Published according to Act of Congress.
SERMON I. |
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The Reason of the Hope of a Christian, which he ought always to give to him who asketh it of him. |
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And be not afraid of their terror, neither be ye troubled; but sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear. |
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SERMON II. |
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The same Subject continued. |
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And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. |
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SERMON III. |
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On Christian Friendship, as it subsists between Christ and Believers, and between Believers themselves. |
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This is my beloved, and this is my friend. |
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SERMON IV. |
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The same Subject continued. |
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This is my beloved, and this is my friend. |
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SERMON V. |
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The Friendship of Christians between each other. |
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This is my beloved, and this is my friend. |
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SERMON VI. |
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The Friendship between Jesus Christ and Believers. |
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This is my beloved, and this is my friend. |
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SERMON VII. |
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On Christian Friendship. |
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This is my beloved, and this is my friend. |
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SERMON VIII. |
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On Christian Friendship. |
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This is my beloved, and this is my friend. |
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SERMON IX. |
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How Christians work out their own Salvation. |
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Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and do, of his good pleasure. |
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SERMON X. |
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The same Subject continued. |
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Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to do, of his good pleasure. |
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SERMON XI. |
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What is meant by Fear and Trembling. |
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Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to do, of his good pleasure. |
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SERMON XII. |
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God working in Men to will and to do. |
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Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to do, of his good pleasure. |
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SERMON XIII. |
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An Improvement of the Subject. |
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Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to do, of his good pleasure. |
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SERMON XIV. |
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Improvement continued. |
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Work out your own salvation with fear and trembling: for it is God who worketh in you, both to will and to do, of his good pleasure. |
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SERMON XV. |
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The Law of Works and the Law of Faith. |
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Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. |
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SERMON XVI. |
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An Improvement of the Subject. |
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Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. |
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SERMON XVII. |
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The Decrees of God, the Foundation of Piety. |
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I know that whatsoever God doth, it shall be forever: nothing can be put to it, nor any thing taken from it; and God doth it, that men should fear before him. |
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SERMON XVIII. |
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The Decrees of God, the Foundation of Piety. |
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I know that whatsoever God doth, it shall be forever; nothing can be put to it, nor any thing taken from it; and God doth it, that men should fear before him. |
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SERMON XIX. |
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The same Subject continued. |
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I know that whatsoever God doth, it shall be forever; nothing can be put to it, nor any thing taken from it; and God doth it, that men should fear before him. |
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SERMON XX. |
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The sins of men are so under the direction and controul of God, as to glorify him, and subserve the good of his kingdom, in every instance of it which he suffers to take place. |
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Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. |
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SERMON XXI. |
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The Author’s Farewell to the World. |
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Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. |
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The Reason of the Hope of a Christian, which he ought always to give to him who asketh it of him.
THE apostle Peter had a special commission to preach the gospel to the Jews, which did not exclude a regard to the uncircumcised Gentiles. He therefore writes this epistle to the Jews who were dispersed from the land of Israel, into various places in the Lesser Asia, and had embraced Christianity; with whom the Gentiles are included, who had become Christians, and had joined with the believing Jews. In consequence of their becoming Christians, they were hated, and suffered persecution by the unbelieving Jews and idolatrous Gentiles; who were disposed to inflict on them all the evils which were in their power; especially the former, who exercised the same ill will towards them which Paul had and acted out before his conversion, and which they manifested towards the apostles and all Christians; of which we have the history in the Acts of the Apostles.
The Apostle, in this epistle to them, mentions many things to
support and comfort them in their afflicted, suffering state, and encourage and
animate them to persevere in the profession and practice of Christianity, to whatever
reproaches, worldly losses and persecutions they might expose themselves hereby;
and gives them
“And be ready always to give an answer to every man that asketh you the reason of the hope that is in you.” Christians are directed to be always able, ready and willing to give the reason of their hope, to every one who asketh it of them. This must be understood with some limitation. By every one who asketh, is meant every one who asketh in a proper, decent manner, and with an apparent, professed desire to know what reasons Christians can give for their hope. If any asked them to do this, with an apparent design to ridicule and mock them, and to get some advantage, and matter of accusation against them, which would expose them to suffering; they were not obliged to answer such, as it would be contrary to the command of Christ: “Give not that which is holy to dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rent you.”
“With meekness and fear.” Christians are not to be haughty and insolent in giving the reason of their hope, nor cuter into ostentatious and angry disputes with unbelievers. They must not despise and treat them with contempt for their unreasonable disbelief; but pity them, and treat them with condescension, tenderness and benevolence, not shewing or having any angry resentment for any injurious treatment they may have received from them; but suffering and bearing all injuries with a meek and quiet spirit and behaviour. All this is implied in meekness. Fear is here put for Christian humility, in opposition to high-mindedness, and self-confidence, boasting of their privileges and character, by which they are favoured and distinguished from those who are in a state of darkness and unbelief. It implies a sense of their own exceeding unworthiness, and utter insufficiency in themselves to defend and maintain the honour of the Christian cause, without constant support and assistance from divine grace; and continual liableness to fail of their duty, and dishonour Christ, by not speaking and behaving as becomes their Christian calling and profession. This fear is essential to the Christian character, and becomes Christians at all times. The apostle Paul exhorts Christians “not to be high minded, but fear; to work out their own salvation with fear and trembling,” and tells the Christians at Corinth, that he was among them in fear and much trembling.
The subject proposed to be considered, in a further improvement of the words before us, is, the hope of Christians, and the reason they have to give, and ought always to be ready to give, for this their hope, when properly required of them.
I. It is to be considered what is included in the hope of Christians.
This hope indeed implies and comprehends more than words can express,
or the most enlarged mind on earth can conceive. The greatest Christians do in this
state comprehend and know but a small part of what is contained
Jesus Christ is the Christian’s hope. What is contained in his person and character; in what he has done and suffered; in the manifestations he has made of the divine perfections; in his revealed designs and promises to his church, and to every believer, is all the Christian can hope for, or can desire, and far, infinitely far, exceeds his highest expectations, and the utmost stretch of his conception and imagination. Jesus Christ has an infinite fulness for sinners. He has all they want, and they cannot conceive or wish for any greater or other good. And he gives himself, and all he has, his infinite fulness, to every believer.
Christians hope by Christ to obtain the free pardon of all their
sins, however many and great they are, and to be delivered from the curse of the
law of God, even eternal destruction and misery, and from all evil. As the children
of God, they hope for his kind protection to defend them from all real evil while
in this world; that what is in itself evil shall be made to them a real good, so
that all things shall conspire to promote their greatest good. They hope, in the
best way and manner, and the most proper time, to be delivered from all sin and
moral depravity, and made perfectly holy, by Christ their Saviour; and that their
salvation shall be for the glory of God and the Redeemer forever; otherwise it would
be no salvation to them. They trust in
The Christian’s hope includes in it an assured and pleasing prospect
that Christ will destroy the works and kingdom of the devil on earth, and set up
his own kingdom, and give his people the possession of the world, tor at least a
thousand years; which happy time for the meek, the saints, to possess the earth,
and delight in the abundance of peace and happiness, shall commence and continue
in a time and manner most agreeable to Infinite Wisdom and Goodness. And the Christian
expects the set time will come, and is hastening on, when Christ will come to judgment,
raise the dead, and assemble all the children of Adam before him, when he will sentence
the impenitent wicked to everlasting punishment, and invite and bring his friends
into the possession of his eternal kingdom, to enjoy perfect and progressing happiness
forever; and that they shall see, and have a most pleasing and eternally increasing
conviction, when all the enemies of Christ are put under his feet, and all things
are adjusted and brought to their proper and designed issue, that all events which
have taken place, even all the evil, sin and misery which has been, and will exist
for ever, are included in the divine purpose and plan, which was in the highest
wisdom and goodness fixed and ordained from eternity, and are necessary, in the
most proper and desirable manner, and to the highest possible degree, to promote
the glory of God in the most clear manifestation and brightest display of the divine
perfections, and produce the highest happiness and glory of the eternal kingdom
of God.
Every true Christian hopes to enjoy all this, and more, which no tongue can utter, or heart conceive; and he shall actually possess it forever. He will stand at the right hand of Christ at the day of judgment, and enter with all the redeemed into eternal life and happiness, and enjoy the company and friendship of a most lovely and happy society, all sweetly united in love to Christ and to each other, under the best advantages to enjoy God, in the assurance of his favour and love, and to be happy in friendship with each other, and make rapid advances in knowledge, holiness and happiness forever.—But the theme is endless, and it is time to stop.—This is the hope of a Christian!
II. The reason which Christians have to give for this hope which is in them, or entertained by them, is to be considered.
This involves two particulars, which are in themselves really
distinct, though implied in each other; and therefore it is proper to consider them
separately. They are these: The reason they have to believe and be sure that the
Christian scriptures, the foundation of all their hopes, are a revelation from God,
containing infallible truth, without any error, in matters of faith and practice,
First, The Christian, in giving the reason of his hope, must tell what evidence he has that Christianity is a divine institution, and that the scriptures which contain a revelation of it were written by the inspiration of God.
Here Christians are introduced to speak for themselves, and give the reason of placing their hope in Christ and the gospel. They have the following answer to give to those who ask them.
1. We feel the want of a hope of some good and happiness which cannot be obtained and enjoyed in this life, and in this world. We find ourselves possessed of those mental capacities and desires which cannot be filled and satisfied with the enjoyment of any or all the things of this world, the objects of time and sense. We know we have a capacity of enjoying a higher and better good than this world affords, and a good which is unfading, and will last to be enjoyed without any end; and we feel strong desires, which we cannot suppress, of existing forever, in the enjoyment of objects which will render us completely happy. This has excited us diligently to search and inquire whether and where any ground and good reason can be found for a hope of enjoying the good and happiness which is answerable to our capacity and desires.
2. If the Bible be excluded, upon the most diligent and extensive
search we have been able to make, no sufficient reason has been found, or can be
given, for a hope of a good adequate to the capacity and desires of man. The heathen
who have not enjoyed the Bible, even the wisest among them, have not discovered
any certainty of a future state. And all their conjectures about it, and ideas of
happiness to be enjoyed after death if there be a future state, are so vague, uncertain
and absurd, that they can give no satisfaction to a rational mind, but tend to the
contrary. They have obtained
And this is true of the Mahometans. They profess indeed to believe in one God, which Mahomet taught them with a number of other things, who learned them from the Bible, with which he was in some measure acquainted; but they have no correct, consistent notions of the divine character, especially of his moral character. They do not know of any reasonable way for sinners to obtain pardon of their sins, and the favour of God; and consequently cannot have any reasonable hope of this. The most ignorant and vicious men among them have a promise of their prophet that they shall go directly to heaven, if they die fighting for his cause and their religion, or if they perform certain prescribed actions and ceremonies. And the heaven they hope for they think consists, not in holiness and in the enjoyment of the true God, and the mental happiness implied in this, but in those sensual delights and gratifications, more suited for beads than men; which are the objects of aversion and abhorrence, and not of hope, to a good and pure mind.
