 THE IMPORTANCE OF KNOWING of God at Jerusalem ; insomuch that they would scarcely have any dealings one with another, John iv. 9. For this reason they would have nothing to do with Christ ; they would not shew him or his followers, even common civility, when they found that they were going up to the temple at Jerusalem. Two of Clu-ist's disciples, James and John, highly resenting this usage, say, " Lord, wilt thou that we conmiand fire to come down from heaven and consume them, as Elias did ?" ver. 54. Here was an appearance of warm affection to their Master, of a mighty zeal for the true religion, and a seeming regard to a great and good precedent, that of Elijah. He had, by the special appointment of God, forbid sonse of king Ahaziah's servants to make application to Baalzebub, an idol of the Phi- listines, on behalf of their master, when he sent them for that purpose. Ahaziah thereupon ordered out a number of soldiers to apprehend the prophet : but when they came, Elijah said to the captain of the company, " If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty," 2 Kings i. 1 0. And it (Hd so. The disciples here ask Cluist, whether they should not call for the like vengeance from heaven against the Samaritans. We have his answer in the text. *' He turned and rebuked them, and said, Ye know not "what manner of spirit ye are qf?^ This reproof might be designed, either for their not con- sidering the difference between their case and that of Elijah, whose pattern they pretended to copy after ; or for not attend- ing to the different spirit and genius of the dispensation of the Messiah from that of the Old Testament ; or, lastly, for their ignorance of the true frame of their own spirits. 1. Their case was different from diat of Elijah, though they pretended to wiite after his copy ; and this they should have considered. His case was special, and not to be drawn into a common precedent. Before Elijali called for fire from heaven on those who came to seize him, he had, in a public contest between him and the prophets of Baal, called for fire from hea- ven to consume his sacrifice, which was offered to the true God, and his God, with whom Baal was set up for a competi- tor ; and fire was sent down accordingly. But after God had wrought tliat miracle, in vindication of his own honour against Baal, and of the character of Elijah as a true prophet ; these people assaulted him for a message he delivered in the name WHAT SPIRn" WE ARE OF. 3 of Ciod, and would carry him by force to Samaria, wliere Je- zebel was n'ady to put liiui to death. The ))ro])lH't therefore, no doubt, under the inHuene(; of the same prophetic spirit as before, called for fire from heaven upon the messengers who niad(! this presum])tuous attempt. The wdiole transaction was extraor(hnary, for extraordinary ends, and. under an extraordi- nary (hvine influence. The disciples would now pretend to imitate tin's as a pattern, which w^as never designed for such ; nor had they any warrant to expect, that . God would answer their call in this matter j and therefore it was presumption in them to attempt the extraordinary things which Elijah did. Things done hij an ci'Lraord'inarij spirit, are not to be drami into precedents in ordinary cases. How many ridi- culous, and even pernicious things have enthusiasts been led into on many occasions, on pretence of imitating the actions of extraorihnary men ? which would have been eft'ectually prevent- ed, if they had attended to this one rule ; that we should not at- tem])t to follow the actions of the greatest or best of men re- corded in scripture, farther than it appears, either from plain directions of scrij)ture, or from the nature of the case, that they can and should be imitated. 2. The sj)irit and genius of the dispensation of the Messiah was very ditierent from that of the Old Testament ; and the disciples were to be blamed, that they considered not the better spirit which now became them. As the legal dispensation is called the spirit of bondage, and that of the gos{)el, the spirit of adoption, Rom. viii. 15. because in the one God dealt with his chujch more like servants, and in the other more like sons : so here, when the disciples would have the Samaritans con- sumed by fire from heaven, as those were upon the application of the ancient prophet ; they should have considered, that this was not suitable to the milder (hspensation of the gospel. A spirit of rigour and severity was more apparent in the whole Mosaical economy, in the pi'ecepts, in the threatenings of tem- poral evils, dming that period of the church, and so in the me- tJiods used to punish an indignity oHered to a prophet of the Lord. But Christ came to introduce a more spiritual and a milder thspensation, wherein the main severities are reserved to be executed in another world, upon those who shall be found final- ly incorrigible. He came into the world breatliing grace and truth : liis doctrine proclaimed God's good will towards a2 4 TRE IMPORTANCE OF KNOWING men ; his miracles were mirasles of beneficence : and in his ex- ample he was meek and lowly. Instead of teachinij; his disci- ples such a temper towards enemies, he had already taught them the most exalted charity, to love their enemies^ to bless them that cursed them^ to do good to them that hated them, and to fray for them "which should despitcfullij use therh and 'per- secute them.. Matt. v. 44. It became his followers rather to be of this evangelical spirit, a forbearing, forgiving, gentle spi- lit, than to imitate the rigour of Elias. This sense is counte- nanced by the words which imme(hately follow : For the Son of man is not come to destroy merits lives ; but to save them^ ver. 56. So that we learn from hence, That a fery, ttrathfd spirit^ even against men most er- roneous in matters ofreligiony is very opposite to the spirit and genius of the gospel. Christ, after this, prayed for those who not only refused him, but crucified him ; and after his re- surrection, ordered his apostles to begin at Jerusalem, in mak- ing the tenders of his gospel, Luke xxiv. 47. Nor Avould he have his religion propagated, or his most obstinate enemies sup- pressed by any methods of external violence. *' The servant (if the Lord must not strive , but be gentle unto all men, apt to teach, patient : In meekness instructing those that oppose themselves, if God peradventure will give them repentance unto the acknowledgement of the truth,'* 2 Tim. ii. 24, 25. This is the spirit prescribed by the gospel to those who would serve the interests of Christ and his trutli : those, who use other methods, know not what spirit they are of. 3. They seem to have been ignorant of the true frame and tamper of their own spirits, when they made this motion. They would say, like Jehu, Come see oiir zeal for the Lord; our love to our master, our concern for his honour, our indigna- tion at those who treat him so unworthily. But Christ, who saw what was in man, probably discerned, that there was too much of private revenge and resentment firing them upon this occasion, or at least a defect of charity : and this he might just- ly blame in them, that they did not more carefully attend to the motions of their own spirits, and so were not sensible what spirit they were of. This last is the view of the words, in which I propose to consider them, as introductory to several other practical dis- courses : and accordingly I observe from them, WHAT SPIRIT WE AUE OF. .5 TJial it is a very faulty thing in any, and especially in. tkusey xc/io profess to be I lie disciples oj Christy nut to linoxo •what spirit they are qf. Upon which ohservatioii, I would Jirst consider the matter to be knouii : and then secondly y the necessity and importance of tPiis part of knowledge. I. The matter to be known is a little more particularly to be inquired into. TPliat spirit rce are of. I will not absolute- ly confine myself to that particular inquiry about our spirits, the \\m\t of which Christ, as has been observed, had occasion to blame in his disciples ; but shall take in that, and some other things too, wliich the \%-ords are apt enough to €xj)ress, and which it Mill be no small disadvantage to us in our best interests to be unacquainted with. We are nmch concerned to know these three tilings ; What R])ir)t we are eminently of by natural temper. What principles and ends govern us in particular motions of om* spirits and actions of life. And, ^^ hat is the prevailing and predominant disposition of our souls, whether the Christian temper, or that wliich is opposite to it. 1. APnat spirit we are eminently of by natural temper. Nothing is more obvious than the vast difference of tempers aniong mankind : and that not only arising from difference of education and of external impressions ; which, without doubt, make no small change in the dispositions of men : nor yet ow- ing merely to long habits and customs of vice on the one hand, or tlie peculiar grace of God, and to eminent holy (hligence on the other ; which certainly make the greatest distinctions be- tween man and nian ; but also a difference founded in natural constitution. We may see tliis in childhood, before the mind is moulded by instruction, or example, or a course of practice ; and on the contrary, it is hardly ever extinguished in riper years. Besides the general corruption of nature, apparent in some in- stance or other in all ; some fi'om the very first dawnings of jcason discover more than others, either a sour and nigged disposition, or a hastiness of temper, or some such disagieeable biass ; which grows uj) widi them to men. And though this may he considerably abated by a good education, and especially is much rcctilied by the grace of Ciod in ^ood men ; yet, where it is A3 " b THE IMPORTANCE OF KNOWING the constitutional bent, it usually finds peo])le more work for care and watchfulness all their days than it does to others. If we turn our view the other way, there is early visible in some an easiness and gentleness of disposition, an inclination to humanity and tenderness, or the like eng-aging turn of mind. Now in this sense, it would be the wisdom of every man to know what spirit he is of, to study his own temper, which way that most naturally and readily carries him. For accord- ing to the tendencies of our constitution, if we carefully observe them, we may chscover, what temptations in the ordinaiy course of life need most to be jirovided against, and in what way we are anost likely to be useful. Those sins most easily beset men, and are hardest to be overcome, which have consti- tution strongly on their side : a man may justly esteem them to be eminently his own iniquity. And as every sort of natur- al temper has its particular disadvantages and dangers ; so no sort is without some advantages, which, if carefully attended to and improved, may contribute to our serviceableness in life. Those of a sanguine make, are more exj)osed to the tempta- tions of levity and sensuality, and therefore have most occasion to be there on their guard ; but then they are better prepared for a cheerful activity in doing good, if they be right set. The heavy and phlegmatic, as they are more prone to indulge sloth and idleness, so, if they get over this temptation, they can with greater ease bear close and long application, than those of more quick and active spirits. The dark and the melancholy temper lays men open to unreasonable fears and despondencies, to malice and censoriousness ; if the devil and a corrupt heart have the government of it j but under the direction of grace, it gives men a peculiar advantage for seriousness. The sweet and gentle disposition, as it exposes to more hazard from the impressions of ill company and seducing sinners ; so it gives a truly good man no small advantage, above his neighbours, for reconnnenchng religion to those with whom he converses : such a man' is well heard by every body. The knowledge then of our ova\ . sjjirits in this respect, as to the predominant natural temper, to wliich the body disposes, is well worth our cultivating. 2. What particular principles and ends govern us, in the particular motions of our spirits and actions of life : whether we act from a good or a bad princi])le, and whether the ends we propose to ourselves be right. 1'lie moral nature of actions in WHAT SPIRIT WE ARE OF. 7 the sight of God principally depends upon this. An unlawful action indeed will not be justified by a man's having a good eiul in it, as long as he hath sufficient opportunity to know that it is forbidden ; for we must not do evil that good mai) comCt Rom. iii. 8. Yet an action, ever so good, for the mat- ter of it, loses all its value in God's account, who searches the heart and tries the reins, if it proceed from a bad principle, or is intended to serve a sinful or unworthy purpose. The same outward act may proceed from very tliilerent and con- trary s])rings ; of which the case in the text is an instance. A seeming expression of love to Christ, of zeal for the true religion, may be animated by no better principle than unchris- tian resentment, and animosity, and revenge, or at least there may be such a mixture of tliis bad principle with a better, as spoils the performance. Christ intimates, that men may fast and pray, and give alms, and all upon so low a view, as merely to he seen of men ; but then plainly tells us, that they will lose their reward from God, Matt. vi. 2, 5, lO. And the aj)ostle intimates it to be possible for a man to bestow all his goods to feed the poor, (the greatest instance in outward a])pearance of love to men) and to give his hodij to he burned^ that is, as a martyr, the highest proof, one would tliink of love to God ; and yet to have no charity, to be animated to such glar- ing actions by no true principle, either of love to God or man, 1 Cor. xiiL 3. Solomon tells us, Prov. xxi. 1^7. " The sac- rifice of the wicked is an abomination," that is, God will not ac- cept the sacrifices, the aj)pearances of religious regard to him, that are offered up by a man \\\\o resolvedly goes on in a sin- ful course ; he adds, " How much more, when he bringeth it nith a wicked mind ?" How much more abominable must his sacrifice be, when that itself is profinied and poisoned by a vicious intention ? when the all-seeing God, suppose, knows that a man offers it, either only to quiet conscience in other evil practices, or to enable him tlie more easily to iujpose upon his neighbour, by wearing the mask of religion ? it is there- fore a matter of the utmost consequence, that we take heed to our sj)irit in every action we perform, Mai. ii. 1(). That we *' keep our heart with all diligence," Prov. iv. ^Zo. 'I'liat we be well assured that the several deliberate steps we t.;k(', be ag-recable to the dictates of a good spirit \ and that that which A 4 8 THE IMPORTANCE OF KNOWING is indisputably good in itself be done upon right principles, and for right ends ; and so we may know what spirit we are of. 3. What is the prevailing and predominant disposition of our souls ; whether the Christian temper, or that which is op- posite to it. The last, inquiry is necessary to our passing a due judgment upon particular actions, and this to determine our state. The best natural temper is still but depraved nature, and the worst, if rectified by grace is in the way of cure, and that cure will be more and more advanced, till it arrive at the perfection of the spirits of just men above. Every man, then, is most highly concerned to know, what that spirit is which makes his character j whether a holy and a, heavenly temper has the ascendant in him, or a sinful and earthly mind ; or in other words, whether he is led by the Holy Spirit of God, as true Christians are, Rom. viii. 9, 14. or *' by die spirit that workcth in the children of disobedience," Eph. ii. 2. These amount to the same thing \ for wherever there is a holy bent and tmn of soul, the scripture teaches us to ascribe it to the gracious agen- cy of the Spirit of God ; and on the other hand, all who are under the guidance of the Holy Spirit, have their own spirits prevailingly recovered to the Christian temper. We are there- fore concerned carefully to search the ^^'ord of God, for the des- cription given there of the Christian temper, and of that which is opposite to it ; and then diligently to prove our o^\^l selves as the apostle directs, 2 Cor. xiii. 5, that we may discern ^\hich of these spirits we are of. The scripture sometimes represents these ihfFerent dispositions by way of summary. W^e have a very comprehensive one in Gal. v. 19 — 23. *' The works of the flesh are manifest ; adultery, fornication, uncleanness, lascivious- iiess, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, env)'ings, murders, drunkenness, re- vellings, and such like. But the fruit of the Spirit is love, joy, peace, long-sufteriiig, gentleness, goodness, faith, meekness, temperance." And what follows, ver. 21. " crucifying the flesh with its affections and lusts." So St Peter gives us a specimen what it is to be partakers of a divine nature ; namely, to jmrtake of " Faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, charity," in which therefore he presses Christians to improve, 2 Pet. i. 4 — 7. But as these summaries are not designed to reckon up all the branches ; so we nmst consider the several graces mentioned in various parts of WHAT SPIRIT WK ARE OF. 9 scrij)ture, as going" to make up the Christian spirit. I intend to assist you in this view, by a distinct consideration of the des- criptions of a good spirit given in scripture, either in its gene- ral nature or particular branches. It will lie upon you to })rove your ownselves as we go along, that you may beliold your true face in the glass of the gospel. At present I go on to shew, II. The usefulness and necessity of knowing what spirit we are of. 1 . As we are reasonable creatures^ the knowledge of our- selves is the most near and immediate concern we have. Nosce teipsuni, Know thyself] was the celebrated oracle of old among the heathens ; and knozv ye not your ownselves ? is a very strong expostulation of the apostle with Christians, 2 Cor. xiii. 5. No other part of knowledge for certain can be of such moment to us, as that which relates to ourselves ; the most careful inquiries about other things if this be neglected, are no better than a busy idleness ; or an application to that which though it may find our minds full emplopnent, yet is nothing to our purpose. A man who can readily tell you the situation of places ; and the state of things in distant lands, while he is a stranger to the nature, the history and the interests of his native country, would justly be thought to have ill employed his pains ; or he who busies himself in the affairs of other men, and at the same time neglects his own. He is guilty of equal folly who takes pains to come at the knowledge of things foreign to him, but contentedly remains ignorant of himself. And no part of the knowledge of ourselves is so necessary as the knowledge of our spirits, which are the prin- ci))al part of ourselves. The power of reflection is laid in our natures for this very pur])ose, that we should look into ourselves ; and it should immediately, in the use of it, turn upon ourselves ; for without self acquaintance, it is given us in vain. 2. As we are professed Christians^ nothing deserves to have so much stress laid u])on it. It is represented as the very design of the gospel, beyond the former legal dispensation, to lead men to *' serve God in neAviiess of the spirit,'* or with a new spirit, Rom. vii. (i. Our great juaster began his public ministration, when he entered uj)on his prophetical olfice, with pronouncing blessedness principally to a 10 THE IMPORTANCE OF KNOWING new and holy temper of soul. So the strain of his beatitudes runs in Mat. v. to the poor in spirit ; to them that mourn ; to the meek; to such as hunger and thirst after rigliteousness; to tJie pure in heart : plainly sig-nifying- at his setting- out, the genius of his religion, to reach the spirits of men, and in that respect to make his disciples more. excellent than their neighbours. 3. As tee aim at thejiwour ofGod^ this is the thing prin- cipally to be regarded by us, because it is principally regarded by God. Men cannot reach the hearts of their fellow-creatures ; but must judge only according to outward appearance. But God sees deeper ; and therefore the fairest outside, without a right temper of soul, cannot possibly meet with the divine ac- ceptance. " He desires truth in the inward parts," Psal. li. 6. The hidden man of the heart, when that is godlike, is in the sight of God of great price, 1 Pet. iii. 4. And if our heart be removed far from him, though we should " draw near to him with our mouth, and with our lips honour him ;*' this will be of little account with God, Isa. xxix. 13. The apostle Bpeaking directly to the Jews, who boasted of a peculiar rela- tion ta God, declares the same thing in language suited to them, but equally fit for our admonition, llom. ii. ^8, 29. " He is not a Jew (not entitled to the special favour of God, as the Jews thought themselves to be) who is one outwardly ; neither is that circumcision (such as sliall avail to men's partaking of the righteousness which is by faith) that is outward in the flesh ; but he is a Jew who is one inwardly ; (who is in his inward temper, what one of the peculiar people of God should be) and circumcision (that which will turn to a saving account) is that of the heart, in the spirit, and not in the letter ; whose praise is not of men but of God. 4. As we are obliged to a liohj life, it is necessary there &hould be a care of the inward temper, which is the principle of the other. *' Keep the heart ; for out of it are the issues of life," or, of tlie life, Prov. iv. 23. As the heart is, so the life is like to be. To this pui-pose our Saviour speaks, Matth. xii. 33 '-—35. " Either make the tree good, and his fruit good ; or else make the ti'ee corru])t, and his fruit corrupt ; for the tree is known by his fruit. O generation of vipers, how can ye, being evil, s})eak good tilings ? fur out of the abundance of the heart the mouth sj)eak('th. A good man out of the good treasure of the heiut bringeth forth good tilings j and an evil man out of the WHAT SPIRIT WE ARE OF. 11 evil treasure, bringeth forth evil things.** As the most recfu- lar conversation and commendable actions, without a good Jieart to supj)ort and animate them, are in trutli but vile hyj)o- crisy, and a false disguise ; so, while such an outward aj)))ear- ance of goodness is maintained, it must all be an uiniatural and unj)leasant force upon a man, and for that reason cannot be ex})ected to last long. 5. As ever 'we 'would secure hrward peace and tranquilli- ty of mindy we should carefully attend to the tempers of our souls. A mind under the government of passion and aj)])e- tite, has many springs of uneasiness and disquiet within itself: according to th(; (elegant description of the prophet, Isa. Ivii. 20. " The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt." If they have no- thing to trouble them from without, their o\Ani distempered spirits will not sufi'er them to be at rest. And if wo. consider inwaid peace farther, as resulting from reflection, and the ap- probation of conscience ; there can be no room for it, A\'ithout an acquaintance with om' own s})irits. We cannot justly aj)- prove a particular action, unless we are conscious to ourselves, that we ^vere governed in it by good motives, as well as that it was good for the matter of it ; nor can we entertiiin a safe liope of eternity, without being able to discern a congruity of temper to the happiness in reversion. *' But let every man ])rove his own work, then shall he have rtjoicing in himself alone, and not in another,'* Gal. vi. 4. (). As xve are in an ensnaring tcurld, we are concerned to know the bent of our souls. When we know the si/is xcJiich most easily beset us^ whether pride, or passion, or sensuality, or covetousness ; we see, Avhere our ])rinci])al and most con- stant guard is necessary ; what irregular inclination we shoulil most set oiu^selves to mortify, where Satan is most like to gain an ad\anta.'je over us. The more ignorant we are of our WTak part, the more likely he is to prevail ; for we have given that watchful enemy too many o])portunities to discern this, thoue-li for want of attention we should remain iiiiiorant of it ourselves. And indexed the general knowledge of the imper- fection of our G\w\ hearts, of their instability, their constant pronenoss to one evil or other, is of great conse(juence to us in the Christian life ; that we may not be confident in ourselves, but may maintain a constant dependence on divine giace to 12 THE IMPORTANCE OF KNOWING keep us from fallhig", which is absolutely necessary to our safety : And God will probably take some way to make us sensible that it is so, if we forget it ; as he " left Hezekiah to try him, that he might know all that was in his heart,'* 2 Chron. xxxii. 31. 7. As ever we 'would attend on God's ordinances, and perform religions ea:ercises with advantage, it is necessary we should know the spirit we are of. For want of this, those instructions, which are most apposite to the case of men, lose their effect. Ill men escape conviction, and lose the benefit of the aptest means for their everlasting welfare, because they know not themselves. Christ is not entertained by them, because they see not their need of hmi : ** For the whole have no ne^d of a physician, but they that are sick," Luke v. 31. As long* as the Laodiceans continued to flatter themselves that they were rich, and increased with goods, and had need of nothing, and knew not that they were wretched and miserable, and poor, and blind, and naked ; so long Christ's counsel would be little regarded by them, when he calls upon them, " to buy of him gold tried in the fire, that they might be rich ; and white raiment, that they might be clothed," 8cc. Rev. iii. 17> 1^^- And sometimes even good men deny themselves the comfort offered them for want of a fuller acquaintance at home. This occasions a \vi-ong application of the word of God, either to encourage presumption, or unreasonably to increase desponden- cies. The same self-ignoi*ance, carried into our prayers or praises, or confessions, must prevent their being performed with understanding. How can we ask of God the blessings most proper for us, unless we are sensible of our present sj)iritual wants ? Hoav should we praise God in a right manner for spiritual benefits received, unless we know what he has done for our souls ; or manage our confessions suitably to our own case, unless upon a search into our spirits we dis- cern what is amiss there ? Let us all then be persuaded to make this our concern and business, to know what spirit we are of. This must decide the great question, whether we are in a state of acceptance with God, and whether we are tending towards heaven or hell ? Here begins the great discrimination between good and bad men through the world, whether the dis])osition of their souls be prevailingly good or bad, Christian or unchristian. And yet, WHAT SPIRIT WE ARE OF. 13 tliongli It be a matter of the greatest ini])ortance, men are apt to be mistaken in the case ; to titink themselves to be sovic- t/ti/ig- xchen theif are nothings or at least to flunk of them- selves above what thcij ought to thinlc. But think a little, liow pr('ju(Hcial a mistake here must be ; and tliat whether your state be good or bad. If you are still in a state of sin, and alienated from God, you deceive yourselves with vain hopes, which must fail yt»u. You judge differently of yourselves from wliat God does ; and what must that issue in at last but dreadful disap- poiutment, if you sliould come to see your mistake too late to rectify it ? And by this self-flattery, you are prevailed upon to neglect the proper season, the present one, for rectifying that which is amiss. It is impossible, that at any time you should come to yourselves, and have your state made safe, without beginning here, at the knowledge of your spirits. On the other hand, if your state should now be good, you are enemies to your own comfort, in neglecting the strictest scrutiny of yourselves ; for that would give you a more satis- ilictory view of your sincerity, and scatter the doubts, which must remain, till you discern distinctly the work of God in your hearts. And you nmst greatly obstruct an improvement and progress in the divine life ; while for want of a fuller acquaint- ance with yourselves, you are hisensible of many wants which still need to be supplied, and of many infirmities to be out- gTO\Ml. I will close this discourse with the mention of three di- rections. 1. Be not afraid to know the plague of your own heart ; the worst of your case, and whatever is amiss in your spirits. Our Saviour observes, John iii. 20. " That every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be re})roved.'* To be averse to bring ourselves to the light, is at once a very bad symptom, and of dangerous tendency. It must either absolutely shut us up in a feital self- ignorance, or prevent our being impartial in our searches. 2. Often take a view of yourselves in the glass of the gos- pel. A good and a bad spirit are very fully and plainly dis- tinguished there. Bring your own tempers to the test by that rule. Do this with the utmost seriousness as under the eye of 14 THE IMPORTANCE OF KNOWING, ETC. God : and frequently review the matter, lest you should Iiave committed a mistake. 3. Accom])auy all your rational inquiries with earnest prayer to God, that he would search and try you, and enable you by tlie grace of liis holy Spirit to (hsceni the true state of your own case. The apostle says in another case, 1 Cor. ii. 11. "What man knoweth the things of a man, save the spirit of a man which is in him ? even so the things of God know- eth no man but the Spirit of God." So I may say, in this case ; no other man is conscious of what passes within our own spirits but ourselves ; and therefore the review of that must be our own province ; the Spirit of God on the other hand, who best knew the mind of God, has di'awn the lineaments of that spirit and temper, w^hich is truly pleasing to God in scripture. But in comparing these two, we need liis gracious agency, in con- currence with the actings of our own spirits. That will pro- duce the fullest satisfaction, when he *'witnesseth with our spirits, that we are the children of God," Rom. viii. IG, SERMON 11. THE CHRISTIAN SPIRIT, A NEW SPIRIT Em. iv. 2S. And he rcncxved in the spirit of your mind. THE apostle had exhorted these Ephesians, in ver. I7. " not to walk as other Gentiles walked," mIio liad not embraced Christianity. He describes their sad case to the end of ver. If). Andexj)resses his better hope of those to whom he wrote, who had known and professed the Cliristian doctrine, ver. 20, 21. *' But ye have not so learned Christ : If so be that ye have heard him, and have been taught by him, as the truth is in Jesus.*' Your temper and character is become quite of another kind from that of other Gentiles, and from that which was once your own in the days of your ignorance ; if you ha\e been well acquainted with the design of Cbistianity, and have Iieartily embraced it with that view. Now what is the great design and scope of Christianity, A\hich all, who hear of it, should learn ; and which all who have been taught by Christ, as the truth is in Jesus, do learn ? An account of that follows in the three next verses. It is, " to put off, concerning the former conversation, the old man, wliich is corrupt according to the deceitful lusts," ver. 22. It is to abandon the old corruj)t practices, to which you were accus- tomed by the governing influence of depraved nature, while you pursued its irregular inclinations and lusts : " And to be re- newed in the spirit of your mind ; and thereupon to put on the new man, which after God is created in righteousness and true holiness," ver. 23, 21'. iG THE CHRISTIAN SPIRIT That which I propose now to consider and to begin with, as tlie first g-eneral view of the Clnistian spirit is, That it is a new temper of mind. And the text leads ns to observe. That those who have learned Christ to good purpose, are renewed in the spirit of their minds. The right disposition of the soul is represented both in the Old and New Testament by this character. The psalmist prays, that " a riglit spirit might be renewed within him,'* Psal. li. 10. So God expresses his promises of grace by the prophet Ezekiel, chap. xi. 19. "I will put a new spirit witliin you.'* And chap, xxxvi. 26. " A new heart will I give you, and a new spirit will I put within you.'* Divine calls to repentance, are expressed in the same language, Ezek. xviii. 31. ** Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit." In the same manner the gospel itself speaks, 2 Cor. v. YJ. "If any man be in Christ, he is a new creature : old things are past away ; behold, all things are become new." We are said to be " delivered from the law, that we might serve in newness of the spirit," Rom. vii. 6. So the apostle's exhortation runs, Rom. xii. 2. *' Be not con- formed to this world : but be ye transformed by the renewing of the mind." Do not imitate the sinful customs of the world, but see there be a change in the temper of your mind, as a foundation for better practice. So in this context, we read of the old and the new man. This is therefore a frequent and familiar representation, which the scripture gives of the good disposition of the soul, that it is new. I need not tell you, that this does not signify a change of our faculties themselves, as if in a strict and literal sense, our souls were to be made anew. But that which is intended, is the introducing of new and holy qualities, in opposition to the sinful disorders which once prevailed in them by the biass of corrupt nature and evil custom ; to the old leave?!, with which they were once deeply tinctured. The main seat of these dis- orders is in the soul or mind ; and therefore, there the cure and change is to begin, and there the greatest alteration is made ; though wherever this inward change is genuine, it will descend in its influence and effects to the outward conversa- tion. Convers^ion is principally a new modelling of the soul. A NEW SPIRIT. 17 or a rono-vatlon of the spirit of tlie mind ; the rest will follow upon that. In representing- this alteration, it may be proper, firsts To caution you against resting- in some changes, which come not up to the renewing of the mind. And secondly^ To give a more particular view of this renovation. I. There are some clianges in men which come not up to the renewed spirit, and yet are too often and too easily rest- ed in. 1. The assuming of a new name and profession, is a very different thing from a saving change in the temper of the mind. I would charitably hope, that among the several de- nominations of Christians there are some truly renewed : but there is no doubt but we may be of any profession, and yet be unrenewed. AVe may " ha^^e a name to live, (md yet be dead," Rev. iii. 1. Christianity would have been a very mean thing, and not worth all the solemn credt-ntials, with which God introduced it into the world, if all the intention of it had been to separate a people from others by a new name, liow great and excellent soever that name might be. To be called Heathens, or Jews, or Christians, if that were all, would neither be worthy of God to exert himself for, nor of a reasonable creature to take any great pleasure in. And much less can it be of any value, merely to herd one's self under any of the dis- tinguishing names known among Chi'istians. What signilies it what name we bear, if we have not a correspondent nature ? Christianity is a real, a distinguishing character of souls ; and if men bear not the proper character in the inward man, it would be more becoming to bear any other name than that of a Christian. I should not have mentioned this, but that I doubt it is a common delusion. People value themselves upon, their wearing the Christian name, instead of that of Pagan, or iewy or Mahometan ; or u})on being stiled Papists or Protestants ; or upon their attaching themselves to one or another noted party, into which these are subdivided, and upon such a new ap])ella- tion, they are too ready to imagine, that they are new men. Whereas we may go the round of all professions, and still have the old nature remaining in full force. 2. A bare restraint upon the corrupt spirit and temper, will not come up to this renovation, though the one may some- B IS' THE CnmSTIAN SPIRIT times be mistaken for tlie other. The hght of riatiire may possess conscience against many evils ; or a sober education lay such a bridle upon the corrupt inclination, as will keep it in for a season : the tear of punishment, or of shame and reproach, may suppress the outward criminal act, while the heart is full of ravening and wickedness. Or God in his providence may divert a temptation, or withhold the opportunity, which woidd try the inclination to an ill thing ; and in such a situation a man may imagine himself to abhor a sin, to which upon a pro- per temptation he plainly shews that he has no aversion : as Hazael said to the prophet, when he foretold the savage cruel- ty he would exercise upon Israel, 2 Kings viii. 13. " What ! is thy servant a dog, that he should do this great thing ?" We read of some who had *' escaped the pollutions that are in the world, through the knowledge of the Lord and Saviour Jesus Christ : who had so far entertained and been influenced by Christianity, that they were visibly reformed ; but this was not a saving change, for they " were again entangled therein, and overcome," 2 Pet. ii. 20. And indeed that is conmionly the issue of bare restraints without a new principle : the restraint is taken off, or the inclination grows too strong for it, and then men *^* return like the dog to his vomit.'* Therefore, though it is a plain sign of an unrenewed mind, if a man live in any course of gross sin ; yet it is not safe to conclude merely fiora restraints, that a man is truly renewed. 3. A partial change in the temper itself will not amount to such a renovation, as makes a true Christian. Indeed in one sense the change is but partial in any in this Kfe ; there will be remains of dsorder in all the powers of the soul, so as to ex- clude a pretence to absolute perfection. But in another sense, the true Christian is universally renewed ; every power and faculty shares in the alteration ; and there is a prevailing inclina- tion to all the branches of goodness and duty, without a stated exception against any, or in favour of any sin, as fiir as known. The apostle is express in this, 2 Cor. v. 17* " If any man be in Christ, he is a new creature ; ^all things are become new." It is not enough to have the mind filled with sound knowledge and useful notions, nor barely to give a dead assent to the doctiines of the gospel, unless we believe with the heart, and the will and affections be brought under the power of those truths : and even here, there may be some alteration, and yet A NFAV SPIRIT. 19 a man not be reiiewctl. Balaam had strong^ deslies to " die tlic (It'iitli of tlie righteous,'* but was still "alienated from the life of Ciod." Saul made some purposes of amendment, but they were faint and fading-. Cain was terrified in his con- science for sin, and yet not a true penitent ; and Judas also ; notwithstanding which he has gone to his own jjlace. A very bad j)eo})lc " sought God daily, and delighted to know his waj'^s ; they asked of him the ordinances of justice, they took delight in approaching to God," Isa. Iviii. 2. And those repre- sented by the emblem of " the stony ground, hear the word of God, and with joy receive it,*' but fall short of the character of true Christians, Matt. xiii. 20, 21. Such nistances as these plainly shew, that the affections may receive a new tum, and yet leave a man far short of a saving change. Nor is it sufficient, that we should find ourselves disposed to some parts of goodness, while our hearts are utterly averse to others which are equally plain. " The grace of God teaches us to deny all ungodliness and worldly lusts, and to live soberly, righteously and godly in the world," Vit. ii. 12. And where the gospel has effect to renew the spirit of the mind, th(!re is a disposition to all these ; to the government of our appetites and passions, to all social virtues, and to the duties which we owe more immediately to God. And therefore, though we should be of a courteous, peaceable and kind temper towards men ; though we should be inclined to practise justice, liberality, truth and honesty in our transactions with them, and to temperance and chastity in our personal conduct ; though these ai-e excellent branches of the Christian spirit : yet if there be not a right temper towards God also, if the fear and love of God are not the ruling principles of the soul there is an essential defect in the Christian spirit. And the contrary will equally hold true ; wdiatcver regard we seem disposed to pay to God, it cannot proceed from a right princi- ple, unless our souls are formed also to the love and exercise of all moral and social virtues, which are evidently required from us by the same authority. *' For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, Jam. ii. 10. As if he liad said, * Put the case, that a man should resolve upon obedience to all the commands of God, except one, which he desires to be excused from observing, though he knows it to be a command of God as well as the rest ; B 2 €0 THE CHRISTIAN SPIRIT such a man is guilty of all ; that is, he will in such a case be as truly chargeable with disowning and insulting the authority of the lawgiver, as if he refused obedience to the rest ; and his seeming willingness to comply with the rest, cannot be a reli- gious submission to the authority of God, but for some meaner reason.' For as the apostle goes on, ver. 11. " He that said, Do not commit adultery, said also, do not kill." And therefore if a man hates the one out of a simple and sincere regard to God, he will for the same reason abhor the other also. II. I proceed to give a more particular view of this reno- vation in some principal acts of the mind. 1 . The mind comes to have different apprehensions of things ; such as it had not before. Th^ new creation, as hath been often observed, begins with light, as the old is represented to do. When Paul was sent- to preach the gospel to the Gentiles, the divine mission he received is described to be on this design, *' to open their eyes, and to turn them from darkness to light, and so from the power of Satan unto God," Acts xxvi. 18. And the actual efficacy of his preaching upon some of those Gentiles, he thus expresses, Eph. v. 8. "Ye were sometimes darkness, but now ye are light in the Lord." At conver- sion the mind comes out of darkness. I say not, that a man hath always at such a time some discovery made to his mind of a new truth, with which he was altogether unacquainted be- fore : Sometimes that may be the case, when persons bred up in gross ignorance, are providentially brought to their first know- ledge of the truth, and receive serious impressions from it at the same time. But it is not always so ; light may begin to be saving to a man, though there be not one new truth added to the stock of his former notions : and yet he may justly be said to have new apprehensions, because he sees the same things in another, a stronger and more convincing light ; his mind is fixed in more attention to them, they appear in fuller evidence ; and so the difference between former and present impression from them, is like that made by hearsay, and that which is founded upon sight. A\ hen apprehensions of divine things become thus lively and powerful, those counter appre- hensions, by which the soul was kept before in bondage to sin, are dispelled ; or, at least, the influences of light prevails. jL^ormerly a man fancied pleasure or advantage in sin ; and this persuasion was stronger and more in his eye, than any ap- A NEW sriRIT. Si prehensions of its evil and danger : but now he is fully con- vinced, that it is an evil and bitter thing to sin against God. The world and its enjoyments once glared in his imagination ; now he is firmly persuaded, that they are so vain as to be un- fit for his portion. He thought well of himself; but now he sees, that he is *' poor, and miserable, and AVTctched, and blind, and naked ;" Light bearing in, and the mind bc.'ing fix- ed in attention, he discerns the great corruption of his heart, and tlie badness of the principles and ends which governed him in the appearances of goodness, upon which he valued himself before. And so the excellency and suitableness of Christ, in all his offices, and the necessity of real, inward holi- ness, appear in quite another manner to his soul than hitlierto. And hereupon, 2. The practical judgment is altered. This light, shining with clearness and strength into the mind, unsettles and changes the whole practical judgment, by which a man sufier- ed himself to be governed before, in the matters of his soul : He judges those truths of religion to be real, which onc'e had no more force \\ ith him than doubtful conclusions ; and accortUngly he cannot satisfy himself any longer barely not to (Hsbelieve them, but gives a firm and lively assent to them. It may be heretofore he could not witlihold a fluctuating, occasional assent to the evil of sin, and the vanity of the world, when he was forced to employ a thought about theni ; but in truth his or- dinary practical judgment was much stronger the other May : now he knows and feels the bitterness of sin, and that all the world cannot quiet conscience, or satisfy his desires, when he is become thoroughly awake : he sees those things to be most valuable, in which once he saw no comeliness, or none in com- parison with other things ; for the scales are turned ; as the apostle says of himself, Phil. iii. 7* *' What things were gain to me, those have I counted loss for Christ." The different view he hath of his own case, alters his x'diue for the remedy : now he values a Saviour above all the world, as a man in miser- able captivity would value a redeemer, or as a dying malefactor would esteem a pardon. Formerly he preferred tJiose things, which would promote the interest of tlie body, or the gratifi- cation of the flesh ; and reckoned those the worst evils, whi<;h touched him in his bodily ease or pleasure, or worldly repu- tation ; but his estimate of things is now measured most bj b3 22 THE CHRISTIAN SPIRIT the relation they bear to the interests of his soul. Instead of valuing most a day of diversion, or of worldly gain ; *' a day in God's courts is better than a thousand elsewhere," Psal. Ixxxiv. 