The Infidels, Deists and Atheists who live in that part of the world called Christian are really without hope. The latter are professedly so: they have no belief of a future state, and have no hope of any good which they cannot enjoy in this life, which to every discerning mind is nothing but vanity and vexation of spirit. These choose to view and place themselves in such a low state of existence that they have no pre-eminence above the beasts, except that they are capable of suffering more pain and misery than the brute creation.
As to the Deists, they profess to believe there is a God; but
do not appear to worship him, or derive any enjoyment from their belief. Many of
them, with
Therefore, if the Christian hope be not founded upon reason and truth, but must be given up as fabulous and mere delusion, we are left without hope, and we must sink into the most gloomy darkness and despair. But,
3. We find in the Bible an exhibition of that good which is suited
to make us completely and forever happy, containing all that we can desire or hope
for. It reveals a most agreeable and wise way for the pardon of sinners, and their
reconciliation with God, and to enjoy his favour as much, and to an higher degree,
and be much more happy, than if they had never sinned. It contains repeated and
abundant promises of deliverance from all evil, and the everlasting enjoyment of
the best and highest good of which we are or ever shall be capable. All this is
offered and bestowed as a free gift on every one who is willing to receive it, and
asketh for it. We will not enter into more particulars here in description of this
hope. They have been represented in the
4. There is clear, most satisfactory and abundant evidence, fully answerable to the nature and importance of the subject, that the Bible is true, and contains a revelation from God.
But before we enter upon the short and summary detail of this evidence which we propose to give, the following things will be mentioned.
Though the evidence of the truth of divine revelation is sufficient to convince the understanding and judgment of those who will seriously attend to the subject, though they have had hearts, and do not really love the truths it contains; yet they cannot have that satisfactory assurance that it is from God, and indeed a divine revelation, which those of upright and good hearts have, though their understandings and mental powers be not so bright and strong; as those of others whose hearts are not good.
It may also be observed, that truths and objects of a moral and spiritual nature may be the objects of as great certainty, yea greater, than those objects and things whose existence is known only by our bodily senses; so that a man of an honest and good heart, and right taste and discerning, would doubt of the truth of the latter, rather than of the former, if one must be doubted of and given up as not true.
We would further observe here, that if it were possible that the
Christian hope is a mere delusion, which we know is not true, and is impossible;
yet we should lose nothing by entertaining it. We shall in the issue be as well
off as those who have no hope, if we should cease
We now return to the point proposed, to speak of the reason we
have of our hope, grounded on the evidence that the gospel is from heaven, which
amounts to
When we enter on this theme, it is not easy to determine where to begin, or where to end. There is so great a multiplicity of evidence that the scriptures contain a revelation from God, and the number of particulars from which this is proved is so great, that it would take more time than we now have, to mention all of them. We can only give a summary view of this evidence now, which we are sure is a sufficient reason of our hope, of which we shall never be ashamed.
It is common and proper to distinguish the evidence that the Bible has a divine original, into that which is called external, and that which is internal, consisting in the doctrines, truths and duties which are revealed and inculcated therein. We shall endeavour to consider these separately, though they will naturally, and perhaps to the best advantage, be, in some instances, in a degree blended together. Certainly the honest mind will view them together, and at once, as strengthening each other, and amounting to a clear demonstration of this truth.
The external evidence consists in the manner in which the Christian
scriptures have been made, and given to the world; the men and their character who
wrote them, and the manner of their writing; the miracles which have been wrought
in confirmation of the truth of the facts related, and the doctrines and commands
made known, and that they who spoke and wrote were inspired by God to speak and
do what they did; the numerous predictions of things and events which should come
to pass, many of which were accomplished soon,
These are the chief, but not all, the external evidences of the
divine original of the Bible; which must be more particularly considered. The men
by whom it was written appear to be men of good natural abilities, sensible, honest
and serious, as men really inspired by God to write would be. They were not a number
of men who lived at the same time, and could consult together, and lay a scheme
what to write; but lived in different ages, the last above a thousand years after
the first who wrote. They do not appear selfish, proud and vain, to seek their own
worldly honour or interest, but the contrary. The manner of their writing is inimitable,
and differs from the writings of all other men* This has been observed and illustrated
by many authors, and is needless for us to repeat. They write an orderly history
of the world from the beginning of it to the time of those last events which relate
to the subjects on which they wrote. And this history is carried on by them to the
end of the world by their predictions. This is the most ancient, well authenticated,
consistent, important and useful history, that was ever formed by uninspired men,
or ever will or can be. It exhibits one grand scheme and plan of events, all uniting
and conspiring to bring all things to the most happy issue, worthy of the infinite
Being who is infinitely powerful, wise and good. It is as really impossible that
any uninspired man or number of men, especially who lived in such distant ages of
the world, should make the writings which we find in the Bible, as it is for them
to contrive and make the visible world: and we have as satisfying
Moses, who was the first writer, gave abundant proof that what
he wrote, said and did, was by the inspiration, command and direction of the true
God, by the numerous miracles which he wrought, and the predictions he made, which
were fulfilled directly, or in the time of his life, and have been since fulfilled.
And here we would observe, that prophecy, when it is fulfilled, is a real miracle,
as absolute, independent prescience is an incommunicable attribute of God; and when
a man has ability to know and foretel events that are future, this is as much above
what are called the laws of nature, as the ability to work any miracle whatever,
and is an evidence of divine inspiration. Therefore miracles, and prophecy which
comes to pass, may be considered together, as they are frequently united in the
same event in the scriptures. Thus most of the miracles wrought by Moses in Egypt,
at the Red Sea, and in the wilderness, during forty years, were accompanied by predictions
of the miraculous event before it took place, though the latter was instantaneous
with the former, and both were of the nature of a miracle. And so were all the prophecies
of Moses which have since been fulfilled, by which, and by all the miracles done
by him, his divine mission was fully confirmed, in the view of the whole nation
of Israel; and this has been handed down through all ages since in the church, and
been increasing by the fulfilment of many of his prophecies, and the discovery of
the import and design of the institutions which he appointed, which he declared
he received from heaven. And, indeed, all or most of the ordinances instituted by
Moses contained predictions, pointing out the character of the Saviour who was to
come into the world, and what was to be done and suffered by him for the redemption
of man, which were
He instructed his disciples into the meaning of those prophecies
which related to him; and from this, and acquaintance with him, his doctrines and
precepts, and the miracles he wrought, they believed with all their heart that he
was the Son of God, who was to come into the world. The body of the nation of Jews,
especially their teachers and leaders, the scribes and pharisees, were so sunk into
depravity and ignorance, their hearts were so very bad and vicious, that they did
not understand the prophecies concerning him; nor could they approve of his person,
character and doctrines, all
When he had given incontestible evidence of his resurrection to
a sufficient number of chosen, competent witnesses, who could not be deceived, and
conversed with them a considerable time, and given them proper instructions, they
declared that they saw him ascend towards heaven in a cloud till out of their light;
and that two angels appeared to them, who told them he was gone to heaven, and would
return again at the day of judgment. They retired, and waited till, as he had promised
them, they received from heaven miraculous power to bear witness of his resurrection,
and proclaim salvation to sinners upon believing in his name. They were soon endued
with power, and enabled to work miracles to prove the truth of their testimony that
Christ was risen from the dead, and gone to heaven, and had commanded them to preach
the gospel to the world, and that in this they said nothing but what was contained
in the writings of Moses and the prophets. They went forth, and, contrary to all
human probability and expectation of the success of such a small number of poor,
low, illiterate men, with such a message, so contrary to the strong prejudices and
prevailing customs both of Jews and Gentiles, and to the lusts and evil propensities
which naturally reign in the hearts of all men,
It is impossible that these facts should take place, unless Christianity were from heaven, and the apostles were assured that what they related concerning Christ was true. That, in their then circumstances, they should undertake to propagate Christianity, without any worldly motives, and in the prospect of poverty, disgrace and suffering, which they knew was as contrary to the natural inclinations of men as any thing can be, cannot be accounted for, unless on the supposition they knew that what they declared was true, and most important to themselves and others, and that they could depend upon the promise of Christ to support and succeed them. And it appears to us that their success in propagating Christianity, and being supported in the midst of opposition. and suffering, till they had collected a number of churches, is a demonstration that divine power upheld them, and changed the hearts of men so as to dispose them to attend to and receive the gospel. This was as far above all mere human contrivance and efforts as is the production of the natural world, and cannot be accounted for without supposing that Jesus Christ is the Son of God, and that the apostles were enabled to do those great and wonderful things by his assisting power, agreeable to the relation given of this matter in the Bible.
And that the gospel has spread among the nations, and Christianity
has been continued to this day, notwithstanding the constant and strong opposition
which has been made to it in so many ways, is, as we may say, a constant miracle,
and a clear evidence that it has a divine original; and is a demonstration that
it is of God, according to the test proposed by the good sense of the learned Gamaliel.
If this counsel, or this work, had been of men, it would have come to nought long
ago: but since it has continued to this day, and men, with all their cunning and
power, with which they have in all ages attempted it, have not been able to overthrow
it, its divine original is demonstrated, and it must be of
We will finish this head by mentioning the state in which the Jews now are, and have been since the destruction of Jerusalem and their temple; and the present state of the world -, which are agreeable to the predictions in the Bible. The state into which the Jews have fallen in consequence of the crucifixion of Christ by that nation, who wished that the guilt of his blood might fall on them and their posterity, is agreeable to the prophecies of Moses and the other prophets; to the predictions of Christ and the apostles; and are, in this view, a standing evidence of the truth of Christianity: which might be illustrated by a number of particulars, had we time to mention them. Their continuing a distinct people in their dispersion among the nations of the earth for so many ages, which is a sort of public, continual miracle, holds them in a situation in which they are prepared for the visible accomplishment of those many predictions and promises, which we find in the Bible, of mercy in store for them, by their being made willing to submit to Christ, and come into his fold, the Christian church, with the Gentiles: which is a confirming evidence of the truth of the gospel, and that this happy event will take place. And that the time is not far distant appears from other prophecies, and the present state of the world.
This leads us to observe, that the state of the Christian church
from the days of the apostles to this time, and to the end of the world, and the
state, changes and revolutions of the nations of the world, especially so far as
they have any relation to the church, are foretold in the prophetic part of scripture,
particularly by the prophet Daniel, and in the revelation given to the apostle John;
which have been exactly fulfilled so far as they relate to the past and present
time. And we may hence rely upon the accomplishment of the predictions of the events
which are yet to take place.
Having, as briefly as we could, stated the leading things in which the external evidence that the Bible contains a revelation from heaven consists, we proceed to mention what we call the internal evidence of the same truth. This, we think, is more than answerable to the fair and promising outside, if we may so call it, which we have been considering, and is suited to establish every honest and good heart in assurance that the gospel is of God.