10. And he esteems the reproach of Christ, re- proach with Christ, more than all the treasures of Egypt, Heb. xi. 26. S. A new turn is given to the reasoning faculty, and a new use made of it. When the word of God is mighti/y it casts doTiSiyti imaginations ; so we render the original word, 2 Cor. X. 5. It properly signifies 7^easonings. Not that the faculty itself is altered ; or that when men begin to be religious, they lay aside reasoning : then in truth they act with the highest rea- son ; they reason most justly and most worthy of their natures. But now the wrong biass, which was upon the reasoning faculty, from old prejudices and headstrong inclinations, is in a good measure taken off; so that, instead of its being pressed at all adventures into the service of sin, it is employed a better way, and concludes with more truth and impartiality. The un- renewed mind is ready to catch at any plausible pretence, in favour of what is loved and liked ; and to take advantage even from the plainest truths of the gospel, which in their just con- sequence have the greatest influence upon holiness, to make conscience easier in sin. But when the soul begins to be re- leased from its entanglements, the reasoning will be in a very different strain. The gospel proclaims these glad tidings, that " where sin abounded, grace did much more abound,'* Rom. v, 20. A presumptuous sinner is ready to diaw this rash conclusion from it, *' Let us continue in sin that grace may abound," Rom. vi. 1. " God forbid," says the enlight- ened mind, " the grace of God, which hath appeared to all men, teaches us to deny all ungodliness and worldly lusts," Tit. ii. 11, 12. "The goodness of God leadeth to repent- ance,'* Rom. ii. 4. Suppose this principle under consideration, *' that Christ Jesus came into the world to save even the chief of sinners :" The one infers some ho])e from this, though he should still go on in the way of his evil heart : the other con- siders Christ's design, that he came to *' save us from our sins," Matt. i. 21. and therefore infers his own obligation to " live no longer the rest of hi?< time in the flesh to the lusts of men, but to tlie will of God," 1 Pet. iv. 2. When a resolved sinner meets with such a declaration as that, " Many will seek A NEW ^VIRTT. Q8 10 enter iii at the strait gate, and shall not be able," he may rashly collect that from it, which makes him more desperate in his rebelhon : but a serious mind will make this proper im- provement of it ; therefore I must " strive in earnest to enter in,** Luke xiii. 2h. and not content myself faintly to seek it. On tlie other hand, a presumptuous sinner, when he reads of the thief on the cross being made a monument of grace in his last moments, encourages himself in liis present impenitency with the hope of a death-bod rej)entance : but a man, who is truly awakened, will make no farther conclusion from this in- stance, than that Gtxl can make an example of liis grace, when and where he pleases : he wnW not presume, that he may de- pend u})on the same grace in his last hours, if he shall continue to harden himself under a course of means to bring him to re[)entance ; or that one of the miracles of Christ's death shall be repeated for him in the ordinary state of tilings ; or that he shall certainly share in like mercy, when he kiiows not but death may surprise him without any notice, and without giv- ing Idm opportunity to shew such an illustrious instance of faith, as the dying thief expressed. 4. There is an altejation in a man's governing ains, or •chief end. Tliis is hke the centie, to which all inferior aims and particular pursuits tend. The original end of a reason- able creatme must be to enjoy the favour of God as his su- preme happiness, to be acceptable and pleasing to him. By the disposition of depraved nature we ai'e gone off from this centre, and have changed our biass, from God to created good, to the pleasing of the flesh, to the gratification of fuir owii hu- mour, or to the obtaining of some present satisfaction, according to tlie prevailing dictiite of fancy or appetite. This makes the greatest turn tliat can be in the sj)irit of the mind : all must be otit of course, till this be set right. Now it is the most essential part of the new nature, to bring a sinner in this resj)ect to himself, that is, to bring him back to God. All the light he receives, all the rectification of Ins judgment, is in order to this ; and when this is well settled, every thing eljjp, which was out of course before, will return to its right (flan- nel. A man is not a true Cliristian, till it be be«;om€ his highest anibltion to be acceptable to his Lord, 2 Cor. v. 9. Then his soul will give suffrage to the Psalmist's choice, Psak Ixxiii. 25. *' MTioni have I in heaven but thee? and theie is B i 24 THE CHRISTIAN SPIRIT none upon earth that I desire beside thee." Others are wearying themselves in quest of happiness, fi-om one thing- to another, as uncertain where to fix for finding it : repeated dis- appointments lead them often to change their course and their aim ; wlien one thing answers not expectation, they hope to make amends by a new pursuit ; but still they continue within the enchanted circle of worldly good. A true Christian, on the contrary, wiites vanity upon all things below ; they will not satisfy him : and therefore he is come to a point where to fix his happiness : •' The Lord is the portion of his inheritance." Here he rests, and is determined to pursue his favour as his supreme good and last end. 5, There is hereupon a new determination to such a course of acting, as will most elFectually secure this end. As long as this world is the chief good, which a man has in view, he contrives the best ways he can think of, to promote his par- ticular ends in it. But when the favour of God comes to have the principal share in his esteem, he carefully examines, and heartily consents to the prescribed terms of making that sure. Now he is desirous to be found in Cluist upon any terms. He arises and returns to his Father, *' with full pur- pose of heart to cleave unto the Lord," Acts xi. 23. He engages in wisdom's ways in earnest, with a resolution like that of the Psalmist, Psal. cxix. 106. "I have sworn, and I will perform it, that I will keep thy righteous judgments." There is no knowii duty, but he determines to be found in the practice of it ; even the most difficult and hazardous, tlie most self-denying and ungrateful to flesh and blood. Spiritual and holy exercises, for which he had no gust before, are chosen for his delightful emplojmient, as most subservient to his new end. The language of his heart is, ** I will dwell in the house of the Lord for ever ; I will call upon him, as long as I live." And his resolutions are equally firm and impartial against sin, every known sin. "I am purposed, that even my mouth shall not transgress," Psal. xvii. 3. This is a new temper o^ soul ; either the reverse of his former resolutions, or very different from them in firmness and stability, being made in earnest and with his vi'hole heart : whereas, before his good- ness AA'as as the morning- cloud, or as the early dew, which passes awa)% And yet his purposes are not made in his o-wii strength^ which it may be, was one grand defect in those A NEW SPIRIT. 25 that he formerly made under some ineffectual convictions j but in dependence upon the grace of Christ. 6. The exercise of the affections becomes very different. A change will appear in this respect, through the ditlerent turns of his condition, as well as in the prevailing tenor of his practice. While a man is a stranger to God, and blind to the interests of his soul, he is little concerned liow matters lie between God and him. But a sinner come to himself] is most tenderly concerned at any thing, that renders liis interest in God doubtful, or brings his covenant-relation into question ; and nothing sets the s])rings of godly sorrow flowing so much, as the consciousness of guilt, or of any unworthy behaviour to God. And on the other hand, though he be not got above all relish for the comforts of a present life ; yet he has the most lively and lasting taste of spiritual blessings. He rejoices most in a solid hope of God's special favour through Christ, in any conquest he can discern over sin and temptation, in the progress of the divine life, and in the foretastes of glory. He reflects with satisfaction only upon those religious exercises, wherein he has found pious and devout afi'ections in his o\mi breast, and some testimonies that God has accepted his offer- ing. The good laid up for him in the promises of God, yields more refreshment to his soul, than all the worldly good he has in possession. And when his outward circumstances can minister least to his satisfaction, yet he can find rest to his soul in his God, Hab. iii. 17, 18. "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the la- bour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut oft' from the fold, and there shall be no herd in the stalls : Yet I will rejoice in the Lord, I will joy in the God of my salvation." Those who have learned Christ to saving purpose, are not, as I apprehend, strangers to some such change in the spirit of their mind, as has been described. It will be our wisdom then to bring all home by proper reflections. 1. Let us seriously examine our own minds, whether we can discern such an alteration made in our spirit. I am far from saying, that it is necessary to the well-grounded hope of ally that they should be able to discern the time, when this change began to be made ; or that they can remember the S6* THE CHRISTIAN SPIRIT time, when the contrary to this renewed temper acted in its full force in them. There is a great difference in this matter, between those who, like Sanmel, " grew up before the Lord," under the advantageous and successful influence of a pious education, and those converted from gross ignorance and a vi- cious course. The apostle in the text speaks to persons con- verted from heathenism, and from all the licentiousness which reigned with little controul in the pagan world ; such could not but be sensible of tlie difference between their former state and their present, if they were now become true Christians ; what a new thing the Christian temper was in them. And the same can hardly fail to be the case with those still, who are recovered fiom a very profligate and irreligious course. But though the Christian spirit be to all, who share in it, a new and a different spirit from the temper of depraved nature ; yet in some, who have escaped the pollutions that are in the world, and been from tlieir infancy under the means of grace, the change may have begun so early, and proceeded so gradually, that they are not able to trace the steps of their renovation, or to remember the time when the frame of their souls was entirely the reverse of what it is at present. The grand inquiry therefore, which lies upon all, is, whether we can discern in ourselves the change itself, or that temper of mind, which the scripture describes as a new spirit ; and which we cannot but see to be a spirit very different from that which works in the children of disobedience ? If we cannot remember, when it was entirely otherwise with us, or how our minds came to be thus formed anew ; yet are our souls now prevailingly so set and bent, as the spirits of true Christians are ? Does our governing temper answer tlie gospel descrip- tion of a new creature ? S. If we must answer in the negative, or have just groimd to fear it ; yet let us not despair of a change still, but apply ^ ourselves speedily hi the appointed way to seek after it. It is j obser\^able that this renovation is made in scripture the subject I of a precept, Ezek. xviii. 13. " Make you a new heart and a ' new spirit :" and in another place the subject of a promise, Ezek. xxxvi. ^6. " A new heart, (says God,) will I give you, and a new s])irit will I put within you." These two views of the matter nuiy plainly teach us : that on the one A NEW SPIRIT. §7 hand there is duty incumbent upon us in order to this end, or else God would never have delivered such a command to a fallen creature ; and yet on tlie other hand, that we are not surticient of ourselves to produce such a change ; otherwise God would not have interposed with a promise ; but both laid together, carry an intimation that the grace of God, which will be sufficient for us, may be expected, wlien we apply our- selves to our duty in the case. The precept delivered by St Paul, backed with an answerable promise, runs parallel with this, Phil. ii. 1'2, 13. "Work out your own salvation with fear and trembling : For it is God, which worketh in you, both to M'ill and to do, of his good ])leasure.'* Our duty in this case we are concerned to mind, in hope of the divine blessing. And it lies upon us to set ourselves to serious consideration ; to review our sins in their number and aggravations ; to meditate on the indlspensible necessity of a new nature, that " except we be born again we caimot enter into the kingdom of God ;'* to think of the good-will of God to sinners, and the encouragements he has given us to pray for his grace, if we are convinced of our need of it ; to call to mind the kind aspect of Christ's death upon the salvation of mankind, and the general, j)rosmiscuous otter of the grace of the gospel, wherever it comes. These subjects of considera- tion we are in some measure capable of, as we are reasonable creatures and under the common influences of the divine Spirit accompanying the gospel ; and though no such steps taken by us can deserve Ills renewing grace j yet they put our souls into the posture which he recpiires from us, and are a hopeful symptom of success. We should also diligently attend upon God's stated ordinances ; reuKuiibering that faith usually conies hi) hearing : and continue instJHit in prayer to God, upon the foot of the convictions already impressed on our minds. It is worth oiu' notice to this ]nnj)(>se, that after God liad made the promise of giving a new heart, and of other covenant blessings, he adds, that *' he would yet for this be enquired of, (o do it for them," Ezek. xxxvi. 3J, And we know thegenerid encouragement left us to hope, that the " hea- venly Father, (the connnon Father in heaven,) will give liis Holy S])iiit to them that ask him," Luke xi. 13. 28 THE CHRISTIAN SPIRIT, ETC. 3, Let the best retain a sense of the imperfection of the new nature in them, and of their obhgation still to cultivate it, till it arrive at perfection : that till they put off the body, there will be daily occasion to be " putting off the old man, and put- ting on the new." If the change be begun, advance and im- provement is a more easy thing, and what we have a covenant- security for in the way of duty. SERMON III. THE CHRISTIAN TEMPER, A DIVINE NATURE. 2 Pet. i. 4. ■That by thesCy ye might be partakers of the divine nature. I SHALL look no fartlier back into the context, than to observe, that the apostle takes notice in the beginning of this verse, that there are given unto its in the gospel, e.v- ceeding great and precious promises : Promises very great in themselves ; and such as deserve to be precious and of high esteem with us ; because they are quite contrary to what we had reason to expect, and yet perfectly suitable to our wants, and conducive to our happiness. And then, in the words chosen for my present subject, he acquaints us with the design of God, in giving out such excellent promises : " That by these ye might be pai'takers of the divine nature." Now, I. This may be understood as a privilege : and so the dt- •vifie nature, will mean God himself. That by these pro- mises, by conferring on us the blessings promised in the gos- pel, ye might have Jellorcship with the divine nature. That construction may be put upon the words, yivn^t Ss/as xoivu'joi ^usiuc ; and so they will contain a certain truth. It was the gracious purpose of God by the gospel, to raise sinful creatures to a sort of alliance with God, to a federal union with him by Christ, to the dignity of his children, to have his Spirit dwelling in them, and to be allowed fellowship and communion with him. In this view, the intention of God as represented here, would amount to much the same with that assigned by another apostle, 1 John i. 3. *' That which we 30 THE CHRISTIAN TEMPER have seen and liearcl, declare we unto you, tliat ye also may have fellowship with us ; and truly our fellowship is with the Father, and with his Son Jesus Christ." ' We apostles make known the g^osj)el to you, that you may have a share along with us, in the blessings tendered in it : and it is no con- temptible thing we offer you a share in ; it is no less than a share with the Father, and with his Son Jesus Christ, that is, in the blessings and favours which come from the Father through his Son.* But, S. This is rather to be understood as bespeaking our duty ; the divine nature here, not signifying God himself, but ra- ther divine qualities, or a divine temper and disposition. I incline to think, that this is the sense of the apostle ; partly, because in the original there is no article added, which should fix the construction to be, as in our translation, iJie divine nature ; and therefore, according to the genius of tliat lan- a^uage, it rather seems proper to translate it, a divine nature, that is, a temper of soul, which in a metaphorical sense may be called divhie, because of the relation it has to God : and principally, because the apostle himself appears so to explain it in the words immechately following ; " Having escaped the corruptions that are in the world through lust ; and besides this, giving all diligence, add to your faith virtue ; and to virtue, knowledge," &c. Wherein he seems to give a de- scription of that which he had before called a divine nature, in the two great branches of it ; the one, a purification from the corrupt lusts which prevail in the world ; and over and above that, the graces and virtues of the Christian life. That which I propose in the consideration of these words, is, to treat of the Chiistian spirit or frame of mind, in this view of it, That it is a divine nature. And it may be so called, 1. In respect of its original and descent ; for it derives from God as the great author of it. If Ave partake of it, *' we are therein God's workmanship, created in Christ Jesus unto good works," Eph. ii. 10. This in the import of those phrases so often found in St John's writings, and I think pe- culiar to them ; when he describes men of a holy disposition, that they are *' of God, and born of God. He that is of God, heareth me," John viii. 47. This Chiist says iu op- A DIVINE NATURK. 81 position to what lie had jnst heforo declared to his uiihelieving hearers, ver. 44. "ye are of your father the devil." To he uj' iJic dcx'i/y was to ho of a disposition, in forniinir which he had a yreat ai^;eney ; according" to ^2 Cor. iv. 4. JSo to /)C of God is to he of a temper of mind derived from him. " He that doth g-ood is of God," 3 John 11. In the same sense, jo^ood men are so often descrihed as horn of God, 1 John iii. 9. •' Whosoever is horn of God, doth not conunit sin :" doth not make an ordinary practice and custom of any known sin ; *' for his seed remaineth in him,'* that is, that holy disposition, to which he has heen formed by regeneration, governs in him ; and he cannot sin, cannot so sin, because lie is horn of God. The same thing is expressed, by being horn of the Spirit ; as the work of sanctiHcation is eminently the province of the ►Spirit, John iii. 5, (). *' except a man be born of water, and of the Sj}irit, he cannot enter into the kingdom of God. That Avhich is born of the flesh is flesh :" Ulie nature or temper we bring with us into the world by natural generation, is no better than its original, carnal. ** But that which is born of the Spirit, is Spirit :" that nature or tenjper we receive by regene- ration, and the grace of the Holy Spirit, is like its author, spiritual and divine, 2. In respect of its bent and tendency, the new nature is divine ; it leads to God. By the apostiicy we are turned off from God, and averse to him ; but the new nature carries us back to God. It was the great intention of Christ in his humiliation and suffering for us, to recover us to this. " He suffered the just for the unjust, that he might bring us to God," 1 Pet. iii. 18. And the scope of the gospel, contain- ing the glad tidings of salvation, is the same, Acts xxvi. 18. * ' To open men's eyes, and to turn them fiom darkness to light, and from the power of Satan unto God j" Indeed, the rene\\^ed temper cannot be more emphatically expressed in a few words than in these, being " dead unto sin, but alive unto God ;'* which the apostle would have all professed Christians to reckon themselves obliged to be, Rom. vi. 11. 3. In respect of resemblance and likeness, it is divine. It is the glory of it, that it is a god-like temper and disposi- tion. And this, I take to be the main thing intended by the apostle in the character. God had it in design in all the methods of his grace, and all the blessed promises which he 32 THE CHRISTIAN TEMPER has been pleased to make, to assimilate us to himself; so to renew us in the spirit of our minds, that we should bear his image again. This was the glory of man's state by creation, in order to which, God is represented as forming a consult- ation, *' Let us make man after our own likeness," Gen. i. 26. And it was executed accordingly, ver. QJ. " So God created man in his own image, in the image of God created he him." And so the new spiritual man is " after God, or according to God," Eph. iv. 24. " and after his image," Col. iii. 10. In treating of this argument, that the Christian disposi- tion is a godlike 7iature^ I shall, 1. Offer some things pro- per to be considered, for the due stating of this truth. And, 2. Point at some principal instances, wherein it appears to be so. I. I would offer some things, which I apprehend necessary to be observed, in order to state aright the meaning of this truth. For it is not without its difficulties ; and we may en- tertain such mistaken apprehensions about the matter, as would be both dishonourable to God, and prejudicial to ourselves. I would therefore observe the following particulars. 1. There are some parts of the renewed disposition, which do not connote any thing in God, that they properly resemble. Many things are excellencies in our nature, which would be imperfections in the blessed God. Reverential fear, humility, meekness, trust, subjection of soul, and a reachness to obey, are necessary virtues in a reasonable creature ; but they can have no place in God, who is the supreme Being. Faith in Christ and repentance for our sins, are proper ingredients in the Christian temper, because we are all fallen creatures, and therefore cannot have access to God, but through a Mediator, and with a penitent acknowledgment of our revolt : but no- thing like these are to be supposed in God. Many acts of the mind are truly excellent and becoming us in the present state of things, for which even xve shall have no occasion when we arrive at our perfect state ; such as suit tlie present imperfec- tions of our souls, and are owing to the corrupt affections, and appetites, and passions, which have broke loose in us ; and such as arise from the state of things in the world about us, the corruptions and follies of our fellow-creatures, the suffer- ings, or the temptations, to which we are liable. These are A DIVINK NATURE, 33 only accidentally become a part of the temper needful to be found ill ourselves, by reason of the change made for the Morse, in our condition, from our original state ; and therefore for certain, nothino- ])arallel to them can be found in God, *'in whom there is no variableness, nor shadow of turning-." *^. There are many perfections of God to whicli the divine nature in us, bears no ])roj)er likeness. To aiitjct a resem- blance of God in some of his ])erfections, is the gi-eatest arro- gnnce ; it would bes})eak a devilish temper. To jjretend to independance and supremacy, as if there were no Lord over us, or as if we would have it so, is to fly in the face of God, and to put oiF the creature. To aspire at onmiscience, or the knowledge of things too sublime for our reach, or which God has forbidden us to search into, as the ordering- of future events; is no better than to repeat the folly of our fust parents, Avho Mere taken by this bait of the serpent, " Ye shall be as gods, knowing good and evil." Gen. iii. 5. To set up ourselves for (»ur chief good, as it is the perfection and glory of God to be his own hap})iness, is the very temper, which Christianity is designed to cure. The divine nature in us, includes indeed such dispositions, as bear a correspondence^ though not a likeness^ to all the in- imitable perfections of God ; that is, a temper of soul, becoming the belief and consideration of such divine excellencies. ^\ e therefore, place our supreme trust and dependance upon God, because he is the independent and all-sufficient being : we fear him, as the greatest and most powerful being, we love him, and centre in him as our portion, because of his inlinite fulness and absolute perfection. These dispositions in us towards God, do aptly correspond to, and answer those excellencies of God, which are the reason of them : they are a proper regard to God, which is the strict notion of godliness, and so will be more fully considered hereafter ; but they cannot so justly be called godlike, as when we imitate God in his moral perfections, wherein we cannot aspire at too near a likeness. God is ]deased indeed, to put some faint resemblances of his natural, as well as of his moral j)erfections, upon his reason- able creatures ; and upon some of them, more than upon others. As we are intelligent beings, we resemble his spiritual nature, whicli the lower creation cannot do ; uj)on that account, he is called " the Father of spirits," Heb. xii. 9. Some are placed c 34 THE CHRISTIAN TEMPER in a state of less dependaiice on their fellow-creatures, than others are. Some make far greater advances in wisdom and knowledge than others ; are comparatively 'wise as an angel of God ; and therein may be said in proportion, more to re- semble divine wisdom. Eaithly prince* and rulers, have a much more extensive power and authority, than the body of mankind, and therein are a shadow of the divine power and sovereignty ; therefore the psalmist, says to such, Psal. Ixxxii. 6. " Ye are gods, and all of you the children of the Most High," that is, bear some resemblance of his power and do- minion. And therefore, the common distinction of the divine attri- butes, into communicable and incommiinicahle, seems not to be exactly just. There are, we see, some faint resemblances in creatures, even of the natural perfections of God. Indeed, necessity of being, absolute independance, the knowledge of all things, a presence every where, almighty power, supreme dominion, are appropriate to Deity, and cannot be communica- ted to creatures ; for these characters plainly bespeak that most perfect manner, in which these excellencies belong to God, and so they cannot possibly belong to any creature. But then there is as much reason to call the moral perfections of God incom- municable too, that is, if you join with the general notion of them, that most perfect manner in which they belong to God : for so he is "the only vAse God," 1 Tim. i. I7. " There is none good but one, that is God," Matt. xix. I7. " There is none holy as the Lord,'* 1 Sam. ii. 2. But if we separate the , most perfect manner of attribution, from the general notion of the excellency ; it nmst be confessed, that creatures may. bear some likeness to God, both in his natural and moral per- fections. Yet still it is only a transcript of his moral excellencies into the temper of oiu* souls, that belongs to the new nature, of which the text speaks. Men's spiritual natures alone, though by them, they are capable of bearing God's holy image, yet make them capable also of such a conformity to devils, as the beasts cannot have. Men may have much more enlarged ca- pacities, and extensive power than their neighbours, and yet be so iar from partaking of a divine nature, that they are the more opposite and odious to God, and the greater plagues to the world. AVhile on the other hand, those who are low in natural A DiviNK natuul:. S5 cappcitv nv.d aoquirod emlowmeiits, or in vory mean outward circmnstances, may sliiiie in that image of God, A\hich the gosjud requires. 3. Where a holy disposition is a real likeness to God, vre must ever hunil>ly remember, the vast disproportion between the oiiginal and the copy. The image of God is very imper- fect in the best in the present state, even in comparison of what they tliemselves vaW arrive at in a fiitiiro M'orld. " God is light and in him there is no darkness at all," 1 John i. 5. By whicli, as tlie fol]o\Anng words lead us to understand the apostle, the thing ]ninci])ally intended is, that God is lioly without any alloy, or mixture of impurity, or any possibility of it. How hr is this from our present case ? While the flesh is in us lust- ing against the spirit ; while we have not yet attained, nor are already perfect in any grace, even to that degree of perfection to which we shall attain ! And even when we shall be changed into the same image, from glory to glori/ when our refine- ment shall be after the heavenly measure ; there will still' be an infinite disproportion, between God and the most perfect creature. This is the ground of those strong figures, Job iv. 18. *' His angels he charged Avith folly," and chap. xv. 15. *' The heavens are not clean in his sight." Not that there is any actual impurity in heaven ; but God is holy in a more per- fect manner, than any creature is, or can be. His perfections are necessary in him ; it is impossible from the nature of the thing, that they should be otherwise : !)ut this cannot be ascri- bed to creatures ; some angels have fallen, and all the race of mankind ; and though, as they are now in heaven, they tliat are holy, shall be holy still, yet this is not from a necessity of nature, but from the grace of God. And while the divine perfection cannot admit of addition, we have reason to appre- hend that the saints in glory will still be proceeding to higher and more complete degrees of conformity to God. 4. Those perfections of God, to which the divine nature in us, bears some likeness, may in many cases express themselves in different instances in God and us, according to the different state and condition wherein he and we stand. The general notion of goodness, mercy, justice, truth, &c. is the same when applied to God, or to a creature ; or else there would be no room for aiguing from the one to the other. But as God is most perfectly good and merciful, and just and true, c ^2 36 THE CHRISTIAN TEMPER while we are imj)erfectly so ; so he displays these perfections by many ways, wherein we cannot pretend to imitate him, as he is infinitely exalted above us ; and he may do many thmgs without impeachment of liis perfections, as he is an absolute sovereign, which will by no means warrant us to do the like. To instance in the attribute of justice. God has a full right and property in all his creatures, and therefore an absolute au- thority to govern, and to dispose of them in any way he pleases ; they have no rights but ^hat are borrowed from him, and therefore none that can justly be pleaded against him. He must be just to himself, in maintahiing his own unalienable rights : but he may do what he will with his own, as far as his own wisdom and goodness wdl allow, or farther than he has been pleased to lay himself under engagements by promise. Justice in us requires our strict observance of all the rights wliich God or our fellow-creatures have j&'om us, as he our Lord and lawgiver hath settled them. The sum of all is tliis : As far as we are in a disposition to act like God, where we have allowance and ability to aspire at and express a conformity, so far we are partakers of a divine nature. I now proceed, II. To point at some principal instances, wherein the new nature is a resemblance of God. I shall not so much enlarge upon particulars here, as I should otherwise do, because most of them will occur again more distinctly to be considered, when several branches of the Christian temper, come to be treated of in order. 1 . As it is a JioIt/ disposition, it is a conformity to a Jwh/ God. Hohness comprehends all moral excellencies, and an aversion to all moral evil ; and therefore may be considered as including every particular excellence that can be mentioned. It bespeaks a general rectitude of nature, and a separation from moral evil of every kind. The new nature is said to be " created after God in true holiness," Eph. iv. 24. God's holiness is his possession of every moral excellence in the most perfect manner, and so as to be at an infinite distance from every moral evil, or what can be called sin. No attribute is more frequently ascribed to him in scripture ; and with pecu- har marks of distinction. " Thou only art holy," Rev. xv. 4. " He cannot be tempted with evil," Jam. i. 13. " He A DIVINE NATURE. 3J is of p-nrer eyes than to beliokl evil, and he cannot look n]v)n ini(|nity," Hab. i. lo. that is, without (lisaj)proving it. " He is olorious in Iioliness,*^ Exod. xv. 1 3. He reckons it his pe- cnhar glory. But though his holiness is so complete and abso- lute in the degree of it, and so necessary in the ground of it, that in that respect no creature can be like him ; yet it is re- presented as a thing in his design, " that we should be partakers of his holiness," Heb. xii. 10. And it is a precept to us, that "as he which hath called us is holy, so we should be holy in all manner of conversation,'* 1 Pet. i. 15. This last passage may ser\^e in some measure to explain, liow we are re- quired to bear God's image in holiness. We cannot perfectly be like him in this character in degree, but we should aspire to *•* be holy in all manner of eonversiition :" that is. As God's lioliness, signifies the universal rectitutle of his nature, and his utter avwsion to all evil ; so we should be adorned in heart and life, with the whole chain of graces and virtues becoming our nature, and abhor evil of every kind. We should not only be solicitous about one or another particular excellence, but an universal rectitude ; nor satisfy ourselves with declaring war against a particular sin, but be at mortal enmity with every known sin. That, and that alone, is a gospel conformity to divine holiness ; and where the divine nature is formed, there is that likeness, though not M'ithout imperfection in all. '2. As it is a disposition " foundeil in light and knoAvledge," it bears in our measure a resemblance of God. Thus, f/ie new man, is said to be *' renewed in knowledge, after the image of him that created him," Col. iii. 10. It is the pecu- liar glory of the blessed God, that he sees all things, and all their relations in one entire unerring view ; so that it is not possible that he should be nn'staken or misled at any time, that lie should do any thing rashly or af-'random. Tlie acts (^ his will, (to speak of God after the manner of men, and in a way accommodated to our aj)preliension,) are always suitable to the perfect light of his understanding. Man in innocence, had light sufficient to discern all that was right and tit for him to do, and was disposed to follow that light : this was the recti- tude, the orderly state of his nature. But by the apostacy, the light which was in him is become darkness ; igTiurance and error mislead him, or the light of his mind is ineffectual, and overpowered in its influence by headstrong appetites and j)as- c3 38 THE CHRISTIAN TEMPER sions. Now the first step towards a maii*s coming to him- self agaiu, and recovering- the image of God upon him, is the re-entrance of Hght into the mind, and that with such efficacy, as to renew the dispositions of the soul hy it. Hence, as God's perfect holiness is described by his being perfect light, "God is light, and in liim is no darkness at all,'* 1 John i, 5. so our sinful state is described, by 'walking in darkness ; and our renewed state, by "walking in the light, as he is in the light," ver. 6, 7. 3. As it is a disposition to righteousness^ to do justice to all, it is a conformity to God. " The new man is after God, created in righteousness," Eph. iv. 24. This is a perfection often ascribed to God. " He is righteous in all his ways. Is there unrighteousness with God? (says the apostle ;) God forbid," Rom. ix. 14. Though sometimes " clouds and darkness are round about him," so that we may not be able at present, to give a thorough account of the justice of his pro- ceedings ; " yet for certain, righteousness and judgment are the habitation of his throne," Psal. xcvii. 2. And as this is a necessary perfection of his own nature, so he cannot but love it in his creatures. " The righteous Lord loveth righteousness," Psal. xi. 7* When the temper of our souls is to do righteous- ness, to give God his rights, and our fellow-creatures theirs, according to all the claims they have from us in our several stations and relations, this is a resemblance of God ; and such a one as the scripture makes necessary to prove our relation to him. " In this the children of God are manifest, and the childi'en of the devil. Whosoever doth not righteousness, is not of God, neither he that loveth not his brother" 1 John iii. 10. Which last character leads me to observe, that the Chris- tian temper is eminently a godlike temper. 4. As it includes goodness, love, a?id mercy, in it. These are illustrious attributes of God, wherein he particularly glories, and of which he has given most bright and frequent instances. In these we are eminently called to imitate him. So great is the benignity of his nature, that it is said of him more than once, God is love : and correspondent to this diAdne excellence, St John calls upon us ; " Beloved, let us love one another ; for love is of God ; and every one that loveth, is born of God, and knoweth God. He that loveth not, know- eth not God j for God is love," 1 John iv. 7> 8. " God is A DIVINE NATURE. SQ love ; and he that dwelleth in love, dwelleth in God, and God in him, ver. IG. And the exhortation to imitate God, which ano- ther apostle gives, though expressed in general terms, yet plainly apj)wirs hy the connection, to refer j)articularly to this excellence, Eph. iv. 31, 32. "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, w^ith all malice : and be ye kind one to another, tender hearted, for- giving one another, even as God for Christ's sake hath forgiven you." Immediately it follows, chap. v. 1, 2. " 13e ye there- fore followers of God as dear children, and walk in love." When we love all good men with a })articular affection, because of God's holy image upon them, we write in our measure after liis copy, for he does so too. But he is also good to all ; his tender mercies are over all his works ; creation, ])rovidence and redemption, are full of the displays of his good-will and grace ; he is rich in mercy to the miserable, to the unworthy, to his enemies. The evidences then of a godlike temper in us, will be the more conspicuous, by how much the more diffusive, and free, and thsinterested our affections are ; by how much the readier we are to shew compassion to the miserable, forbearance to the injurious, and a hearty good-will to our enemies. This last instance of likeness to God, is prest upon us in the strong- est terms by our blessed Sa^^om-, Matth. v. 44, &c. " I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them \vhich despite- fully use you and persecute you : that ye may be the children of your Father wliicli is in heaven." (That is. Shew yourselves to be so by acting like him ;) For he maketh his sun to rise upon the evil, and upon the good, and sendeth rain on the just, and on the unjust. For if ye love them [only] which love you, what reward have ye ? do not even the pubhcans the same ?** And he closes all with those emplmtical expressions, ver. 48. *' Be ye therefoi'e perfect, even as your Father wlii(.h is in hea- ven is perfect.'* By which we may understand him to mean one of these two things : either that in this branch of imitation, every good man should aim at the fullest conformitv to God possible : here be perfectly like God as flir as you can ; there is no danger of over-doing : or that there is no part of the image of God, which we can bear in this life, that is more perfect! \e of our natures. 5. As it comprehends truth and faithfulness* It is the c4 40 THE CHRISTIAN TEMPER g-lory of God to be a God of truths Deut. xxxii. 4. and of his people, that they " are chikhen that will not lie," Isa. Ixiii* 8. God is faithful to all his promises and engagements ; *' faithful is he that hath promised." And it becomes us to be so in all the engag-ements we lay ourselves under to God or man ; when we "vow to pay unto the Lord ; and if we have sworn to our own hurt, yet not to change ;" that is, if \\% have engaged ourselves even to a disadvantageous bargain with our neighbours, we must stand to it ; which is made one character of a citizen of Zion, Psal. xv. 4. God is sincere in his decla- rations ; and so should we be in all our professions of respect either to God or man. If we profess honour and regard, either to God or man *witli our lipSy while our heart is set a contrary way, this is altogether an ungodlike conduct, I will conclude \Adth some inferences. 