The Bible reveals the being, perfections, works and designs of God, and sets them in a more grand, important, rational and desirable light, than ever has or could be discovered by uninspired men, or has been conceived by any man who is not acquainted with the Bible. God is here represented as without beginning to exist, omnipotent, omniscient, omnipresent, infinitely and unchangeably wise and good, just, true and faithful; as the Creator of all things, and constantly upholding, directing and governing them in all their revolutions and motions; all which are included in a most wise plan of operation, which has been fixed by him from eternity, is endless, absolutely perfect, and immutable; that he exercises a most perfect and wise moral government over all his rational creatures, to whom he gives a natural capacity of moral action, and obedience to all his laws, which are perfect, just and good. The law of God respects and requires a perfectly right disposition and exercises toward him and all fellow creatures; to love him with all the heart, and our neighbour as ourselves. It assures favour and happiness to the perfectly obedient, and curses the disobedient, with a curse which implies endless destruction. In short, the Bible reveals such a God as must be most pleasing and desirable to every perfectly innocent and good mind. Such have all they can desire or wish for in such a God, such a law and moral government; therefore to them he is the only true God, and their chosen portion and happiness; while they know that all the notions that have been entertained of the Divine Character and his law by those who have not taken them from the Bible, and are not consistent with it, are erroneous, foolish and wicked.
The Bible gives a particular and rational account of the creation of this visible world, which is no where else to be found; and of the creation of man, by making one man and one woman, from whom all mankind descended. It relates the sin and apostacy of these first: created parents of the human race, and how, by this, total moral depravity and sinfulness came upon all their children, by which they are all, in their natural state, under the curse of the law of God. That all men are by nature depraved and sinful, is a fact evident to all who attend to the matter; but how and in what way they are become so, none have been able to give any good reason, who have not been acquainted with the Bible, or have rejected the account that gives of it, which appears rational, consistent and satisfactory to those who have an upright and good heart, and even to the sober reason of all who examine it without a great degree of prejudice and pride.
But the Bible reveals that which is infinitely more important to us, and to mankind, which never could have been known or thought of by any creature, had not God revealed it. This is the great design and work of the redemption of man by Jesus Christ, the Son of God; which is the great subject: of revelation, as the whole has reference to this, and would be needless in any other view. This fixes a divine stamp on the whole, as it makes a more clear, full and wonderful manifestation and display of the divine perfections, power, wisdom, holiness, goodness, justice, truth, grace and mercy, than otherwise could have been done; which cannot be known by those who never heard of this revelation, or who reject it as not coming from God.
In the gospel all mankind are represented as sinners, transgressors
of the law of God, and under the curse of it. And a way is opened by which sinners
may be delivered from this curie, and be recovered to holiness, the favour of God,
and eternal life, consistent with maintaining and honouring the law of God, and
displaying his justice and truth, his hatred of sin, and disposition to
The disciples of Jesus appear to give a fair and honest history of what he said and did, and of the treatment he received. They neither give him or themselves any praise, encomiums or flattering titles. They only relate facts respecting him, themselves and his friends and enemies, without making any reflections in his or their own favour, or against his enemies. They relate their own faults, without offering any palliation or excuse. No uninspired writer ever did, or could, or ever will, write a history of any particular person, or of so many important and extraordinary events, in which he is as much interested, as those who wrote the historical part of the New Testament were in the facts which they relate, in the manner in which they have written. Christ uniformly spake and acted with a dignity, condescension, seriousness, wisdom and prudence which became a person of the character which he sustained, and the work he came into the world to perform. He never erred or made the lead mistake in all he said and did.
Christ taught the most sublime, important and pure doctrines,
respecting God and the state of man, the way of his recovery to the favour of God,
to holiness and true happiness, and in what these consist. He taught that God was
sovereign and independent in bestowing
This leads us to say, that the gospel appears tons evidently of
divine original, and we are sure that it is not of man, because it represents man
as so infinitely guilty, odious and ill-deserving, that he cannot recommend himself
to the least favour by any thing he can do or suffer; and that it is unbecoming
the holy and just God to pardon and save him out of respect to any thing good and
deserving in him, but purely on the account of the atonement, righteousness and
infinite worthiness of a Mediator, to whom the unworthy sinner is united by faith:
so that the salvation of men, from the foundation to the top-stone, from beginning
to the end, is of mere sovereign. wonderful mercy and grace, by which
We have another all-convincing evidence that the gospel is true,
and has a divine original, from the duties and the nature of the religion taught
and enjoined by Christ and his apostles, which are different from any thing of this
kind recommended by men not inspired, and in many respects contrary thereto. The
Bible teaches that all true religion has its beginning in the heart of man, in the
fear of God, and consists in supreme love to him, and unreserved devotedness to
his honour and interest in all our exercises and conduct, which implies constant
devotion in prayer and praise, and a religious acknowledgment of him at all times,
and in the proper seasons of public and social worship, as well as that which is
more private and secret. Christ said, men must deny themselves, and forsake all
they had, for his sake, in order to be his true disciples; that they must be humble,
meek, upright and benevolent, even towards their worst enemies; do them all the
good in their power, and pray for them: forgive those who injured them, and indulge
no disposition to retaliate and avenge themselves; but be harmless, and injure no
man. In sum,
We have now, in a summary way, given the reasons of our belief and assurance that the Bible contains a divine revelation, and of our hope in Christ. We see enough in him to satisfy us, even all we can wish, or hope for, or desire; enough to make us happy, beyond our present conception, in his eternal kingdom; and not us only, but all that shall believe on him, which we would earnestly urge on all those to whom we have access; knowing that all who believe shall be saved, and all who do not believe on him shall be damned.
We are sensible that Christianity has been greatly opposed in
all ages since its institution, and much has been written, and many objections have
been made, against it, by men of great parts and learning, which have been fully
and abundantly refuted by Christian writers, some of whole writings we have seen.
We know also that infidelity has greatly increased of late, and is now increasing;
and that many, who profess to believe Christianity to be true, are rejecting the
most essential doctrines of it, and there are many others who do not cordially embrace
it, or live answerable to the precepts of it. But this is so far from making us
hesitate, or abating our belief and confidence of the truth of it, that
Finally: We know that the Bible could not be invented and forged
by dishonest, wicked men; for this is for many reasons not only improbable, but
impossible. And we know that no honest, good men would have any hand in it, if it
were a forgery. It follows that the very existence of it, in the form in which it
is, is a demonstration that it came from God, and was written by divine inspiration.
We have as great and full evidence of this, yea, greater, than we have of the existence
of the visible world, or of any thing which we perceive by our bodily senses. The
above evidences of the truth and divine origin of Christianity, it is supposed every
Christian is, or ought to be, able to produce on all proper occasions. Others are
omitted, together with answers to the objections which are made to the Bible, because
every Christian may not be supposed able readily to exhibit them. A more ample and
able vindication of Christianity is contained in Dr. Trumbull’s
Twelve Sermons on the Divine Origin of the Holy Scriptures, and Mr. Fuller’s
treatise entitled, Christianity its own Evidence, &c; both which are recommended
as worthy of the perusal of all.
The same Subject continued.
SECONDLY. Christians, in giving the reason of the hope that is in them, must give the reason, not only of their belief and assurance that the gospel is true, and a revelation from heaven; but also the reason of their hope that they do cordially embrace it, and are interested in all the blessings which are promised to all true believers. When they, in proper times and circumstances, are asked the reason of this their hope, by those who appear to want information, and to have a right to it, and it may promote a good and important end, they can make the following answer.
We all hope that we, are friends to Christ, and are interested
in the promises he has made to those who believe in him. But our hope is stronger
or weaker at different times, according to the strength and constancy, or weakness
and inconstancy, of our religious exercises, and the consciousness we have of them,
and the sight of our own hearts. We sometimes attain a degree of assurance, or that
confidence which excludes all sensible doubts.; but many of us, perhaps the most,
have often many doubts, and some of us have generally many doubts and fears.
Others are generally more confident, and seldom if ever doubt of their being real
Christians. What is the cause of this difference it is impossible for us to determine;
at least in many cases. But this we are confident of, that it is owing to our imperfection
in knowledge, discerning, or Christian exercises, if we be real Christians, that
we have the least doubt of it, and do not always enjoy
In the first place we would observe, that we trust we have been
convinced of sin, and reproved for it, by the Spirit of God, as none are but those
to whom he applies the benefits of redemption. Antecedent to our hearts being renewed
by divine power to new and gracious exercises, we were, the most of us, if not all,
brought to a degree of painful conviction of our sinful and miserable condition,
which we believe is the way which God commonly takes with those whom he designs
to save. But as such conviction, and the exercises that accompany it, are so different
in different persons, as to their degree, the length of their continuance, the attempts
and exertions they make to help themselves, and the particular means by which they
have taken place and continued; we shall not try to give account of them, which
every one may do for himself, when it may be convenient. Besides, it would be deviating
from our present purpose, which is, to give the reason of our hope that we are Christians,
to enter into a description of the convictions of which the unregenerate may be
the subjects. For no convictions or exercises which take place in the mind of a
sinner, antecedent to his regeneration, or his having a new heart, can be any scriptural
evidence that he ever will be renewed and become a Christian. There is no connection
in nature, or by the declarations and promises of scripture, between any convictions
and exercises of the unregenerate, and their becoming Christians. In any stage or
degree of their convictions, change of sentiments, or external reformation, all
may come to a full
Our eyes have been opened to see that the law of God, which requires
our obedience to it, respects the heart and every motion and exercise of it which
is of a moral nature, requiring that they all should be perfectly right and in conformity
to it, and forbidding every thing contrary to this rectitude of heart, on pain of
eternal punishment; that this law is perfectly right and good in all the requirements
and threatenings of it. This has been attended with a conviction of the exceeding
wickedness of our hearts, being wholly contrary to the law of God, and the source
of every thing wrong in our outward actions. We could not but approve of the law
as right, holy and good, and felt that we were wholly blameable for every thing
in our heart and life contrary to this law, and were wholly without excuse. Our
heart appeared to us to be naturally wholly depraved and wicked, and all sin against
God so infinitely criminal and vile, and we so unspeakably guilty, having done nothing:
but sinning against God and his law, that we felt and acknowledged from the heart
that we deserved to have the penalty of the law executed upon us, that God would
be just and glorious in doing it, and we must justify him in it, and remain forever
without the least reason of complaint. Thus we submitted to God, and accepted the
punishment of our iniquity, and felt a calmness and pleasure we never experienced
before, in viewing with delight the divine character exhibited in his law, and works
of creation and providence. We knew our heart to be naturally so totally depraved
and wicked, hard, obstinate and impenitent, that it would never be made better by
us, or by any means or creature, unless it were renewed by the almighty power of
God, which he was binder no obligation to do; that we
Thus we have been convinced of sin, and reproved. for it, and
we trust have submitted to the reproof in the exercise of repentance, condemnation,
shame and abhorrence of ourselves. We think this is described by Christ when he
says, “And when he is come (that is, the Holy Spirit) he will reprove the world
of sin: of sin, because they believe not on me.” And here we would observe, that
this conviction of sin, from the beginning of it, and in its progress, has been
attended with an evidence to us that the Bible is true and from God, in that it
describes the character of man to be the lame which we found ours to be, when we
saw the depravity and wickedness of our hearts. This description is given in the
relation of the facts by which men in different circumstances have in all generations
acted out and discovered the depravity and great degree of wickedness of their
We would observe further, that the conviction of sin and reproof
for it has not been a transient thing, which soon palled away and was forgotten:
contrary to this, it abides by us, continues and increases. Our hope of pardon of
all our sins, and of salvation by Christ, does not abate, but increases it. We lee
more and more the evil nature of sin, and the ill desert of it, as we increase in
We proceed to say, when we were led to a particular view of Jesus Christ, his character, work and design, all this appeared as a reality, and the wisdom, love and grace of God shined in him and the way of salvation by him, in a new, glorious and affecting light. And we could not but highly approve of all this, and the whole character of Christ, and were filled with wonder and pleasure. We saw there was all fulness in Christ, enough to supply every want of such sinners as we were; that there was every thing in him that we could desire, and nothing undesirable; and that all he has for sinners is freely offered, without money and without price, to all who are willing to accept of it. This view and sense of heart of the truth of the gospel, and of the worthiness and excellence of Christ, and approbation of his character, and the way of salvation by him, is so fixed in our hearts, that we have never lost it, though it is sometimes more clear, impressive and affecting than at others.