1. We may collect, what we should esteem the most sub- stantial part of religion ; that which constitutes a cUvine nature in us. This is the end of religion ; and I may say, the very soul of it. Some of the wiser heathens were sensible of this, and the scripture in the text, you see, makes it to be the de- sign of the gospel. Would to God, that none who pretend to religion, would rest short of this, or substitute something else in the room of it ; either that which is merely external, or those things which are rather the means of religion than re- ligion itself. And indeed, we may have some light from this to discern what truths are of most importance in religion, and what errors are most fatal ; those which most directly and evi- dently, tend either to the promoting or obstruction of the di- vine nature in us. 2. We may see with thanl<:fulness, the advantages we have for a divine life beyond the heathen world, by the fuller notices given us in scripture of the divine perfections, after which we are to copy. If men can be sunk so low, as to think God alto- gether such a one as themselves, in their depraved inclinations, it is no wonder if this sets them loose from all the restraints of virtue and goodness, Psal. 1. 21. This was the case of the heathen world. " They became vain in their imaginations, and their foolish heart was darkened ; and changed the glory of the incorruptible God into an image made like to corrupti- ble man, and to birds, and fourfooted beasts, and creeping things," Rom. i. 21, 23. And along with this debasing of A niVIXE NATURE. 41 the blessed God, by such mean and base imaofes of him, they sunk so low, as to assign to those, they worshipped the vicious affections and passions which were found in men and beasts. And then no wonder that we find wliat follows in ver. ':Zi<. " tliat therefore God ^ave them up to uncleanness, throuLrJi the lusts of their own hearts." God in just judg-mcnt, left them to pursue the natural tendency of those unworthy a])pre- Jiensions which they had entertained concerning- him, to sink into all manner of vice, and to become like those false fifods which they had imagined to themselves. Blessed be God, that we have the knowledge of the living and true God ; but we must be more inexcusable than they, if when we have righter notions of God, we should still continue unlike him, and bear more of the resemblance of the false gods which the heathen world worshijiped. 3. We may see the necessity of the new nature, in order to our happiness in God, that *' if we say, we have fellowship with him, and walk in darkness, we lie, and do not the truth," 1 John i. .5, 6. It would be altogether inconsistent with his honour to treat us with special fiivour and friendship, if our tem])ers are contrary to his blessed nature ; for " he is not a God, that hath pleasure in wickedness, neither shall evil dwell M'ith him : therefore the foolish shall not stand in his sight, he hateth all workers of iniquity," Psal. v. 4, 5. Nor could we ourselves be haj)py in God, without a correspondence of tem- per by a divine nature in us. And therefore, " He that hath this hope purificth himself, as God is piu'e," 1 John iii. 3. 4. Let that therefore, which is here represented to be the design of the gospel, be made the great aim and scope of every one of us, that we mav be ])artakers of a divine nature. If we find another temper ruling, let us not rest till it be altered ; if Ave feel somewhat of this godlike sj)irit working in us, let us daily cultivate it more and more. The apostle, I observed, in the following words, sums this up in two branches ; escaj,»ing the pollutions which render us unlike God ; and cultivating the graces, wherein his resemblance consists. Let it be our daily care to do both. To overcome and deface those impressions, which make us unlike to God ; or to " cleanse ourselves from all filthliiess of fle^h and spirit," as in 2 Cor. vii. 1. To raze out the image 4^ THE CHRISTIAN TEMPER of the beast, in the government of unbridled appetite and of carnal aflections ; and that, which is yet more directly contrary to God, the proper image of the devil, in hatred and malice, in rage and cruelty, in pride and impatience, and revenge. And besides this, to have those dispositions formed in us, and in more legible characters wherein we are capable of the image of God ; or to be perfecting holiness in his fear. In order to tliis, We should carefully improve the consideration of gospel promises, as we are called to do in the text, and in 2 Cor. vii. 1. " Having these promises, dearly beloved, let us cleanse ourselves,'* &c. We have the promise of the forgiveness of sins ; how should this excite us to forsake them in gratitude to the wonderful mercy of God, and as ever we would not re- main under the guilt of our sins, when a way is opened for our escape ; the grace of the Holy Spirit is promised, by which it is become a practicable thing, how low soever we are fallen, to recover this blessed likeness ; it is his province thus to sanctify us ; and we are encouraged to pray for him to that purpose, and to apply ourselves to the mortification of the deeds of the body by his aids, as present with us, Rom. viii. 13. We have the great promise of eternal life, and of per- fect holiness and happiness therein, to animate our endeavours, and quicken our pace, that if possible, we may *' attain to the resurrection of the dead." We should improve divine providences to the same pur- pose. His benefits, kindly to draw our- liearts nearer to him ; and his chastisements, according to their friendly de- sign and tendency, to make us *' partakers of his holiness," Heb. xii. 10. And his holy ordinances, meditation, and prayer, and praise, all our hearing and reading, and attendance at the Lord's table, should always be engaged in with this view. We should not rest in them as our ultimate end ; but con- sider them as rather the means of religion, than the end of it ; and account ourselves no farther the better for them, than as they promote our conformity to God. If we make this our sincere scope and aim, God will accept our upright endeavours, though we must be sensible we have not yet attained, nor are already perfect : and he A DIVINE NATURE. 43 w\\\ assist US by his Spirit to gain farther ground, and come nearer to our designed end. As we do so, our relation to God will become more evident, our present conmiunion with him more full, and the heavenly perfection a more grateful, and a more certain prospect. SERMON IV. THE CHRISTIAN TEMPER THE SAME MIND WHICH WAS IN CHRIST. Phil. ii. 5. Let tilts mind he in you, 'which was also in Christ Jesus. f il HE apostle had been exhorting Christians in the former 1, verses of the chapter to mutual love, and humility, and a public spirit ; and enforces his exliortation in the text by di- recting their eye to the example of Christ. ' It becomes you to cultivate such a temper in your own minds, since Christ Je- sus expressed the same temper, which I am recommending to you :' of which St Paul gives an illustrious instance in the words following. But though his exhortation points particu- larly to tliose holy dispositions which we had just before had occiision to speak of ; yet the argument from Christ's example for those particular graces equally holds as to others ; and in- deed supposes, that, as far as we can, we should endeavour to be of the same mind with him in all cases ; that our minds should have the same turn and biass, as Christ's mind appear- ed to have. CIn-istianity, as was shewn in the last discourse, calls us to a temper resembling the blessed God : that is the greatest character wliich can be given of it. But it is a more familiar view of it, to consider it as a conformity to the Son of God in our nature and in this light I would now discourse of it, mak- ing this ol)servation upon the words, That the mind or temper of a Christian, shoidd he con- formahle to the mind which Christ e.vpressed. In the prosecution of which, I would, first, offer some things wliich I judge necessary to be observed for the due THE christian's mind, etc. 45 stating- of tills point. Sdly, Sliew tlie reasons, why Christians should be hke minded witli Christ. And then conclude uith some reflections. I. I would offer some things needful to he taken notice of, in order to the due stating of this truth, that our minds and tempers should bear a resemblance to Christ's. Me are nei- ther to apprehend on the one hand, that Christ gave us an example of every thing which is amiable and necessary in our teinj)ers according" to the Christian rule ; nor on the other hand, that we should aim at an imitation of Christ in every thing without distinction, which we hnd in the gospel-history related concerning him. 1, There are some things necessary to be found in the tem- per of a Christian, in which Me cannot consider Christ as an example. In ])articular, all those graces in us, which suppose our j)ersonal guilt and oiu" fallen state, could not be exemplified to us by our Saviour. He " knew no sin ;" but was perfectly " holy, harmless, undefiled separate from sinners ;'* and there- fore coidd not express the dispositions, which only liecome us, because we had lost our innocence. For this reason we can- not expect to find in Christ's pattern either of those things which the apostle mentions as the sum of his preacliing, both to the Jews, and to the Greeks, and which are necessary and most amiable parts ofthe temper of a Christian; namely, "repen- tance towards God, and faith towards oiu' Lord Jesus Christ," Acts XX. 21. He was so perfectly righteous a person, that he needed no repentance : and if he had needed a mediator to come to God, he could not have made reconciliation for us ; but he is himself our mediator, in whom we as sinful creatures are required to believe and confide, in order to our acceptance with God. Faith and repentance suppose our revolt, and are necessary means and steps, in our present deplorable condition, to our coming- to ourselves. But Christ is to be considered as our pattern in all the holy dispositions becoming our nature in its original and regular state : he had that mind in him, which man uncorrupted should have, and to which sinful men are recovered in the way of faith and re])entauce. 2. There are some things related of Christ, which were truly excellent and amiable in him, but we nmst not pretend to unitate, that is, not to do the same actions j though even in 46 THE CHRISTIAM*S MIND them, the mind or temper, with wliicli he did tliem, may be a subject of imitation to us. It is impossible for us to do some of the works which he did, and it would be impious to attempt others. One obvious distinction may carry us tlu'ough this matter, namely, that we thstinguish between what Christ did as Messiah and mediator, and what he did as a partaker of the human nature. What he did under the character of Messiah, was peculiar to himself, and not designed to put us upon doing likewise. Some things he performed to qualify himself as man for his extraordinary work ; as for instance he fasted forty days and forty nights. This was done upon an extraordinary impulse of the Ploly Spirit, Matt. iv. 1, 2. when he had newly been consecrated to his high office at his baptism ; and he must necessarily have had extraordinary supports in it. Moses and Elias, tAvo extraordinary prophets and types of him, had been enabled to do the same before him ; as we read, Exod. xxiv. 18. 1 Kings xix. 8. Now we may consider this act of Christ, as thus far instructive to us, that when we are called out to any peculiar service, fasting and prayer and retirement are very good pi-eparations for it : but if any should pretend, as some enthusiasts have done, without a like extraordinary call, and a reasonable prospect of effectual support, to fast as long as Christ did ; it would be tempting God to the last degTee, and must end in their own confusion : or to call the observation of forty days, by fasting some part of every day, or by abstaining only from some sorts of food, an imitation of Clii'ist's fasting, which was for forty days and nights entire without refreshment ; is but to ape one of his miracles, without any support from reason or scripture. All those extraordinary works which he virrought himself, or enabled his apostles and first disciples to perform, in confirma- tion of his mission and gospel, must also be looked upon as things altogether above us, and which admit not of any imi- tation. And the same is to be said of those things, which he did in execution of his peculiar offices. As the great prophet of the church he declared the hidden counsel of God ; as the king of it, he sent out extraordinary messengers to be his apostles and ministers, he abolished the Jewish institution, and set up a new one J and as our high-priest, he offered Iiimself a sacrifice. THE SAME AS CIIRIST's. 47 It would be blasphemy for any to pretend to copy after him in these thin;L(s, which were his peculiars. And when we find him giving severe names to the Scribes and Pliarisees, and censuring the hypocrisy and ftilse disguises of otliers, mIio made a fair appearance, which for certain he always did most justly, because he knew ]ierfectly wiiat was in men ; yet this will not justify us hi calling men hypocrites, and fools, and blind, or in passing a damnatory sentence u])on men, who ap})ear conscientious, unless we had his knowledge of Ixearts, and his special and extraordinary commission. And yet, as Avas hinted, the mind and disposition he expres- sed even in many of his most extraordinary actions, may justly be considered for our imitation in our ordinary state. A cheer- ful obedience to God and regard to liis glory, an unwearied and vigorous application to his work, a zeal against sin and love to mankind, shone forth illustriously in his extraordinary as well as his ordinary actions, and should excite us to be like minded. It is observable to this purpose, that the very instance given by the apostle immediately after the text, is an action most peculiar to the Lord Jesus himself, and absolutely imita- ble in the same kind by us ; that when he was " in the form of God, and thought it no robbery to be equal with God, [the Father] yet he made liimself of no reputation, took ujion him the form of a servant, and became obedient ur.to death." Here the action of Christ, Avhicli the apostle singles out for liis instance, is only j)roposed to our foith ; but the mind and temper he shewed in that wonderful course of action is ]>ro- posed to our imitation, that is, the love to mankind, the humi- lit}', the public spirit, m Inch did so signally appear in his vol- untary abasement of himself from the highest glory to accom- plish the work of our salvation. The sum of all is this. It should be our endeavour, as near as we can, to resemble the mind of Cln^ist, as we find it described in the gospel ; to express the same mind in like in- stances, as far as we are in the same circumstances ; or else to shew a conformity of spirit to him, in such other instances as our condition will admit, where we cannot shew it in the same. And so I come, II. To propose some reasons, why Christians should en- 48 THE christian's mind deavour to copy after the mind and temper of Christ. And to that end will insist upon three general considerations. 1. It was evidently the design of God to set his son before us as the model of the Christian temper. This was one er- rand on which he came into the world, though not the only one, to give a living representation of those graces and virtues, which are truly pleasing to God in the human nature. He would not only set out our duty before us in his laws, but also in the more strilcing way of a living and a strong example. This was not so needful for us in the innocent state, while the mind was sufficiently clear to apprehend the wdl of God with- out any prepossessions against it, and the inclination regular, God's law being written in the heart. But in our fallen con- dition, God saw meet in his wisdom and grace, not only to grant us the light of a supernatural revelation, to revive the notices of our duty which were defaced, or greatly obscured by the apostacy ; but also to set a fair transcript of that in our view in the living pattern of his own Son in our nature, that we might be brought thereby at once both to learn and love our tluty.^ We might reasonably conclude it to be the mind of God, that we should eye the pattern of Christ, when we find the scripture (hrecting us to imitate inferior examples, as far as they are good : to *' be followers of them, who through faith and patience inherit the promises, Heb. vi. ;22. To animate ourselves in our Christian race, by considering the great cloud qfxiitnesses we have to the like course among the excellent of the earth," Heb. xii. 1. And to remember inferior pastors, who ministerially spoke to vs the "word of the Lord ; and to " follow their faith, considering the end of their conversation," chap. xiii. 7^ Much more therefore, for certain, would he have us attend to the more excellent and instructive pattern of the great shepherd of the sheep. The care he has taken to make us acquainted with the tem- per and life of Christ, is a clear evidence how high a place the imitation of him was to bear in Cliristianity. It ought to be considered by us to this purpose, how great a part of the New Testament the life and actions of our blessed Saviour make. No less than four evangelists were employed and inspired by the Holy Ghost, to leave an account of this for the use of the church in all ages j that by the mouth of so many witnesses. THE SAME AS ciirist's. 49 who had companied with him, all niight be established : all of them joining in some things in the same testimony ; and in other matters one supplying what the other had omitted. They, who had perfect understanding of all things from the very first, as eye-witnesses, ^vTote these things in order, that we might know the certainty of them, Luke i. 3, 4-. Now as the intention of ^^Titing any life should be principally direct- ed to this view, to lead others to imitation as far as there is any excellency in it : so, when the Spirit of God has made so great a j)art of the New Testament to be a relation of the life of Christ, this is evidently his wise contrivance to draw Chris- tians to a resemblance of him. But this design is put out of question by the most express declarations to that purpose. Christ himself took care to lead his disciples to consider him as their teacher, not only by his doctrine but by his practice. " If any man will come after me, he plainly tells his hearers, he must follow me," Mat. xvi. 24. he must learn of Jesus to be meek and lowly ; not only be- cause he inculcated these graces by liis doctrine ; j^Matt. v. 5, 8.] but because " he was meek and lowly himself,'* Matt. xi. 29. His disciples must " love one another, as he loved them," John XV. 12. Upon one occasion he chose to do a thhig which in itself was not absolutely necessary to be done either by him or by them in the letter of it, to wash their feet ; on purpose by that emblem to convey this general instruction to them, that they should tiead in his steps : that is the moral he gives of it himself, John xiii. 15. "I have given you an example, that ye should do as I have done to you." And when his apostles, after his ascension, had converted people to the Chris- tian faith, they refer them upon all occasions to the temper and actions of Christ, as a copy which they were expected by their Christianity to write after : and they make use of one passage or other in his history, as the most powerful engagement to a correspondent practice. We are declared to be ''predestinated by God to be conformed to the image of his Son,'* Rom. viii. 29. Our Christian calling^is reduced to this, that we should *' follow Christ's steps," 1 Pet. ii. 21. Our abiding in him, in the faith and profession of Christianity, is to be proved by our walking as he also walked, 1 John ii. 6. And we are to have him in our eye, to look unto Jesus and his behaviour, in running the whole of the race set before us, Heb. xii. 2. And D 50- THE CHRISTIANAS MIND certainly the design of God in giving us the benefit of such an example, claims our closest regard. Especially since, 2. He was a pattern admirably fit to be proposed to our imi- fetion : and that upon the following accounts. (1.) He was an example in our own nature. We are cal- led to be followers of God ; and the new nature is, as hath been shewn, in many respects a godlike nature. But in several particulars of human excellence, God cannot be a proper pattern. The difference between God and the crea- ture, between the relation on his part and on ours, will not allow him to be an example in any of the duties of creatures as such. An independent Being, as the blessed God necessarily is, cannot go before us in fear and reverence, in trust and con- fidence in another, in subjection and obedience to the authority and law of a superior. His perfect blessedness in himself makes it impossible, that we should have in him a pattern of the temper and behaviour proper for us under afflictions, be- cause he is out of the reach of any. His majesty cannot stoop so low, as to teach us by his ovm. practice our social duties to fellow-creatures, because they are all his subjects, and not his equals. And if the Son of God had ap- peared only in the glory of his divinity, he could not have been our example in these things : but since he is become partaker of flesh and blood his example is properly human, accom- modate to our condition, fit to shew us how men ought to act. Upon this account his pattern is more suitable, than an angelical one could have been. The scripture sometimes calls us to imitate the angels, in the purity of their natures, and their vigour and cheerfulness in the service of God : but they are not so apt to affect and influence us, as a pattern in our own nature. Chiist had what they have not, like natural af- fections and passions with us by occasion of an earthly body ; he was subject to hunger and thirst, as well as we ; capable of weariness and pain, of joy and sorrow, of love and com- passion, and anger ; and therefore was the more proper to teach us how to govern our appetites and regulate our passions. He was the fitter to be an example to men, as well as a sacri- fice for them, in that *' he took not on him the nature of angels, but the seed of Abraliam," Heb. ii. 1 6. 2. His circumstances and conduct in our nature adapted THE SAME AS CHIIIST*S. ,51 his example to the most g-eneral use. He suited himself, as far as he could do without sin, to the common state of human nature, that his pattern might be the more extensively useful. The ^eatest ])art of mankind are placed by providence in a low condition : and Christ by exemplifying- the graces suited especially to such a state, accommodated himself to the in- struction and benefit of the greatest number of men ; and yet sviice it was the result of his own gracious choice, that he appeared in such a condition, though he possessed origi- nally the riches of the Godliead, he loudly speaks humility to the greatest. His conversation was with all the freedom and familiarity that could be desired. We find no peculiar rigours or sin- gularity in his way of living ; in which he takes notice him- self of the diiference between him and Joh?i the Baptisty Mat. xi. 18, 19. He did not sequester himself from the world to Hve as a recluse ; but led an active life upon the public stage, appeared in the places where people were used to come to- gether, conversed freely with all sorts, and went about doing good. This conduct made his example the more grateful, and at the same time to appear such, that every one in common life might feel liimself under engagements to imitate him. Thirdly y His example was perfect, so that it hath the force of a rule. This cannot be said of the best men upon earth ; their actions must be tried by a further rule, before we ven- ture to follow them. But it is the character of Christ's ex- ample, that it hath the authority of a rule, as well as the ad- vantage of an example : so that other examples are to be judged of by it, 1 Cor. xi. 1. *' Be ye followers of me, even as I am of Christ." It is perfect also in another respect, as it exemplifies to us all the graces and duties of the human nature, as it came out of the hands of God ; it was a living plan of the regards due from man by the divine law to God, to his fellow-creatures, and to himself. I intend not here to go over the particulars of this great example ; it may be more proper, as we go along in considering the several branches of the Christian temper, to recommend each by the example he gave of it. To any one who attends to the gospel-history, it must appear, that hum- ility and self denial, zeal for God's glory and compassion to D 2 5^ THE christian's MIND souls, usefulness to all and disinterested g"oodness, contempt of this \yorld and heavenly-niiudedness, patience under sufferings and resignation to the will of God in all things, eminently shone out in the man Christ Jesus : that he redeemed his time, improved all opportunities for service, sought the honour of God in all his actions, fervently prayed to him in all dif- ficulties, trusted in him in all dangers ; counted no service, no suffering too hard to which he called hun ; and was obethent even doA^Ti to death. In a word, he acted just as men are obliged to act : and in all the parts of the Christian temper, excepting those which suppose personal guilt, we may derive light and warmth from the steady contemplation of Christ's example. 3. The relations, in which we stand to Christ, and the con- cern we have with him, lay us under the strongest engage- ments to endeavom' a resemblance. He is our best friend, vouchsafes to call us his friendSy and has engaged u« by the most endearing acts of kindness : mid how easily do intimate friends ran into a similitude of mind and manners ? He is our Lord and Master, and we pfofess to be his dis- ciples ; and certainly the disciple should be like his master. ** If any man will come after me, (says Christ,) let him fol- low me," Matt, xvi. f^4. Christ presses this argument with the greatest force upon his disciples, in the days of his abode below, John xiii. 13 — 16. " Ye call me Master and Lord, and ye say well ; for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his Lord ; neither he that is sent, greater than he that hath sent him." In the several sects of philosophers among the heathen, the practice as well as the precepts of their masters, had a mighty influence upon those who called themselves their disciples : they were used carefully to record the actions of their founders, and to be censured or applauded, by fi'iends or enemies, as they de- generated from their virtues, or copied after them. Christ is the author and finisher of our faith^ the head of our religion; . and should we not resemble him, if we suffer ourselves to be called Christians from his name ? Some of those among the THi: SAMK AS CIIUISTS. 53 heathen, ^vho delivered tlie best precepts, were very far from recommending them by a suitable practice ; and they did more hurt to the world by their ill examples, than service by their wholesome instructions. This was too much the case among the Je\vish teachers in Christ's own time : he could say no more in their favor than this, Mattli. xxiii. ^2, 3. " The scribes and the pharisees sit in Moses' seat ; (they are your stated public instructors:) All therefore, whatsoever they bid. you observe, that observe and do." We must for certain under- stand him with a limitation, as far as they spoke agreeably to ** the law and the testimony ;" for he had admonished his hearers more than once, that sometimes they were hlirtd guides even in their doctrine, and not to be followed absolutely in that. And still he was forced to add farther ; " but do not ye after their works ; for they say, and do not." While their doctrine was amiss in some things, their practice was much more ir- regular. But Christ was a master, wiiose j)irit." And after the aj)ostle hath she\Mi, how effectual a provision is made by the gift of tJic Spirit of life^ and by GocCs sending his oiai Son into the world, both in order to our pardon, and our recovery to holi- ness, ver. 2-— 4. he proceeds more fully to explain the charac- ter, ^^'hich he had given of Christians, and to urge the neces- sity of it. Would you know, whether you are in Christ, and may be esteemed in the sense of the gospel to walk not after the flesh, but after the spirit ? The apostle tells you ver. 5. " They that are after the flesh do mind the things of the flesh ; but they that are after the spirit, the things of the spirit." And to shew, that it is of the utmost consequence to us, as ever we would escape condemnation, to sge tliat we mind not the things of the flesh, but those of the spirit ; he adds in tlie text, *' ior to be carnally minded is death ; but to be spiritually minded, is life and peace." In the words we have, I. Two very opposite characters ; to be carnally minded^ and to be spiritually minded. Characters, which divide all mankind into two parties. Every man must be denominated either the one or the other of these. However people may agree or disagi'ee in other things, here is the most essential and wide difference that can be between man and man, tha^i some are carnally^ and others spiritually minded. And yet on the other hand, there is often such a mixture in the temper of those, to whom these very different characters belong, that contributes not a little on both sides to darken the character, unless diligent care and serious consideration be used to know, which in truth is our own. But then, to excite our concern for making this discovery, and to convince us of the great preference due to the one above the other j II. The horrid evil and miserable effects of the one, and the excellence and good consequences of the other are set be- fore us. The one is deaths and, as it follows in the next verse, enmity against God : but the other is lij'c and pcacc^ 58 A CARNAL AND I shall pursue the subject under these two general heads, into wliich it has been branched. I. I am to explain the different tempers of mind, which are expressed here, and opposed the one to the other, viz. the minding of the fksli, and the 7ninding of the spirit. The flesli and the spirit^ may be understood here, either as principles, or as objects of those exercises of the mind meant by the word, ' mid thii^st'iu^ aflcr riii;hteousness. The reason is ;.that either matters of a spiritual nature are in their account merely imagkiary, without substance and reality ; or some pre- sent good is much more suitable to their taste and inclination. Thus " folly is joy to him that is destitute of wisdom," Prov. XV. 21. In the nature of the thing then, and at present, what the apostle says evidently holds true. '2. This is farther true in respect of God's sentence and constitution. To be carnallij minded, is death ; or the way to death, to everlasting wrath and misery : hut to be spiritic- allij minded, is life and peace, or the way to eternal life and happiness. 1st, The carnal mind must issue in everlasting death. Not that the future punishment aaiII be an extinction of being ; happy would it be in comparison for the men of this world, if that A\ere the case ; but Avhile they continue in being and sense, their condition will justly deserve the character of death, the second death. In the future state their spiritual death Mill be fixed and consummated. The enmity against God, which is now the prevailing character of a carnal mind, will then rise to its utmost height. All the remains of virtuous inclination or of good nature, as we call it, which might seem to be in men here, will be totally extinguished, when they leave tlie world in their sins : and " he that was filthy, will be filthy still.'* There will be an entire end of all that looks like feli- city. For they Mill be stripped of all the sensual emplojinents, in ^vhich they placed their happiness on earth : not so nnich as a drop of Xi'ater to cool the tongue will be found there, Luke xvi. 24. And for the true happiness of the heavenly state, they neither will be admitted to a share in it ; nor will liave any taste for it, if it were witliin their reach. And be- 74f A CARNAL AND side this, all which can make misery consummate, will be in- flicted. The wrath of a living God, the fire of hell, the worm of an accusing conscience, and the society of devils and wick- ed men, then ungrateful enough, shall concur to their everlast- ing destruction. The scripture uses many phrases and em- blems to describe that misery in its horrible nature : and among the rest, this of death in particular, as the most formi- dable thing to nature. *' Sin, when it is finished, bringeth forth death," Jam. i. 15. '* The end of these things is death," Rom. vi. 21. " The wages of sin is death,' ' ver. 23. So here, to he carnally minded is death. That is, Without repentance and a change before they leave the world, men of this character are doomed to eternal death by God, the judge of all. "If ye live after the flesh, (says the apostle in this chapter, ver. 13.) ye shall die." This is the sentence, which God has published against all such ; which he will never reverse, and none else can. Such indeed, by their present temper, are fit for no other issue of things than this. They are "vessels of wrath, fitted for destruction :" In no fitness to take delight in a better world, if they should be allowed a place there, where all is holy and heavenly ; but of a temper already prepared for the miserable world, for tliey breathe a disaffection to God, wliich in the height of it is the very temper of devils. And sometimes men of this make, have the beginnings of this second death, even while they continue in the body. This is evidently the case of some, when they are given up to ** strong delusions, to their ov^ai hearts' lusts." And sometimes they are made to feel the lively forerunners of di- vine wrath in their consciences, and leave the world with the blackest presages of approaching misery. On the other hand. Sdly, The spiritual mind shall issue in everlasting life and peace : that which deserves indeed to be stiled life. The spiritual life is to be perfected. There is a " perfect day, to which the path of the just, like the shining light, is tending more and more," Prov. iv. 18. What the author of "a good work had begun, will then be performed," Phil. i. 6. *' All tears shall be wiped away from saints, and every un- easiness cease, for they shall enter into rest ; and be admitted to fulness of joy in God's presence, and to pleasmes for ever A SPIRITUAL MIND. 75 more at his right hand," Psal. xvi. 11. This is to he the end of a sj)iritiud mind ; and therefore it may justly he said to he lij'c and peace. By the tenor of the gospel-covenant, all of this character are entitled to this life. " There is no condemnation to such as walk after the spirit,*' ver. 1. "If ye by the Spirit, morti- fy the deeds of the body, ye shall live,'* ver. 13. And to the same purpose our apostle bespeaks the Colossians, Col. iii. 2 — 4. " hiet your affections on things above, not on things below. For ye are dead, (you profess to be dead to the world,) and, (if you are really so,) your life (your better life,) is hid with Christ in God. When Christ, who is our life shall ap- pear, then sliall ye also appear m ith him in glory." The spiritual mind is itself a meetncss for heaven. As it is of heavenly descent, so it tends towards heaven. While the carnal mind in its progress is ripening for hell, the renew- ed temper, makes a man " meet for the inheritance among the saints in light." Such a man has liis heart, and thoughts, and pursuits, directed to the same objects, which make the happiness of heaven ; only they are seen and enjoved in the other world after the manner of heaven. The same God, the same Redeemer, the same holiness, which the Christian chiefly pur- sues now, will make the felicity of the future state ; only we shall then " know these objects, even as we are known," 1 Cor. xiii. 12. And those, who have their minds thus set, have the begin- nings and pledges of everlasting life. The " Spirit is in them as a well of water springing up into everlasting life," John iv. 14. ** He is an earnest of tlie inheritance," Eph. i. 13, 11. As far as they are spiritualized, they have lieaven brought down into their souls ; the same temper formed there in part, which gloriously shines in the inhabitants of the upper world ; and therefore may properly be called glory begun : besides wliich, to some of his servants God has vouchsafed such foretastes of the land of Canaan, while they were in this wilderness ; such refreshing views of his love and favour, as have carried them for u while in appearance above the woild, enabled them to rejoice in tribulation, and to long to depart and to be with Christ. Now certainly a mind entitled to life by divine promise, made meet for it by divine gi-ace, and into which God is 76 A CARNAL AND used to let dowii somewhat of heaven now, cannot fail to issue in everlasting life. I will close with some reflections. 1. We may justly fix this in our minds, as the principal and most important distinction, which can be among men ; the carnal and the spiritual mind. Other differences make a far louder sound, and draw more general attention. Distinctions made by wealth and honour, by beauty or wit, by learning or by party-names, have many more observers and admirers. But though " the kingdom of God come without observation, and is chiefly within men ;'* yet as far as its authority and power over the minds of men, is discovered by the genuine fruits, it de- serves more regard and esteem, than any other peculiarity wherein one can excel another. The question for divine approbation will not be, whether men are high or low, learned or unlearn- ed, whether of this or that dividing name among Christians ; but whether they mind " earthly things, or seek those which are above." A man of low capacities and circum- stances may be rich in faith, eminently partake of the divine nature, and be an assured heir of the promise : and how much more excellent and hapjiy is such a man, than any of those who make the most shining figure in life, if by choice and jitle they have tlieir portion only in this world ? 2. We may consider this farther as the principal thing, wherein one Christian is better than another. People of all parties are apt to value others most, when they agree with themselves hi bearing the same name of distinction, in observ- ing the same outward forms of religion, or in maintaining the same speculative notions. And without doubt, though any mere name among Christians sigiiiiies little ; yet it will not ]>ass for a small matter with those w^ho are truly devoted to Christ, that they and others should form the jastest notions they can of every di\dne truth, and observe the externals of re- ligion in the nearest conformity they can to the rule given them : so far they, wdio agree best with the standard, certain- ly excel others. But still it is a more vital and imjiortant dif- ference, which is made by the degrees of spiritual mindedness. He is the best Christian, whose soul is most fully attempered to s]}iritual things, and hath gone farthest in overe-oming "the remains of a carnal mind. This is the most essential mark of growth in grace. A SPiniTUAL MIND. 77 8. If we are ready to entertain some high thoughts of our- selves, because we are reasonable creatures, and liave the capacities of mind which those of the lower creation are strano-ers to ; it is enough to mortify our pride, to think that this very mind of ours is become carnal. What can the nobler capacity serve for, but our greater disgrace, and aggra- vated condenniation, without a suitable improvement ? Better Iiad it been for us, that we had been placed at first in the lowest rank of beings, instead of the rational, if we debase ourselves into the beast, when God has made us men : if our minds are only employed to make provision for the flesh, or to refine upon the gratifications of the body, instead of reaching after, and relishing the proper glory and happiness of an im- mortal spirit. 4. What reason is there to be thankful for that, which we conmionly call restraining grace ? When a carnal mind is so natural to all, is still predominant in most people, and wherever it prevails, has so strong a bias in itself to all that is evil ; in what a dismal state would this world be for the pre- sent, if it were not for such things, as the bias of a good education, the admonitions of natural consience, the awe of civil magistracy ; the sense of shame from men ; the provi- dential preventions of opportunity for doing many evils, or staving off temptations to them : Such things as these, where a religious fear of God is wanting, are of great service to keep the world in tolerable order at present : without them, we should live in a constant hell upon earth, and one man of a carnal mind would be a devil to another. 5. When the human nature Avas sunk so low, it was un- speakable grace in the great and Holy God, to take in hand, creatures so carnalized in order to their cure. That he should form a design of their recovery from such a degenerate state : and in order to it, he should send his only begotten Son to atone for this horiid apostacy, and restore his Holy Spirit, to recover lost souls, to their true taste and primitive disposition. He saw the disorders of our nature to be so great and inveterate, that they would ne\^er be set to rights by any hand inferior to his own ; that our case was desperate, and past retrieve, if he did not undertake it himself. And therefore, not\vithstanding the heinousness of the crime, though he might justly have given up for ever, creatures who had 78 A CARNAL AND ruined themselves ; yet out of his abundant grace, he makes our recovery practicable, sets up an all-sufficient physician, and invites us to connnit ourselves into his hands for healing. There is glory to God in the highest upon this account ; let us who are directly concerned, heartily join in the song of praise, for this good-will toward men. (). When a method of cure is settled by a gracious and all- v^'ise God, how much does it lie upon every one of us in par- ticular to see, that the carnal mind is subdued in ourselves ! that at least, the mortal symptoms are taken away, that it has no longer the dominion in us. Without this change, all our profession of religion is a vain thing ; we shall only " have a name to live, while really we are dead.'' Without this, we shall find in the great day of account, that it had been better for us, if we had never been born, or never possessed of high- er capacities than the brutes, or never favoured ^vith the dis- coveries of the gospel, which shew us our disease, and the way of cure. Under a conviction therefore of our need, let us earnestly apply to God through Jesus Christ, for the en- lightening, quickening, and sanctifying influences of the Holy Spirit, to make us *' dead unto sin, but alive unto God :" and under his gracious influences, which are readily granted to the humble and hearty seeker, let us resolve upon a vigorous and persevering warfare, against the carnal mind which wars against the soiU. 7. How thankful should every true Christian be, that he is delivered from so great a death ! Much more than for any temporal deliverance, that he has received or can receive. The evil here was the greatest that we could escape, spiritual death at present, and eternal death in prospect ; we were fast bound in the chains of this death, so that none but God could have opened us a way of escape ; and notwithstanding the dis- covery of such a way, thousands in every age still remain in the same miserable condition. Let all that is within us then bless the Lord, who has made us to differ. 8. Let Christians behave as sensible of their remaining carnality, and of its deadly nature, as far as it does remain. Let them live in the daily sense of this, that though the change in them be real and great, compared with the bent of depraved nature, yet it is incom])lete in the best in this life : and as far as carnality remains, so much death remains. Let A SPIRITUAL MIND. 7(J' US all therefore walk humbly with our God, as sensible that he has still much against us, if he would bo strict to mark iniquity. Let us watch against indwelling- sin, tiie new act- ings of it, and the temptations which may excite it ; because we have not yet put oft' the harness, nor can justly apprehend ourselves out of danger. We should use habitual endeavours *' to mortify our affections which are upon earth," Col. iii. 5. and to " perfect holiness in the fear of God ;'* as those who have not yet attained, nor are already perfect. And whenever by neglect and the force of temptation, carnality breaks out afi'esh, or recovers new strength, there should be an im- mediate care to repair and strengthen dying graces, Rev. iii. 2. " Be watchful, and strengthen the things that remain, which are ready to die." And since we must have occasion for this conflict more or less, ^vhile we sojourn in the body, it must ever be worthy of a real Christian, to look forward with longing expectations to the perfect life before him, where he will be entirely spiritually minded, " like the angels of God in heaven," Matt. xxii. 30. 9. I-et the consideration of the sad condition of carnal minds, engage all true Christians in their proper places, to use their utmost endeavours for the recovery of others out of such a state. This becomes heads of families towards those under their immethate care, and one friend towards another, and every one according to his influence and talents. We, who are ministers, should especially be instant in season and out of season to this very purpose ; since it is tlie direct design and scope of a gospel-ministry. And sure, we need not a stronger motive to animate us all, than that which is left us by the apostle James, chap. v. 19, 20. "Brethren, if any of you do err from the truth, and one convert him ; let him know, that he which converteth a sinner from the error of his way, shall save a soul from death, and shall liide a multitude of sins." SERMON VII. FAITH THE MAIN PRINCIPLE OF THE CHRISTIAN TEMPER. 2 Cor. v. 7. for U'e xvalk hy faith., not by sight. IT is plain from the context, tliat the apostle's main design in these words is to express a disad\'antage in a Christian's present state, compared with that which he hath in prospect. He observes, that he and such otiier primitive servants of Christ, " having the earnest of the Spirit," or the Spirit as the earnest of the promised inheritance : " therefore were al- ways confident,*' ver. 5, 6. that is, undaunted in their work, whatever difficulties they met with, whatever dangers they were exposed to, even of life itself: *' knowing (as he adds,) that while we are at home in the body, we are absent from the Lord." Or as we may render it more agi'eeably to the em- phasis of the original ; ' knowing, that whilst we sojourn in the body, we are absent from om* home with the Lord.' " For we walk by faith, not by sight." That is, " AVhile we are in the body, the main things by which we govern and conduct ourselves as Christians, are only perceived by faith ; not by sight, as they will be, when we come to be present with the Lord." Faith is represented here as a way of perception, wliich falls short of sight : and so it certainly is. 13ut then on the other hand, it is intimated to be the best and most extensive principle we have in our state of trial : a principle of force and influence sufficient to regulate our walk and conduct : a principle strong enough at that time, to inspire the apostle himself and the PAITH THE MAIX PRINCIPLE, ETC. 81 primitive Christians with boldness and courage in the face of dano-er ; sufficient to make them willing- to leave the body, that they mi oht arrive at the higher dispensation of sight. So that the greatest heights of Christianity in this world are set out here A* flowing from faith. I have therefore chosen this passage to shew the eminent j)lace, which faith holds in forming and animating the whole Christian temper and life. " We walk by fiiith, and not by sight." We Christians conduct ourselves by faith, as the best principle of action we have, till we arrive at sight, and as esteeming it our wisdom to walk under the influence of it through our pas- sage state. In the prosecution of this subject, I shall, I. Endeavour to give you some account of^fait/i, the Chris- tian's principle. And, II. Shew the fitness of it to have a most pow'erful and com- manding influence upon the whole of the Christian temper and life. Which will make way for some serious exhortations. I. Tlie nature oi faith is to be explained, which is emi- nently the Chi'istian principle. When we find it distingiiished from sights this at once points us, both to the special objects about which it is conversant, and to that kind of persuasion which is implied in the term, faith. 1. The special objects, about wliich faith is conversant, are things not seen. Ihis is intimated, when it is opposed to sight. And so they are ex})ressly called more than once in the New Testament, 2 Cor. iv. 18. '* We look not at the things which are seen, but at the things which are not seen." And Heb. xi. 1. " Faith is the evidence of things not seen." By this representation of the things which the Cliristian be- lieves, 1st, They are plainly distinguished from the concerns aiid interests of this visible world. The generality of people have their main regard to seen things, that is to present things, which come within the notice of sense ; they govern themselves chiefly by a respect to these ; and have their hopes and fears, which are the immediate principles of action, principally raised F ♦ 82 FAITH THE MAIN PRINCIPLE by the apprehension of outward good and evil. Bodily ease and pleasure, external advantages and interests, honour and r^^putation among- men, are the chief things they desire and hope for : and the contrary to these are what they principally fear. They " vi'^alk in the sight of their eyes," as is said of sensual youth, Eccl. xi. 9. But the thouglits of a true Chris- tian have another turn ; he hath obtained the notice of other things, beyond the reach of sense, and which relate to interests beyond this seen world ; and these appear to him of such reality and weight, as to command his principal attention. Present sensible things, have in themselves no farther reference than to our well or ill-being in the present life ; but the things of which a Christian is persuaded, and by the belief of which he walks, are either the eternal state itself, or such things as in their tendency and consequence have an aspect on his everlast- ing v/ell or ill-being. *' The things which are seen are tem- poral ; but the things which are not seen are eternal," 2 Cor. iv. 18. 2dly, They are justly described in their true and proper nature by this character, that they are things not seen. There is scarce a more comprehensive account to be given of them in a few words, than this character contains. Many of them are in themselves of a spiritual nature, and so not capable of being objects of sense. God himself is so : no man hath seen him at any time, with his bodily eyes ; and yet Moses is said by faith, to have " seen him that is invisi- ble," Heb. xi. 27. And it is the concern of a good man to *' set the Lord always before him," Psal xvi. 8. that is, to con- sider him as a near and constant spectator of his actions, and therefore to live and act as in his presence. The providence of God is out of sight, while outward events themselves are obvious to sense ; and therefore most people have little regard to the one, while they have their heads and hearts full of the other : but a saint principally attends to the invisible hand of providence in all events, whether prosperous or afflictive. The blessings wliich are of principal account with a Christian, come not within the verge of sense ; such as, an interest in the favour of God, the privi- lege of being admitted among his children, the pardon of sin, the graces and comforts of the Holy Spirit. And his most formidable enemies are invisible too : indwelling corruption. OF THE CIIUTSTIANT TEMPER. S3 and the power and policy of the evil spirits ; yet these are objects of faith, which excite liis daily vigilance. Several things wliic.h the Christian believes, are above his comprehension ; not only not to be perceived by sense, but not to be seen through with the closest application of the eye of the mind ; which are attended with many difficulties he cannot solve, as to tlie manner of their being, and yet he firm- ly believes thcrn. This is the case of many of the divine per- fections, the doctrine of the resurrection of the body ; and the distinction of the blessed three,. Father, Son, and Spirit, which plainly runs through the oeconomy of our salvation. Some of the objects of faith, are things jyast and gone. Though they were, once seen by some, yet they are only of- fered to the faith of after generations, and yet of the utmost importance to be believed. Such are the creation of the world, the dispensations of providence in former ages : and above all, the Son of God manifested in flesh, his life and death and re- surrection and ascension into heaven ; and the divine testi- monies borne to the gospel-revelation. Only a few in one age and part of the world, had opportunity to see these things ; they are matters of faith to such as come after them. Other things are at a distance from us, beyond our^world, too far for us to have any immediate perception of them. Of this kind is the present state of the invisible world, the happi- ness of holy angels, and of departed saints with Christ in paradise, and the misery and torments of those dead in sin. And lastly, many of them nre future. They are now only to be (hscerned by taith, but hereafter will be seen. Such are the second coming of Christ, the resurrection of the dead, the final judgment, and the rewards and punishments which will ensue upon it. " Every eye shall see the Redeemer, when he comes in the glory of his Father, even those who must wail because of him." And the great transactions, for which he comes, shall be managed upon the public stage in the view of all. But now we see them only through a glass, darkly and at a distance. 2. The kind of persuasion, whicli a Christian hath con- cerning these things, is expressed by faith, in opposition to sight. Now, 1. In a larger sense, this may signify a persuasion upon F 2 SAi' FAITH THE MAIN FRINGIPLB aiiy Other ground beside the evidence of sense : so as to tako in reason and testimojiij too. So it is sometimes taken in, scripture. Some of the instances of faith given by the apostle, Heb. xi. are to be known by reason as well as revelation. Thus the creation of the world may be demonstrated by rea- son, and yet we are said to " understand it by faith," ver. 3. God's beinfj and bounty are capable of the same proofs and yet the apostle mentions them as objects of faith, ver.. 6. "Without faith it is impossible to please God; for he that cometh to God, must believe that he is, and that he is the rewarder of them that diligently seek him." The perfections of God may be proved from the nature and reason of things, Rom, i. 20. ** The invisible tilings of him from the creation of the world are clearly seen, being understood by the things, that are made, even his eternal power and Godhead." Indeed if these could not be known antecedent to faith, there could be no foundation of fliith, no means of proving the credibility and authority of revelation. Now a Christian, in many articles of his persuasion, walks by faith in this larger meaning of tlie word, in distinction from sense. He is far from renouncing the evidence of reason, as far as that will go. For truths within its province, he is glad of aJl the assistance and light that he can have this way : and for truths, which he finds in scripture, he endeavours to strengthen his faith by arguments from reason, as far as that can help him. But, 2. . More strictly and eminently, faith in scripture sig-nifies a persuasion founded upon the testimony of God ; upon a con- viction that " the testimony of the Lord is sure," Psal. xix. 7. That God's declaring, a thing to be true or good, is a sufficient proof of its being so, separate from any other argu- ment. Now for those truths, of which reason can make some discovery, a Chiistian believes them also in the proper sense, if he finds them in the word of God. Yea, he mainly walks by faith for most of these : because he finds them set in a fuller and more satisfying light in scripture, tJian they could be by bare unassisted reason. And other truths, of which he could know notliing but by scripture, he believes upon the sole testimony of God, as far as he hath made them kno\vn : as well as those truths, to which reason gives concurring evid- ence. Upon this foundation, spiritual objects appear real and OF THE CHRISTIAN TEMPER. S5 substantial, though they come not witliin the notice of sense ; an assent is given to the most subUnie and mysterious doc- trines, as far as he can discern God's testimony, thongli rea- son cannot account for them j ])ast transactions which (jod liath recorded for oui' use, are made present to the mind, and influential according to their nature and end ; the most distant objects are brought dowai to the lieart and affections ; and the things which are to be hereafter, are confidently exjiected. ** Faith is the substance, or the confident expectation of things Jioped for," Heb. xi. 1. II. I am to shew the fitness o7 faith to have a most powerful and commanding influence upon the whole of the Christian temper and life: to be the principle of our 1. The olijecls of faith are admirably suited to have the most uni\'ersal influence: as they are things of the greatest importance and suitableness to us. Every part of divine re- velation tends one way or other to promote practical godliness. All the discoveries made therein of God himself, eitlier point out to us a subject of direct imitation, or some correspondent temper or duty, which is truly perfective of our natures. The ])recepts it contains are holy, just and good ; and taken to- gether, aie edxeeding -brcMcU snflicient for owv direction in everv relation and circumstance of life. The motives it proposes are of the largest extent ; fit to strike upon all the springs of hum- an action, to move gratitude, to animate hope, to awaken fear, to inipress a sense of duty. And tliese motives in every kind are of the greatest weight and moment in themselves. The highest and most undoubted authority ])rescribes our duty, the one supreme iaw-giver. The most endearing engage- ments are proposed to our gratitude : we are persuaded Inj the infinite and innumerable mercies of God, in creation, provid<'nce and redemption. The most exceedjng grea^i and precious j)romises, are set in our viev/ for both worlds, to en- courage our obedience : \a bile the ways of sin ar^ fenced up with tlie most awful and terrible thrccitenings. So that it may very justly be ajiprehenckHl, that " if men hear not Moses and the prophets," Christ and his apostles, " neither would they be persuaded though one rose from the dead,** Luke xvi. 31. f3 86 FAITH THE MAIN PRINCIPLE 2. The reason of faith is very strong and forcible, the testimony of God. We are often greatly and justly influ- enced by the testimony of credible men : but ij tve receive the mtiiess ofmeUy the mtness of God is greater, infinitely greater, 1 John v. 9. All men, who believe a God, agree in this principle, that what he says must be true, because he is a God that cannot lie. And if there is sufficient and satisfactory evidence, indeed all that can reasonably be desired, that the scriptures are the word of God ; a persuasion so founded will bring the truths of the gospel with full power up- on conscience. Some of the objects of faith, as the everlast- ing recompences of another life, are of that vast moment to us ; that if there were no more than a probability, or even a possibility of their truth, they ought in reason to determine our course on the safest side : but what force and weight are they fit to have, when considered as made certain by revelation ? When we look upon eternal life, as * the promise which God hath promised us ; And the wrath of God, as revealed from heaven against all sin and unrighteousness of men.' What a means of establishment may it be in an hour of temptation, to be able immediately to turn our thoughts to an it is tvrittenj that such a practice is undoubtedly sinful, that it will exclude from the kingdom of heaven ! This is a weapon at hand in the greatest exigence, in the most sudden assault, when a man hath not time or inclination for a long and laboured train of thoughts. 3. The institution of faith to be the main principle of the divine life, makes it especially successful for that purpose. What hath been hitherto said, shews its aptitude in its own nature ; that the wisdom of God, in this, as in other cases, us- ually chooses proper means to serve the end he intends by them. But his blessing is necessary to success ; and accordingly we have the encouragement of his appointment in this case. He hath prescribed faith as the principle of vital religion ; as the means of *' purifying our hearts," Acts xv. 9« of " resisting the devil," 1 Pet. v. 9. and of " overcoming the world," 1 John V. 4. As the foundation, upon which every other grace and virtue are to be built : they are to be "added to it," 2 Pet. i. 5. By this we abide in Christ, and derive grace out of Ids fulness for our constant supply : and in the exercise of it may expect the continued influences of the Spirit according OF THE CIIllISTIAN TEMPER. 87 to all the occasions of the Christian life. For these two stand connected together in God's saving design, 2 Thess. ii. 13. *' He hath chosen us to saK'ation, through sanctification of the Spirit and holief of the truth." It is God's constitution, that " tlie just shall live by faith," Heb. x. 38. that the beginning and progress of his spiritual life shall be under tlie sway of this principle ; and that all, which is to be expected from (iod to maintain and cultivate it, is to be obtained in the way of believing. The Application I would make of this subject, shall be in three general exhortations from it. 1. We should be concerned to see, that we are possessed of such a faith, as is fit to be an eifectual principle of the Christian temper and life. All faith will not be so. But to tliis purpose. Let us be very careful, that what we believe hath a founda- tion in the word of God. That we take not up with the mere imaginations of our own minds, or the mere dictates of men, for objects of faith. Erroneous persuasions, as far as they are entertained, and by how much the firmer the persua- sion is, are the more likely to have a bad influence upon the spiritual life. Or if men should be preserved in a good mea- siu'e from their bad practical tendency ; yet if afterwards the falsehood of them comes to be discerned, this too often proves an occasion of shaking men's faith in truths wliich are better grounded. Which shews of what counsequence it is, that we search the scriptures diligentlv, and bring our sentiments to the test by them, that we may be able to see our foundation there. Let it be our endeavour to extend our faith in what God hath revealed, as far as we can. Iliat our faith take as wide a compass as may be, and that we gain more clear and dis- tinct apprehensions of divine truths. All the discoverie^«i made in the word of God, are one way or other subservient to practice ; either for direction, or encouragement, or admoni- tion ; though all are not equally useful ^ and in some or other circumstance of life, we shall find the servic^ableness of every object of faith. I'hcrefore we should carefully study the i"ule of faith J and by that means, joined with prayer to God, pur- f4 88 FAITH THE MAIN PRINCIPLE sue the same aim for ourselves, which the apostle had so much at heart for the " Thessalonians, to perfect that which is lacking in our faith," 1 Thess. iii. 10. Let it be our daily concern and prayer, to have a more full and lively persuasion of those truths, with which we are ac- quainted. Though we should be concerned to grow in the extent of our faith, because nothing, which God hath seen fit to reveal, is without its use one way or another, at one time or another, in the Christian life : yet I take it to be of more consequence of the two, to have our faith to grow intensively, though it should not take so wide a compass. He is the better scholar, and like to make more profitable use of his learning, who hath carefully and well digested a few books in comparison ; than he, that hath cursorily run over a far gi'eat- er number : so a Christian, of smaller attainments in know- ledge, if he hath but a firm and lively faith in the fewer prin- ciples of religion with which his mind is furnished, will far exceed a more knowing Christian, who gives but a weak as- sent to his larger store of divine truths. Above all things, therefore, labour to have an assurance of faith, as far as you go: to "receive the word with much assurance, then it will be, in power," 1 Thess. i. 5. To have a realizing, pre- sentiating faith of the unseen things which God reveals : that though it be a distinct way of perception both from sight and knowledge, yet it may come as near as may be in its pro- per proA'ince, to the strength of persuasion which they give in theirs. Hence strong faith is sometimes expressed by sight. *' Moses saw him that is invisible," Heb. xi. 27. " Abraham saw Christ's day," John viii. 56. *' We behold the glory of the Lord,'* 2 Cor. iii. 18. And at other times " by know- ledge," John vi. 69. " We believe, and are sure, or know, that thou art the Christ," 2 Cor. v. 1. " We know that if our earthly house were dissolved, M'e have a building of God," &c. 1 John iii. 2. *' We know that when he shall appear, we shall be like him," that is, we firmly believe these things. W^e should be solicitous, that our faith may thus " grow ex- ceedingly," 2 Thess. i. 3. And to that end along with a continued search into the grounds of our faith nothing is more necessary than earnest prayer ; "I believe. Lord, help mine unbelief," Mark ix. 24. Such a strong faith is fit to live by, and fit to die by. OF THE CHRISTIAN TEMPER. 89 ^. Ileieupou let it be our constant care to tcali- by Ja'uJu Tliat is, That faith he tlie prevaihne^ principle, which discriniinates and governs our teni])ers and lives. Let us shew the world by j)roper fruits, that we are not mainly swayed by the same things by which they are governed, neither by the impulse of cippetitjB, nor by prevailing custom, nor by the authority of men, nor by worldly prf)spects, either of hope or fear : but that God's authority in his word is allowed ])rincipally to give law to us ; that we live by rule, as under God's eye now, and in view of a life to come. That we reduce every object of our faith one way or other to practice. Every trutii we entertain is useless, if it be not thus employed ; and therefore we should not content ourselves with the bare speculation of any of them, but cyisider what influence each of them hath upon practice ; either^ for the im- mediate direction and regulation of it, or to dispose us to the performance of it ; either as a motive to ingenuity, or a pat- tern for imitation, or as representing the danger of neglectins;' our duty, or of acting contrary to it, or as a foundation of hope of assistance or acceptance in our course of obedience. A right apprehension of the practical tendency of particular truths, will be a good preparation for the actual use of them, as there shall be occasion. And that is the next thino- 1 would press, as included in this exhortation. That iu the various particular occasions of the Christian life, we actually make use of the several objects of faith to their proper purposes, as a *word in season. Tor in- stance, 1. Every knoAMi precej)t of God should be carefully re- duced to practice, as occasions oft'er to make one or another our present duty. That is to walk by our belief of his com- mands. 2. ^riie perfections of God should severally be called to mind and considered by us, as each of them may be most suit- able to our })resent case, to jjromote our conscientious and comfortable walking with God. In an hour of temptation from secrecy, we should especially recollect his all-seeing eye. *' How can I do this great wickedness and sin against God ?'* Gen. xxxix. f). In great distresses and troubles, it is pecu- liarly seasonable to think of his almighty power to support or 90 FAITH THE MAIN PRINCIPLE to deliver us ; and of Iiis infinite goodness and compassion, which assures us, that he doth not wilhngly afflict, that he hath gi-acious ends in his corrections, and that, if we trust in him and keep his way, he will not suffer them to be insupportable either in degree or continuance. When we are injuriously treated by men, we should turn our thoughts to his justice : that he righteously punishes us, how much soever men may be blame-worthy, as David reflected in the case of Shimei ; and that he will right us in his own time, as far as is necessary : and to his goodness ; how much " better it is to fall into the hands of God than of men," 2 Sam. xxiv. 14. Are we in pressing dangers ? His power and wisdom should be our relief, as they were Jehoshaphat's, 2 Chron. xx. 6. "In thine hand is there not power and might, so that none is able to withstand thee?" And ver. 12. '* We know not what to do, but our eyes are up unto thee." Under the penitent sense of sin, his infinite mercy is our refuger *' With the Lord there is mercy, and with him is plenteous redemption," Psal. cxxx. 7« Ay, and his justice and faithfulness in Christ, 1 John i. 9. *' if we confess our sins, he is faithful and just to forgive us our sins." 3, His providence should be eyed and owned according to our circumstances jfrom time to time. Praise and thanksgiv- ing should be kept alive by the believing view of his gracious hand in all our mercies : and every one of them should be re- presented to our minds, as an engagement to cheerful obedi- ence ; that as they are new every morning, and fresh every moment, there should ever be a new and fresh zeal and ferv- our in our gi'ateful returns. Our afflictions and exercises should not be past over, as if they arose out of the dust ; but God's hand should be acknowledged, and his end attended to in them, and faithfully answered in them, as far as it can be discovered. His sovereign pleasure is patiently to be sub- mitted to. In any desires and hopes we entertain of present good things, there should be mixed with tliem a resignation to his holy will ; if the Lord wilt. And in every difficulty and distress of life, our trust should be in his all-sufficiency, and our cares cast upon him. This is walking by faith in God's providence. 4. His promises should l>e suitably applied for our encour- agement through our course. Tliese should have a prevail- OF THE CHRISTIAN TEMPER. 91 ing influence upon us beyond all temporal motives ; and in case of a competition with si h motives, be allowed to carry tlie day. And the promises particularly suitable to our present case, oug"ht to be called to mind from time to time, and lived ujjon ; the promises of divine conduct, in the sense of the weakness of our understanding and judgment ; of strength, when we think of our inability for service or suffering ; of grace answerable to our day and work, when we are called out to hard services : of proper supplies, when we are in our outward burthens and wants ; of acceptance and pardon upon our sincerity, when we are proceeding in our way, and yet cannot but be sensible of our imperfections ; and of grace to enable us to persevere, while we ai'e endeavouring it, and yet think of the oppositions in our way. Hereby we shall make the proper use of God's promises, according to God's intention in delivering them, and our own occasion for the relief they contain. The worth and excellence of the promises, shoidd also excite our care to have the terms of them fulfilled in us ; and those of grace and glorj/^ as the greatest and the best, should have the main influence upon us. This is walking by faith in the promises. .5. The terrors of the Lord should be represented to our minds for our admonition and caution. They are left upon record to keep saints aAvake, as well as to rouse sinners out of their lethargy ; and we shoidd attend to them, to quicken us when we are apt to be remiss : to excite our care and caution, lest after our profession and hopes, we should ** at last be cast aways," 1 Cor. ix. 27. Or to recover us to repentance, when we have fallen ; or to fortify us against compliance in an hour of temptation. 6. Christ should be made use of and applied to, in his several offices, through the whole course of the Christian life, for the several purposes for which he is ofl'ered. We are to *' live the life we live in the flesh by the faith of the Son of God," Gal. ii. 20. His doctrine and example should often be set in our view by faith, as our great teacher and pattern. Under the sense of our guilt and unworthiness, our reliance ought to be on the perfection of his sacrifice, and the preAal- ence of his intercession ; and the acceptance of our persons and services, is only to be expected for his sake. And we are to rely upon his grace as our head for constant supplies. 92 FAITH THE MAIN PRINCIPLE Another necessary exhortation from ^ur present subject ireniains, 3. Let us persevere in walkingr by faith, till we arrive at sight. *' Believing to the saving of the soul, stands opposed to drawing back, which is declared to be unto perdition." Heb. X. 39. Faith comes short of sight ; but if we are governed by it, it brings us every day nearer to ' sight. And by how mucli the nearer we see the day approaching, so much the more should faith take wing, entering into that which is within the veil. If our hands hang do\ra, when the shadows of the evening come upon us, our hope must sink too ; and if we have any faith left, it must rejjroach us, that when we are in nearer view of Canaan than formerly, we flag, and suffer ourselves more to be carried away by sense. - Let us not abate or decline in the life, which is animated by faith ; but " knowing the time, let us awake out of sleep," if we have suffered meaner principles to gain the ascendant over us ; and if we are yet pressing forward with full sails toward the; haven, let it be our care that we do not relax our zeal and application ; but live as faith dictates, till the rewards of faith are obtained. To enforce all this, it m.ay be proper to consider, that— «- A life of foith is highly reasonable. It is to govern our- selves by matters which are at once of the highest importance and reality : the greatest concerns we can have in view ; with the testimony of God, to support and warrant om* concern about them. It is at present the most satisfactory and comfortable life. To have no view beyond sense, must ever make this vv^orld a liowling wilderness ; and we cjinnot have any satisfactory view of a future rest, by any other light than that of faith. This therefore alone can minister to us the great solace of life. And besides that, to live by riiki is a rest to the mind ; which we shall most securely do, by living under the conduct of faith. And in all turns the divine perfections, providence and pro- mises, are a fountain of peace and serenity, which cannot be equalled either by the most agreeable present enjoyments, or by the best prospects we can form on the measures of human policy. _ ^ To walk by faith, bears the nearest resemblance to the life of heaven, of any thing \\q can attain, while we are pro- OF THE CHRISTIAN TEMPER. Q3 hutioners. A believer lives upon the same oi)jeets, as those Jibove live uj)Oti in full happiness ; the same God and Re- deemer ; only these objects are very (hfferently perceived above and here. " Now we see them through a glass darkly, but then face to face ; now we know in part, but then shall we know even as we are kno\\Ti,'* 1 Cor. xiii. 12. The Christian's portion is the same in both worlds ; but now he hath it in title, and there will have it in possession : now lie sees it afar off; then he will have it at hand, and in full enjoyment. Whatever imperfection attends this life now, will soon be over and at an end. Though faith is not sight, yet it will very (piickly be turned into sight. It is as sure a presage of the perfect light of heaven, as the morning light is of the clear shining of noon-day. And this walk upon the foundation of believing, has been the walk of " the excellent of the earth," in every age of the world. As many of them as successively have arrived at glory, have " through faith and patience inherited the pro- mises," Heb. vi. 12. It is the design of the apostle, in tire whole eleventh chapter to the Hebrews, to shew that faith con- ducted the principal worthies of the Old Testament, to all their commendable actions in life, and to the heavenly rewards at the end of it. And the apostle in the text declares, that this was the animating principle of himself and other servants of God, under the New Testament ; so he had before observ- ed, chap. iv. 13. " that we have the same spirit of faith,'* with good men, under the Mosaical dispensation. We have the same principle of faith to rule in us, which inspired them Mith all their excellencies : but we have fuller discoveries to emplov and support our faith ; and therefore should be strong- er in it, and perform greater things under its influence. SERMON VIIL GODLINESS; OR, THE CHRISTIAN TEMPER TOWARDS GOD. S Pet. i. 6. 'And to patience, godliness* THE Christian spirit has jeeii considered in several geU" eral representations : I would now enter upon the parti- cular branches, which constitute it ; and this of godliness na- turally comes first to be treated of, or the religious regard we owe to the blessed God. The mention of tliis is so introduc- ed in the words before us, that it will directly suit my design, which is to recommend it as a most important part of that temper, to which we are called by Christian- ity. Tlie apostle liad observed ver. 3. what great and good things are conferred upon us by the divine power, even " all things that pertain unto life and godliness ; meaning probably all things pertaining to a godly life : and then in ver. 4. that we have " exceeding great and precious promises given us, for this very end, that by them we might be partakers of a divine or godlike nature." In the following verses he presses those, who professed Chi'istianity, to pursue this end ; to exercise and cultivate the various graces of the Christian life, ver. 5, &c. And besides this ; or rather, as such benefits, such promises are given you for such an end ; so do ye " also for this reason, or in like manner giving all dilig- ence on your jiart," add, or join together as in a choir, the following excellencies. " Add to your faith,'* to your in- ward persuasion of these good tidings of the gospel, virtue^ Tilt CHRISTIAN TEMPER, ETC. 95 or boldness and resolution in mainfeiining- faith and a good conscience. *' And to virtue, knowledge j" a gradual advance in the knowledge of the truths and duties of Christianity, with which you are in some measure already acquainted. *' And to kno\\ ledge, temperance ;" in the moderate use of the good things of this present life. *' And to temperance, patience ;" in bearing cheerfully the evils of life. ** And to patience, godliness j" such a regard to God, as will carry you through tile whole of your course. Here we are now to stop, in the account which the apostle gives of this chain of graces. 'EuffilSsia. which in this place, as well as in many others. Is translated godliness^ most strictly sigTiifies light 'worship or devofio72 ; and on the other hand in some places, it is taken so largely, as to import the whole of practical religion, or a disposition to universal goodness. But here I apprehend it is to be understood in a middle sense ; neither to be confined to mere acts of worship, nor to be extended to the whole com- pass of our duty ; but plainly to signify such a temper and beliaviour towards God, as becomes his excellencies, and our relations to him : or more briefly, a disposition to pay all pro- per regards to God. It is often used in the same sense in otlier places of the New Testament. So it stands distinguisli- ed from honestij^ when the apostle sums up a good life in this, "to live in all godliness and honesty,'* 1 Tim. ii. 2. And the grace of God is said to teach us, " to live soberly, righteously, and godly in this present world," Tit. ii. 11, \'Z. ^\here sobriety includes all our personal duties and self- government ; ligiiteousness all that we 9ught to do, as we stand related to our fellow-creatures ; and godliness our in- clination to all that which is more immediately due to God. And just in the same sense I understand it here. We are then to observe. That godliness is a teinper of mind, to ivhicJi xve are particularly called by Christianity. Upon which head I would shew, 1. WTierein godliness or piety consists. 2. The indispensible obligations, under which Christians lie to this. I. We are to inquire, what are the regards due from us to the blessed God, or wherein the right temper of the soul to- wards God consists. 96 THE CHRISTIAN" TEMPER 1. A referential Jear of God, is an essendal branch of godliness. ITiis is sti necessary a part of a good man's fi^ame, that there is no sin^^e plirase more frequently made use of in SCTiptare to express religion in general, than the fear of God. It is a temper arisins^ from an apprehension of his Majesty and supreme excellence, ** Shall not his excellency make you afraid, and his dread fell upon you?" Job xiii. 11. From the infinite distance that there is between him and us ; not onh* as he is "in heaven, wliile we are upon earth ; but as all nations before him are as nothing, and they are counted to him less dian nothing and A^anitv," Isa. xl. 17. It is founded in his absolute superiority over us, and our entire dependence upon him ; that th^e is none we have so much to hope or to fear from, as we stand upon good or ill terms with him ; be- cause be bath a sovereign and irresistible power over us, and over ever^ thing that concerns us. And it results from those rdadons wherein we stand to him ; which bespeak authority and rightfol daims on his part, and profound submission and awe on oars. We should have such a regard to God, as a sabject hath to his sovereign, a servant for his master, a child for his fether. ** A son honoureth his father, and a senant his master ; if I be a Father, where is mine honour ? and if I be a blaster, where is my fear ? saith the I^rd of hosts," ^1 .. But as the distance between God and us in all t-T— rir^adons, infinitely exceeds the distance, that can be be- rv. erii anv such relations upon earth ; so our awe and rever- ence should propcHlionablv be higher. Upon sndi groonds as these, a reverential fear of God is due frxxn aQ intelligent creatures. It was so from man in maoceate ; it is so from the highest angels in heaven ; and win be the temper of hobr men, and holv ansrels to all eternity. In tc^Een of this, those above, ** feU before the throne on their hces worshipping God," Rev. vii. 11. And so the seraphims are represented, *' as covering their feces with their x^ings, and saying one to another. Holy, holy, holy is the Lord of hosts,'' Isa. vi. 2, 3. Thev who know God most, and bear most of his likeness, and sl^e most fullv in his fevour, have the |HX)foundest reverence for him, arising from the sense of bis infinite perfection, nnparallded glory, and sovereign do- mimoD ; miule tfaej are above all such fear as gives uneasiness - aod anzie^ ; for their perfect love prevents that. Those who TOWARDS GOD. 97 J die sone (4 Moses and of die Lamb, express dienL«elres as if diev could hardly suppose it pteable diere sboald be any widiout dd* ft-ar ; ** Great and marreOoos, (say dicy,) are thv works, Lord God Almigbty ; jost and troe are diy ^Kzy% O King of saints : Who shall not fear thee, O Ltn^ and gloriiy thy name ? for thon only art holy," Rev. xr. 3, 4. And if the saints and ODsels above, reverence the glorioos ^la^esty in the heavens, certainly we ^loald cultivate such a frame on earth. The aposde calk us to it upon the foot of the gospel, Heb. xiL 28, 29. ** A^Tierefore we receiving a kingdom which cannot be moved,'" the spiritoal kingdom o€ Christ, which is set op upon the dissolution of the Jewish eco- nomy, and is to continue to the end of time ; ** let ns have grace whereby we may serve God acceptably, with reverence and fiTodly fear. Fc«" oar God i> a consmning fire.** He is so represented even by the gospel itself. As we are sinners, our fear jnstly goes fertfaer ; from die holiness of liis nature, the justice of his government, and the threatenings of his law. In such a state, we have room to apprdtend the severe marks c^ his displeasure in time ; and esjjeciallv to " fear him, as able and reaAj to destroy both sool and body in hell," Matt. x. ^2S. We are relieved indeed against these fears by the grace of the gcispel, and the mediation of Christ : so diat the greatest €{ sinners ouffht not so to dread the wrath of an offended God, as to despair of his mercy upon repentance. But still as kmg as they rauain in their sins, thev ought to represent to dieir minds the terrors of the Lord, as weD as the riches of his grace, to excite them to return to their Fath©-. The gospel, aking with the ffcod tidings it brings, makes a fuller representation, than ever was ma^ before, rful thought, " how shidl 1 do this evil, and sin again5>t God ?" * C 3 102 THE CHRISTIAN TEMPER And his course of obedience is designed to be a thankful memorial. 3. Trust in God, is another eminent part of godliness. It is an homage due from us to the great God, that we place our supreme confidence in him. It is founded in a persuasion of his all-sufficiency, and of his inviolable faithfulness in per- forming his word and engagements. As far as I trust a man, I suppose him able to do what I trust him for, that he hath given me some encouragement to believe his willingness, and that he will not deceive me. It must be so in any regular trust in God. We must be firmly persuaded of his all- sufficiency, that he is " able to do for us exceeding abundantly above all that we can ask or think." But then it is of the utmost concern to us, that we admit not expectations from God for things which he hath never promised, nor in any other way, than according to the tenor of his promises ; but that we " hope in his word," Psal. cxxx. 5. Our trust should run parallel with his promises. Where he has been pleased posi- tively to declare what he will do, we should firmly depend, be- lieving that "he is faithful who hath promised;" whatever difficulties or discouragements may lie in the way of our hopes. Thus we should " commit the keeping of our souls to him in well-doing, as unto a faithful Creator," 1 Pet. iv. 19. I'ely- ing upon a good event and issue, while we maintain such a course, whatever we may be called to do or suffer ; because on such terms he hath undertaken for it. But where his promises are made \vith a reserve for his o^\^l sovereignty, or the riches of his superior wisdom, as he knows far better than we *' what is good for man in this life ;" there we should not allow our- selves to be positive and determinate in our expectations of particular events ; but cast our cares upon him in a more general manner ; relying upon this, that in the way of duty, he will do that which upon the whole is best for us : or that ** he will withhold no good tiling from them that walk upright- ly," Psal. Ixxxiv. 11. 4. Giving credit to Iiis testimony, in all that he reveals for truth, is near akin to the former ; and a proper homage to God upon the foot of his infcillible truth, that he neither can be mistaken himself, nor is under any temptation to deceive us. AVhatever he says, must be true, and accordingly claims our firm assent, though we should have no other evidence TOWARDS GOD. 103 for it besitles his testimony, tlioug^li \vc feliould not be able to account for the niaiinor of it, or to solve every didiculty that may arise in the mind against it. We should indeed be very careful, that we have the testimony of God to sup- port our })ersuasion, that we liave used the best means in our power, both natural and a])pointed, to understand his meaning- : when we have done this, it is an essential branch of true godliness to believe upon the sole authority of God; in so doing, we *' set to our seal, -that God is true," John iii. 33, 5. A readiness to obey him tci/IioiU 7'esert'ey in all that he requires, is a ])rincipal ])art of piety ; that we arc brought to such a dls})osition as Saul's at his conversion, when he said, *' What AN'ilt thou have me to do ?" Acts ix. G. That we are sincerely desirous to discover his will for eveiy ])art of our duty, and then absolutely to govern ourselves by it: though it should be ever so contrary to our former inclin- ations and practices, or to the custom of the \\'orld about us, or to our secular interests. This is true Christian piety, to resolve upon cheerful and universal obedience to the di\'ine will, as far as we can discern it. And it is a frame of spirit, resulting from an apprehension of his perfect wisdom, justice, and goodness, and his sovereign authority over us. 6. A suhmission of soul to all Jus j^f^ovideulial disposals, is another branch of godliness, and founded upon a belief of the same perfections of God Jis the former : that we not oidy assent to this as a truth, that our times and all our afl'airs ai'e in his hands ; but that we give a hearty complacential consent, that so, they should be ; and accordingly from time to time, through all particular e\'cnts, acquiesce in his pleasure, ^^•hon it is signified to us by the co\irse of his j)rovidence ; without murmuring complaints, because he is tlic sovereign Lord of all : *' who shall say unto him, what dost thou ? Shall he not do what he will with his own?" without impeaching the justice of his proceedings ; for " shall not the Judge of all the earth do right ?" Widi a firm persuasion of Ins good and gracious intentions even in the use of his rod, being in subje(-tion to hnn, as to the Father of our spirits, who chastens us not merely upon will and pleasure, but *' for our profit, that we might be partakers of his holiness," Heb. xii. 9, 10. And with a persuasion at the same time, that his infinite wisdom can direct the darkest chspensations to reach such gracious do-. 