Thus we have described the conviction and reproof we had of sin,
and our consequent view and approbation of Christ and the gospel, as some of us
have sensibly
Not one of us have entertained a hope that we shall be saved, or have been led to approve of the gospel, and become friendly to God and his law, wholly from a persuasion somehow impressed on our minds, that Christ died for us and would save us, or something like this: for it is impossible that such a persuasion, be it ever so dear and strong, should be true, and therefore must be false, and a great and dangerous delusion: and they whose religion is built on this foundation only, are building on the sand, and going to inevitable ruin.
Our hope that we belong to Christ, and shall be saved by him,
is built on the evidence we think we have that we have cordially embraced the gospel,
and have been brought to the exercise of the Christian graces, such as repentance,
faith in Christ, love to God, our fellow
Our evidence that we have really embraced the gospel, by which our hope is supported and strengthened, arises from those exercises, and the conduct, which have attended or followed the things which have been already mentioned.
When we understood and believed the gospel, as before described,
it had a powerful influence on our hearts and affections, which is lasting, and
never wholly lost; at some times less sensible, at others more so, and is on the
whole, we hope, increasing. We were brought into a new moral and spiritual world,
and our affections were taken off from the things, the enjoyments and pleasures
of this world, on which they were before fixed, as the great and chief good; and
fixed on the infinitely important, glorious and beautiful objects of the invisible
and spiritual world revealed in the Bible. Our minds have been so renewed and transformed
by divine power accompanying the gospel, we hope, that we have no longer lived unto
ourselves; but have with strong affection devoted ourselves to Christ, and given
ourselves away to him, to serve him, and promote his honour and interest. And in
our attention to his character, and the truths contained in the gospel, our affections
and the exercises of our minds are excited to a higher degree and greater strength
than they ever were towards any worldly object, or possibly could be: at the same
time we are conscious that they are not flighty and imaginary, but solid and rational.
We feel a fixed determination and resolution to follow Christ, and adhere to the
practice of Christianity, by divine assistance: and whatever we were before, and
though some of us were openly vicious, we are, by the knowledge of the gospel, and
the power it has had on our hearts, become strictly conscientious, in all our thoughts,
exercises of heart, words and actions; watchful and careful that they all
We hope we have received from God the spirit of love, such love
which in the nature and exercises of it differs from all kinds of love natural to
man, and is peculiar to Christians, and conformable to the moral character of God,
which consists in love. This love consists most essentially in disinterested
good will, or goodness of heart. This has fixed our hearts in the first place and
chiefly on God, in cordial and strong desires that he may be exalted, infinitely
blessed and glorified forever, and readiness to devote ourselves to answer this
end; and when we reflect on the subject, and learn that God is glorifying himself
by every thing that has, does or will take place to eternity, we are highly pleased,
and rejoice. And when we consider that the work of redemption by Jesus Christ, the
Son of God, is suited to make the greatest display of the divine perfections, both
in them who shall be saved and in them who perish; and that all the sin and misery
that do or ever shall take place, will serve to praise and glorify Christ, and promote
the greatest possible good of the universe; and that Christ will bring the redeemed
and all the friends of God to the highest happiness and glory in his eternal kingdom,
even to unspeakably greater happiness than could possibly have taken place if no
sin and misery had
This same love, which fixes our hearts on God, and renders us friendly to his being, felicity and glory, and causes us to rejoice that he will be glorified, and produce the greatest good of which the created universe is capable, unites us also to all the friends of God; especially the friends of Christ among men, whom we consider as our brethren and sisters in Christ, who bear the image of Christ in their hearts, and are friends to, and labouring to promote, his interest among men, in which we also are engaged; who are the special objects of the benevolence, complacency and delight of Christ. For these we have a peculiar friendship, desiring and rejoicing in their welfare, loving to serve them, and do them all the good we can; and we have a peculiar complacency and delight in them and their friendship, conversation and company, which we cannot enjoy in others. This, we hope, is that love of our brethren which in the scripture is connected with love to God, and is peculiar to true Christians.
We hope we have that benevolent, universal love to all our fellow men which is peculiar to Christians, which leads us to wish them the greatest good they are capable of enjoying in this life and in the world to come, and to do good as far as we have an opportunity. And we hope we love even our enemies, so that whatever evil they do, or attempt or desire to do us, this does not make us to cease to wish them well, and to do them all the good we can, and to pray heartily for their welfare; always studying and endeavouring, if it be possible, to live in peace with all men.
We have been led by our acquaintance with Christ and the gospel, we hope, in some good measure to keep our bodies under, and crucify the flesh with the affections and lusts; to avoid all intemperance and unlawful sensual indulgence, and lay aside passion, anger, envy and malice; and to put on humility, meekness, and a calm and quiet spirit; and to practise that self-denial, and government of ourselves, our appetites and particular propensities and inclinations, according to the holy rules of the gospel, so as not to injure ourselves or any one else by the criminal indulgence of them. We hope our selfishness or covetousness, pride and levity of mind have been so far subdued as not to reign in us; and that the contrary principles of benevolence, humility and sober-mindedness have dominion in our hearts; that we set our affection on things above, and not on things on the earth; that we see the vanity of the world and the things and enjoyments of it; and are impressed with a sense of the reality, importance and excellence of the things and enjoyments of religion, and feel unhappy when these things are in any measure out of sight, and our religious exercises respecting them do sensibly subside.
We love and greatly prize the Bible. It is better to us than all the riches in the world, or than all other books. We also prize and read the books which serve to explain the Bible, and vindicate the doctrines and duties contained in it. We have great delight in reading and meditating on the Bible, especially at times, when the truths we find there are impressed on our minds. We make the Bible the rule of our faith and practice.
We spend much time, when we are alone especially, in meditating
on the subjects of religion, and are pleased with religious conversation in the
company of Christians. We have great pleasure in secret prayer, especially when,
as we think, the Holy Spirit enlarges our hearts and helps our infirmities, in a
clear and affecting view of divine things. We are pleased with joining with others
in social worship when we have opportunity, either in the families where we live,
in private Christian societies,
We hope we live in the exercise of an unconditional submission to God, without making any reserve, with respect to all the events which do or shall take place, whether greater or smaller, and whether they relate more immediately to ourselves, or to the church, or to the world in general. We firmly believe that God has determined, and does order, every thing, every event, both great and small, that comes to pass, according to the counsel of his own will, which is perfectly wise and good; and we are disposed and love to say, Thy will be done, with respect to all events which do take place now, or shall come to pass. Nor do we, and we dare not, ask for any thing in prayer to God which we do not know is agreeable to his will to grant, absolutely, but conditionally, if it be agreeable to his will to do it; if it be not, we are prepared to say from the heart. Thy will be done. We have such a constant conviction and confidence that the divine will is infinitely wise, right and good, that it is matter of support, comfort and joy, that the Lord God Omnipotent reigns, and hath done, and will forever do, whatsoever pleaseth him, being infinitely above all controul; so that his counsel standeth forever, and the thoughts of his heart to all generations.
We add in the last place, that we trust that our conversation
and conduct before the world is agreeable to our Christian profession, and the holy
rules of the gospel. If this were not true, but the contrary, we acknowledge all
our supposed inward exercises, which have been mentioned as evidences of our Christianity,
are not to be relied
Thus we have endeavoured to give an honest and true account of
the reason of the hope we entertain, that by believing the gospel it is become the
power of God to us, to our salvation. We have omitted some things which might have
been mentioned, and perhaps have made some needless repetitions. Imperfect as this
account is, we wish it may prove some advantage to Christians, and matter of conviction
to unbelievers. It is supposed that the evidence given above by Christians,
of their hope of a saving interest in Christ, is common to every real Christian,
without which no man has reason to think himself to be one. But in many other particulars,
not mentioned here, Christians may differ, and one have views and exercises which
another has not experienced in the same manner and degree, which may be a strengthening
evidence to those who have them, and to those to whom they relate them, that they
have tasted that the Lord is gracious. If any desire to see the subject treated
more largely, they are referred to President Edwards on
Religious Affections.
III. The reasonableness and importance of the direction and command which has been explained, is to be considered and proved. This may be done by the following observations.
1. It must be supposed that every real Christian is able to comply with this direction, and can give the reason of his hope, when properly inquired of and asked. If this were not true, the command, which extends to all Christians, would be indeed unreasonable and nugatory. It is therefore reasonable to suppose and be certain that every Christian has good reason for the hope that is in him, and can give it when there is a call for it. This is a subject which he thinks upon and studies more than any other. He certainly does meditate upon it night and day. He considers and examines over and over again the evidence he has of the truth and divinity of Christianity. The theme is familiar to his mind, and the evidence of the truth increases, in his view, in strength and clearness; and, of course, he is constantly, and with solemn concern, considering the evidence he has of his being a real Christian. He must therefore be always ready to give the reason of this hope that is in him. And it is reasonable and important that Christians should do this, when asked, because,
2. It is greatly for the advantage and benefit of Christians to be prepared and ready to give the reason of their hope, and actually to do it, when they are asked in a proper manner.