104 THE CHRISTIAN TEMPER signs ; that lie sees not as man sees, and Ills ways are not as our ways ; but that he\'an make those things signally to work together for our good, which froni their sensible asjiect seem all against us. A great deal of true piety lies in such a placid subjection of soul to God. 7. Designing his glory as the great scope of our actions. This^arises from an apprehension of his fitness to be made the last end of intelligent creatures, by reason of his supreme ex- cellence and dominion. " Whether therefore vv^e eat or drink, or whatsoever we do, we should do all to the glory of God," 1 Cor. X. 31. We should choose to do or forbear a thing, which may otherwise be indifferent, according as in particular circumstances the one or the other may appear most likely to promote his honour, and to lead others about us to high and honourable thoughts of God and religion ; and we should make every lower aim to give place to this as our last and greatest. Such a temper of mind is essential to vital Chris- tianity. " None of us [Christians,] (says the apostle,) liveth to himself, and no man dieth to himself. For whether we live, we li\'e unto the Lord ; and whether we die, we die unto the Lord ; whether we live therefore, or die, we are the Lord's," liom. xiv. 7j 8. 8. A studious concern to approve ourselves to him in our whole conduct, is a necessary ingredient of true godliness. That we " study to shew ourselves approved to him." 2 Tim. ii. 15. ** And whatever we do, do it heartily, as to the Lord, and not to men," Col. iii. 23. This is a temper resulting from the consideration of God, as the being with whom prin- cipally we have to do ; by whose sentence not only our })resent lot must be ordered, but our conchtion to all eternity. Hence the apostle says, 1 Cor. iv. 3, 4. " With me it is a very small thing, that I should be judged of you, or of man's judgment ; yea, I judge not my o\vnself," that is, not with an apprehen- sion, that my own judgment is definitive : " but lie that judgeth me, is the Lord." AVe should be concerned for his approba- tion in all things, because lie is a constant spectator of our actions, and of our very hearts themselves. It should be a fi-equent turn of thought with us, " Thou, God, seest me ; thou understandest my thoughts afar off ; there is not a word in my tongue but thou knowest it altogether :" And therefore we should " set the Lord alwavs before us," Psal. xvi. 8. TOWARDS GOD. 105 9. A care to imitate himy as far as lie proposes liimself to our imitation, enters into tlie notion of goilJiness. Wliidi is a regard we owe to God upon account of liis supreme excel- lence, because we cannot co])y after a better ])attern. It ^vas tlie oiii>inal glory of our natures, to be made after the image of God ; and therefore the more we recover his likeness ajj^ain, the more we come back to ourselves. But I enlarge not on this here, since an entire discourse hath been employed up- on it. \0. A disposition to serine God in spirit and in truths in all the ways of liis instituted worship, is farther included in a godly temper ; an inclination and bent of soul to the {)roper exercises of gotlliness, and to the performance of these in a godly manner. Prayer and praise, and the confession of sin, reading and hearing God's \vord, and the celebration of the sacraments, are services wherein lie recpiires us to be employ- ed ; by social worship to pay him a visible liomage ; and both in public and private devotions to exercise the several inward j)ious dispositions, of \vhich I liave been speaking, fear and love, and trust, and submission. In these we are to draw near to God, and then may exj^ect him to draw near to us. Godliness will engage us to " walk in all the ordinances and commandments of the Lord, blameless," Luke i. G. and to love the habitation of his house, and all the exercises wherein he appoints us to honour him, and allov/s us to converse with him. But then piety \vill not sutler us to rest in the mere ex- ternal services, but will make us especially careful of the in- ward part, that tJiey be truly spiritual sacrifices ; in which our spirits are intently engaged, pious and devout affections ollered up ; and that they may be " acceptable to God tlu'ough Jesus Christ," 1 Pet. ii. 5. These particulars will ex])lain that branch of the Christian temper, whicli is strictly (>alled ii'od/iness. The s])ecial obli- gations of Christians to it, will be the subject of another dis- course. I \\ould only now dc^sire you to examine yourselves upon this first and leading head of all true gddliness, your teni]»er toward God. Do you "live without God in the world ?" Or without ])aying a supreme regard to him ? Or else, though you are obliged to reside at present in a sensible Avorld, and to converse with sensible things, do you chielly " eye hhn who is 106 THE CHRISTIAN TEMPER, ETC. invisible ? Do you walk with God ?" as the character of a truly ^-ood man is sometimes drawn in scripture. Can you say with David, " mine eyes are ever towards the Lord ?" Psal. XXV. 1 5. That you " walk in his fear all the day long ? That your hearts are directed into the love of God ? That you trust in him at all times ?" That you can take his word in any case ? That you are willing to obey him vdthout ex- ception, and to submit to him without a murmur ? That his honor and approbation are the scope you propose to your- selves ? That you would gladly be as like him, as he allows you to be ? That a day in his courts, or an hour spent in converse with liim, is better than a thousand elsewhere ? That you cannot content yourselves with appearing to men to per- form relifi^ous duties in an unexceptionable manner, unless you can have hope, that the God who sees in secret will approve you openly ; This is real godliness, that to which Christianity was designed to recover us. Such worshippers God desireth j and if this be our temper, it is a good presage whither we are fi^oino;', even to a world, where " God shall be all in all ;*' where the highest regards u-ill be paid him by all the inhabi- tants, but after the manner of that perfect state, and freed from all the imperfections of ours. SERMON IX. GODLINESS; OR, THE CHRISTIAN TEMPER TOWARDS GOD. 2 Pet. i. 6. And lo patience, godliness. IN tlie last discourse tlie nature of godliness, In the most strict sense of the word was considered ; or the right temper of the soul toward God. I am now in tlie second place to shew— II. The obligations, which lie upon Clnistians to exercise themselves unto godliness : or to maintain and exercise a con- stant pious regard to God. 1. This is one principal end of the gospel. As the bias of innocent nature was in the first place to the performance of that duty which is owing to God ; so any designs of man's recovery from the apostacy, could not fail to take in this as a princijjal part, his restoration to godliness. The sin and the misery too, from which above all things we needed relief, ^vas our alienation from God. It was impossible for the rational nature to be set right, and yet remain (hsallected to God. When therefore he set a sa\nng design on foot, this must be his first intention and scope, to bring man back to his duo af- fection and allegiance to his own blessed self, and to have the' mind of man cured of all hostility and unsuitableness of temper towards the God that made him. For this end " Clnist suf- fered for sins, the just for the unjust, that he might bring us to God," 1 Pet. iii. 18. We were gone off from him, \nlaint ^vith this, " My God, my God :" and since he applies himself to God at the time, as to one in whom he had a sure interest, I question whether, we are to understand the complaint, as bespeaking his apprehension of any real desertion of his Father. He ra- ther seems to complain of the great contempt and reproach cast upon him by his enemies, when they had just before in- sulted him, as if he were forsaken of God, because he was not rescued from the cross, Matth. xxvii. 43. *' He trusted in God ; let him deliver him, if he will have him." And the thieves, it is said, " cast the same in his teeth," ver. 44». Now, in his cry, wliich follows in ver. 46. " My God, my God, why hast thou forsaken me ?" his design seems to be, to express the stedfast continuance of his trust in God ; and at the same time to intimate, that he esteemed this one of the bitterest taunts wdiich his enemies had thrown out upon him, that God should be thought to have abandoned liim, und a very H M4 THE CHRISTIAN TEMPER cutting- part of his suflTering-s, that they should be made the occasion of such a thouglit. So that this is indeed an illus- trious instance of his trust in God, when he was most derided for it. The same confidence in God, he discovered to the last. When he was near his end, he was confident that he should be that dag in paradise ; and not only so, but also that the dying thief who was converted to a surprizing faith in him in liis lowest condition, should be \vith him there, Luke xxiii* 43. And with his expiring breath he committed his departing soul to his Father : * * Father, into thy hands I commend my spirit," ver. 46. How strongly is trust in God recommended to all his followers, by his fixed exercise of it through life down to death ! He was equally a pattern to us in readif obedie?tce to his Father's will. Having undertaken to be his servant in the Avork of our redemption, he came into the world to do his will, Heb. x. 7« And when he was actually entered upon it, it *'was his meat to do the will of Iiim tliat sent him," John iv. 31. He took more pleasure in any action of ser\ace to God, than in partaking of the necessary recruits of nature. The work assigned him was kept ])erpetually in his eye ; and he reckoned a necessity to lie upon him to perform it, John ix. 4. *' I must work the works of him that sent me, while it is day." In the performance of that work, he exactly observed the instructions given him, in all that he spoke or did : whence he could say, John viii. 28. " I do nothing of myself." And chap. xii. 50. " Whatsoever I speak, even as the Father said unto me, so I speak." He did not refuse the most difficult and self-denying services, but was *' obedient unto death, even the death of the cross," Phil. ii. 8. How would our obedience shine, if it were formed upon this model ! He cheerfully submitted to divine disposal in all circum- stances of his^condition. He had his eye to the providence of God, more than the hand of man, in his sufferings : so he tells Pilate, Jolm^ xix. 11. " Thou couldest liave no power at all against me, except it were given thee from above." And to this disposal of God he entirely submits. " Not as I Avill, but as thou wilt," Matt. xxvi. 39. " The cup, which my Father hath given me, shall I not drink it ?" God's glory "doas his constant end. He *' sought not his own glory," John vii. 50. And therefore was content to TOWARDS GOD. 115 undergo tlie lowest abasement to advance the divine honour. Nothing awakened his zeal so much, as dishonour cast upon God, or that which belonged to him. " The zeal of thine house hath eaten me uj)," John ii. IJ. This was so uniformly his design, and the scope of all his life and actions, that he could solenmly appeal to his Father at the close of his work, chaj). xvii. 1'. " 1 have glorified thee on the earth ; I have finished the work, wliich thou gavest me to do." He was very exemplary in the worship of God y and in the observance of all the sacred institutions in force under that dis- pensation. He was careful to fulfil all righteousness^ Matt, iii. 15. It appears from several passages of St John's, gospel, that he used to attend the public worship of the temple upon all proper occasions ; and the worship of the synagogue every sabbath-day in the places where he came. Luke observes, <;hap. iv. 16, that "as his custom was, he went into the syna- gogue on the sabbath-day ; where the usual exercises of praying, and reading, and expounding the word of God were performed. And for secret prayer, we find him retiring for that purpose, where he might enjoy the greatest freedom. Matt. xiv. 23. Or rising up early for that exercise, Mark i. S5. And upon extraordinary occasions, carrying on his de- votions to a great length ; as once, " continuing all night in prayer to God,'* Lid^e vi. 12. Or with peculiar earnestness, when he had special difficulties before him ; as in his agony in the garden. And the gospel history sometimes takes notice of the outward marks of reverence he used ; that he " kneeled," Luke xxii. 41. that he "tell on his face," Matth. xxvi. 39. that he "lift up his eyes to heaven," John xvii. 1. AVliich are recorded no doubt as exemplary indications of the reverence of his spirit. And for the other institutions then in use, they were all observed in his case. He was circumcised by his parents at the time appointed by the law ; he submitted to be baptized by John, whew he had an extraordinary com- mission to dispense that ordinance ; and statedly celebrated the passover. Without doubt, one intention of his performance of these things, and of their being recorded concerning him, was to dispose all his followers to a resemblance of the captain of their salvation in piety towards God. And now to close this subject, 1. We may see one peculiar excellence of the Christian rc- n 2 116 THE CHRISTIAN TEMPER lig'ion, that it has the most direct tendency to promote godli- ness. It would be indeed an undeniable evidence, that it had not a divine original, if it gave us an unworthy representation of the blessed God, or did not make a full provision for secur- ing his rights and claims from mankind. But it is the glory of Christianity, that it sets out God, his perfections, relations^ and authority in the most clear and amiable view ; and at the same time calls us by the most express precepts and the strong- est motives to a becoming temper and practice. ^2. Let us then who wear the Christian name, make it our business to live godly in Christ Jesus. We find that phrase used in 2 Tim. iii. 12. and it imports something peculiar m the godliness to be exercised by Christians. Let the respect we pay to God be agreeable to the revela- tion made of him by Christ. While " no man hath seen God at any time ; the only begotten Son, who is in the bosom of the Father hath declared hira," John i. 18. And hath de- clared him in such a manner, as he was scarce manifested to the world before. Let our regards for him be correspondent to this discovery. Let them be spiritual aixl not only bodily ; as he is now more fully revealed iu his spiritual nature, and requiring spiritual worshippers, John iv. 23, 24. He is ijow manifest- ed,, not only as our Creator, but as at the head of a saving de- sign, reconciling an apostate world to himself in his Son : Our homage therefore should be paid him, Dot as if we were inno- cent creatures, but as it becomes redeemed sinners, through a mediator ; honouring him in the way established by wise grace for lapsed creatures to have access to him. And yet as his grace and good-will are set in a clearer light than in any for- mer dispensation, and as there is a more comfortable effusion of his Spirit, as a Spirit of adoption ; our service to him should be, not with a slavish, but a chikl-like temper. Let us animate ourselves in the practice by the great ex- ample of piety which Christ has given us. Looking unto Jesus, let us have grace to serve God acceptably ; remember- ing that while in one nature he was himself, the true God, yet as man, he was the most godly man that ever was in the world. Let us apply ourselves to the exercise of godliness in a de- pendance on the grace and strength of Christ. If we are unit- ed to Christ as his living members, and partakers of his Holy TOWARDS GOD. 117 Spirit, godliness will thrive under such blessed culture and in- fluence ; but separate from him as our head, we, apostate crea- tures " can do nothinc;-," John xv. 5. Let us expect God's favourable regard to the poor and im- perfect respects we pay to him, only for the sake of Christ. A s our goodness, on su])position it were perfect, cannot extend to him to profit him ; so in the present imperfection of it, it could not please him or be accepted by him but in his beloved Son. 3. As godliness is profitable to all things, and peculiarly subserves the other duties of tlie Cliristian life ; so let the fruits of it appear in all the rest of a Chrisiian temper and practice. Let our faith be shewn by our works : our piety by our so- briety, and righteousness, and charity : and our love to God, whom we have not seen, by our love to our brother, whom we have seen. That superstructure the apostle calls us to add to godliness, in the words innnediately following the text, ver. 7* *' And to godliness, brotherly-kindness ; and to brotherly-kind- ness, charity." 11 3 SERMON X. FAITH IN CHRIST. 1 Pet. i. 8. Whom, having not seen, ye love : in xdiom, though 7iow ye see him not, yet believing, ye rejoice mth joy unspeaha^ hie, and full of glory. NEXT to the regards we owe to God, tlie Christian tem- per towards Christ, as the Saviour and Mediator, natu- rally comes under consideration. As the Saviour is himself God, that which hath been said already of the respect due to God, belongs to him in common with the Father and the Holy Ghost ; but the scripture leads us to another view of him as the Messiah and Mediator, and claims from us distinct prac- tical regards to him as such. These are what I now propose to consider, for which the words read give us a proper founda- tion. St Peter wrote this epistle, to the strangers scattered through- out Pontus, Galatia, &c. ver. 1 . that is, to those of the Jewish nation who lived out of Judea in foreign parts, as many of them had done long before Christ*s time ; and who were already converted to the Christian faith. Several churches were early planted in Asia, consisting chiefly of these Jewish converts. The apostle describes the nature of their change, whence it had its original, and how it was brought about, in ver 2. And then expresses the happiness of it, offering a solemn thanksgiv- ing to God upon that account, because they were new-born to the heavenly inheritance, and preserved by divine power in the way that led to possession, ver. 3, 4, 5. In this their happy state, he says, they could rejoice, even in the midst of yarious JAITH IN CHRIST. 119 sufferino^ which attended tlioin ; for they knew that those sufferings were only trials of their faith, and ujion their ac- quittino- themselves well in the trial, would redound to their owTi, as well as to their master's " praise, and honor, and glory, at the apj)oaring of Jesus Christ," ver. (), 7. Upon the mention of Christ's name, the apostle adds an elegant representation, how they stood affected to him. — "Whom, having not seen," &c. V»'herein we may observe, l.'llieir temper itself towards the Lord Jesus. They believed in him ; that was fumlamental to all the rest. And their faith xvroiight by love ; they laved him, upon the sentiments they entertained cojicerning him with a faith unfeigned. Aiid this faith and love produced a Jay in him. The disposition of mind toward our blessed Lord, to which Christiaiiity auls us, may be summed up in these three things. But then we are to observe, 2. A circumstance of seeming disadvantage taken notice of in the case of these converts, Ijeyond the case of some others. Some had seen the Lord ; had had the advantage of being spectators of his life and miracles, of his death and resurrec- tion, and ascension into heaven, and liad heard the gracious, words which proceeded out of his lips. This was the privilege of Peter himself, and of the other disciples during Christ's abode below. But the Christians in the text hans of the dignity of his person, of FAITH IN CHRIST. 1'21 his priestly and regal offices, and of the great design of his death; yet it is phiin, that these tilings were hut darkly uj)- prehended hy his own disciples, till the descent of the Sj)irit, who was to lead them into all truth. But now in the New Testament, we have the whole testimony of God concerning- him completed. And all that taken together, is the object of the Christian faith : his divine person, " as God over all bles- sed for evermore ; as the Word, who was in the beginning, Avho was Avith God [the Father,] and who was God : his in- carnation, or that he was the Word made flesh, God manifest- ed in the flesh :" his life, and actions, and sufferings, in the human nature : the doctrine he ]3reached, and the mighty works he did ; the propitiation he made for our sins, by dying, the just for the unjust : his resurrection from the dead, and ascension into heaven, and constant intercession for us there at God's rioht hand : tlie universal kinofdom and domini«ni com- mitted to him as Mediator ; his claims from us as such ; the fulness of grace dwelling in him for our suj)ply ; and the many blessings he hath authority to bestow upon us in his appointed way ; and his second coming at the end of the world, to complete the designs of his Mediatorial kingdom. All and every part of the discovery made in scripture concern- ing Christ, is the matter of a Christian's faith, as far as he can perceive it to be revealed there. Now the first act of faith, is a firm persuasion of the truth of his testimony. A doubtful and wavering opinion will have little practical influence. Nothing can effectually animate and engage to that divine temper, to which faith in Christ is in- tendetl to raise us ; notliing can furnish us out a constant sup- ply and nourishment for maintaining such a spirit ; nothing can carry through the exercise of it in all weathers and trials, short of a lively and stedfast conviction of the truth of the gospel. The practice of most nominal Christians, is a ])ro()f of this ; and the uncvenness and inconstancy which we^all Hud in our own frames from the infirmity of our faith, shews[]|of what importance it is to be daily confirming the assenting act of faith. Many of Christ's disciples, while^ he was below, having but a faint and weak ])ersuasion about his character, *' went back, and walked no more \Aath him," John vi. ()(i. But that, which under the influence of divine grace scHMired the rest who continued ^^'ith him, was this, that "they believed. 122 FAITH IN CHRIST, and were sure, that he was the Christ, the Son of tlie Hving God/* ver. 69. 2. A jiersonal acceptance of Christ according to his char- acter in the gospel, or a consent that lie shall be such to us, enters into the nature of saving faith in him. A Christian's faith is not only a general assent to gospel declarations, but it includes a personal application, from a consideration of our own concern in them. There is not only an act of the under- standing, but correspondent acts of will and aftections. There- fore we read more than once of *' believing with the heart," Acts viii. 37. Horn. x. 9. We must deliberately consent to own and accept him in all tlie characters he bears, and have our spirits impressed suitably to the nature and importance of what we ascent to concerning him. We must deliberately recognise him with Thomas, ** for our Lord and our God," John XX. 28. As he is the only Saviour of sinners ; and set forth in the gospel for a propitiation, through whom pardon and acceptance with God may be had : so our belief of these general truths must be attended with the committing of our- selves to him, to be saved by him in his own way, and a firm reliance upon him as able and willing to perform all the kind offices for us, which are included in the character of a Saviour, Heb. vii. 25. 2 Tim. i. 12. There must be a Jaith in his bloody for the pardon of our sins in the virtue of it. Are we persuaded, that he is the great prophet sent of God, " the faithful and true witness ?" We believe not this in a gospel sense, unless our souls entirely bow to his instructions, and are determined to hear him, and credit him, and obey him in all that he says, as far as v\'e can discover his mind. Matt. xvii. 5. We own his authority to be the universal Lord and So- vereign ; but then only the belief of tliis is genuine, when we are truly willing that he shall be in all things so to us, and fully resolved to be under law to Christy 1 Cor. ix. 21. As goon as Saul became a believer, the language of his heart was, " Lord, what wilt thou have me to do ?" Acts ix. 6. Our belief of his all-sufficient gi-ace must be accomj)anied with a fixed dependance upon it for ourselves ; being *' strong in the grace that is in Christ Jesus," 2 Tim. ii. 1. And when we contemplate his holy and heavenly, and most useful life and be- ha\nour, as recorded in the gospel, a right faith eyes this as our pattern, and forms tlie mind to sincere purposes of imitation. FAITH IN CIIltlST. I'io These two things are to be imderstood as necessarily in- cluded in a genuine faith in Christ. The fruits of it will farther appear, when we consider the other particulars men- tioned in the text. I proceed, ^, To consider faith in Christ, as now to be exercised by us with this circumstance attending it, that we se(; him not. " Though now ye see him not, yet believing." The apostle plainly fixes an emphasis upon this circumstance in the char- acter of those to whom he wrote. And the main body of believers ; all, except a few in Judea at the very beginning of Christianity, are in the same circumstance. Some may be ready to magnify over much the disadvantageousness of their condition in this respect ; to esteem the case of those, v/ho knew Christ after the flesh, heard his doctrine and saw his miracles, far happier than their own ; and to think, that they have a far harder part to maintain a lively faitli in Cluist, than those most primitive discij)les had. In answer to which, it might be sufficient to return the words of our Lord to Thomas. After he had expressed an unreasonable distrust of Christ's resurrection, though he had the testimony of so many credible persons for it ; Christ con- descended so far as to offer him sensible evidence of it ; *' Reach hither, (says the Lord) thy finger, and behold my liands ; and reach hither thy hand, and thrust it into my side, [my pierced side :] and be not faithless but believing," John XX. 27. Thomas struck with admiration, cries out, " My Lord and my God,'* ver. 28. Jesus saith unto him, ver. 29. " Thomas, because thou hast seen me thou hast believed ; blessed are they that haxe not seen, and yet have believed.'* But as the apostle takes notice again in the text of this cir- cumstance with commendation ; and as I think it may lead us to some useful thoughts in our o\Aai condition, I choose to consider the matter more particularly, and to offer the followhig things to observation. 1. An actual converse -with Christ in the flesh, did not pro- duce faith in all, or even in the generality of those who had that advantage. This appears through the history of the gos- pel. Though the doctrine of Cluist was so divine and excel- lent, as often to raise the admiration of his hearers, insomuch, " that they w^re astonished at his doctrine," Matth. vii. 28. and sometimes o\Mied, that ** never man spake like this man," ISi FAITH IN CHRIST. Jolm vii. 'i6. yet it was ineifectual to most of them for any saving purpose. His miracles, though so great as were never before performed, though the spectators were dazzled with him, and sometimes forced to own that God was with him, yet generally failed to persuade men to become his disciples in earnest. It is emphatically observed of the people of one place, Jolm xii. 37, 38. *' that though he had done so many miracles before them, yet they believed not on him : That the saying of Esaias the prophet might be fulfilled, which he spake. Lord, wiio hath believed our rejjort ? and to whom hath the arm of the Lord heen revealed ?" Elsewhere we find Christ, *' upbraiding the cities [of Chorazin, and Bethsaida, and Ca- pernaum,]] wherein many of his mighty works were done, because they repented not," Matt. xi. ^0. Tlie number of his disciples in the days of liis flesh was but few : probably the five hundred brethren, of whom he is said to have been seen at once after his resurrection, 1 Cor. xv. 6. made up the main body of the disciples he had during his personal ministry. Judas who statedly attended him as one of his twelve apostles, proved the most treacherous enemy to his master, notv/ith- standing that advantage. These are plain evidences, how insufficient the bare sight of Christ, and personal converse with him were of themselves to produce faith, and may pre- vent all repining that we lived not in those days. 2. Faith in Christ is as reasonably claimed from us, as it was from those who actually saw him. For on the one hand, those who lived in the time of Christ's sojourning on earth, had many disadvantages for their faith which we have not, to balance some advantages which they had above us. A very general j)rejudlce prevailed among the Jews at that time, that the Messiah was to set up a temporal kingdom ; with which the disciples themselves appear from several passages to have been deeply tinctured. This was a notion most opposite to the true character of Christ, and which made his appearance in the world in a state of meanness, to be the reverse of the common expectations from the Messiah. Hereupon he was generally " despised and rejected of men :" and his death, while as yet the blessed ends and uses of it were apprehended by very few, was the greatest damp to men's faith and hope. We are released from all these disadvantages by the fall revelation of the gospel : wherein we see how ill- FAITH IN CIIllIST'. 1*2.5 founded tlitit expectiUion of a temporal kingdom was ; and tliat liis kingdom was not to be of this workl, but of a spiritual and heavenly nature ; and Christ crucified is mani- fested in the light of the New Testament, to be the wisdom and the })ower of God ; thougli it were to the Jews a stum- bling block, and to the Greeks foolishness. On the other hand, though, the first disciples had immediate sensible evidence of Christ's miracles, which we have not ; and' they who beheld him after his resurrection, and saw him as- cending into heaven, had a proof of these fiicts more infallible in the nature of the thing, than can be pretended in our case ; yet we have ])roofs every v/ay sufficient. Eye and ear-wit- nesses, of most undoubti'd credit, have given testimony to these things, and have sealed their testimony with their blood, and were enabled to add farther attestations by a variety of miracles, and the several gifts of the Holy Ghost, 1 John i. 1, 3. "That which was from the begimiing," (says St John,) in the name of himself and of the other })rimitive disciples, *' which we have heard (^v■itll our own ears from Christ him- self,) which we have seen with our eyes, which we have look- ed upon, (with a just care and concern that we might not be mistaken in a matter of such importance,) which our hands have handled of the word of life," that is, concerning Christ : referring probably to that evidence already mentioned, which Christ was pleased to olier to Thomas and the rest of his disciples of the truth of his resurrection ; which, though it were occasioned by an unreasonable incredulity in Thomas, yet was made by ])rovidence an occasion of giving a considerable assistance to the faith of after-Christians. " That (says the a})ostle,) which we have seen and heard, declare we unto you." And this tehtimony given by the first disciples, is conveyed down to us in the wiitten records of the New Testa- ment, which have been Avitnessed to, for the substance of the facts contained in them, by friends and enemies from age to age. If yet it should be said, that we stand not however just upon the same foot of these things, as the first Christians did ; yet Avhile we fall short one vvay, we gain another. We have several evidences of the truth of the Christian religion, which they of the first age could not have, in the accomplishment of many prophecies contained in the New Testiiment j sucb as the 126 FAITH IN CHRIST. destruction of Jerusalem, with all the minute circumstances of agreement between the prophecy and execution : the rejection of tlie Jewish nation for so many ages, and with the most eminent marks of distinction : the extensive and quick propa- gation of the gospel answerable to what was foretold, notwith- standing the greatest oppositions, and by instruments very un- likely to conquer the world to the obedience of faith : the many suiferings of the professors of it, their courage and con- stancy, and yet the growth of Christianity under all : the rise and progress of tlie man cf sin : and other such proofs. Vv e have also the standing evidence of the power of the gospel, in the mighty change it produces in the tempers and Hves of some in every age : would to God there were more such instances in our degenerate times, to strike the world around with conviction and admiration ! Blessed be God, that there are some. Those who actually feel the virtue of it, *' have the witness in themselves.'* These things may shew that in our present circumstances, faith in Christ is most reasonably claimed from us, though we have never seen him. 3. Faith in Christ, upon the foundations we now have, is sufficient to supply the want of sight, for all ])ractical pur- poses. If we are willing to believe the testimony of God, upon as full attestations that it comes from him as we are en- tirely satisfied with in other cases, we cannot want considera- tions fit to influence us to every part of the Christian life. The object of faith, the doctrine of the gospel, contains abun- dant evidence of things not seen ; a full proof of them, though we see them not : by faitli we receive that evidence or proof as God's testimony : and if we do it sincerely, we shall act and govern ourselves by it. We have- those truths recorded in the scripture, which our Lord delivered by word of mouth ; and the same credentials enrolled there for the use of all ages, which Christ then gave. If we are insensible of the obliga- tions arising from these things in our present circumstances : whatever we may imagine, it may justly be concluded, that we sJionld have been among the unbelievers in Christ's own time ; that the same prejudices and corrupt afii'ctions would have prevailed with us to reject Christ in person, which hinder us from entertaining him as ofi'ered in the gospel. 4. We are called to believe many things concerning Christ, FAITH IN CHRIST. IQJ, nlilch none ever saw ; and tlierefore for those things at least, we are upon a level with those \\'ho conversed with him in our world. His life and death, and resurrection, and ascension, were indeed made ohjects of sense to some ; but his divine na- ture, and the designs of his death, were entirely matters of faith to them as well as to us. What Christ is now in hea- ven, what he is doing- there, and what he xahU do when he shall come again the second time, ever were things out of the reach of sense, as they are now : eye hath not seen them, though the ear hath heard tliem ; they were believed uj)on the word of Christ, and of his inspired apostles, and so they should be by us. These things which are as important in Christianity as those which were once obvious to sense, and which have as great an influence upon the Christian temper, were solely mat- ters of faith to the first Christians as well as to us. 5. There is a peculiar excellence in tlie faith of Christians, as thus circumstanced ; that it is a faith in a Saviour whom they have not seen. The goodness of faith consists in a readi- ness to believe and govern ourselves by the testimony of God, as far as we can discern it. There was nothing commendable in persons believing that such and such facts came to p.'iss, that such mighty works were done, which they saw with their eyes, and therefore could not but believe : but all that was morally good in their faith was, that they were led by these evidences to believe unseen things upon the testimony of God. The case is the same now ; the grace of faith is altogether a different thing from sight ; and if our sensible evidence be less than that of the first Christians j yet as long as it is sufficient, our faith thus circumstanced shews a more prompt inclination to take God's word, where we have ground enough to believe that he speaks, though we should not have such over-bearing evidences as some have had. The language of it is ; * I am willing to know the mind of God, ho\\soever he pleases to make it known to me ; I prescribe not to him the way ; I ac- quiesce in the method, which his wisdom, and goodness, and sovereignty chooses, for malting me acquainted with it ; as long as I am convinced that I have his testimony, I would fall in with it, and guide myself by it ; and therefore I receive a Saviour, who I am well assured comes from him, though I have never seen him as some did.' This is a temper of mind honourable to God, becoming a reasonable creature, 1-8 FAitii IN cnmsT. and one who is in earnest concerned fur the interests of his sonl. 6. We have encouragement to hope, that our faith in an unseen Saviour will be pecuharly acceptable. We not only find Christ i3ravinof before his sufferings for those tvho should afterwards believe in him through the word of his apostles, as well as for his present disciples ; John xvii. 20. but also after his resurrection pronouncing" a peculiar blessedness upon those who should *' believe in him, though they saw him not," John XX. 29. Hereby we give glory to God, as strong in faith ; and God will accordingly honour such a faith. The apostle writing to the Tbessalonians, who were called into the kingdom and fellov/ship of the Lord Jesus after his leaving the world tells them, 2 Thess. i. 10. that "he should come to be glorified in his saints, and to be admired in all them that be- lieve, because (says the apostle) our testimony among you was believed." Inferences. — 1 . We m.ay see the wisdom of divine provi- dence, in adjusting the circumstances of those in his visible church in so equitable proportion on one another. It is true he is a sovereign, and does not give to all advantages alike. In this as well as in other respects, to some he gives ten ta- lents, to others five, and to others one. But then he requires from none any more than in proportion to their talents. And besides that in relation to the state of the church from one age to another, there may be observed a remarkable ballancing" of advantages and ofdisadvantages : of which the case before us is one instance, th state of those who saw Christ in the flesh,. and of those who have not seen him. 2. We may see the necessity of divine grace in order to sav- ing faith in every age of the church. During Christ's minis- try, and since also, the gospel is to some a savour ofUfe unto life, and to others, of death unto death : and in both periods, faith is to be considereti as "the gift of God," Epli. ii. 8. When the gospel was effectual to produce saving faith in the primitive times, it was " the power of God unto salvation," Kom. i. 16. mighty through God ; and so it is still. And therefore, while we are considering the excellencies of gospel- discoveries in themselves, and the evidences given us of their truth, \ve should earnestly apply to God for his grace to form FAITH IN CIIIUST. Is29 Our niiiuls to a faith unfeigned, a faith of the operation of Goil ; and tln-oiigii the wliole course of tlie Christian life, Mliic.li is animated by faith, we shouKl make it our daily prayer, " Lord, increase our faith," Luke xvii. .5. S. We may collect the usefulness of a standino- ministry in the church. JSince Christ has left the world, and was a preach- er of his gospel in person, only for a few years, and to one country ; it was fit, that there should be some in every age and in all places, as for as may he, to preach the gospel to every creature. " How shall men call on him, whom they have not believed ? and how shall they believe in liini of whom they have not lieard ? and how shall they hear without a preach- er ?'* Rom. X. 14. For this puij^ose the apostles were em- ployed to propagate the gospel ; but tliey did not leave the mat- ter there, but ap})ointed " elders (standing presbyters,) to be ordained in every city," Tit. i. 5. And Paul enjoins Timo- thy, '2 Tim. ii. 3. *' The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." If it should be said, that the need of such is now superseded by the gospel's being' committed to writing ; I answer, the writings of the New Testament ajijioint this farther provision, as in the place just mentioned, and therefore for certain do not supersede it. All our doctrine indeed must be tiied by the \M'itten word ; we are 910 1 lo?rls of mcn^s J'aith^ hut helpers of tlteir joy ; and uo- tliing which we deliver hath any authority, farther than we can support it by evidence from the scriptures. But the business of ministers is to help you to understand the scriptures, and to represent to your consciences the truths contained there. If there were no such provision, I believe religion would be at a far lower ebb in the world than it is. It is God's appointed and usual way for bringing men to the obedience of faith, and for the perfecting of the saints, to instruct, admonish and ex- hort men by men like themselves, who have the same everlast- ing interests to mind, and need the same Saviour as they do. 4. AVe have reason to be content with the circumstances of that age of the world, wherein our lot is cast. We are fovour- ed with sufficient advantages, and are encouraged to apply for the same grace to make them effectual. And indeed the con- dition we are in, that we see not the Saviour in whom we be- lieve, is entirely of a piece with tlie rest of the Christian's state I J30 FAITH IN CIiniST. in this world. The main objects of our attention and concern, as Christians, are things invisible. ** We walk by faith, and not by sight,'* 2 Cor. v. 7- We " look not at the things which are seen, but at the things which are not seen," chap. iv. 18. Our chief concern is with an invisible God, Heb. xi. 27« The principal benefits we have to value are spiritual blessings, Eph. i. 3. And the inheritance we are born to is out of sight. It is suitable therefore to all the rest, that our Redeemer should be so too. This is a circumstance, which may greatly contri- bute to promote one prmci])al branch of the Christian disposi- tion, to aspire after a heavenly country when we must con- sider our dear Saviour, as already there at " the right hand of God," Col. iii. 1. It facilitates to a Christian the work of dy- ing', to think tliat his death is not a removal from his Lord, but going to him. 5. Let us be very solicitous, that under our many advan- tages, and by the help of that grace so ready to be bestowed, we may believe to the saving of our souls. That every ])art of the testimony, which God hath borne to his Son, be readily entertained by us ; and that we receive and appropriate him to ourselves for all the uses and purposes, for which he is offered in the gospel. 