This has a greater tendency to keep their minds awake to these
subjects than mere private meditation; to increase their knowledge in these things,
and to strengthen and invigorate their exercises, and establish their own hearts
in the ground and reason of their hope. Free and serious conversation upon interesting
subjects of religion is attended with advantages to Christians, which could not
be enjoyed if every one kept all his religious thoughts and exercises wholly to
himself. This is confirmed by reason and the experience of Christians. And many,
if not all, have found, by communicating to others the reasons of their belief in
Christianity, and of their hope that they themselves were Christians, their hearts
more established in the truth and importance of the Bible, and their hope of salvation
3. A compliance with this command tends, many ways, to the good of others. It tends greatly to the benefit of Christians to converse with each other freely on these subjects; to communicate to one another their reasons for believing the gospel, and how, and in what way, they were brought to a clear conviction and assurance of the truth and divinity of it; and what have been their views and exercises, on which they ground their hope that they do cordially embrace the gospel, and are the real friends of Christ. By this they become particularly acquainted with each other, and obtain the knowledge of the discerning, views and exercises of their hearts, which could not be so well and fully obtained in any other way. This lays a foundation for an intimacy, love and friendship, which are sweet, edifying, lasting, and peculiar to Christians. This tends to increase the knowledge of Christians, and establish their hearts in the belief of the truth, and excite and quicken their Christian affections, while they hear others give the reason of the hope that is in them. And this appears to be an important part of Christian communion, while they drink into the same Spirit, and mutually partake of the comfort and blessings of the gospel.
This also has a tendency to promote the best good of unbelievers.
If Christians have nothing to say for themselves, and are silent, when they who
are not Christians, with apparent serious desire to know, ask them to give the reason
of their hope, this will greatly tend to prejudice them against Christianity and
professed Christians, and lead them to think that the gospel is unreasonable, and
cannot be supported. But when they find Christians able and ready to give the reason
of their hope, when asked, and they have it laid before them, they have matter of
conviction that Christians can speak for themselves, and that Christianity is founded
in reason and truth; and it may by divine influence
4. In this way Christians honour Christ and his cause. They who are not able, or are not disposed, to give the reason of their Christian hope when properly asked to do it, must be numbered among those who are ashamed of Christ and of his words. Of such, He says, shall the Son of Man be ashamed, when he cometh in the glory of the Father, with the holy angels. He will consider and treat them as a disgrace and dishonour to him, should he own them to be his disciples and friends. But, on the contrary, he says, “Whosoever shall confess me before men, him will I confess also before my Father who is in heaven, and before the angels of God.” As these, by confessing him before men, honour him., he will honour them before the universe, in his state of the highest exaltation and glory. They who are able and ready to give the reason of their Christian hope to those who ask them, to whatever shame and sufferings they may expose themselves by this, do hereby confess and honour Christ before men, which they cannot do effectually in any other way, if this be refused or neglected. And this is one important way for Christians to exhibit their true character, and show their zeal and courage in the cause of Christ, and honour and promote it in the world. How reasonable then and important is this injunction of the Apostle!
I. FROM this text, and the subject, we have warrant to conclude, that they who are not able to give a reason for their hope in the sense explained, or they who refuse to do it to any one, at any time, are not real Christians, whatever they may pretend.
There are too many, who would pass for Christians, who can give no good reason why they believe Christianity to be true and divine, or why they hope to be saved by it. They can give no account of any particular, sensible impressions made on their hearts by any of the truths of the gospel, or of any view or exercise which indicates a real change of heart. There are others to whom the general arguments for the truth of the gospel are familiar, and they can talk well and readily upon some of them; but if they be asked what their own inward exercises are with respect to the gospel, and what is the ground of their hope that they are Christians, their mouths are immediately shut, and they have nothing to say, unless it be to object against the propriety of asking or answering such a question, as no one has any business to inquire, or right to know, what are their inward exercises; every one ought to keep these to himself, &c. Others will inveigh against Christians telling their experiences, as it is called, and insist it is nothing but mere enthusiasm. All these may be justly considered as having no good reason for hoping themselves to be Christians.
There are others who are forward enough, and even too forward, to tell of their religious experiences, and give a narrative of their conversion, which they seem to think to be extraordinary and excellent. And they do it when there does not appear any particular call to do it. They appear to be proud of their religious experiences, and often speak of them in a light and ostentatious manner, directly contrary to meekness and fear. These are so far from obeying the Apostle’s direction, that they abuse and pervert it, and do not appear to be real Christians.
II. It hence appears how reasonable and important it is that Christians
should give the reason of their hope, when they join to a church, and make a Christian
profession; and that they should be asked concerning their doctrinal knowledge,
and experience of the power of divine truths on their hearts. Churches have a right
to know of such the reason of their hope, and with what
III. This subject is suited to awaken Christians to a concern to be ready, and more ready than Christians in general have been and are, to give an answer to those who ask them the reason of the hope that is in them. They ought to strive to be yet better able to offer the most clear and convincing evidence of the truth, authenticity and excellence of Christianity, and to increase in the strength and constancy of every Christian grace; that they may have increasing evidence in their own minds that their hope is well founded, and be able to give more satisfying and striking evidence to others that they are Christians indeed; and so shine as lights in the world, in the midst of a crooked and perverse nation.
Christians have no reason to be ashamed of their hope and the
gospel, let who will speak against and ridicule it. It has and will stand the test
of the most severe rational trial and examination. The more it is examined by unprejudiced
reason, the brighter its truth and divine excellency shine; and it will stand and
prevail, until the light
There is a special reason for a careful, courageous practice of this apostolic direction, at this day, which is the time in which the sixth vial is poured out, predicted Revelation sixteenth chapter, when the spirits of devils are allowed to go forth to the inhabitants of the whole world, to gather them to the battle of the great day of God Almighty. These evil spirits are now among us, and have great influence on the minds of men, in the uncommon, rapid spread of infidelity, and all manner of error and vice. Christians therefore now have a loud and special call to watch and be sober, to vindicate the truth, and honour Christ and his cause in all possible ways. Let them hear and obey the words of Christ, which he spake with particular reference to this time: “Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.”
On Christian Friendship, as it subsists between Christ and Believers, and between Believers themselves.
FRIENDSHIP affords the highest and most sweet enjoyment that is to be had in this life, or that rational creatures are capable of. Yea, it is in some sense the only source of real enjoyment and happiness; so that to be perfectly without this, in every kind and degree of it, is to be wholly destitute of all true enjoyment and comfort. This gives pleasure and sweetness to all other enjoyments, and without this they all fade, and become insipid and worthless; yea, every thing will be rather a burden, and worse than nothing: whereas, this will give a degree of enjoyment and pleasure, when stripped of every other good; so that he who is in circumstances to exercise and enjoy friendship is in a degree happy, let his situation and condition otherwise be what it may: and it is impossible he should be perfectly miserable, so long as he is within reach of this sweet, this heaven-born cordial.
It is probable that the most voluptuous sensualist that lives
would in a great measure lose his high relish for the pleasures he is so eagerly
pursuing, and all his sweets would be turned into bitterness, if he should feel
himself perfectly, and in every sense, friendless: for none can be found, however
sunk and sordid their minds have become by vice, who have no sort of taste for friendship;
though it may be, on the whole, a very corrupt taste. To be sure, if any such may
be found, they seem to be sunk, in this respect, below the brutal creation; for
it is observed that among them there is an appearance of love
However lost to all true friendship mankind in general are, yet a desire of the esteem and love of others is found in every breast, and is as essential to man as a desire of happiness; and therefore cannot be rooted out, but by destroying his natural powers, by which he will cease to be man.
Hence it is that no inconsiderable part of the future misery of the wicked will consist in feeling themselves perfectly friendless, and the objects of the hatred and contempt of all intelligent existence in the universe, while they find themselves in every respect in the most wretched, deplorable circumstances, and have a most keen aversion to being hated and contemned, and a strong desire of the love and esteem of others.
As real or disinterested benevolence is essential to true friendship,
we have reason to think there are but few instances of it in this degenerate, selfish
world; and where it does take place in any degree, it is in a very low and imperfect
one; so that what many in all ages have been convinced of and asserted from long
experience, may be relied upon as a certain truth, that this is a friendless
world. However, there is a sort of friendship, which is at bottom a merely selfish
thing, being founded only in self-love, or which is the result of what may be called
instinct, or natural affection; which is very common, and in many instances
rises very high, and answers many valuable purposes to mankind in this present state,
it being many ways of great service to mankind, as it prevents many evils that would
otherwise take place, and promotes the good of society, and often gives a degree
of pleasure and enjoyment. But, so far as true virtue or holiness takes place, a
foundation is laid for a different kind of friendship, which is immensely higher,
more noble and excellent, and consists in exercises and enjoyments which surpass
those of all other friendships, more than the exercises and enjoyments of improved
And God has, in his adorable wisdom and goodness, contrived and provided that this friendship should be exercised and enjoyed in the highest perfection, being raised to the greatest possible heights, attended with the best and most advantageous circumstances.
The scripture leads us to conceive of the Deity as enjoying infinitely the most exalted and glorious friendship and society in himself, for which there is a foundation in the incomprehensible manner of his subsistence in the three persons of the adorable Trinity. Here eternal love and friendship takes place and flourishes to an infinite degree, in an infinitely the most perfect and glorious society, the ELOHIM, the Father, Son and Holy Ghost. And the society and friendship for which men are formed by holiness, without which they cannot be perfectly happy, may be considered as an imitation and image of this, by which they are made in the likeness of God, and partake with him in the same kind of happiness, which he enjoys to an infinite degree. And, in order that men might partake with him in the exercise and enjoyment of love and friendship to the highest degree and the greatest advantage, God has not only laid a plan to promote and effect the highest and most perfect love and friendship towards each other in the most exalted and happy society forever; but has so contrived, that they shall be brought into the nearest and most intimate union and friendly intercourse with himself, by which they shall in some sense, yea, to a great degree, be united to the Eternal and most Glorious, divine Society, and partake of the same river of enjoyment and pleasure, which proceeds from the throne of God and the Lamb, in a peculiar and eminent sense.
To effect this in the best manner and to the greatest advantage,
the invisible God, who eternally dwelt in the high and holy place, infinitely beyond
the comprehension and reach of a creature, must come down, and make himself viable,
that he might be the head, the life and
He is in a peculiar and distinguished sense the friend of the redeemed; and he is the beloved of their soul in a sense and degree in which no other person is, or can be: and hence there is a mutual love and friendship between them, which is beyond comparison the most intimate, intense, sweet and exalted of any thing of the kind between any other friends and lovers, unspeakably surpassing all other friendships in nature and degree, attended with the highest, most noble, transporting, foul-ravishing enjoyment and delight, that can possibly exist, or be conceived of.
This union of hearts, this mutual love and friendship between
Christ the Redeemer and Saviour, and believers in him, or the redeemed, is represented
in scripture by the inclination and affection between the two sexes of which mankind
consist, under the influence of which they mutually seek and come into a peculiar
union and intimacy with each other, in which they may enjoy each other, and be happy
in the exercise of mutual love and friendship. It is represented by the sweet love
and affection between the bridegroom and his bride, and the mutual love and friendship,
and solemn engagements, by which the husband and his spouse are united, and become
one, and are happy in each other. And this similitude is, beyond doubt, most wisely
and properly chosen, by which to represent this spiritual union
This seems to be the design of this song from which the words of the text are taken. It is indeed a Love-song, in which the highest, most noble, pure and honourable love and friendship between Christ and his people is represented and celebrated under the similitude of two lovers whose hearts are united in the strongest, the most pure and sweetest love of esteem, benevolence and complacency, in the exercise of which they desire and seek the enjoyment of each other in the nearest union and greatest intimacy, in the near relation of husband and spouse. This is therefore called The Song of Songs, i.e. the most excellent song, especially the best and most excellent of all the songs of Solomon, which we are told were a thousand and five, as the theme, the subject and matter of it, is by far the most important, entertaining, excellent and sublime; in order to which Solomon was divinely inspired.
As the virtuous, pious and pure love between a man and his spouse
is in many respects the most lively and instructive image of the union and love
between Christ and his church, God, in his wisdom and goodness, saw fit to give
such a representation of it in a divine song, as what was greatly needed, and would
be exceeding useful to his church and people. And though the carnal and inattentive,
or those who are strangers to this divine love and friendship, may call it all foolishness,
and in their boasted wisdom despise and ridicule it, or improve it only to carnal,
low and obscene purposes; yet the children of true wisdom will justify the wisdom
of God herein, and adore his goodness, while they find themselves instructed, quickened
and edified hereby. And every true, chaste virgin who is espoused to Christ
The mutual love and friendship between Christ and the believer, you will observe, is expressed here. The true Christian has set his love on Christ; he is his beloved; he has given his heart to him, as to one who is the chief among ten thousands, and altogether lovely. And Christ loves him most tenderly, in the character of a true, faithful and all-sufficient friend and patron, and so returns love for love.
The words do then lead us to attend to Christ, as he is here pointed out, in the character of the beloved friend of his people, the redeemed from among men.
It may be said in general, that Christ, the glorious head and
husband of his church, has every thing in him that can possibly come into the character
of the best friend, and that to an inconceivable and infinite degree; and there
is nothing belongs to him but what serves to complete and perfect this character;
yea, he is at an infinite distance from every thing else. And his relation to his
people, and all his conduct towards them, are such, and such are all the circumstances
of this friendship,
But, for the better illustration of this point, the following particulars may be attended to.
1. He is the most able friend, even an omnipotent and all-sufficient one. He can do whatever he pleases. He has a sufficiency of power and wisdom in all possible cases, and is perfectly able to do for his friends, who love and trust in him, whatever they need, or can possibly want to have done. All other friends are deficient in this respect: though they may have some sufficiency and ability to do some things for us, yet it is but infinitely little they can do, compared with what we want to have done. We are infinitely needy; and must be eternally most miserable and wretched, unless we have some friend to help us, who is fully able to go through with the work, and do all we want to have done, even in the most extreme, and, without such a friend, a desperate case. Now Christ is such a friend. he is understanding and wise, perfectly to know what our case is, and what we want, and what is the wisest and best way to afford relief, and supply all our wants; and he has full power to do whatever his wisdom dictates. And in this respect he is distinguished from all other persons in the universe; none but he was able to befriend us in the case in which we are. This will more fully appear, before we have done.
2. He has the heart of a friend in all respects, and to the most
perfect degree; or, he is willing and fully engaged to do all he can do for his
people; all they can possibly want to have done in any case, and at any time. All
other friends fail here. Though they are able to do but little for their friends
comparatively, yet they nave not goodness enough to do all they can, in all cases,
and at all times. They have not the heart of a friend to perf9Ction; so are not
friendly to the utmost of their power at all times, but may be very unfriendly in
some
3. He is a friend on whom we are dependent, and to whom we are
indebted and beholden in the highest possible degree. This gives great advantage
to love and friendship, where the friends and lovers are not equal, but one superior
to the other, and the other’s benefactor and saviour to such a degree as to lay
his friend tinder the greatest obligations to love and gratitude, And the greater
this dependence is, and the more one friend has received from, and is indebted to
another, in this way, the more sweet and happy is the love and friendship between
them. It is indeed contrary to pride, and an heart that is not formed for true
friendship, to be thus united to such a superior as a friend, and to be thus dependent
upon, and wholly indebted and beholden to him for every thing; but it is not so,
but directly the contrary, with the truly humble sinner: that friend will be most
agreeable to such an one on whom he is most dependent, and to whom he is in the
highest degree obliged; and we cannot form an idea of any other two friends so happy
as these, when this is the case to the highest possible degree, or conceive of any
friendship so great, advantageous and sweet as this. It seems indeed to belong to
the nature of true creature friendship, even to desire and delight in this circumstance,
viz. to be greatly indebted and beholden to the friend we esteem and love: the greater
obligations we are under to him the better pleased we are, and the more
Hence it is, that where persons have undertaken to represent the
highest and most affecting instances of true love and friendship, and the greatest
degree of enjoyment and happiness in such friendship, and exhibit this to the best
advantage in a feigned story or romance, they have formed a history of some one
of a high and excellent character, and of a generous, benevolent spirit, setting
his heart on one in a mean, low and miserable state and circumstances, to be his
spouse. She is, for instance, taken captive by her enemies, and reduced to the greatest
poverty and distress, and her life eminently exposed. He, in order to redeem and
deliver her, and procure her for his bride and spouse, goes through a long series
of self-denial and sufferings; is at great expense, and does great exploits, and
exposes his life to an eminent degree, without which she must have perished in the
hands of her cruel foes. And thus he delivers her, by risking all that is dear to
him in her behalf, and, in a sense, giving his own life for her; so that she entirely
owes her life, and all she has, to him, and is under the greatest imaginable obligations
to him. In this way he procures her for his spouse. and brings her into the nearest
union to. himself, and a foundation is laid for the greatest happiness in each
This is but a faint shadow of the case before us, with respect to Christ, the friend and bridegroom of his church and people. They are fallen into an infinitely calamitous and evil Rate; a state of complete, total and eternal destruction; into the hands of the devil, their great and potent enemy, and under the displeasure and curse of the God that made them: being infinitely guilty and ill deserving, the prisoners of justice, bound over to suffer his eternal wrath; not being able or disposed to help and deliver themselves in the least degree. The Son of God was the only person in the universe that was able to redeem and save them; and he was not under the lead obligation to do it. But he voluntarily offered himself, and undertook this most difficult, costly and mighty work; and that from pure love and benevolence to these lost and infinitely miserable creatures, and a desire to procure and present to himself a glorious church, a bride, not having spot or wrinkle, or any such thing, but perfectly beautiful and holy, and without blemish, being brought into the nearest and everlasting union and friendship with himself.
In order to this, he gave himself for them. Though he was
a person of infinite dignity, riches and worth, he became poor, and humbled himself
so as to become a servant, and subjected himself to the greatest ignominy and sufferings,
even unto death. He voluntarily put himself into the place and circumstances of
his spouse, and when her whole interest lay at stake, and she was in a state of
complete destruction, he took the whole of her destruction and sufferings on himself,
and went through with the matter: he drank the whole of the bitter cup, that she
might escape; he gave his life for her ransom, and spilt his own blood in the most
trying circumstances, that he might completely redeem
Thus the redeemed have a Friend, not only in himself most excellent and worthy, and full of the greatest benevolence and goodness, but one on whom they are in the highest degree dependent, and to whom they are indebted and obliged in the highest imaginable or even possible degree, in a manner which is most pleasing to them, and serves to render him unspeakably more excellent and worthy in their eyes, and give a sweetness to their love and friendship, which could not be known, in any other circumstances.
No other creatures in the universe have such a friend as this.
The angels have no such friend. When some of them fell into sin and wo, they had
no friend to redeem them. And the redeemed from among men have had infinitely more
done for them, and they are infinitely more dependent on the Son of God for all
good and happiness, and indebted and obliged to him, than the angels are. They are
the bride, the Lamb’s wife, who are by him redeemed out of great tribulation, from
a state of infinite wo, in which they lay perfectly helpless; that he might enjoy
them forever in a peculiar union and friendship, which exceeds every thing of this
kind in all possible degrees. These circumstances lay a foundation for a sweetness
and enjoyment immensely higher than could take place in any other way. In a sense
and acknowledgment of what Christ has done for them, and their peculiar dependence
upon, and obligations
4. Jesus Christ is a friend who has exercised the highest degrees of love, and has given the greatest possible testimonies of it.
In order to true friendship there must be mutual love. This is essential to the character of our friend, that he loves us; and he acts in this character, and maintains friendship, by exercising love, and giving proper tokens and manifestations of it, on all occasions. Solomon observes, that “A friend loveth at all times.” And he is the greatest friend, whose love is the strongest, and is exercised and manifested in the most difficult and trying circumstances.
Now Christ has distinguished himself from all others in this respect,
and has discovered himself to be infinitely the greatest and best friend. This appears
from what was said, under the last particular, of what Christ has done and suffered
for his spouse; for in all this he exercised and expressed his love, and that in
the most trying circumstances, and to the highest possible degree.
“Greater love hath no man,” says this greatest and chief of all
friends, “than this, that a man lay down his life for his friends.” But Christ’s
love and friendship has infinitely exceeded this. He has done and suffered more
for his people than merely dying for them, a thousand times over. He drank the bitter
cup for them, which was infinitely more than merely dying a violent death. He was
made a curse for them, and suffered a sense of the wrath of God. This drank up his
spirits: the foretaste of it threw him into the most amazing agony: and this made
him cry out, in inexpressible and most astonishing anguish, “My God, my God, why
hast thou forsaken me!” What is the most cruel death that ever martyr suffered,
to this? The martyrs have been able to rejoice in the midst of all the keenest tortures
enemies could inflict. They have sung in the flames, and found it the most happy,
joyful hour they ever saw. And so might Christ have done on the cross, had he but
their supports, and no more to suffer than they. But what he suffered in
his death was something infinitely greater and more terrible. Under this infinite
weight he hung on the cross, and at last bowed his head and gave up the ghost. This
was dying in a sense and degree in which no other person ever did. To die thus was
infinitely more, and greater, and more dreadful, than the death of all the ten thousand
martyrs who have fallen a sacrifice to the cruelty of their bloody persecutors.
Yea, it was as great a thing and equivalent to the eternal death and destruction
which the redeemed deserve, and were exposed to: for he died
Besides, the love of Christ to his people will appear yet greater, if we consider their native character and disposition towards him. He loved them, and died for them, when they were not only mean, worthless, unworthy and infinitely guilty, but his enemies, disposed to hate, despise and oppose him, in his whole character and in all his ways; and even in his most astonishing works of love and kindness to them. Herein he has commended his love to us, in that, when we were his great and inexcusable enemies, he died for us. It is a much higher exercise of love, and a greater testimony of it, to love and die for an enemy, a base, odious injurious creature, than it would be to do this for an excellent, benevolent and much esteemed friend.