6. Let our faith in him be allowed its proper practical in- fluence upon the whole Christian temper and life. More im- mediately upon those holy dispositions toward Christ himself, of which the text speaks ? love to him, and joy in him. If our faith thus xvorh by love^ and work us up to the genuine joy of living Christians, this cannot fail to animate the whole of the divine life. SERMON XI. LOVE TO CHRIST. 1 Pet. i. 8. tJliomy having not seen, ye love : in "ivJiom, though mm' ye see him not^ yet helievingy ye rejoice with joy nn- spealiable and full of glory* THE practical regards we owe to the I^ord Jesus liiiuself, make an eminent and distinguishing part of the Christian temper ; of which regards these words may be miderstood as a summary. How should christians stand aflected to their master ? Just as these ancient Christians in the text A\'ere affected towards him. Their first concern should be, that they may have a genuine, a firm and lively faith in him ; so they had, wliom 8t Peter celebrates, tliouoji they had never seen him in the flesh, any more than we. Then their faith in liim kindled in their breasts a holy and strong affection to him : and upon the foundation o1 faith and love^ they were able to rise up to a triumphant joy in liim. The first of these, Jaith in him, has been the subject of a former discourse. This is to be employed in the second branch. II. LOVE to Christ, as the fruit of faith in him, tliough he is unseen, is a necessary part of the Christian disposition. It is so necessary, that on the one hand, all those who are destitute of it lie under a dreadful curse ; a curse pronounced by an apostle under the Spirit of inspiration, 1 Cor. xvi. ^'!"2. *' If any man love not the Lord Jesus Christ, let him be ana- tliema maranatha j" accursed till the Lord comes. And on I '2 132 LOVE TO CHRIST. the other Iiniid, all who are truly of this disposifien, are eiK'oui'ag-ed by the^ apostle's benedictton to expect all the fruits of diviue favour, E])h. vi. 25. " Grace be with all them, that love our Lord Jesus Christ in sincerity." In the ])rosecutioTi of this, I shall shew, l.sY, The grounds of a Christian's affection to Christ. 2r////, 'J'he characters of it. And 3d///y The ways, in which it is to be expressed. I. Tlie grounds of a Christian's affection to Christ. In general, the foundation is laid in his faith. Though Jhil/i is only mentioned expressly in the latter part of the verse, as the ground of a Christian's ji-nj : yet it must equally be presupposed to his love. Ha\ing not seen him, the people in the text could have no other ground for their love : and, if tliey had seen him, and personally conversed with him ; yet, without helievino- more concernino- him than siaht could inform them of, they could never have had the affection required by the gos})el. But a firm assent to the testimony of God con- cerning Christ will furnish us with all the nK>tives to affection, which personal converse could suggest; and superadd all those, which sight and sense could never furnish. Now he, who truly believes in Christ, loves him, 1. For his own pe7^sonal cvcellencies, or, heccnise qfxvliat he is in Jiimsclf: both as God and man. " We beheld, (says St John, ) his glory ; the glory as of the only begotten of the Father, full of grace and truth," John i. 14. His disciples who conversed with him in the days of his ilesh, had some view of his glorious perfections .shining out through all the cloud of liis meanness, while they heard his divine discoinses, I! lid- beheld his mighty works, worthy of the Son of God : Full of grace and truth; breathing out the richest grace and good-will to sinful men ; and ])ublishing those divine and hea- venly truths, which none but God could reveal, none but '* he who came out of the bosom of the lather," ver. 18. They had some manifestations of his glory : we have the same dis- coveries which \\'ere made to them, proposed to our fiiith in the gospel -relation ; and a great deal more than they were parti- culaily instructed in, till Jesus was removed out of their sight. The gos])el represents him to us, as one in whose blessed per- son all uncreated and created excellencies meet ; as one, in 'whom dwelleth all the fulness of the Godhead hodily : who by his divine pcrfcctiQiis deserves our highest veneration j and L'OVE TO CHRIST. 133 y-t't by coiHlesceihliua: to partake of our iiattirc prevents the tenor wliicli would arise from unveiled divinity. The Lord oj glonj is become our brother, hone of our bonCy and Jlesli ofourjlcsh. He is ])roj)OBed to us, as ])Osso^ssed of the all- sufficiency of God, and yet found in fashion as a man ; as liax'iuo" a divine fulness, with^ human way of conimunicatini>' it. And his human nature itself is such, as hath all the excellencies of ournature, without any of the detilino^ stains : such as makes liim most familiar to us, because in all Uiings made like unlo nSy and yet he was full of wisdom, gTace and sufficiency to the ut- most ca})acity of a finite limited nature, because anointed idlh the oil (f gladness above liisfelhncs. Such is the re|)resen- tation made to our faith of his personal excellencies ; which makes him upon that account worthy of our adoring thoughts and uniting aifections. '2. Because of the. near resemblance he bears to God, as man and mediator, and the high esteem "which God hath cj'pressed for him as such. Tiie supreme aflection of a Christian is to the blessed God : he looks upon him as the best of beings, and tlie standard of excellence ; and liis love to God is the regulating measure of his love to other things. This was the original temj)er of innocence ; God was love- ed above all, and other .things only in subordination to him. kSin was the breach of this .rule of righteousness : and all is out of order with us, till we return to our hrst measure ; to love God with all our hearts, so as to have no competitor with him ; and thereupon to give other things a sliare in our ailec- tion according to God's allowance, according to the de- grees of his image which they bear, aiid according to the esteem which he discovers for them. Our value and artection for all other things in the whole order of beings, should rise or fall by this rule. Now a true Christian jirocceds by this measure in the prevailing bent of his heart. Hence he " delights in the excellent of the earth,'* niore than in other men, Psal. xvi. 2. And for the same reasoji the blessed Jesus is raised in his esteem jibove aJl other things. Not only as in his divine nature *' he is th(^ brightness of his Father's glory, and the express image oi' his person," Heb. i. 3. but as, eveu in his human nature and in his mediatorial character, he bt^irs more of the divine imagt; than any other creature ; as perfectly holy, entirely obedient, and the most faithful scr\unt to JU* i3 lot LOVE TO CHRIST. Father. And therefore God has highly honoured him, as he has honoured God more than any other has done. Hence the Cluistian pays a higher regard to him also. The testi- monies, which God has given, of his complacency in him ; by voices from heaven, " This is my beloved Son, in whom I am well j)leased ;'* by raising him from the dead ; by highly ex- alting him, and giving him a name above every name ; dispose a Christian to be well-pleased with him also, and to reverence liis name. The mediator as such has the next interest in his affections to God himself; because God has put a greater character of distinction upon him, than upon any other. 3. Because of the excellence of his work, and the wu speakabte love and benigintij he has expressed in it. This may all pass for nothing with a stupid inconsiderate sinner : he may go on in an ungrateful forgetfulness and disregard of all the kindness, which the lledeemer has shewn. But a true Christian has his soul foied in attention to his wonderous works ; and the springs of gratitude are set afloat by the con- sideration of them. His love and value are drawn out by the contemplation of the Son of God's early compassion for us ; when in the counsel of peace he engaged to veil his glory, to assume the form of a servant, and to make his soul an otiering for sin, that he might reconcile the honour of heaven with the happiness of fallen men. He views him actually executing his engagement in the fulness of time ; taking part of our na- ture ; becoming a man of sorrows and acquainted vv^ith grief ; enduring the contradiction of sinners against himself; and, after a life of continual abasement, feeling the extremest agonies of soul and anguish of body, suffering from every quarter and in every part ; in a word, giving himself' for as^ that he might bring us to God. Tlie love conspicuous in every part of his sufferings kindles a lively affection and grati- tude in the heart of a Christian. The more he thinks of it, the more he sees himself to be infinitely indebted. A\lien he follows him up from his cross to his crovMi of glory, he sees him there still minding our interests, acting for our welfare, and with a heart as tenderly affected towards us as ever. The ])resent glories of his human nature do not extinguish his con- cern for us, or his sympathy with us here on earth. Unbe- lieving minds can hear such things as these frequently concern-. LOVE TO CHRIST. IJO iiio- hini, without the least spark of ing-enulty excite:lh. How- ever others make a shift to pass ea^y hours without a ])ardon, he cannot ; for he knows that jill his guilt must remain upon him, unless he Itas an interest in Christ's propitiation. He wants many blessings at the hand of God ; but he has no merit of his own to ])lead for obtaining them ; and therefore he prizes Christ in whose name God has promised to hear aH his jjroper requests. He is sensible, that he needs constant suj)i)lies of grace for the various parts of tlie Christian life ; and believes, " that it hath pleased the Father that in Christ all fulness should dwell," as in a treasury, from which his children are to receive all theia" supplies. He perceives him- self to be frail, and still liable to break the peace by new ollen- ces, and therefore prizes Cluist as his constant advocate with the Father. He is looking for his principal liaj>piness in a I 1< 136 LOVE TO CHRIST. world to come ; and Christ's entrance tliither Is tlie main security for it ; he has that eternal life to give, and fiom him he waits to receive the inheritance. Upon such accounts as these, he loves and esteems the Redeemer, as worth infinitely more to him than all the world ; as the person by whom alone he comes to God, through whom God is favorable to him, and by M'hom his final expectations are to be accomplished. II. I proceed to offer some scripture-chara.cters of a true Christian's love to Christ upon such grounds as these. In the general, tlxy may all be summed up in this, that it is sincere and unfeigned. *' Grace be with all them that love the Lord Jesus Christ in sincerity," Eph. vi. 24. Which, on the one hand, distinguishes it from absolute ])erfection ; no Christian in this world loves Christ in the degree that he oua^ht to do, or that he would do, or that the saints in glory arrive at : but on the other hand, every acceptable Christian loves him truly, that is, — It is the temper of his soul, and not a mere outward a}>- pearance. We read of some, Ezek. xxxiii. 31. who %^ith their mouth sliewed much love, but their heart went after their covetousness. So it may be with reference to the Lord Jesus. Men may speak honourably of him, his person, his offices, his laws ; and so they ought to do : but yet all this may be with^ out any sincere affection to him ; his enemies may still be on the throne in the heart. A true Christian satisfies not him- self with professions of respect without correspondent affec- tions ofeoul. He loves Christ in his whole character. If Christ could Ite divided, ungodly men might entertain some liking of him : If they could be excused from wrath to come by virtue of his sufferings without forsaking their sins, they might be content so far to be beholden to him ; but they have a fixed enmity to the main design of his coming ; to save them from their sins. Now here is an essential ditlerence in the character of a real Christian from that of others : Christ entirely is amiable and acceptable to such a man. He values Christ as his teacher and lawgiver ; and not only the atonement for his sins, and his advocate with the Father. He esteems his yoke easy as w(!ll as his promises precious ; and sees a glory in his pattern, as well as his proj)itiation. He loves him, because a conquest over the botly of death is begun, and shall be completed LOVE TO CHRIST. 137 ihroug-li Jesus Christ, as well as because he will deliver him from the wrath to come. lie loves Christ more than any thing" else. Great stress is laid upon this in scripture. " He that loveth (saidi Christ,) fatiier or mother more than me, is not worthy of me ; and he that loveth son or daughter more than me, is not worthy of me," ]\Iatt. x. 37. And therefore, when Christ would set Peter upon the examination of his sincere afiection to his Lord, he expresses the question thus, John xxi. 15. *' Lovest thou me more tlian these ?" either than tliese thy friends and companions, or these thy nets, (for he was then fishing-) that is, thy secular gains and advantages ? And lastly, genuine love to Christ is productive of proper fruit. As faith produces love, so it *' works by love," Gal. V. 6. Thence we read of " the work of faith, and labonr of love,'* 1 Thess. i. 3. A Christian exjjrcsses liis high esteem and smcere affection, in the natural eiiects of such a temj)er of mind. And this leads me to the third general head I pro- posed, viz. III. To shew the ways, in which a Christian is to express his affection to Christ. Novv^ th(! circumstance observed in the text, of the present state of our case, that " now we see him not," naturally leads us to such expressions of affection as are suiUible to that state, wherein we know him not after the ilesh. Those who li\'ed in the time of his abode upon earth, had opportunities to shew their love to him in some ways of personal resjjeet and out' ward civilities, wherein we can bear no part with them : but indeed such marks of affection were not of so great account with Christ then, as many of those, wl>erein we in this stite of se])aration may evidence our love to him, as well as his disci] >les at that time could do. JSome principal instances of that kind 1 would now mention. Our love to an unseen Sa- viour should express itself, 1. In frequent thoughts of him. Our thoughts will often present a dear friend to our remembrance, when he is absent in body. So they should frequently bring to our minds our peculiar friend, the Lord Jesus ; and so they will, if we truly value hiui as our best friend. *' If our delii^ht be in the law of God, we shall meditate therein day and night," Psal. i. '2. And so the Son of God will be a chosen, pleasing theme of lob LOVE TO CHRIST. frequent meditation, if he be really the object of onr affection. We shall often think with enlarged hearts what he is, what he has done for us, what his present state is. We shall desire to " know nothing- so much as him," 1 Cor. ii. 2. *' to grow in the knowledge of him,'' 2 Pet. iii, 18. as a subject, of which we can never have too much. 2. , In a careful observance of what he has left us in charge. Love will make a friend's desires as binding as commands ; and we shall not forget, v/hen he is out of sight, any intima- tions he has given of his mind. Indeed this is the principal way, wherein Christ expects liis disciples to testify their love to him ; so he signified to those, who attended him on earth. "If ye love me keep my commandments," John xiv. 15. *' Ye are my friends, if ye do whatsoever I command you," John XV. 14. The gospel comprehends the charge he has left behind him ; and the last words we find of his, when lie was leaving the world, contain a general achnonition to ob- serve his instructions. His parting charge to his apostles was, that they should " teach men to observe all things, what- soever he had commanded them," Matt, xxviii. 20. Love to him will enforce all this, will sweeten his yoke, and write his laws in our hearts with an indelible chara/^ter. 3. In maintaining our fidelity during his bodily absence, Christ is gone above " to receive for himself a kingdom,'* and we are by his rightful claim the subjects of it. There are many enemies, who woidd usurp his throne, and draw off onr allegiance ; and they have the advantage of presence : and therefore M'ithout a firm affection to our Lord, we are m dan- ger of proving unfaithful. A deceitful world is ensnaring us ; the old serpent manages the snares of it, to remove us from our stedfastness ; and we have deceitful lusts \vithin oiu'selves, ready to side with the opposite party. Here is the great trial of our atlection : M-hether we maintain hearts loyal to the Lord Jesus, in opposition to these enemies of his. In every snare we meet with, we should remember that there is a plot of treason against our chosen Sovereign, our rightful Head and Lord : and our afft!ction to Christ A'.ill be shemi, in maintain- ing a resolute conilict against them all, in the strength of his grace. »v'e may be exposed to si.ilterings of various kinds in the course of our adherence to him, to the loss of the most valuable comforts of this life, or even of life itself, unless wa LOVE TO CHRIST, 131) will be nnfaitljful to him : now in case of such a trial, if wo love Christ siij)reniely, we shall *' not love our livos unto the death," as is said of the martyrs, Rev. xii. 11. 4. In a dutiful regard to the Holy Spirit, whom he has left to suj)|)ly his room. If a prince have the hearts of his sub- jects, when his occasions call him away from them for a season, they will shew their love to him by subjection and respect to such as he leaves behind to till his place. Now Christ has told us, that " it was expedient, and for us too, that he should go away ; for if he went not away, the Comforter would not come ; but if he went, he would send him,'* John xvi. 7* He has sent him accordingly, to take care of his concerns and interest in the woi'ld : and by hini he is still gi'aciously present with us. The Holy Spirit deserves our love and subjection, not only upon his own account, as he is God ; but also upon account of the character he sustains, as sent to supply Christ's room. We shouM therefore shew our affection to Christ, by a care that we ** grieve not his Holy Spirit," E])h. iv. SO. that we queutli him not, by neglecting his kind motions ; but that we thankfully accept and improve so gracious and suitable a provision ; which our exalted Head has made to carry us through our state of trial. 5. In respect to his friends ^nd favourites for his sake. It is always an acceptable })iece of affection to a friend, when he is out of our reach himself, if yet ^ve are kind to his friends or relations upon his account. Christ himself is above receiving in his o^^^l ])erson, any acts of beneficence from us : but he has left friends and relations in our ^^•orld, who are capable of re- ceiving the sensible effects of our love, and to whom we niay shew kindness fur his sake. And he has pointed us to them as such, who would always be at hand to receive our kind ot^ fices, when he was himself about to be advanced above all need of any such thing, John xii. 8, " The poor always ye have with you ; but me ye have not always." He has condescend- ed to say, that what we do to them for liis sake, ho ^^ ill take as done to himself. Matt. xxv. 40. And they, who cannot find in their hearts, upon such a declaration of Christ, to shew kindness to liis members according to their power, would hardly do it to Christ himself, if he were among them, and needed their assistance. 6. In fi coqcem for his interest, and endeavours to promote 110 LOVE TO CHRIST. it, according to our stations and capacities, Thoug^li lie is gone in person above ; yet he has still a cause and interest be- low, which he has much at heart. The salvation of lost sin- ners, the refining and enlargement of his church, the pro- pagation of truth, and charity, and holiness, tlie reformation of manners, and the overthrow of Satan's kingdom, make the interest of Christ in our world. And for promoting these ends, he is pleased to make use of his servants on earth ; and in order to it, furnishes them with various talt^nts, which he exjwcts them *' to occupy till he comes,'* for the advancement of his service. Now the principle, which should animate us to do this in gootl earnest, is love to Chi-ist. That will induce us to lift our gifts and graces, our interest and substance, our time and furniture, in the service of the cause of Christ around us ; and will make us unwearied in well doing. When Christ put the question to Peter, *' lovest thou me ?" he directs him to shew it by vigilance, in his proper sphere for his master's service, by "feeding his sheep and lambs," John xxi. 15, &c. And the case is the same as to any other capacities or op])ortunities of service, with which he has intrusted us. 7. In a delightful regard for those things, by which we may- be helped to remember him, or to converse wdth him in our present state. We take pleasure in any thing, that is the memorial of a valuable friend, when he has left us ; or in con- versing' by letter, when we cannot do so in person. Some of the ordinances of the gospel are memorials of Christ ; and all of them are ways, whereby we are directed to maintain a spiritual converse A\'ith him, w^hile he is absent in body. He has appointed all his disciples to observe his " supper in re- membrance of him," Luke xxii. 19. How then can a lively ailection for him consist with an indisposition to comply with his call herein ? The weekly day of our public worship has his name fixed upon it by St John, the Lord's da?/, Rev. i. 10. It was the day, when his exaltation commenced by his discharge from the })rison of the grave, and therefore \vas made the accustomed season of the solenm assemblies of his disciples from the most primitive times, John xx. 19, 2(1. Acts xx. J, 1 ('or. xvi. Q. And shall not oiu" love to him induce us to esteem tliat day our delight, and cheerfully to employ it in think- ing of him, in hearing from him, in serving him, and converse with him ? He has promised his presence in every gospel- LOVE TO CHRIST. 1 U institution, Mat. xviii. 20. " Wlu'ie tn-o or three are ^atli- ered to^T^ether in my name, tliere am I rn the midst of them." Shall we not ii'ladly emhraee such opj)ortuiiities, as those who have ardent desires to ml'et our hlessed Lord ? 8. In strong" desires after the nearest and fullest enjojinent of him in heaven. Indeed the helief of his love to us, may justly make a Christian satisfied to stixy his Master's time for this : but a true love to liim can hardly consist with an ab- solute contentment to be here always in this state of separation, or of very imperfect and inconstant enjoyment : no, there will be aspirings to be with him where he is, as for better than any thing of earth, or even than the most of God, and Christ, and lieaven, that is to be enjoyed upon earth. Want, or weak- ness of affection to Christ is tlie ordinary reason, why that is the temper of so few Christians in our time, which the apostle declares to have been his own, 2 Cor. v. 8. *' Willing rather to be absent from the body, and ])resent with the Lord." Now it vv'ill be our wisdom impartially to examine our ]i*\e to Christ, the sincerity or the strength of it, by such plain scrij)- ture marks as these. It is not our calling liim Lordy Lord, WTchout these ])ractical and genuine expressions of a sincen; and su})reme value for him, that will either secure his acknowledge- ment of us at the great day, or rise up to joy uns])eakab!e now. SERMON XII, REJOICING IN CHRIST- 1 Pet. i. 8. Whom^ having nol seen, ye love : in ivJiom, ihoiigh nolo ye see him not, yet believing, ye njoice "with joy unspeaka- ble, and fall of glory. TWO branches of the Christian disposition toward tlie blessed Jesus, liave been particularly discoursed of from this passage ; believing in liim, and love to him. One yet remains to be considered. TIL REJOICING in Christ ; which as well as the other, is affirmed here by the apostle, to have been the frame of the primitive Christians. *' In whom, thoug-h now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.** Joy in him is an advance upon our faith and love. It im- ports a rest and satisfaction of mind, upon the apprehension we have of his real excellence, and of the benefits accruing to us by him. The word used in another place, Phil. iii. 3. to express this temper, xavyji^ai, signifies to glory, or triumph in Christ: and so our translators render it, in Gal. vi. 11*. " God forbid that I should glory, save in the cross of Christ." The apostle observes of the Jews, that they " rested in the law, the Mosaical law, and they made their boast of God," Rom. ii. 17' The same word is there used ; they gloried in God ; that is, they gloried in their visible relation to God, as eminently their God, beyond what he was to the heathen world, by \'irtue of the covenant of peculiarity made with REJOICIXG I^ CHRIST. 11-3 their nation, upon their consent to observe the law of Moses^ Exod. xix. These Clnistians on the other liand, of whom tht' apostle speaks in tlie text, upon their conversion from Judaism to Clnistianity, gloried and rejoiced in Christ, as opening the way to a more distinguishing relation to God, than that to which the Jewish nation was admitted by virtue of the JMosaical covenant. They esteemed Christ to bring glad tidings of greater joy tlian Moses did, to be more full of grace and truth ; and therefore rejoiced in him, as having found the best treasure. The two characters given of their joy, intimate the high degree of it. It was joy unspeakable, more than they could express ; they could hardly apprise others what a joy they felt. And it was full of glory. The word exactly rendered, is glorified joy ; it was akin to the joy felt by those in the glorified state. But it may be said, though these primitive believers thus rejoiced in Christ, is this to be esteemed a necessary part of every true Christian's character ? I answer. The gospel gives reason to all who entertain it for such a high degree of joy ; certainly it may be attaiiied, and is a frame fit to be aspired at by all Christians, since it is left upon record, as the actual cliaracter of these primitive ex- amples. But I am far from thinking it in such a large measure, to be an essential character of a Cluistia]i. And yet a pre- valence of this temper, as well as of faith and love, must be understood as a discriminating mark of every sincere Christ- ian : for so St Paul represents it, Phil. iii. S. *' AVe are the circumcision, (the true people of God,) which worship God in the sj)irit, and rejoice in Christ Jesus." I shall therefore consider, 1. The grounds which a Christian has for joy in Christ. And, 2. How far it may be esteemed the necessary temper of every true Christian. And then make some reflections. First, I am to consider the grounds, which a Cliristian has for rejoicing in Christ. And upon this head I would observe, that, 1. The gospel revelation furnishes the materials of his joy. 2dly, His faith in that revelation is the principle of his joy. 3dly, The efficacy of his faith, as working by love, gives hin\ ground for still a more special jov. I. The gospel-revelation furnishes the materials of his joy j 1U< REJOICING IN CHRIST. the good news> tlie glad tidings contained in the blessed gospel. For instance, 1. The kind and gracious design upon which Jesus came into the world. One, which had the most comfortable aspect upon mankind, of any thing which was ever manifested since the a))ostacy. It was to testify the good will of an offended God toward men, and to open a way for the free communica-^ tion of it ; which was accordingly proclaimed at his birth by the lieavenly host, Luke ii. ll-. " God sent his Son not to condemn the world ;" as our guilty fears might have surmised, if notice had been given of his approach, without any account of the design of it ; *' but that through him the world might be saved," John iii. 17'. *' To seek and save them that were lost," Luke xix. 10. And not only such as had been guilty of less offences, but even the "chief of sinners," 1 Tim. i. 15. *' To save them from their sins themselves," Mat. i. 21. *' And from the wrath to come," due upon that account, 2 Thess. i. 10. What a subject of joy is this ! considering tlie gi'eatness of the evils in which we were involved, and to which we were farther liable. We were alienated from God, under the sen- tence of condemnation, ready to fall into the hands of the living God. And at the same time we were utterly unable to help ourselves. We had destroyed ourselves; but in God alone, if any where, our help must be found. We could neither re- sist his Almighty vengeance, nor atone his just dis})leasure. All other ways which carried an air of relief, were insufficient to reach their end. There were sacrifices under the la^v to put away sin ; but they were not sufficient to purify, as pertaining to the conscience. *' Sacrifice and oSerhig thou wouldst not, (says the Son of God :) Then I said, Lo, I come to do thy will, O God," Heb. x. 5, 7* And yet when this grace was intended us, we were altogether unworthy of any instance of compassion ; and therefore have the more abundant reason to rejoice, that notwithstanding that, a saving design is set on foot. 2. The capacity and fitness of Jesus to accomplish this gra- cious design, is a farther ground of joy in him. " Help, is laid upon one mighty to save, able to save to the uttermost all those that come unto God by him." The constitution of his person admirably qualified him for REJOICING IN CHRIST. M-'j this province. Tlie dignity of jiis divine nature ennobled his offering, so tluit " tlie church was fully redeemed by liis blood," Acts XX. ^8. By his having Ijeen in the bosom of the I'atlier, lie was every way furnished to reveal him, his will and grace to the world, John i. 18. On the other hand, by his condes- cending to be made flesh, ** lie had wherewith to offer,'' Ileb. viii. o. A body was prepared him, that he might ** bear our sins in his own body on the tree." By the same means, when he became our instructor, the terrors which must have seized us, had God himself in his glory sj)()ke to us, were prevented. And his government is become more suitiible, as he is ** bone of our bone, and flesh of our flesh.'* The full commission which he received to be our Mediator, enters into his capacity to be a Saviour. None but God our ruler and judge, could authorise and make valid any expedient for our relief: he inijjht have insisted on our bearins- in our own persons, the jiunishmcnt we had deserved. It is there- fore matter of great joy, that he hath commissioned the Sa- viour, sent him on the errand, and laid himself under engage- ments, that when he should make liis soul an offering for sin, he should see his seed. The furniture and qualifications of his human nature for the jierformance of his undertaking, are a most grateful discovery of his meetness : that he was ** holy, harmless, undefiled, and separate from sinners ;" and that he received the most perfect unction of the Holy Spirit ; for " such an high priest became us," Heb. vli. 2G. He was invested in all the offices, which our condition re- quired. That of a prophet, to relieve our ignorance : of a j)riest, to remove our guilt : and of a king, to subdue our en- mity, and by his power to overcome the many enemies of our souls. By his priestly office to procure our salvation, in his pro])hetical to reveal it, and by his regal to confer it. This is a foundation of joy, that a person is sent to be the Saviour, who was fully capable of the province. 3. The several parts of his work in prosecution of this de- sign, one way or other subserve it, and so may heighten the Christian's joy. By his doctrine he acquainted us with the counsel of God, explained the spirituality and perfection of his Jaw, introduced a more reasonable service, and opened a door of hope for us, sinners of the Gentiles. }5y his holy and use- K 14)G REJOTCIIfG IN CHRIST. fill life, he gave us a perfect and a moving" pattern. By his miracles he proved his divine mission. His death was a full propitiation for our sins, the price of our redemption, a founda- tion for conquest over all our enemies, and a necessary step to all the adwintage we can hope for from his exaltation and kingdom. Surely then we have reason to *' glory in the cross of Christ," Gal. vi. 14. His resurrection succeeded, to open all the springs of joy, as the great evidence of his divine char- acter, and of the sufficiency of his death. His going away into the unseen world, ** was expedient for us," John xvi. 7. He entered heaven as our forerunner : and his work there from his entrance to the end of time, is of the most signal ad- vantage to his church. When he ascended into the heavenly places, he sent down his Spirit ; not only to give the last at- testations to the gospel, and to enable the apostles to complete the revelation of it ; but to carry on the saving design, and to supply all remaining wants, which he had not provided for in person. He ever lives above, as our advocate with the Father to make intercession for us. And as "all power in heaven and earth is conmiitted to him," so he exercises it for the good of his servants ; for he is head over all things to the church, or for the benefit of his church. " He can be touched above with the feeling of our infirmities" on earth. And when we have served our generation, he is ready to receive our depart- ing spirits. But while we may look back with complacence upon his past work on earth, and look up with pleasure upon his present work in heaven ; how much more may we look forward with joy to his future work, when " he shall come the second time without a sin-ofteriug to salvation," to the final and complete salvation of all his followers ? when he "shall be glorified in his saints, and admired in all them that be- lieve ?" 4, The privileges^ with which he hatli invested liis church at present, are reasons for rejoicing in him. These exceed all that were aiforded in any former dispensation. A more spiritual and rational worship is set up by him ; more worthy of God, and conducive to our edification. And we are discharged from that yoke, which the fathers were not able to bear. We are allowed a freer access to God. Every Christian has a fuller liberty of coming to God, than the high priest him- REJOrCIXG IN CIIUIST. 147 self hi'ul In tlic fornitT dispensation ; being allowed to come in the prevailing name of Christ, and with a S])irit of adoption. I5ut this is so considerable a branch of the Christian temper, that I intend to treat of it hereafter distinctly ; and therefore prosecnte it no farther here. And beside all this, a clearer view is given us of the future happiness, by this finishing revelation, to raise our joy to a Iiigher pitch. M liich leads me to observe in the last place, 5. The promises given us by Christ are most comfortable and joyful. God has given us by the gospel, '* exceeding great and precious promises,'* 2 Pet. i. 4. *' Tliis better cov- enant is established upon better promises,'* than the Jewish covenant, Heb. viii. 0. Upon promises better in their nature, than that as a national covenant was ratified by ', for those were only temporal promises ; and upon promises, better in re- spect of clearness and fulness, than the promises of grace under the Old Testament reached to. The promise of pardon is more clear, and full, and extensive than before, to all sins and sinners. " By Christ, all that believe are justified from all things, from which they could not be justified by the law of Moses,** Acts xiii. 39. The felicity of the intermediate state before the resurrection for all good men, is a thing we hear not so much of under the Old Testment, as in the New. And the greatness and certainty of the final happiness, is much more clearly brought to light, 2 Tim. i. 10. And the same must be said of the influences of the Holy Spirit. Though good men before the coming of Christ, were not utter strangers to any of these things, yet they saw them but in a glass darkly, in comparison of our light about them. And then, all the promises of God have had such a peculiar ratification by the blood of Christ, as makes the comfort of them exceedingly greater ; for they are " yea, and amen in him,** 2 Cor. i. 20. They are become God's New Tes- tament to us, or his covenant with us *' in Christ's blood,'* Luke xxii. 10. These are some of the principal materials of a Chiistian's joy in Christ. Now, II. His faith in this revelation of the gospel conceniing Christ, is the principle of his joy. " In whom believing ye rejoice." Unless credit is gi\'en to the testimony of the gos- K 2 148 REJOICING IN CHRIST. pel, .all this bk»sse(l discovery \\'ill not affect the soul ; and tlie degrees of our joy can only be in proportion to the strength or weakness of our faith. Because the faith of the primitive Christians was at a higher pitch, than that of the generality of Christians now ; therefore their joy in him was more elevated. But equal faith would produce eipial joy : such a faith^ as shall answer the apostlo's description, Heb. xi. 1. *' that it is the substance of things hoped for, and tlie evidence of things not seen,** Such a firm reliance upon the testimony of God in the gospel, tha^, what is related there concerning Christ's past work on earth, and his present employment in heaven, and \\'hat is foretold of liis second appearance, is esteemed as real, and sure, and substantial, as if we had the evidence of sense or reason in the case : a faith that gives present existence in our minds to the things revealed of him, whether invisible in their nature, or long since past and gone, or now doing beyond the bounds of our world, or not to be accomplished till the end of time. The nearer a])proaches our faith makes to this height, so much the more will our joy rise. When St Paul woidd wish a singular enlargement to the joy of the Romans, he prays for it as attainable only by the mediation of faith, Rom. XV. 13. " The God of hope fill you with all joy and peace in believino-, that ye may abound in hope by the power of the Holy Ghost.'* 3. The efficacy of his foith, as 'working hy love, gives a Christian reason for the most special and aj)propriating joy. Indeed a faith in the general revelation, may justly produce a lively joy in the breast of a convinced sinner. To have the good will of God to lost sinners proclaimed, by sending his Son to save them ; to be assured that all things are ready in virtue of what he hath done and suffered, that the greatest be- nefits are offered to all without distinction, that we are encou- raged to ask fur the Holy Spirit ; in a word, that our salvation is made possible, and we are y€t in a state of trial : such dis- coveries may justly set open the springs of joy ; though it should be certain, that we are not yet in a state of salvation : and especially, though it should be doubtful, whether we are so or not. What gladness may we suppose it would produce iii damned spirits, could the same things be proposed to them, with the same degrees of hope in their case? We find such general notices were entertained by maJiiy of tlie Gentiles with REJOICING IN CHRIST. l^O peat pleasure of mind, even before they were arrived at a complete faith. When St Paul acquainted them, Acts xiii. 47, 48. that the Lord commanded him and the other apostles to let them know, that *' Christ was set to be a light to the Gentiles, that he should be for salvation to the ends of the earth. (We are told that,) when the- Gentiles hoard this, they were glad, and glorified tlie word of tlw Lord : and as many as were ordained, or disj)osed, and fitted to eternal life, be - lieved.'* They entertained the first tidings' with gladness, which by the grace of God pre})ared and disposed tlie minds of many to believe to the saving of their souls. But then diere is a higher and more satisfying joy, resiilting from the sense of actual interest in Christ, and a hope that we are already in the way of salvation by him. Now in order to this, not only the geiteral assenting act of faith is necessary, but the consenting acts also, that Christ shall be all that to us, for whidi he is ollered in the gospel : our faith must produce love, and that love prove itself genuine by such proper fruits of it as were mentioned in the last discourse. This is the way, .under the influences of the divine Spirit, to arrive at a sp<5cial and distinguishing joy in Christ. Our rejoicing in ourselves .is not inconsistent v/ith this appro]>riating joy in Christ, but necessary to it, that is, a joy in the grace of God found in ourselves, (lal. vi. 1. *' Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another." III. I proceed to shew, how far it may be esteemed the essential temper of a true Christian, that he rejoices in Christ. 1. A special and appropriating joy is not necessary to the being of a Christian ; though it is very needfid to his well- being and usefulness. It is every Christian's duty, as well as his interest, to *'give all diligence to make his calling and election sure," 2 Pet. i. 10. So he will be able to walk more cheerfidly and comfortably witli God, the duties of the Chris- tian Ufe will be more pleasant, and death more welcome. " So an entrance will be ministered to him abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Ciirist," ver. 11. By this means he will adorn the gospel, and recommend it to tlie esteem and acceptance of an observing world. But yet this peculiar joy cannot be pronounced essential k3 150 REJOICING IN CHRIST. to a Christian, without exckuling' many from that cliaracter, whom I doubt not our Lord will receive ; who cannot so rejoice in Christ, because they are not assured that he is their?. Some are full of doubts about their state, " from mistaken apprehensions of the terms of the gospel-covenant, " when in truth they have good reason for better hopes. They are really in Christ, or true Christians, whose faith in him hath such a measure of strength, as engages them heartily to give up themselves to his instruction and conduct, and to rely upon him as an all-sufficient Saviour ; whose love is unfeigned, sup- erior to their affection to other things, so as to make them wil- ling to do his commandments, fearful of offending him, griev- ed when they do so, and resolved to part Avith any thing rather than lose his favour : who make conscience of every part of his will as far as they know it, without a stated reserve for the chosen practice of any kno^\^l sin, or an allowed deliberate ex- ception against any known duty. All such are true Chris- tians, and certainly accepted of God. But there are many, to whom these characters belong, and whose consciences upon the strictest examination bear witness to thus much, who yet can- not be satisfied through the weakness of their judgment, and their fears of being mistaken in a matter of such importance. If they are asked the grounds of their doubts and fears, they appear to be no more than the ordinary imperfections, which more or less attend all good men in this life : they cannot be so lively and fixed in holy duties as they would ; they are not always in the same devout frame ; vain and evil thoughts dart into their minds : their love to God and Christ are not at the pitch they would have them ; they find remains of sin still in being, to occasion their daily watchfulness and warfare. But the gospel-covenant doth not exclude men from a relation to Christ for such things as these ; it is the fruit of a pious mind, that they are so burdensome ; but a weakness attending them if that concern so far prevails, as to make them overlook the substantial evidences, they might discern of a sincere de- votedness to God. Yet while their weakness induces them to exclude themselves out of the number cf God's children, God forbid we should imagine that for that reason he will exclude them. Others have much more reason for their fears. Tlieir grace and holiness, in the substantial parts of it, is really so TIEJOICING IN CIlllIST. 151 i»ij)LMf('ct, if iiKleed they are in a state of accej)tauce with C(«l, tliat it is justly a matter of doubt wliether their Ii(;arti> are right with God. The balance is so near even, between tlie interest of God and the woi'ld in their hearts : every good disposition is so weak, and the oj)])()site corruj)tions so strong ; there are so great interruptions and frequent breaches in the coiu'se of their obedience, that it is not easy to discern to what master they jaeld themselves servants to obey, wliether sin or righteousness. Now in such a case, though if grace really j)revail, they are in a state of acceptance, yet they cannot just- ly conclude this positively, till the prevalence becomes more consjucuous ; nor is it their immwhate duty to entciitain thi« approj)riating joy, but to use more diligence for malung their sincerity unquestionable ; and then \A'ith the improvement of grace and mortitication of sin, they will have a clearer founda- tion for a favourable conclusion concerning their state. In the meanwhile, doubting may do them good, by quickening their (hligence to clear their title. It is not fit thtit men should stifle their consciences, orthiak themselves better than they are, or determine that they are in a safe case, while really it is very hard to decide, wliether sin or holiness have the ascendant. Besides all this, actual joy in Cluist may be obstructed in the best men by a constitutional or occasional melancholy. When the body is oppressed \\dth black and heavy humours, and the due circulation, of the blood obstructed ; the mind is unavoidably indisposed for any sort of cheerfulness. And when men plainly appeal" umipt to take pleasure in other things, in the enjoyments of hfe, in agreeable friejuls and relations ; it is no more an evidence that they are not true Christians, because they cannot think of Clu-ist and his benefits with such pleasure and satisfaction as some other Christians do, tlian it is to be esteemed an evidence, that they ai^e not sensible or rea- sonable creatures, because they seem to have no relish for sensible good or suitiible society. Both are tlie effects of bodily distemper f and that must be removed, before they will be capable of any sort of cheerful alfection. \et, 12. There are some ex])ressions of a mind truly rejoi('Ji>g" in Christ JesuSjin every sincere Christian, e\'en under his clouds and fears. That is, expressions of that value f>r Clnist, which would sliew itself in cJieerful joy, if that weie not K "h 152 REJOICING IN CHRIST. obstructed by tender fears about his state, or by bodily dis- temper. It is the habitual and fixed judgment of his mind, that Christ and his benefits are more lit to be rejoiced in, than all worldly good. If he does not actually rejoice in him, this is not owing to a low opinion of Christ, but of himself. And that is a very different thing from the temper of carnal minds. If his fears chill his joy, they do not abate his esteem. While lie cannot take the comfort of relation, yet it is the sense of his soul, * Happy is the people that is in such a case : I had rath* er be in their condition, the condition of the meanest that be- long to Clirist, than change states with the most prosperous sinner upon earth. It would fill me with more joy to have my doubts scattered, and to be well assured that Christ is mine, and I am his, than to have the highest certainty of the most advantageous friendship amongst men, or of the possession of the richest inheritance in the world.' Now this is as truly rejoic- ing in Christ, as far as the apprehension of his own present circumstances will allow, as the highest transports of an assur- ed soul. Accordingly, with all his fears and doubts, he relics upon Christ as an all-sufficient Saviour, and ventures the weight of his salvation upon him. He dares not fly to any other re- fuge, or take up with any other method of life ; but here he casts anchor, living and dying, as the only name under heaven whereby men may be saved. He trusts in Clirist^ Eph. i. 12, It is indeed with a trembling heart, lest he should not be found one who has a right by the gospel declaration to lay claim to his benefits. But the distrust he hath is of himself, rather than of Christ. The measure of confidence he enter- tains, is in the sufficiency of Christ : and it is such a confi-- dencc, as he dares to place in no other. Now though tliis may not bring him to a full rest of mind, yet it is all the rest he liath for his salvation. When he cannot rejoice in Christ as actually his, yet he would not quit his general hope upon any terms. When he is most jealous of himself, and fearful of his interest ; should lie be tried with the strongest allurements, or the most ailright- ing terrors to deny Chiist, to abandon any fiirther hope from him, or concern with him, he would shew his superior esteem for liini by a resolute adherence. JMany desponding Cluistians, REJOICING IN CHRIST. 153 as they have acquitted themselves well in such trials, so they have been enabled by that means to discern the place their master had in their hearts, beyond what they could ever do before, and so to strengthen their hopes, and rise up to a more comfortJible joy in him. They have shewn the world and themselves at the same time, the sincerity of their aft'ection, when they are content to forego any worldly good, or sutler any temporal inconvenience, uj)on trial, rather than break with Christ. We may make the following reflections upon this subject. 1. The Christian religion is certainly a doctrine worthy of all acceptation ; for it contains glad tidings of great joy : and who is not willing to entertain such a message ? It opens a door for joy to creatures in the most deplorable condition, Avho by sin had the most dismal prospect ; such, upon which, ** Adam endeavoured to hide himself from the presence of the Lord ;'* such as would otherwise embitter every hour of life to a con- vinced mind, and overspread the face of death with blackness of darkness. Instead of that, the gospel sets in view for every returning sinner, the favour of an offended God, the fulness of the promises ; all that is necessary to make him safe by the way, and happy at the end of it, as freely given him in and with Christ. The gospel, agreeable to its name, contains no other than good tidings to those who give it a proper reception ; tlic declarations of terror made in it, shall reach only to those who reject or neglect the salvation offered by Christ. 2. AVe may infer the folly of suifering ourselves to be mainly taken up A\ith wordly jov, when we have so much better. It is a most reasonable exj)ostulation which the proj)het uses with siiniers, upon a prediction of the grace of the gospel, Isa. Iv. 2. *' WluTefore do ye spend money for that which is not bread ? and your labour for that which satisficth not ?" when you may have so much better. " As the crackling of thorns under a pot, so is the laughter of fools,** Eccl. vii. 6. The carnal joy of sinners is a blaze, and no more ; it soon leaves them as it found them, if no worse. " I said, (says the wise man,) of laughter it is mad, (but a short fit of mad- ness;) and. of mirth what dt)(h it?'* Eccl. ii. 2. Forbidden delights leave a sting behind tbem in remorse of conscience : to njoice or glory hi them, is to glory hi our shame, in that of 154 REJOICING IN CHfllST. which we oureelves shall certainly sooner or latter he ashamed. But to rejoice in Christ Jesus, is to take pleasure in the most valuable object, in the most complete spring- of happiness, in the best treasure ; in that which is sufficient to sujjport im- der all other uneasinesses, and in the most distressing hours : it is a joy full of glory, and to be perfected iu glory. 3. Let all those therefore, who have heard the gospel- message hitherto with negligence and contempt, be persuad- ed to consider the blessedness it contains, and to give it a suitable entertainment. Think seriously, what a mournful condition you are in witliout Christ : in a state of enmity with your Creator, under his wrath and curse, liable every moment to death, and to hell after it. Can joy in such circumstances be wiser or better, than the drunken revels of a condenmed malefactor ? Think, how suitable to your case and wants the discovery is, ■i^hich tlie gospel makes of a Saviour : it is just such, as a convinced sinner would rea- sonably desire ; only it far exceeds what the heai't of man could conceive. Consider how willing" he is to perform the kind office of a Saviour to you ; the abasement and sorrows he cheerfully underwent to ca])acitate him for it ; the breath- ings of his good-will to sinners in the gracious words that proceeded out of his lips, in the many invitations to them W'hich are left upon record, in his instituting a ministry of reconciliation to beseech you in his stead to be reconciled to God. Think what benefits await you, as soon as you re- ceive him : you will be justified by faith, and have peace with God ; be admitted among his children, be entitled to his promises, and become heirs of his kingdom. But on the other hand, your sorrows must be far more extreme, if you vshould finally reject him, after he is (hscovered to you. God hath a sorer punishment in store for such, and your own consciences will produce weeping, and wailing, and gnashing of teeth. Lay such thoughts as these, O sinner, to heart, and pray in earnest for his effectual grace, to dispose you to a willing compliance with the call of the gospel. 4. Let Christians endeavour to rise up to the height of this character of rejoicing in Christ. To that end, Use (hligence to improve and confirm your faith in the REJOICING IN CriRIST. 155 jD^ospcl-tcstimony : that you may be the better able to say with I'c'tiT, Jolm vi. ()9. *' We believe and are sure, tliat thou art tliat Clirist, the Son of tlie living God." Your joy can- not rise beyond the proportion of faith. Therefore frequently review the various evidences of tlie truth and divine original of the gospel revelation ; and along with it pray to God to in- crease your faith, Luke xvii. 51. Do youi' utmost to clear your owti interest in him. Care- fully inform yourselves of the tenor of the gospel-constitution, that you may not wrongfully exclude yourselves from the comfort of a covenant-relation. Let the uniting acts of faith in him, and love to him, liave a frequent and lively exercise. And especially cultivate his image and resemblance, botli in heart and life. Hereujwn set yourselves often to meditate on the gospel dis- covery concerning him. " Consider the apostle and high priest of your profession, Christ Jesus," Heb. iii. 1. If you make him and his grace familiar, and frequently present to your thoughts, it will make joy spring up in your hearts, and keep it fresh and lively. Let the work of thanksgiving for Christ and his benefits be your daily exercise. This will keep your souls in a cheerful frame. Aim at having this for your prevailing and habitual temper. *' Rejoice in the Lord always ; and again 1 say rejoice," Phil. iv. 4. Recollect the grace of Christ for your support in every uneasy circumstance of life. When you are lament- ing the body of death, turn your thoughts hither with Raul, " I thank God through Jesus Christ our Lord," Rom. vii. St, 25. * Blessed be God, that through Christ it shall not issue in ray condenmation, as long as it hath not the dominion : that by his grace it is become my burden ; and that before he has done with me, I shall be delivered from it.' Li the troubles of life, think, blessed be God, these " shall not separate me from the love of Christ. Yea, in all these things we are more than conquerors through him that loved us." If death looks formid- able, eye Christ as having by his own death frustrated him who had the power of death ; and say, *' Thanks be to God, who gi\cth us the victory through our Lord Jesus Christ." En- deavour to have joy in Christ as your governing disposition 156 REJOICING IN CHRIST. and principle in the performance of every duty, and in your whole course of Christian obedience. Finally, endeavour to shew the world about you, how you rejoice in him. By your stedfastness to him, in opposition to all inducements to unfiiithfulness. And by a cheerful demeanour strive to convince those who observe you, that you find his ways to be ways of pleasantness, and his paths paths of peace. SERMON XIIL BEING FILLED WITH THE SPIRIT. Eph. v. 18. Bcjilled with the Spirit. THE right disposition of our souls to God, wliicli Iintli been insisted on already, concerns all the sacred Three in common ; Father, Son, and Holy Ghost. But the gos- ))el represents each of them, as sustaining different ])arts in tlie work of saving lost sinners ; and accordingly directs us to distinct practical regards to each. We are taught on the one hand to have " access to the Father, through the Son, and by the Spirit ;'* and on the other, to expect all benefits from the Father, through the Son, and by the Spirit. I have already discoursed of the Christian frame towards the Lord Jesus, or to the Son as Mediator : and would now shew, how Christianity requires us to be disj)osed with refer- ence to the blessed Spirit, according to the account given us in scripture of his peculiar province ; and have chosen to make this passage my foundation. The precept in the text stands connected with several prac- tical exhortations laid down in this and the fourth chapter ; and is directly opposed to a caution given in the beginning of the verse. " Be not drunk with wine, wherein is excess : but be tilled with the Spirit." Intemperance greatly prevailed in the heathen world ; and even in some of the feasts of their gods, particularly in the feast of Bacchus ; wherein it was commoidy esteemed not on- ly lawful, but commendable, to indulge to gluttony and drunk- enness. The converts at r>j)hesus, saw this practice among 158 BE FILLED WITH THE srilllT. tlieir neighbours, ami possibly ml^lit formerly be themselves associates in it : and therefore the apostle warns them against their old sins, and enforces the caution by putting them in mind of the farther bad effects, which used to follow intem- perance. " Be not drunk with wine, wherein is excess." The Greek word signifies dissolutenesSy all manner of im- purities. These were used to follow the heathen excesses in their fes- tivals, as they are too often the attendants of intemperance in common life. Now in opposition to this, the apostle exhorts Chi'istians to be filled with the Spirit. Instead of the jollity and criminal pleasures, which sensual men are led to by the unrestrained indulgence of their appetites ; you Christians should aim at the sacred and solid pleasure, which is to be had by means of the Holy Spirit. This exhortation is addressed to those, who were supposed to be already Christians, and consequently to have the Spirit of Christ in some measure ; and therefore must directly mean, that they should aim at a participation of him in a larger and fuller measure. But yet, as it is directed to the professors of Christianity at Ephesus, promiscuously, who, for ought that any but God and themselves knew, might some of them be still destitute of the renewing influences of the Spirit ; so the ex- hortation may reasonably be taken in such a latitude, as to ex- cite all who name the name of Ciirist to labour after a farther participation of the Spirit than they have already, according as their present state is ; either to begin or to perform a good work in them. Those who are not yet made truly good by him, though it is not the immediate concern incumbent upon them to be filled with the Spirit, yet they are remotely obliged even to that ; and in order to it, to take the necessary preced- ing steps. I shall then discourse of this proposition. TJiat tee are called hy Christiamty to he Jilled xcith the Spirit. In the prosecution of which, I shall consider, I. The meaning of this phrase of being ^filled with the Spirit. Which will be some account of what the gospel re- veals concerning the province of the Spirit in the work of our BE FILLED WITH THE STTTIIT. 159 salvation ; ami so will shew the foundation of the temper re- quired toward him. II. AVliat is implied in this being made a matter of exhorta- tion to us. Whieh will lead me directly to exj)laiii the dispo- sitions required by Christianity in relation to the Spirit. III. The ol)lieded for the same purposes to the end of time, we should still have a constant eye to it. 3. The genuine fruits, which the gracious influences of the Holy Spirit tend to produce in us, must also be taken in, as a part of the object of pursuit here recommended to us ; aiwl indeed as that, for the sake of which his influences are to b« desired. All his gracious operations tend to make us like God, and happy in God ; they have that efl'ect, as far as they are complied with ; and they are only desirable in order to that ; and as far as any fallen creatures arrive at true holiness or well-grounded comfort, they owe it principally to his having been at work in them. Hence the new nature in us, or a holy and heavenly disposition, is often called in scripture Ihe Spirit ; not only because such a temper is more suitable to the nobler part of ourselves, our souls ; but also because it is the eflect of the agency of the blessed Spirit of God. The words of the text, may as properly be rendered, Be Jilled by or through the Spirit^ as be Jilled with him. As if it were said, be tilled by 7neans of the Spirit j not directly specifjang I3E FILLED WITH THE SriUlT. 1(I3 rev/// 7cJiat, and yet sufliciciitly intimatinfr that : Be fillod with that, with which the good S])int of God is used to fill soids. And what shonhl that be, hnt his own fruits ? Now " the fruit of the Spirit is love, joy, ])eace, long-suffering, gentle- ness, goodness, faith, meekness, temperance," Gal. v. 2^, ^3. Or, as in Eph. v. (). " The fruit of the Spirit, is in all goodness, and rigliteousness, and truth." To he iilled with the Spirit then, and to be filled with all holy qualities and well grounded consolations thereupon, are oue and the same thing. Having thus stated the meaning of the Spirit, I proceed to consider, II. AVliat is implied by our being Jillcd -with the Spirit. And it imports both a greatness in his agency, and a large- ness in onr ])articipation. 1. It supposes a sutliciency and fulness in the blessed S])i- lit and his influences, every way to fill our souls : to supply all ftnr spiritual wants, and to lielj) all our infirmities. Nt)t that we are to expect from liim the discovery of any new truths distinct from those which he has already revealed in the Scrij>turcs. He promised indeed to guide the apostles into all truths ; even such truths as were not before revealed, the many things which Christ had to say to them, but they could not bear till after his ascension, John xvi. 12, 13. l)ut this was a promise peculiar to them ; and fully accomplished before the canon of scripture was completed. Nor does he move men to any thing as their duty, which was not already made so by tlie Avord of God. His agency is only to be con- sidered, as in a way of powerful assistance to the due consi- deration, apprehension, and belief of tlie mind of God as already revealed in scripture. We have no other way to distinguish Jiis influences from delusion of fancy, ,or the irregular inclina- tions of our own hearts, or the suggestions of the devil, but by trying their agreement with the revelation already made of truth and duty. Every good thought is of God, '2 Cor. iii. 5. Every motion to that which is good, we justly conceive to be fi'om the Spirit. But every thought, every motion, which varies from the rule of goodness, or cannot be supjKMted by clear reason or revelation, must necessarily proceed from ano- ther original. The Sjmit's agency is always agreeable to his M'ord, and by his word. L 2 iGi BE FILLED WITH THE SmilT. Nor are wc to a])prehend his influence to bo pcrceiveaWe by itself ; but we know it to bo from liiin purely by revelation. We believe his agency in all the good we find in ourselvos, because the scripture ascribes it to him. He works upon ws, in and by the natural actings of our o\vn iwinds, and usually in a very familiar way ; so that we should not be able to dis- tinguish his agency from our own, if we w^re not assured by re\'elatioH, from whom every good motion in fallen creatures liath its rise ; that "every, good and perfect gift comes from above," James i. IJ. and all good things in the sphere of grace by the 8j)irit. Therefore tlie two evangelists, Matthew and Luke, make these two expressions to be of the like inv port. Our heavenly Father's giving us such good things, and his giving us his Holy Spirit, Matt. vii. 11. compared Avith Luke xi. 13. because he gives us all such good things by his KSj)irit. But his acting is in a way so connatural to the actings of. our own faculties, that we should not be able mere- ly by feeling, to discern from whence it came, or that it had any other^ rise tlvin hmw our own s})irits, if the scripture did not point us to the 8}}iiit of all grace as the fountain of it. This seems to be Christ's meaning, when he re])resentS' to Kicodemus the operations of the Spirit by an allusion to the wind, John iii. 8. *' The wind bloweth where it listeth, and tJiou hearest the sound thereof; but canst not tell whence it (oometli,, and whither it goeth : so is every one that is born of the Spirit." He acts really and powerfully upon tlie minds of men, and they are conscious of the good motion, but could not of themselves know the original of it. But though his agency be always suitable to the rational nature he has given us ; yet it is of that general extent through all our faculties ; and of that powerful and sufficient influence, that it is every way fit to relieve us under all in\vard necessities and weaknesses which attend us in our fallen state, and against all the outvvai'd snares, oppositions and discourage- ments we can meet with in the way to heaven. It is suffi- cient to recover a dead sinner to life ; to enable a Chris- tian to do or to bear all things, to which he is called ; in a word, to begin and to perform a good work in him to the day of Christ. He is called in general " the Spirit of grace," Zech. xii. 10. Heb. X. 29. The person promised and emiueutly com- BE FUELED WITH THE bl'IUlT, lG5 piunnjited uiiilortlie gospel," to a])j)ly tlic fruits of (liviiie grace t<> men. TJiere is scarce any Avaiit of GOiisidorable iinportiuica to onr sj)iritiial interests, wherein -wc ilo not find ])articular mention of his agency in Scripture. He is moving many w^ays in the minds of siimers, while they remain estranged frf)ni God, to restrain them from evil, and to make way for siiving go(v\ ; which may be intended by his strivii'g with them, Gen. vi. 3. The gospel where it comes, is iisore or Jess to all, a " ministration of the Spirit," 2 Cor. iii. 8. He is the author of regeneraticu, John iii. 5, 6. And he has made signal examples of such a clir.nge in the greatest sin- ners. Tit. iii. 3, 4, 5. 1 Cor. vi. 11. He hasv/ashed Ethi- e])ians white. His ope^'atioiis for ])roduci3ig saiu'trfiwtfion in general, both in the beginning and progiess of k ; and liis in- fluence upon the several graces and virtues in pa'ticular, of wliich sanctificatiou consists, are oftcii mentionetl. His gra- cious aids in religious exercises, his seasonable supplies iji our various exigencies, Rom. viii. QC), '27. I'liil. i. 19. He is also stiled tlie Comforter. And many ways are expressed, \\ hereby he is so to juirticiJar Christians. By *' witnessing with their s])irits, that they are the children *>f God," Rom. viii. 1(). *' Enabling thcMu to cry, Abba, Eather," Gal. iv. t*. " Sealing them to the day of redemption," Eph. iv. 30. *' Shedchng abroad God's love in tlieir hearts," 2 Cor. v. .5. Enabling them to " wait for the hope of righteousness through faith," Gal. v. .5. And granting them suitable supports under their suffl'rings, 1 Pet. iv. 14. Jf after all, these things should not comprehend c\\)?y s[»i- rJtiKd good desirable, yet we may extend our a iew to all that (iod has ])romis('d, and expect it to be connnunicatod by the Holy Spirit. Eor it is l)y him alone, that we can be filled with all the fulness of God that is connnunii'able to us, Eph. iii. 19. Whatever spiritu[d blessings we find prayed for in scripture to Christians in ordinary- cases, were actually to be given by tJie Spinit, though he should not be particularly mentioned in tlu? prayer. And in the way of duty, accorcUng to our wants, we may expect the like. Finally, whatever is needful for us in every case and cir- cumstance, to furnish us for any service or trial or conflict ap- |M)inted us, the Spirit hath it to give, and wc arc encoujagcd L 3 lOG BE FILLED WITH THE SPIRIT. to ask it from our heavenly Father. There is therefore a fulness in him, every way sufficient to fill our souls, which is supposed in the phrase of our being Jilled tcith Jiim. 2. It imports an actual particij)ation of his influences and fruits, in a large and plentiful measure. It does not imply an absolute and perfect fulness. No mere man was ever so filled with the Holy Ghost ; though to Christ, who was more than man, *' God gave the Spirit with- out measure," John iii. 34. But we must understand it in a way accommodate to a state of imperfection : as Dorcas is said to have *' been full of good works," Acts ix. oQ. not as if she were complete in them, but she had performed many, and was conspicuous for them : or as the heathen world are declared to have been " filled with all unrighteousness,*' Rom. i. 29. not as full of sin as it was possible for them to be ; nor that every one, included under that character, was equally vile ; but, as the worst of them might possibly still be v/orse, so some among them were worse than others. Thus, being fil- led with the Spirit, neither bespeaks so full a participation of him, as admits of no increase ; nor excludes all from having this pronounced of them in a gospel sense, who yet may be out-stripped by some other Christians. But this may be more or less men's character in the follow- ing respects. (1.) As they come to have every poxver and faculty of their souls more subject to the Spirit's authority, and under the influence proper to it. As the light of the gospel by his means shines more strongly upon their minds, and at the same time his powerful grace makes them more willing and obedient, and the representation he makes of the great things of the gospel more ])owerfully attracts their affections, and in like manner every other power receives the just impression from liis influence, like the wax from the seal. A man may })roportionably be said to be full of the Spirit, as that character comes to be true of him, that " all things are become new hi him," 2 Cor. v. I7. When according to the apostle's prsyer for the Thessalonians, first Epistle, v. 23. " The very God of j)eace sanctifies him wholly, in his whole spirit, and soul, aiidJ)ody." (2.) As they grow on to experience his operations in all the several hinds of them. Not only one or another particu- BE FILLED WITH TWE SPiniT* 1 ()7 'litr mctliod of his operation, hut all the S(»rts of gracious influ- eiice, for whicli h(! is proiuised and cfiven to Christians. Men on the foundation of a better atone- ment, the precious blood of Clnist : and by such gracious in- fluences of the Spuit, as were neither so clearly revealed, nor so plentifully communicated before. ^2. We have here one instance, wherein Christianity teaches us to live by fliith, and not by sight. The God, with whom we have to do, is himself among the invisibles : the Mediator, through whom we come to him, is now so too : and the bles- sed Spirit, who is the principle of all that is good in us, is not only an invisible agent, but his agency is itself entirely a matter of faiih. And the workl he is training us up for, is out of sight also. 3. That which hath been shewn from scripture, both of the suitableness of the Spirit's oj^erations to our wants, and of the blessed effects of them, may be hoped to excite some desires in every breast after a share : especially, since this gospel which is preached to you is a ministration of the Spirit ; and by this way of representing his grace, he is used to kindle such desires in the minds of men, which he delights to satisfy. But more of this in the next discourse. SERMON XIV. BEING FILLED WITH THE SPIIMT. Em. V. IS. • 'Be filled "mth the Spirit. IN tlie prosccutio^i of tliis sultject, I luivo already rnnsldcred tlie sense and import of the plu'ase, being Jillcd icit/i llie Spirit. I now proceed, II. To enquire, what may be implied in its being- made the matter of an exhortation to us ; as by the structure of the words and the context you plainly see it is. And in that view, the words ])lainly intimate three things, which all de- serve a distinct and careful consideration ; the desirableness of being tilled with the Spirit : the attainableness of it : and that something is incumbent on us in order to our being filled with him. 1. That every one should esteem it a most desirable thing'. So the apostle recommends it, in opposition to what the loose and libertine heathens were exceeding fond of, the mirth and jollity raised by wine. 13ut wliile '* they think it strange, that you run not with them into the same excess of riot ;" you know the way to nuich better and truer satisfaction. A ful- ness of the divine Spirit is a blessing of that unspeakable goodness and excellence, that one would think the bare know- ledge and consideration of it should raise in every breast ar- dent desires after it. And it is as undoubted a mark as any other, of the general distemper which hath overspread human nature, and that the taste and relish of men is strangely vitiat- ed J that wherever the gospel comes, and makes known the 172 BE PILLED WIl'II THE SPIlllT. influences of the Spirit for such beneficial purposes, any shoukl be found insensible of their need of them, and of the blessed- ness of being filled with them. Let us take a brief view of its excellence. It is in itself most directly perfective of our natures. For it is to be filled with every grace and virtue ; and indeed is the only way by ^vhich Ave can possibly be so, since the distemper and death of sin has gained such a power over us by the apos- tacy. As for as we are partakers of the Spirit, and no farther, we come to ourselves. This would make us the objects of divine complacency. There is nothing in man in which a Holy God can take so much delight as the produce of his own Spirit in him. That must be godlike, comporting with his nature and design. And therefore he, who shares most largely In that, must be in the most eminent sense greatly beloved ; as is said of Daniel. Nothing can form men to a " fitness for bringing muc^ honour to God," or for being singularly useful to the world, especially to the interests of virtue and religion, but this. We shall never design great things for God or our generation, much less execute them well, unless we are under the influence of a better spirit than our own. But under the instigation, direction, and powerful assistance of the divine Spirit, we shall be able and ready to do all things which we are called to : " The weak will be as David, and David as an angel of the Lord.^' This would make us proof against the most powerful temj)ta- tions. If we are strong in the Lord, and in the power of his might, (which is communicated to us by the grace of tlie Spirit ;) we shall be able to withstand in the evil day, and having done all to stand, Eph. vi. 10, 13. All the terrors of life will be lit- tle things to a man full of the Holy Ghost ; as was plaiiily seen in Stephen's case, and in many of the noble army of martyrs. Satan will gain little advantage by all his vigilance and subtilty, where the all-wise and gracious Spirit is present as a constcuit monitor, and where a sotd is ready to listen to his counter-motions. And the allurement, '\\hich appears strong to a carnal mind from the pleasures of sin, will soon lose all its power in a man, Mlien the (h\ine Spirit is freely BE FILLED WITH TIl£ SPIRIT. 173 allowed to represent the motives of the gospel to the mind, with his own light and energy. This would put 2LS into a Jit posture of soul for claitjj communion idth God. Under the 8})irit's lively agency, every institution of divine worship would be attended on \\'ith pleasure and delight ; we should engage in it in the most spi- ritual frame, and every pious disposition suitable to it would be in a ready and a lively exercise. When this *' wind blows U])on the garden, the sj)ices thereof will flow out ; and then our beloved will come into his garden, and eat his pleasant fruits," Cant. iv. 16. This would settle our souls in the truest pleasure and peace. If we partake of a large measure of the JSj)}rit's giaces, we shall hardly fail of a libei'al share in his consolations. 1 he more we walk in the fear of the Lord, the more we may exj)ect to walk in the comforts of the Holy Ghost ; as both were united in the case of the primitive churches, Acts ix. Si. By this means, in tribulation, in distress, in jieril, in famine, in iiidvedness, we shall "have meat to eat which tlie world kuows not of j and be able to joy in the Lord, though tlie fig-tree doth not blossom," Hub. iii. 17, 18. Finally, this is no less than heaven begun ; heaven brought down into the soul, in title, in meetness, in cheerful prosj)ects, in refreshing foretastes. A man who is full of the Spirit, liatli '* the earnest of the inheritance,'* Eph. i. 14. Aiul is not this a most desirable good ? AVhat can justly claim an equal share in vour esteem and value ? Is not this better than the filling of your treasures on earth ? *' To be rich in faith, and heirs of the kingdom.'* You may have your barns and your chests full, and yet your souls entire- ly empty ; empty of their ])roper ornament, and of any stable satisfaction. You may soon have your stores of worldly trea- sure enjptied by a tliousand accidents ; and then if you have not the Spirit of God, you nmst be forced to say, " JMy gods are taken away, and what have 1 more ?" But for certain, one stroke of death will strip you of all at once ; none of the furniture of worldly good can be carried along with you into the other world : and in whai a destitute case must the separate soul be, when it hath dropped the body and all the en- joyments suitable to tliat, and never was possessed of the hap- piness proper to itself? 171* CK FILLED ^VnU THE SPIRIT. Are sensual delights preferred by you before such a blessing as beino; filled with the S})irit ? Intemperance, and the crimi- nal indulgences of the flesh ? Do you take pleasure in " be- ing filled with wine, wherein is excess," and all manner of looseness ? But do you consider, that hereby you are filled with guilt, with shame, with fully ? That the devil and his train take possession, ^vhen you give up yourselves to rioting; and drunkenness, to chambering and wantonness ? Do you remember, that by these things peo}>le commonly are filled with distempers, with poverty, with various miseries in this life ? and above all, that in the end, without bitter repentance, you can look for no better from such a course, than to be ** filled with your own ways ?" And what is the satisfiiction, for which you nm all these risks ? How very short the pleasure of a licentious revel ! How quickly is it succeeded with a grat- ing- remorse for your folly, if not for your sin ! Must you not say of the laughter which springs from the fumes of wine, *' It is mad ? And of that mirth, what doth it?" Ecel. ii. '2, " Who hath woe ? Who hath sorrow ? Who hath conten- tions ? Who hath babbling ? Who hath wounds without cause ? Who hath redness of eyes ? — They that tarry long at the wine," Prov. xxiii. ^9, 30. How many, who have given a loose to unbridled a])petites, to work all uncleanness with greediness, have mourned at the last,- when their flesh and their body have been consumed ; and said, " how have I hat- ed instruction, and my heart despised reproof 1" Prov. v. 1'2. Had you been filled with the Spirit, you had kept at the re- motest distance from all this. But possibly some, who have lived free from such enormities, and even have a detestation of them, yet find little relish for that which I am recommending, though they are raised vastly above tlie sensualist. They have a lively taste for some ftiter- tainments of the mind, and are eager to be filled with many parts of knowledge, which are useful in their kind. They are insatiable in pursuit of learning, can travel the globe and not be weary, employ wakeful nights in surveying the heavens, search indefatigably into the nature of things about them, look with the strictest scrutiny into the history of ancient and mod- ern times, and traverse the whole field of arts and sciences with a contimial thirst remaining-. The generality of the world are far from being so well employed j a pleasure, much RE FII-T.ED WITH THE SPIRIT. 175 more fniTOCcnt and manly, sprinsfs fioni tlicse irnprovenicnts of knowledge, than from tlie Inxury and licontlonsncss, in which too many sjH-nfl their time ; and they may contribute under the (Hrection of piety and goodness, to make men eminently serviceable to their fellow-crc^tures. But after all, to be filled A\nth the Sj)irit, excels the hig^hest advances in learning, nmch more than they do the entertainments of sensual men. All the learning in the world will not change the heart, or recommend a man to God, or secure his everlasting- interest, or enable him to give uj) his account with Joy. Though he should be able to s])eak with all the tongues of men, and un- derstood all knowledge in the full compass of it ; yet he is no- thins^ in the account irit then, deserves to be esteenitjd by us the most desireable good ; whether we consider it in itself, or compare it with the chief objects of pursuit, which men are aimino- at according to their different tastes. But it may be said, is not this a blessing too big for me to expect ? have I any just reason to hope, that a creature so mean, so corrupt as 1 am, should ever reach to such a height of honour and bles- sedness, as is included in being filled with the Spirit ? Yes, it is flirthcr intimated in this exhortation being addressed to us. 2. That we should look upon it as an attainable good* When the apostle directs this, as well as the other practical advices in the context, to tlie body of professed Christians ; it plainly bespeaks that which he so recommends to be a thing, which none of them should apprehend to be quite out of their reach, but a blessing to be come at. Those, who were already by his grace prevailed upon to believe and obey the gospel, should not esteem themselves stinted to the lower measure of the Spirit which they had received, or despair of coming up to be filled with him, in. the gospel-sense of the expression. And those, who might yet be no more than professors of Christiani- ty at large, were allowed and obliged, to believe it possible to obtain the Spirit, and even a plentiful participation of him, how unlike, how different soever, they might find their present frame and temper from such an attainment. They lived under the gospel, which made known to them the dispensation of the Spirit : and they heard such an exhortation directed to them as this in the text, without any exclusive distinction of them- selves. No such address could reasonably be made to damned spn'its, who are absolutely concluded in a remediless state: nor could it be dii-ected to the body of the Ephcsian j>rofessors at large, by a God who will not, trifle with men, if it were as impracticable for any of them to obtain such a blessing, as for the fallen spirits. Now wherever the word of the gospel comes, this exhortation should be attended to in the same lati- tude, as of general obligation, and general encouragement at the same time. And to encourage you all to entertain hopes BE FILLED WITH THE SPIIIIT. 177 of this blessingf as attainable, I would represent the foundations we have for such a hope. (1.) From the Spirit's own gracious l)enii5;^nity, and liis declared inclination to fill souls. We find not only the grace of the Father, and the grace of the Son, celebrated in the work of our salvation ; but the grace of the Spirit also. The Psalmist fostens upon this character of him, as a plea for ob- tiiining his conduct, Psal. cxliii. 10. " Thy Spirit is good ; lead me." He is stiled the Spirit of grace ; not only as he is the hand by which all grace is communicated to us ; but as he is himself full of grace and benignity. His compassion to a lost and vitiated world, induced him to come into the design of curing souls, and to bear a signal part in it himself. He hath published this to the >\'orld by tlie holy men of God whom he inspired, on purpose to excite the sons of men to employ him, and to admit his kind offices ; that as they are sufficient to supply the wants of all, so all might have en- couragement to put in for a share, according to his free and spreading benignity. He is never better pleased than when he is made use of ; and from his kind propensions tow^ards us ; he is represented after the manner of men, as one griev- ed, when his influences are neglected or opposed, Eph. iv. 30. (2.) From the purcha^>e and intercession of Christ, we may derive yet farther encouragement. Upon our forfeiture by sin, divine wisdom judged it proper, that though every benefit should be grace to us, yet it should be purchased by Christ for us ; and the grace of the Spirit particularly among the rest, Gal. iii. 13, 14. ** Christ hath redeemed us from the curse of the law, being made a curse for us ; — That we might receive the promise of the Spirit through faith." This purchase of Christ gives a security to all who are already true believers, which they may plead with God, for the continued influences of the Spirit, according to their wants in the Chris- tian life. And it looks with a kind aspect upon all at large, who are planted in his vineyard, in the visible church, and not yet cut down. He intercedes on behalf of an unfruitful tree, Luke xiii. 8, 9. for some farther time " to dig about it, and dung it," to cast farther manure about it in order to its fruitfulness ; though it is supposed, that after all, this tree might be finally unfruitful, and so cut down at last. The M 178 - BE FILLED WITH THE SPIRIT. culture he designed it, we have no reason to understand mere- ly of the outward ministration of the gospel, but also of some kindly influences of the S})irit accompanying' that ministration. This intercession of Christ was by way of office, as he was the dresser of the vineyard ; and he carries his intercession no farther, than his purchase will bear him out. If then you should have reason to fear, that your advantages in the vine- yard have not hitherto been successful to bring- you heartily to obey the gospel ; yet here is encom'agement to hope, that through the intercession of Christ, that culture may yet be had, which will be sufficient to enable you to bear genuine fruit ; though you cannot tell when this reprieve and day of salvation will be out. (3.) From the nature of the Spirit's work, in consequence of redemption. The province of the Spirit toward men begins where Christ left off. His work is to apply what Christ pur- chased. Now the saving design, on whicli Christ came, wall not begin to take effect upon any particular souls without the Spirit's operation ; nor yet will it be completed, till " Christ can present his church to himself a glorious church, without spot or wrinkle, holy and without blemish," Eph. v. 27. And certainly it is no small encouragement both to sinners and saints, that in their hope of his influences, they expect nothing from him but that which is his declared province ; his powerful aids effectually to bring us to God, when we have thoughts of arising and returning to our Father, and then to lead us on toward {perfection. This is the work for which we need him, and for wiiich the gospel directs our eye particular- ly to him. Now we should by no means despair of attaining that, for which he is declared to be set up. (4.) From the gospel's being described as the ministration of the Spirit. So it is by the apostle, '2 Cor. iii. 8. in oppo- sition to the Mosaical law. That is called the ministration of deatli, ver. 7« because, though written and engraven on stones, so as to give a clear discovery of the will of God ; yet it did not point to the grace of the S{)irit to enable men to perform it, nor was ordinarily attended with such a measure of his in- fluences. But the gospel is eminently the ministration of the Spirit. While it jjrescribes men's duty, it fully and frequently acquaints them with the provision made of the Spirit, to ca- pacitate them for it, as writing the law of God, " in the BE FILLED WITH 1 HE SPIRIT. 