What higher evidence and testimony could Christ give of his love of benevolence, to those whom he redeems, than this! And what higher act of love and friendship can there be! Surely his love to his people cannot be doubted of. And if he thus loved them when they were, his vile enemies, he will continue to love them now they are reconciled, and have chosen him for their best friend and patron. And this is an exercise and evidence of a strong and wonderful love, that will unspeakably endear him to them, and add an inexpressible sweetness to this friendship forever.
And, as the effect and further, evidence of this love, see gives
them his Holy Spirit to change their hearts, deliver them from the dominion of sin,
and the slavery
It may be also observed here, that Christ has given, them his
Spirit, by which they are sealed to the day or redemption, and as the pledge and
earnest of their eternal inheritance, so a pledge and token of his unchangeable,
everlasting love to them. He has indeed given himself, and all things, to them;
he has made them heirs of the whole universe. He has made and is doing all things
for their sakes. He says to his church or redeemed ones, “I am the Lord thy God,
the Holy One of Israel, thy Saviour; I gave Egypt for thy ransom, Ethiopia and Seba
for thee. Since thou wast precious
The same Subject continued.
5. JESUS CHRIST, the Christian’s friend, is a person of infinite
dignity, worth and excellence. He has all this to the highest possible perfection
and extent, so that no imagination can possibly exceed it. This his true dignity,
worth and excellence, in himself considered, infinitely heightens his character
and worth as a friend, and lays a foundation for the most sweet, exalted and growing
happiness in his love and friendship to all eternity. He who has no true worth and
excellence cannot be justly valued and delighted in at all, as a friend, and there
is no foundation for a happy friendship with such an one. Worth
and excellence therefore comes into the essence of the character of a friend: and
the more any one has of this, the more is he to be prized as a friend, and the greater
happiness is to be enjoyed in his love
6. Jesus Christ is the most condescending, familiar friend.
Where there is a great imparity in two friends, the one very high, honourable and worthy, and the other mean and low, it is inconsistent with the most sweet and happy friendship, unless he who is dignified and exalted, and is every way so much superior to the other, knows how, and is disposed, to exercise condescension equal to his true dignity and worth, so as to practise as great familiarity and intimacy with his friend who is so much beneath him, as if he were his equal. But where this is the case, the great superiority of one to the other gives a great advantage to the friendship, and renders it more sweet and happy to the inferior; so that the more worthy and exalted his friend is, the higher enjoyment he has in the friendship. This imparity in station and dignity is commonly in the way of the enjoyment of true friendship among men in this world; because the great and exalted know not how to condescend and stoop to the mean and low, in a manner and degree that is in such a case necessary, but are disposed to keep themselves at a distance.
But Christ is in this respect the most excellent friend; for his condescension and humility are equal to his high exaltation and dignity, and he admits his friends, however mean, unworthy and despicable they are in themselves, to as great familiarity and intimacy, as if he were but their equal; so that his superiority and dignity give great advantage to the friendship, in this respect.
And here it is of importance to observe, that his incarnation,
or union to the human nature, by which he is a real man, even Immanuel, God
with us, is of infinite
The condescension of Christ, as a most tender, intimate and familiar
friend, is truly wonderful, and has not, nor ever will have, any parallel in the
universe. This he practised in a manner and degree truly astonishing, towards his
friends and disciples, when he was on earth. He condescended to their weakness,
and adapted himself in his instructions to their low, childish way of conceiving
of things, and meekly bore with their stupidity
No other friend is so easy of access as he: his friends are Welcome to him at all times; yea, he is always present with them, so that they may converse with him whenever they please, in the most intimate, familiar manner, without keeping the least distance, and without any reserve. He is all attention to them whenever they turn their thoughts with their hearts towards him, and no thing can divert him from conversing with them, or interrupt the correspondence, but their withdrawing themselves, or turning away from him. He is ready to meet them and attend upon them at what time and place they please; yea, he calls after them, and invites them to look towards him, and speak to him. He says to each one of his friends, “Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.” Behold, he stands at the door of every one, and knocks, and whoever opens to him, he comes in and sups with them, and they with him.
And here it is worthy of special remark, that their meanness,
unworthiness, and past ill treatment of him, is not in the least in the way of this
his condescending
And he is not, nor ever will be, ashamed of any of his people who have united themselves to him as their chosen friend, however mean and despicable in themselves; but he will appear as their friend, at all times, and in the most public manner, and own them to be his friends, and confess their names before his Father, and before his angels. Yea, he is so far from being ashamed of them, that he looks on them as an honour to him. They are unto him “a crown of glory, and a royal diadem,” in the hand of this their condescending friend: they are unto him “for a name and for a praise and for a glory,” as the bride is the ornament and glory of her husband. Such a friend as this has every true Christian, in which he is infinitely distinguished from all other friends; who is most exactly suited to the circumstances of the redeemed from among men, and to raise their happiness in friendship with him to the highest key.—But I have yet many other things to say of this most excellent and blessed Friend.
7. By all his condescension, love and kindness towards sinners, and entering into the nearest and dearest friendship with them, he does not degrade himself in the least, nor lose any degree of his true dignity, worth and excellence; but has greatly honoured himself hereby.
This is a very important and essential article in this friendship;
for if this were not true, it would be a very unhappy union, and no good could come
of it, either to Christ, or those on whom he sets his love. If this were a dishonourable
friendship on Christ’s part, he would by this lose his merit and worthiness in the
sight of the
The Jews attempted to reproach our Lord, and cast an odium upon him, by saying that he was a friend of publicans and sinners. If he had been so in the sense they meant, it would have been indeed a reproach and disgrace to him. If he had been their friend in a sense which did imply the least degree of love and approbation of their character as sinners, and if he had espoused their cause in this view, and under the least influence of this, he would so far degrade himself, and render himself and his love worthless, odious and despicable in the sight of all holy, worthy beings. This therefore would have wholly spoilt his character as the Almighty Friend and Redeemer of sinners. But Jesus Christ is infinitely far from this. Though he is the friend of sinners, has espoused their cause, and befriended them as no other person ever did or could; yet he has not hereby appeared in the least degree a friend to sin, but the contrary to an infinite degree. lie has befriended sinners, consistent with the most perfect and even infinite hatred of sin, and so of their character as sinners, and so as to manifest his hatred and abhorrence of them to the highest possible degree. In his highest act of love and friendship to sinners, he did in the highest possible degree, and in the most public, convincing, striking manner, justify the Divine Character and law which the sinner had opposed and contemned, and condemn the sinner. The highest angel in heaven cannot conceive to this day, and never will to all eternity, how Christ could have condemned sin more effectually, and set the sinner in a worse and more odious light, and shewed his love of holiness and hatred of sin more fully, than he did when he died on the cross. In this he did in the highest possible degree justify God in threatening and cursing the sinner, and being disposed to punish him forever, while he voluntarily took that punishment on himself, that the sinner might escape.
In Christ then are united the greatest friend to God and his law, and to the cause and interest of holiness, that ever was known in the universe; and at the same time the greatest friend of the sinner. These two seeming contraries are united in the same person and character, and expressed in the most perfect manner, and to the highest degree, in the same conduct. Therefore, when Christ stooped the lowest, and condescended the most to befriend sinners, he did in the highest degree and most effectual manner espouse the cause of God in opposition to the sinner, and appeared in his greatest excellency, and was most worthy and meritorious, in God’s light. How these two could be united in the same person and the same act, was far above the wisdom of angels; and herein, in a special manner, is Christ the wisdom of God.
Well may the Christian boast and say, “This is my friend;” who is also the greatest friend to the supreme Lawgiver of the universe, and has so become my friend, and stooped to espouse my cause, and take me into the nearest and dearest relation to himself, as at the same time to maintain and express his dignity, worthiness and excellency, and merit infinitely in the sight of the Father.—This leads to another particular.
8. Christ improves all his worth and excellence in the behalf and for the benefit of his people. It is all theirs, and improved to their advantage, in the best manner, and to the highest degree; so that it is in effect all given away to them, being most effectually, and to the best purpose, placed to their account.
Sinners want such a friend; and no other person could befriend
them to any purpose, to himself or to them, but one who is infinitely excellent
and worthy. They being infinitely hateful, guilty and ill-deserving in themselves,
and having nothing by which they can abate their ill-desert, and render themselves
a whit the more deserving and acceptable, on its own account, they must be eternally
hated and cursed, unless they have something to recommend them which is not in themselves,
but in
Now Christ is the only person in the universe who was able effectually to espouse their cause in this respect, and act the part of a friend to them. He has worthiness and merit enough in the eyes of the offended Deity, effectually to procure pardon and favour for the sinner, if properly interposed in his behalf, so that it might be fit to reckon it to his account. And this Christ has done in the most lit and proper manner. He has put: himself in the sinner’s stead, has borne the curse he lay under, and paid the greatest honours to the divine law and character; which is so pleasing and acceptable to the Majesty of Heaven, that he is ready to pardon and. bless any one who is a friend to Christ, and trusts in his merit and worthiness alone to recommend him.
Christ repeatedly spoke of this to his disciples in the most express
manner, and told them that their love and union of heart to him did effectually
recommend them to the Father, and interest them in his love and favour, to as great
a degree as they needed, or could desire. His words are, “He that hath my commandments,
and keepeth them, he it is that loveth me: and he that loveth me shall be loved
of my Father. If any man love me, he will keep my words; and my Father will
love him.
We cannot reasonably suppose that Christ means to declare in these
words that their love and friendship to him did, on its own account, or because
of the excellency and worth of it in itself considered, recommend them to the Father,
and procure his love and favour to them, as a testimony of his well-pleasedness
with their persons and love, considered as by themselves, and separate from Christ.
We cannot understand our Saviour thus in these words; for this would set them in
direct contradiction to the whole New Testament, which teaches us that sinners are
pardoned, and received to the favour and love of the Father, purely out of respect
to Christ, to his righteousness and worthiness, which alone recommends them to him;
and not any exercises and works of their own. But his meaning must be, that the
Father is so well pleased with him, and loves him so well, considered in the capacity
of mediator and a friend of sinners, and his merit and worthiness in this character
is so great in his light, that he is ready to be well pleased with and love any
sinner who unites himself to him in true love and friendship, and trusts in him
in this relation and character. Such love and union to this friend is a sufficient
ground and reason of the Father’s loving him; and so the Father loves him, because
he loves and is united to his Son, who is infinitely honourable and worthy in his
light, and is infinitely near and dear to him: and who has done and suffered so
much in the behalf of the sinner, that his merit and worth might be improved for
his benefit, in which he has honoured the Father, and in the most excellent way
and manner possible, and to the greatest advantage, employed all the interest he
has with the Father, to procure his love and favour to the sinner who is thus united
to him. The Father loves his Son so well, he is a person of such infinite dignity
and worthiness, and has exercised such an high degree of virtue, and has honoured
him so much, in what he has done and suffered for sinners,
And this view of the matter (by the way) may lead all the attentive to see what is the true meaning and import of the do6lrine of the imputation of the merit and righteousness of Christ, for the pardon and justification of the sinner, who believes in and cleaves to him in the character of a mediator; and how reasonable it is, and exactly agreeable to the nature of things.