179 fleshly tables of the heart," \'er. 3. And where it comes, tlie Spirit attends it : and while men are " beholding the glory of the Lord in this glass, they are often changed into the same image from glory to glory, by the Spirit of God," ver. 18. AVhen we are therefore under '.liis gospel, there is room to entertain hope, that it may be an effectual ministration of the Spirit to us. (5.) From the declarations of God concerning the Spirit. There are many promises of his first saving operations, which run in an absolute strain, Ezek. xxxvi. ^6, 2J. *' A new heart will I give you, and a new spirit will I put within you ; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments," Jer. xxiv. 7. *' I will give them an heart to know me, that I am the Lord ; and they shall be my people, and I will be their God," Jer. xxxi. 33. *' After tliose days, saith the Lord, I will put my law in their inward parts, and write it in their heart ; and I will be their God, and they shall be my people." And many other promises there are of the like tenor. These were directly delivered to the Jews, either after tlireatenings of their captivity, but before they were executed j or when they were actually in captivity : but the apostle proves in Heb. viii. from the words, with which the last mentioned promise in Jeremiah is introduced, that the promises of this sort were to have their main accom- plishment in gospel-times. These could not properly be said to be made to particular persons ; for they are not described by names and characters, unless in one it is said to be "a covenant made witli the house of Israel," Jer. xxxi. 31, 33. that is, the \isible church. They are rather to be considered as divine declarations, deposited with his church in general, that he would make monuments of his efficacious grace. Now awakened sinners in the gospel stjite, to which state the aj)ostle assures us that these promises principally belong, may justlv take encouragement from such indeterminate promises. Is it no relief to hear, that (lod is not only able, but resolved to give distinguishing grace to some apostate creatures? Though we shf)uld have no notice to whom, yet who would not hojie. and try ? Especially, as such declarations are only lodged with the visible church, who have the oracles of God amona;^ them, M ^2 180 BE FILLED \VITH THE SPIRIT. it gives tlieni wlio are acquainted with this joyful sound, room for hope in tliis matter, far beyond what there can be for those who enjoy not tlie gospel. Other declarations of God seem to carry the matter far- ther ; so Prov. i. 23. *' Tuni ye at my reproof ; behold, I will pour out my Spirit unto you, I will make known my words unto you." U he persons to whom these words of wis- dom are directed, are plainly described to be unconver-ted sin- ners, and great sinners ; as may be seen in the ex])ostulation with them, in ver. 22. " How long, ye simple ones, will ye love simplicnty ? and the scorners delight in their scorning, and fools hate knowledge ?" This is followed with the call to them, •' Turn at my reproof ; behold, I Avill pour out my Spirit unto you." But how could they turn at the reproof, before the Spirit was poured out ? I ans .ver, the natui'e of the case necessarily obliges us to understand tlie turning, to which they are exhorted, as something short of a thorough turn or conversion ; some likely tendencies toward it, framing their doings thitherwards. And yet even that supposes, that the Spirit was some Avay at work ^vith them already by his com- mon grace, accompanying the expostalations of Avisdom, striv- ing with them. Without that, a fallen creature would not be capable of any tendencies toward conversion. But thereupon they are encouraged to hope for a farther and more liberal effusion of the Spirit. Our Saviour's general declaration, in Luke xi. 13. is yet farther encouraging. *' If ye then, being evil, know how to give good gifts unto your children ; how much more shall the heavenly Father give the Holy S])irit to them that ask him ?" The Father from heaven, the conuiiou Father. I cannot but apprehend this designed for encouragement to convinced sin- ners, as well as to real saints, (6.) From the instances of liis gi'ace already made in others. Every cronvert in former ages and in the present, that comes to the notice of a sinner, is some encouragement to him to hope, that his own recovery is practicable. Tlie same power can effect it, the same grace can surmount all his un- worthiness, and put him also among the children. And all those, who have ah'eady shined as the excellent of the earth, eminent in grace, and full of the Holy Ghost, should not only shame Christians of lower attainments into emulation ^ but IJE riLLED WITH THE SPIUIT. 181 animate tlicin in tlieir aspirings after the greatest * heights of grace and goo(hiess. Some, who were once " the chief of sinners," blasplieniers, jiersecntors, and injnrious, yet by the grace of God, mounted uj) to the first rank of saints on eartli : shone in every excellence, and laboured for God more abun- dantly than all about them : And others by the same grace, may arrive at a like conspicuous change. Some, though but few old sinners, and late converts, have far outstripped those that were in Christ before them : therefore those who are called in late, should not despair of high advances. Some of very mean capacities in other respects, and of low circumstan- ces in the world, yet have had their faces made to shine by eminent holiness, have made a visible j)roficiency in divine knowledge and in every virtue, and greatly adorned the doc- trine of God their Saviour : Tlierefore the weakest and the meanest Christians should not despair of eminent improve- ments and usefulness, if they put tliemselves under divine culture. (7.) From the beginnings of his saving work in themselves, good men may conclude the greatest heights attainable by them, if they be not wanting to themselves. They may " be confident of this very thing, that he which hath begun a good work in them, will perform it until the day of Jesus Christ," Phil. i. G. The change made in conversion may truly be said to be a greater instance of the power of the divine Spirit, than the finishing of such beginnings afterward. And it was a more illustrious proof of his gi'ace, to undertake the clean- sing of their impure souls, when sin had the dominion in them, than to proceed in carrying on his work, when he hath already made them partakers of a (hvine nature. The third particular implied in the exhortation, viz : That something is incumbent upon us in order to our being Jitled with the Spirit ; must be reserved to another dis- course. At present we may see, by way of reflection, 1. The inexcusableness of sinners, if they still persist in their sins. If we had been condemned for our first apostacy, we must have been speechless ; but we shall have far less excuse to make for ourselves, when the merits of a Saviour, ajid the gi-ace of the Spirit are revealed and oS'ered to us. 'Z. That good men have constant reason, highly to blame M 3 182 BE FILLED WITH THE SPIRIT. themselves for their small proficience and low attalmnents. When they have such a monitor, such a guide, such a foun- tain of all grace, not only revealed in general as attainable ; but actually present with them, ,and dwelling in them. They should be deeply grieved themselves, if they so grieve the good Spirit of Cxod. SERMON XV. BEING FILLED WITH THE SPIRIT. Eph. v. 18. ■Bejillcd 'iiiih the Spirit. I CAME in my last discourse on these words to consider, 'ivhat may he implied in its being ..lade the matter of an e.vhortation to uSy that we should be filled with the Spirit. It plainly intimates, I. Tlie desirableness of it. II. 'Yhe attainableness oi \i. I now proceed to a third thing- implied, III. That something is incumbent npon us as our diiti/, in order to our being- filled with the Spirit. That it is a bles- sing attainable, but ordinarily in the use of means. God requires some things on our ])art ; without whicli we have no reason to expect such a participation of the Spirit ; but upon which we are encouraged to liope for it. A\ hen the apostle speaks in the form of an exhortation, it evidently supposes this : and an exhortation to the end, is the same thing as an exhor- tation to use some means in order to that end. This may be illustrated by some cautions, which are given by the same apostle. One is to the Romans, Rom. xiv. 16. " Let not your good be evil spoken of." And another is to Timothy, 1 Tim. iv. 1^2. *' Let no man despise thy youth.'* It might be said in <.Mtber case ; the tongues or contempt of other ])0()ple are not things in our power ; how then come such exhortations to be addressed to us ? The context in botli places shews the meaning to be this : take heed of giving occasion to M 4 18i BE FILLED WITH THE SPHIIT. have your good evil spoken of, or your youth despised : and on the other hand, do all you can toward securing- the reputa- tion of^your profession, and a just respect. So here, Be ye Jilled xcith the Spirit, that is, use the means proper on your part, in order to be so. Now the persons, w^ho hear this exhortation, may be of two sorts ; either such, who are not yet partakers of the regenera- ting- influences of the Holy Spirit : or such, in whom a good work is begun. And I reckon it proper to consider these cases distinctly ; and to shew, I. That there are duties incum.- bent e\^en upon unconverted sinners, in order to their partici- pation of the saving influences of the Spirit. II. That some- thing farther is incumbent upon real Christians, in order to their hemgjitl^d with the Spirit. The present discourse shall be on the former head, That there are duties required hy God even of those, zcho are not yet in a state of grace, in order to their partaking of the saving influences of the Spirit. Though the words are directly addressed to those who are supposed to be Christians, and are a call to them to aim at higher degrees of participation ; yet sinners who enjoy the gospel, are not free from the obligation of them. It is not indeed their first and immediate duty to be filled with the Spirit ; but to seek after his first sanctifying operations, and sa to proceed on to greater advances. But a difficulty may immediately arise in the minds of many upon this occasion. It may be said, * How is this consistent with the freeness of the grace of the Spirit ? Is he not a free ^nd voluntary agent ? Can men do any thing that shall render them worthy of the Spirit, or procure his grace ? And how can a fallen creature, before he is renewed make use of any means to a good purpose ? How then can any thing done by us be considered as a means of obtaining the Spirit ?' This difficulty, unless it be removed out of the way, I doubt, may hinder many from attending to proper directions, or from settiog themselves in earnest, as they might, to put them in practice. I shall therefore, 1st, Offer some things for stating this point. And then, Q.dly, Propose the duties incumbent vpon you. I. It will be proper to ofter some things for the stilting DE FILLED WITH TIIK srilllT. 185 of this point. Tlu'ea observations may suffice for that pur- })ose. 1. Notliing-. which sinners can do, can in tlie least deserve tlie coinnmnications of the thvine Spirit : but as far as any (hities to be ])erfornied by them are means of grace, it is mere- ly owing to God's free and gracious constitution. There is no such intrinsic worth and goodness in any en- deavours that sinners can use, or in any steps that they can take, as to lay an obligation upon the blessed God, in a way of merit to give his Holy Spirit. Far be such an arrogant, presumptuous thought from the minds of us all. The utmost that sinners can do, is so very little, and mixed with so much imperfection, and they who do it have sin so predominant as yet in their hearts ; that on supposition they did it to their utmost, they could not merit the grace of God. If they should apply seriously to read and hear the word of God, if they should bethink themselves, and w^alk softly, restraining themselves from open enormities, if they should cry ever so loud for mercy ; this could not of itself give them the least right to God's help for bringing them out of their miserable case. He might justly if he had not been pleased in free grace to give better hope, reject their prayers, and still leave them in the state of impotence and distance from him, into which sin had cast them. It is little less presumption to think, that the grace of the Spirit can be purchased by any of our endeavours, than that of Simon Magus was, when he thought that his gifts might be purchased with money. Acts viii. 20. Indeed the better and more lively endeavours of real Cliristians to obtain a fuller participation of him, deserve not the blessing-. And as there is not such intiinsic value in any thhig sin- ners can do, so there is no natmal connection between it and the grace of the Spirit. If there be any connection between them, it must be made by the free mercy and goodness of God. For the influences of the Spirit are entirely a super- natural gift, a provision of sovereign grace for lost sinners : a blessing which the light of nature could not have descried ', and made known to us only by divine revelation. When we had destroyed ourselves, and were reduced to an utter inability to help and relieve ourselves ; supposing we should have come to a sense of this, and that it was out of the power of any but 186 BE FILLED WITH THE SPIRIT. God to help us ; yet we could have no foundation for asking his help, unless he had made the discovery first, that he was ready to help us. Without that, he might justly have charg- ed it upon us as arrogance and presumption to ex])ect any such thing at his hands. All our hope is built on this, that while we have destroyed ourselves, he hath gi-aciously let us know, that " in him is our help," Hos. xiii. [}. So then, as the apostle says, Rom, ix. 16. " it is not of him that willeth, nor of him that runneth, but of God that shew- eth mercy." That any come to be of the true spiritual Israel (of which the apostle seems to be there speaking,) are effectu- ally called by the Holy Spirit, and so introduced into a cove- nant state ; is not owing merely to the towardly disposition of men, or to the virtue of any means which they make use of. Those means would never eflfi^ct a change without the Spirit, nor would their best use of them deserve the Spirit. There- fore it is entirely owing to the sovereign mercy of God, that any are recovered ; even though they should be found in the ordinary way of his grace, more than others. To the same purpose the apostle speaks to the Ephesians, Eph. ii. 8, 9. *< By grace are ye saved, through faith ; and that not of your- selves ; it is the gift of God, not of works, lest any man should boast." All our salvation is owing to grace ; not only the blessings, to which we are admitted upon believing ; but even our faith itself ; for that is not of ourselves : but by the operation of God's Spirit ; as well as the benefits consequent upon it, follow upon faith by the constitution of his grace. And that operation of the Spirit is not owing to any worthi- ness in us, or in any of our works before faith ; but it is the free gift of God, which he might justly have refused, if he had pleased. And therefore there can be no room for boast- ing. But all this carries no inconsistency in it with God's hav- ing freely and graciously established a constitution wherein he encourages us to hope for the grace of his Spirit in a stated way. It is not one jot the less grace, because he directs us to be found in the use of means. To pretend merit in any of our endeavours, or that the gift of the sj)irit is tied down to them from an intrinsic worth in them, would indeed be exceedingly disparaging to the grace of God and to the truth of the gos- BE FILLED WITH THE SPIRIT. ] S7 pel. But it is iTOt in the least so to assert, that he hath directed even sinners to a course, wherein they may hope that he will be found of them ; when the hoj)e of success in such a course is founded, neither uj)on an apprehension of their own suf- ficiency to change their hearts by those means without the .Spirit, nor upon a conceit of value in their endeavours to pro- cure the Spirit, but merely upon God's own free intimations of his mind. It was as much grace in God to the Israelites, to throw down the walls of Jericho upon their compassing the city with the sound of ram's horns, as if he had done it with- out any such means intervening : And as much grace in Christ to cure the blind man by spitting on the ground, and making clay of the spittle, and anointing his eyas, and biddino^ him to go and wash in the pool of Siloam, as if he had done it immediately. And why should it be esteemed any diminu- tion of the free grace of God to maintain, that in order to sinners' expectation of liis saving grace, he will have them to apply themselves to such and such means ? When those things are not pretended to have a natural efficacy for producing or pro- curing a new nature ; but only to be appointed means, or God's prescribed way, wherein he ordinarily chooses to be gracious ; and means worthy of the wisdom of God to pre- scribe. To me, divine mercy shines more illustriously, in having left directions to sinners, to what course to betake themselves and in what way to hope for his grace : than if he had left them altogether at an uncertainty, till they feel that grace itself actually surprizing them. God in the whole work of our salvation hath not only signalized " the riches of his grace, but therein hath abounded, toward us in all wisdom and prudence," Eph. i. 7> 8. He has chosen to display his mercy in harmony with his other bles- sed perfections. Therefore he grants us not a pardon absolute- ly, but upon an atonement ; nor interests us in that, without faith. And why should it be thought strange, that he should have the same regards in his constitution of grace published to sinners in common ? That he sliould therein treat them ac- cording to the reasonable natures he hath given them, striking upon the main ])rinciples of human action, hope, and fear» and putting them upon exercises suitable to their present coin dition, with encouniging intimations of success by his grace ? 188 BE FILLED WITH THE SPIRIT. 2. Nothing- required from sinners in order to their partici- pation of tlie Spirit, is expected to be done by their mere natural power ; but the preventing grace of the same Spirit is supposed even to this. Men indeed are generally repre- sented in scripture, as destitute of the Spirit, till their effectual turn from sin to God. So Jude 19. " Sensual, having not the Spirit." The same is given as the character of all who are not in a saving relation to Christ, Horn. viii. 6. "If any man have not the spirit of Christ, he is none of his." These and other scriptures speak of men as without the Spirit, till they partake of his intluences so far as to be actually renewed by them, and to become obedient to the faith. Till they be- come a willing people in the day of his power, they have not the Sj)irit dw^elling in them, as in his temples ; he is not a vital, prevailing principle of action to them ; he is not in them as the earnest of the inheritance. But this blessed agent has a great deal to do with the minds of sinners before that. There are his common, as well as liis special operations. There is an agency of his as promiscuously and extensively afforded as the gospel is ; this indeed is the spring and source of any good thought or motion in the mind of a fallen creature. Every good and perfect gift, in the sphere of moral goodness in opposition to sin, of which the apostle is here speaking, " is from above and cometh down from the Father of lights," Jam. i. 17. And all the good of this kind that comes to men from God, we are taught to consider as immediately conveyed by his Spirit. We are not sufficient, in our lapsed state, to think any thhig is good, "as of ourselves ; but our sufficiency is of God," 2 Cor. iii. 5. And therefore, as in order to the old creation, so in order to the new, the Spirit of God is beforehand moving upon the waters, and so far re- lieving the natural weakness of sinners, that they are made capable of a rational and serious use of appointed means. Upon this foot gospel-exliortations are fitly addressed to them ; and peculiar threatenings are most justly ackled to those who shall neglect or reject the salvation offered in it. God pro- mises to give a new heart ; that shews the necessity of his grace to ])roduce it. In another place he exhorts sinners, Ezek. xviii. 31. " Cast away from you all your transgres- sions, and make you a new heart, and a new Spirit ; for why will ye die, O house of Israel ?" That shews, that some \ BE FILLED WITH THE SPIRIT. 189 duty lies upon thein in order to it ; and tliey are capable f>f performing- that duty, not of themselves, but by virtue of the preparatoiy grace of the Spirit. 3. It is not asserted, that God never makes any part.ikers of the effectual grace of his Sj)irit, who are not found in the use of appointed means : but that this is his ordinary way of acting, and the only rule we have for our exjiectation. There are miracles of sovereign grace in every age. That, which was said of the Gentile world, is som{!times accomplish- ed also in the case of pjirticular persons, Rom. x. !^0. *' I was found of them that sought me not ; I was made manifest unto them that asked not after me." God hath graciously arrested sinners in the height of their rebellion and opposition to him, \vhen they had not one serious thought about their souls, and were quite out of the way of ordinary means. By such surprizes of mercy he is pleased now and then to g^ive a striking proof, that conversion is his Avork, and that he hath not limited himself to the means which he hatli prescribed to us ; or he brings a prodigal home by some extraordinary me- thod, for the sake of some great purposes which he has to serve by him, who would otherwise scarce ever be in any likely way of recovery. But this is not God's usual method. And it would be the highest folly and presumption in other sinners, who have the stated means and calls of the gospel, to neglect a serious attendance on them, upon a vain hope that God may go out of his way to meet with them : as much folly, as it would be for a man to neglect a prudential care for his daily bread, in hope that God will feed him with manna from heaven, as he did the Israelites ; or by ra\'ens, as he did Elijah : as much j^resumption, as to expect an immediate voice from heaven to bring them home, because God took such a course in order to Saul's conversion, wlio was afterward the blessed apostle Paul. The sum of all is this. Though a sinner can do nothing to deserve the grace of the Holy Spirit, thoiigh in his follen state, he would not of himself do any thing that hath the least tendency towards a saving change ; though God sometimes makes monuments of his grace in an extraordinary way : yet in his wise grace he hath directed sinners to a course and way of acting, wherein they may hope to be made partakers of his saving influences j and they are capable of applying themselves IQO BE FILLED WITH THE SPIRIT* to this course and way of acting by the help of his common grace ; and in that course alone, he hath given them ground to hope, that he will effectually work in them both to will and to do. I now proceed, II. To represent to you what is incumbent upon sinners^ in order to their entertaining hope of being born of the Spirit. 1. They should apply themselves diligently to attain Chris- tian knowledge. *' My people perish for lack of knowledge,'* was God's declaration of old concerning the people of the Jews, Hos. iv. 6. lill the minds of men are competently furnished with knowledge, the first step is not taken in the way toward life ; for without this, there is nothing for the Spirit of God to work upon in tlie ordinary way. When he causes *' the light of the knowledge of the glory of God in the face of Christ, to shine into the heart," he is not wont miraculously to convey new notions, different from those al- ready revealed in his word, and which men were unacquainted with before ; but he affects the heart in another and more powerful manner with the truths, wliich they are supposed to have learned already out of the word of God. This makes a religious education, in places where the pro- fession of Christianity is already settled, to be so eminent and frequent a means of saving impressions. Persons by that means have their minds stored vvith the principles of religion in the most teachable age, are led betimes to converse with their Bibles, have the help of good parents, pious acquaint- ances, and serious books for understanding the scriptures, and are trained up in a frequent attendance upon the ministry of the gospel. 1 hese things serve to possess them with the materials, which the Spirit ordinarily makes use of for real - conversion. And therefore all those, who have young people under their care, are concerned to give them the best assist- ai?ces they can this way : and it must be either an insincere pretence, or the eflect of a very wild enthusiasm, for any to seem desirous of the salvation of their children, or to pray to God for it, while thoy are negligent in their own endeavours to furnish their minds with useful instruction. As ever theiefore you would obtain the S]}irit ; if you have the advantage of a religious education, see that you improve it, and the several means it jiuts in your hands, to lay up a good treasure of knoAvledge. Or if you should have been so un- BE FILLED WITH THE SPIRIT. 191 ha))py as to luiss of that blessing in your younger years, you have the more occasion for a close appUcation to all the means of knowledge, which the providence of Cjod now gives you. You should bci very diligent in reading and hearing the word of God. " Faith usually comes by hearing," Rom. x. I7. which is peculiarly the sense of disci[)lin8 and instruction, and at the same time an attendance on God's special ordinance the ministry of reconciliation. If you do this with an intention and desire to learn the mind of God, and to become wise unto salvation, you may take encouragement from such a de-i claration as that, Prov. ii. 1, &c. " My son, if thou wilt receive my words, and hide my commandments Avith thee ; so that thou incline thine ear unto wisdom, and apply thine heart to understanding : Yea, if tlK)U criest after knowledge and liftest up thy voice for understanding : if thou seekest her as silver, and sfarchest for her as for hid treasures ; then shalt thou un- derstand the fear of the Lord, and find the knowledge of God." 2. They should often turn in upon their own. minds, and seriously consider how the several truths, with which they are acquainted concern themselves, and are applicable to their own case. Personal application gives life and force to every truth ; and for want of it, the general knowledge M'hich most people receive, makes little or no impression. Wliat they read or hear, they know it not for themselves, and therefore not for their good. Job v. i27. But if you would frequently bring the word of God and yourselves together, there might be hope of a good effect. You know for instance, the large extent of God's commands, and the spirituality of his law, as Christ hath explained it. Bring this lioine, and say, ' O my soul, \\ hat obedience have I paid to this law ? Have there been no open violations of it ? Or, though I should be able to say, " All these have I kept from my youth up," so as to escape gross sins ; yet in how many things have I offended in word ? and in how many more in thoughts of foolishness ? I am then a sinful creature ; and I know the soul that sinneth, is liable to die. But the gospel brings the joyful news of a iSaviour ; and have not I, as a poor sinful dying wretch, absolute need of him ? Yet I find none intitled by the gospel to tlie salvation he brings without faith in him, and repentiince towards God : Can I then lay claim to him as a penitent believer*/' This is the apostle's ex- lO'i! BE FILLED WITH THE SPIRIT. hortation, 2 Cor. xiii. 5. " Examine yourselves whether ye be in the faith : prove your ownselves. Know ye not your ownselves ; how that Jesus Christ is in you, except ye be reprobates ?" that is, that he dwells in you by his Spirit, and so has his holy resemblance formed in you, unless you are yet in a state of disapprobation and non-acceptance with God ? If sinners would be persuaded to turn their ouii face to the glass of the gospel, it might be hoped under the common in- fluences of the Spirit, to produce convictions in their minds, of their miserable state, vrhich would be a promising step. When you read or hear of the unspeakable blessings that come by Christ, of the happiness of those who are in him, and the promises for time and eternity, which are made to them : if you would but turn inward and think how much happier a creature should I be than now I am, or than all this world can make me, if I were but a Christian indeed ; this would kindle some desire after a change of condition. Do you hear of the riches of divine grace, of the goodwill of God to men, or the monuments he hath made of his grace in others ? Would it not yield some reviving hope to animate your endeavours, if you would apply the thoug-ht to your owa case, and say, why should I despair, as if there were none of the same grace for me ? When you hear the particular subject I am upon discoursed of; so kind and eftectual a provision, as the grace of the Spirit, discovered for the relief of human weakness and corrup- tion ; his readiness to take sinners under his charge ; and the blessedness of being filled with him : think how you are concerned in it. * I am one of those who greatly need his grace ; if I had it, it would be sufficient for me ; and how happy would my soul be, would he but take up his residence there, and dispossess the sinful thoughts and irregular inclina- tions and feverish passions which goverii me ; and fill me with his own train of graces ! Have I reason to despair of it ? No, he has cured souls as distempered as mine ; the gospel reveals him as the physician of souls, without discouraging the great- est sinners from applying to him for help, indeed with strong encouragements to all who hear of him, to seek his kind of* fices ; I will therefore wish, and hope, and try, and wait. Have I not had many kind motions from him in my breast al- ready ? Fool that I was, not to attend to them, and fall in BJ^ FILLED WITH THE SPIRIT. 193 ^\ith tliem ! But while I am yet mukino;' this reflection, it is a sig^n he is still striving with nie ; he has put me upon it : And shall I not then jiursue the motion with farther hunihle ap- plications to him ?' Vv'as hut this thy ti ;uue, O sinner, he who heard and regarded E])hraim bemoaning himself, Jer. xxxi. 18. miglit he ho])ed to hear and regard thee. 3. They should carefully abstain from all the plain and known obstructions to his gracious influences. Such are gross sins, as iiitem])erance and sensualities. In this sense we may consider what the apostle dehorts from, and what he exhorts to in the text, as directly opposite : " Be not filled with wine," which leads to all excess, if you would desire to be ^filled xcilh tJ:e Spirit. Notiiing can be a greater impediment to the in- iluences of the Spirit, or to the success of them, than diunk- enness and the unbridled indulgence of appetite. The great aim of the Spirit is to lead us to spiritual-mindedness : while acts of sensuality directly feed and strengthen the carnal mind. If good men fall by the surprise of temptation into any such tiling, they cause the Spirit eminently to withdraw\ The Psalmist was sensible of this, when he came to himself out of his great sin : he recollected the long stupidity and hardness into whidi that sin had cast him, which could not have been of so long continuance in one born of God, under such a lively and vigorous agency of the Spirit, as lie had enjoyed in former times ; and being convinced how justly the Spirit was provok- ed to leave him, he now cries " Take not thy Holy Spirit from me," Psal. li. 11. And as such sins are an unspeakable liinderance to the progress of saints, and indeed set them a great way back in the Christian life : so nothing can put sin- ners farther out of tlie way of the Spirit's first saving im])res- sions. Any hopeful convictions, already excited in their minds, are shaken off and stifled ; the actings of reason and thought are disordered : they are not fit to be applied to as men, and therefore most unlikely to })artake of sanctifying grace. Though mere sobriety, and temjjerance, and chastity, do not intitle men to the grace of God ; yet certainly it must be said, that men of such a character are not so " far from the kingdom of God," in the usual methods of grace, as those who are 0})enly dissolute. The sjnrit is more likely to be a monitor to th.ose who shew themselves men ; and they have their natural faculties more open to give him some iiearingi N 194* BE FILLED WITH THE SPIRIT. than men drowned in wine, and wholly carried away with the torrent of impetuous lusts. Now there are none of you, whose consciences must not tell vou, that you can if you will, abstain from these excesses. 4. It much concerns sinners diligently to observe and im- prove all tender seasons. All men, unless we must except some who have run prodigious lengths of sin, and so have their hearts hardened like the nether millstone, have some times of peculiar softness ; when thoughts about their souls are stronger than usual, when conscience admonishes with some life and freedom, when convictions stare them in the face, when they are in a disposition to make some good purposes and resolu- tions. Now these are happy gales of the Spirit, which if carefully attended to, might be improved to good purposes. Too many set themselves to shake them off by carnal diver- sions ; others neglect them. When they have " beheld their natural face as in a glass, they go their way, and straightway forget what manner of men they were," Jam. i. 23, 24. But, as ever you would hope that the Spirit should carry on his work with effect, you should carefully watch these favourable opportunities, and endeavour so far to fall in with them, as not to rest till you can find the haj^py effect. 5. They should above all, earnestly and frequently pray to God for his sanctifying grace. It is indeed supposed to this, that the good Spirit has already proceeded so far with you under the light of the gospel, as to give you some sense, that a change of your present condition is highly necessary, that his grace is needful to produce that change, and that you have some encouragement to ask for it. \Vhat shouldst thou do, sinner, under these impressions, but lie at the footstool of his mercy, and resolve that if thou perish, thou wilt perish there. If thou art still afraid of success, let it be some revival to thy hope, that thou art certainly in the way of thy present duty ; quite in another manner, than if thou wast bidding him de- fiance, contemning his grace, and endeavouring to stifle thy convictions. Thou art in the way, A\'hich he declares that he expects ordinarily to be taken before he accomplishes his de- signs of grace. It is observable, that after the most absolute promises of that grace, which we find in all the scriptures, Ezek. xxxvi. 26, &c. he concludes them with this solemn de- claration, ver. 37. *' Thus saith the Lord God, I will yet for BE FILLED WITH THE SPIRIT. 195 this be inquired of by the house of Israel, to do it for them.'* Thou art in the way, which Christ prescribed to his hearers, for obtaining- the Spirit from the common Fatlier in heaven, with strong encouragement to hojie for success, Luke xi. 13. Be not aflrighted with such a declaration as that, Prov. xv. 8. " The sacrifice of the wicked is an abomination to the Lord." As if, because you apprehend yourselves not yet to be thorough converts, therefore your prayers for converting grace are abomination to God. If you take the words in that sense, you utterly mistake them. Solomon speaks only of the professions of respect to God, made by men resolved in wick- edness. But God forbid, that we should a])prehend him, to place in the same class, the earnest prayers of men under serious convictions for God's saving grace. These last are acts of obedience to his command, which he puts them upon in scripture. " Seek ye the Lord while he may be found : call ye upon him, Avhile he is near," Isa. Iv. 6. Where do you find in the word of God any discouragements to sinners, when they made such applications ? On the contrary, we have there many comfortable instances of success. When such a prodigy of a sinner as Manasseh was, " besought the Lord, and prayed unto him, he was intreated of him, and heard his supplication," 2 Chron. xxxiii. 12, 13. When Ephraim bemoaned himself, confessed his past obstinacy, and put up this hearty prayer, " Turn thou me, and I shall be turned, for thou art the Lord my God :" instead of a repulse, God de- clares, " I will surely have mercy on him," Jer. xxxi. 18, 20. When the prodigal son bethought himself, made serious reflec- tions, and resolved to arise and return to his Father, and with confession of his sin, to beg that he would " make him as one of his hired servants ;" hov/ pathetically is the grace of God represented upon that occasion, after the manner of men ; Luke xv. 20. " While he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." These things are certainly left upon record for the encouragement of convinced sinners, no longer to keep away from God, but earnestly to sue for his grace. 6. They should hereupon attempt an entire surrender of themselves to God in Christ, upon the terms of the gospel, not doubting of his grace to accompany them herein. If you have endeavoured to pursue the first direction, that n2 190 BE FILLED Wmr TirE SPTRIT., is, to set yourselves dillg-ently to attain Christian knowledg-e ; 1 suppose you have especially made it your business to be ac- quainted with the tenor of the covenant, or what in the sense of the gospel is acceptable religion ; that without which, men have no title to the blessings and privileges of the children of God ; but upon which they are in a state of acceptance. This is expressed sometimes by regeneration, or being born again, sometimes by conversion : by faith, or by faith and repentance joined together, as in Acts xx. 21. *' by yielding ourselves to God,'* See. It is very plain, that sincerity, and not absolute perfection, is intended by these or any the like phrases. I Avould offer my aj^prehension in a few words, concerning the claim of the gospel in this matter. Then a man is truly born again, and in a state of acceptance, " when he hath such a persuasion of the tr^th of the gos])el, as engages him to accept Jesus Christ, as he is pro})osed there ; and upon the motives of the gospel, to renounce the practice of every known sin, in. hearty purpose and resolution, and to devote himself in upright design to the service of God, and to the practice of universal holiness.'* Now that which I would exhort convinced sinners to, is, not to stop short when they have taken the former steps, as if they must leave the matter there ; but still to proceed on, in the strength of grace received, and not doubting of more, to exert the several acts of a solemn surrender to God in Christ. It was prophesied that sinful Israel should take such a course upon their return from captivity, Jer. I. 5. " They shall ask the way to Zion, with their faces thitherward, saying. Come, and let us join ourselves to the Lord in a perpetual covenant, that shall not be forgotten." If you find your hearts consenting, doubt not but this is the special grace of the Spirit, making you a willing people in the day of his power. I shall make at present but two reflections. 1. All true converts have reason to magnify the gTace of God in making them to differ from others. Some are met with in the very high road to destruction. And even those, who were found in the use of means, must ever own, that grace and not desert, gave success. And they must be conscious to themselves, of many great defects in the use they made of the means in their po\A^er. So that they will ever have reason to say, " By the grace of God, I am what I am," 1 Cor. xv. 10. ^. Every unreclaimed sinner will be absolutely inexcusable. BE FILLED wmi THE SPIRIT. 197 God would be justified in the ruin of sinners, if he had made no })roposals of mercy. But sinners under the gospel must be much more speechless, since a prize was put in their hands, but they had not a heart to make use of it. A\'hen Naaman expressed a resentment at Elijah's sending him to wash seven times in Jordan, in order to the cure of his lej)rosy, his ser^•ants exj)ostulated with him thus, 2 Kings v. 13. " If the prophet had bid thee do some great thing, wouldst thou not have done it ? how nmch rather then, when he saith to thee, wash and be clean ?" So may not I say, had more difficult means been prescribed by God, should not you, sinners, seriously attempt and try ? How much more inexcusable must you be, when there is a visible way, wherein you may hope to come at the greatest blessing ; if you shall live in a proud contempt of it, as if it were not worth seeking, or in a lazy supine negligence, when promising means are within reach ? K.? SERMON XVI. BEING FILLED WITH THE SPIRIT. Eph. v. 18. -Bejilled "with the Spirit. F OR the three general heads proposed at the first entrance upon this subject. I. The sense and import of the terms hath been distinctly explained ; what we are to understand by the Spirit, and then by being Jilled *xith the Spirit, II. A considerable progress hath been made upon the next head ; viz. What is implied in such an exhortation being addressed to us. Be ye jilled mth the Spirit. This in- timates the desirableness of it ; the attainableness of it ; and that something is incumbent upon us as our duty in order to it. In the last discourse it was shewn, That there are duties incumbent eve7i upon those who are not yet in a state of acceptance, in order to their partaldng of the Spirit so far as to inti^oduce them into a state of grace. I now proceed to the case of those, who are already in such a state, to whom the exhortation in the text, is most directly addressed ; and to shew, That something farther is incumbent 2ipon those who are born again, in order to their being filed with the Spirit. And certainly the rule of their expectation is more clear BE FILLED WITH THE SPIRIT. 199 and explicit, than in the case of unconverted sinners. I know no sober divines, who are not ready to own, that the promises of improvement and progress in holiness, to those in whom a good work is begun, are conditional. If this were not allowed, in their case at least, I could not put any tolerable sense upon that maxim, which Christ more than once de- livers ; '* that whosoever hath, to him shall be given, and he shall have more abundance : but \vliosoever hath not, from him shall be taken away even that he hath," Matt. xiii. 12. chap. XXV. 29. It is plain that by having ^ is not meant merely having in possession ; but having so, as to use and improve wh^ a man hath. The scope of both the places necessarily fixes this sense. In the former passage, the disciples asked Christ, why he spake to the nmltitude only in pai-ables, with- out giving the explicjition of them, ver. 10. Christ answers, ver. 11. " Because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, &c. As if he had said, * This practice of mine is agreeable to a stated rule : That they, who with honesty and simplicity receive instruction, and improve the advantages which God hath given them, to the ends of religion and the increase of goodness, shall have farther instruction and greater assistances still afforded tliem ; but they, who make no improvement of the advantages they have, may rather expect to be deprived of what they have, than to obtain more.' In the following verses he shews, that this latter was the case of the greatest part of his common hearers, ver. 13. *' Therefore speak I to them in jiarables ; because they seeing-, see not, and hearing, they hear not, neither do they understand." Though they see the greatest miracles, yet they are not convinced ; and when they hear the plainest doctrines, they do not attend to them, or set themselves to understand them. On tlie other hand, to his