If we have a friend who loves us, and there is a mutual friendship
between us and him, who we know has great favour and merit with one whom we have
offended, and whose love and favour we want, and who is very dear to him, and greatly
beloved by him; we are naturally, and with the greatest reason, ready to trust in
such a. friend to procure for us the favour we want. And if the dignity and worthiness
of our friend is sufficient, and his merit with the person we have offended is so
great as to countervail our offence, and worthy of so
If a subject has incurred the just displeasure of his prince,
and greatly wants his pardon and favour; how happy does he count himself, if he
has some great personage his friend, who is near the prince, and has great honour
and favour with him! especially if he knows this great and honourable personage
is ready to improve all the interest and influence he has with the prince, in his
behalf, and for this end has been at vail pains and expense to make good the damage
the prince had sustained by his crime, and render it honourable for him to grant
the pardon, and bestow the favour he wants. In such a case we all know the criminal
cannot fail of obtaining the pardon and favour he needs, if his friend at court
has dignity, merit and worthiness enough, in the eyes of the prince, to be worthy
of such a favour. The prince’s love to this personage will naturally, and necessarily,
flow out to the person whose friend he is, and who loves him. And in this case we
see the merit and worthiness of this great and excellent personage is imputed, or
transferred to the account of the unworthy criminal, to recommend him to that favour,
and procure it for him, of which he is most unworthy in himself,
This is in some degree a parallel to the case before us. Jesus Christ, the Christian’s friend, appears with such dignity and honour in the court of heaven, and has done such astonishingly great and wonderful exploits to secure the honour of the Almighty Sovereign and Lawgiver of Heaven and Earth, and render it consistent with his granting pardon and favour to sinners; and has so pleased and honoured the Father, and is so dear and excellent in his eyes, that he is ready to love and shew favour to any sinner who loves this worthy personage, and is a real and hearty friend to him; whose interest he espouses before the Father, and interposes all his merit in his behalf. This is quite sufficient to recommend the most guilty, ill-deserving wretch on earth to all the favour that Heaven can bellow. He has no need to plead any thing but his relation and union to the Son of God, as his true and hearty friend; he wants nothing else to recommend him to the highest honours and happiness in God’s kingdom forever. The Father of the Universe will love him with a dear and everlasting love, and embrace him as his dear child, the friend of his well-beloved, his dearest Son. And all the angels will love, serve and honour him forever, because he bears the character, and stands in the relation, of a friend to the Son of God, and is one whose interest he has espoused, and whose name he will confess before the Father and before the angels.
Thus the Christian has a friend who is not only most worthy and
excellent in his eyes, with whom his heart is pleased and charmed; but this excellence
and worthiness is reckoned to his account, and is become his righteousness, by which
he is recommended to pardon and favour with God; so that the Supreme Majesty and
Lawgiver of Heaven and Earth hereby becomes his eternal friend and father. Therefore
the higher sense the Christian has of Christ’s excellency and worthiness, and
9. Christ is not only a friend who is full of good will and benevolence to his people, but he highly esteems them, and has great and most sweet complacency and delight in them.
This is abundantly represented in this song. Christ often calls his spouse, the church, his fair one: and she is to him the fairest among women. His language to his church, and to every true member of it, is, “O my dove, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.” “Behold, thou art fair, my love; behold, thou art fair: thou hast doves’ eyes within thy locks. Thou art all fair, my love, there is no spot in thee. Thou hast ravished my heart, my lifter, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How much better is thy love than wine 1 and the smell of thine ointments than all spices! How fair and how pleasant art thou, O love, for delights! Since thou wast precious in my sight, thou hast been honourable, and I have loved thee.”
There is something mysterious and wonderful in this; that Christ
should thus esteem and delight in those who are in themselves, and in their natural
state, so mean, despicable, vile and odious. But this comes to pass by his putting
his own beauty and excellence upon them, forming them after his own likeness, and
receiving them into the nearest relation to himself, by which they become clothed
with his righteousness and worthiness, and partake of his honour and fulness: so
that in this near relation, and beautified and adorned with his own beauty and holiness,
they are honourable in his eyes, and he takes great complacency and delight in them.
And as he is continually purifying and adorning
Now this adds an unspeakable value and sweetness to this friendship.
In proportion as any one esteems, loves and delights in another, he naturally, and
even necessarily, desires to be the object of his esteem and complacency; and consequently
this gives him a sweet enjoyment and happiness, so far as he has evidence that it
takes place, and in a degree equal to his view and sense of the worthiness and excellency
of his friend. How great then must be the happiness of the believer in his friendship
with Christ, from this circumstance! He has the highest and growing esteem of his
person and character, and is more and more ravished with his superlative beauty
and excellence; and nothing can be more desirable and sweet to him than to have
the approbation and love of this glorious, excellent personage: and nothing is wanting
to complete his happiness, but to know that he is the object of the complacency
and sweet delight of his best beloved and most. esteemed friend. The thought of
this is most transporting to his soul; and the more he is persuaded and assured
of this in this world, the more ineffable sweetness does he taste and enjoy in this
friendship. What then will be the happiness of this exalted friendship, when the
beloved faint shall be made to shine forth as the sun in the most perfect beauty,
and shall behold the dignity, beauty and excellence of his glorious Friend and Redeemer
in the meridian brightness and splendour of his glory, and his heart shall glow
with the highest and most perfect love of esteem and complacency towards
And it is worthy of observation here, that their dependence on Christ for all their worthiness, beauty and excellence, as they receive it all from him, by which they become the objects of his esteem and complacency, they being wholly without any thing of this kind, and infinitely to the contrary of it as he finds them; this their dependence on him will greatly add to the sweetness and enjoyment, while they find themselves thus esteemed and beloved by him; for it is unspeakably more desirable and sweet to become the objects of his love and complacency in this way, than in any other.
The spouse who venerates, esteems and loves her husband far above
all others, is happy in his embraces, and the tokens of his esteem, complacency
and delight in her, in proportion to her sense of his dignity, worthiness and excellence.
And if she has received all that which recommends her to him as the object of his
peculiar esteem and delight, from him, or some way by his means, this will
greatly add to the sweetness of her enjoyment, in a sense of his great condescension
and goodness, and her peculiar obligations to him. This is
And, by the way, it may be here observed, that the redeemed will have greatly the advantage of an eels in their friendship with Christ in this particular. As Christ has been a greater friend to the redeemed than to angels; has exercised immensely more benevolence and kindness, and done infinitely more for them, and so laid them under infinitely greater obligations to esteem, love and honour him; so he exercises a greater love of esteem, complacency and delight towards them, than the angels are the objects of: and that because, he puts a peculiar and distinguishing beauty and dignity on them, of which the angels do not partake. As the King’s bride, the queen, however mean her state was before she married him, is more honourable, and is much more the object of his esteem and complacency, and he takes much more delight and satisfaction in her, than in any of the most dignified servants and greatest nobles of his court, however great and honourable they are in themselves, and she enjoys a peculiar sweetness in his love, and a much higher pleasure and happiness than any of them can do; so the bride, the Lamb’s wife, is more happy in the embraces and peculiar love of her glorious Friend and Husband, the King of the Universe, and tastes more sweetness in a sense of his distinguished affection to her, than the angels, those noble servants of the King of Heaven, ever will or can do. Christ will eternally exercise and manifest a peculiar complacency and delight in them as their distinguished friend and redeemer: and this will be the source of a peculiar enjoyment and happiness, m which they will be distinguished from all other creatures, in the love and embraces of such a friend as no others ever had, or ever will have.
10. Christ is as much the friend of every individual, and the
friendship between him and each one is as
Herein this friendship differs from, and has the advantage of, all others. If the love and affection of other friends is divided among a great number, and they have one common friend in whose friendship they share, each one has a less share than if he was the only beloved: and if we have one friend whom we esteem and love much above all others, it seems most agreeable at lead to have a peculiar and distinguished share in his affection, and to have him a friend to us in a sense and degree in which he is not to any other; so that a partner or rival in his affections and friendship is rather undesirable than pleasing, and tends to give an alloy to the friendship, rather than a sweetness. This is in a peculiar manner so in love and friendship between the sexes. The bride or spouse is jealous of any rival in the affection of her husband; she is contented with nothing short of having the whole of his love and affection centring in her: she naturally monopolizes it to herself exclusively, and cannot bear to have any one share with her in this friendship; and if this should be the case, it will spoil the friendship for her, and the more she loves him, the more unhappy and miserable she is.
And this, by the way, is a very strong and striking evidence,
among many others, that this song, in which the text is found, is not a common love-song;
as in this respect it is formed on a plan contrary to the nature of common love
and friendship between the sexes, or the bride and her lover, and which is only
suited to the case before us. The beloved spouse is in this song represented not
as a single person, but as a company or society of persons united in seeking and
setting their affections on one person as their common friend and lover. The spouse
seeks company in her love to the bridegroom, and endeavours to draw other women
to join with her in loving him, and speaks of others being united with her, in this,
with approbation and pleasure: “Therefore the
The friendship of Christians between each other.
11. THIS friendship between Christ and the true Christian lays the best foundation for union of heart, and sweet, exalted friendship with others.
Christ is the grand medium of all union and friendship in the
universe. In this respect all things, both which are in heaven and which are on
earth, are gathered together in One, in Christ. Christ has
reconciled the angels to men, and made them, who otherwise must have been their
eternal enemies, great friends to them, and willing to devote themselves to the
most friendly offices and acts towards the heirs of salvation, and spend their whole
time, and exert all their powers, in ads of kindness, in the most benevolent, friendly
manner ministering to them. And angels and the redeemed from among men shall finally
be brought by Christ to dwell together forever, united in the most friendly, loving
society. And he has not only reconciled God to men, and laid a foundation for their
reconciliation and union with him; but has opened a way, and made full provision,
for reconciling men one to another, and uniting them in the most dear and happy
union and friendship, which in many respects surpasses all that there was any
The believer’s love to Christ, in a sense of his superlative beauty, excellence and worthiness, naturally, and even necessarily, leads him to love and delight in all those who are in any degree conformed to him, and bear his image and likeness: for this is not a different thing from loving Christ himself, as this likeness or image of Christ is Christ himself formed and living in them. And this likeness to Christ will be more especially lovely and charming to the friend of Christ, if it consists summarily in love to Christ, in a high esteem of him, and true benevolence and affection to him, which is the case here: for the more any one loves and esteems Christ, the more desirous he will be that others shall love and esteem him, and the more pleased and gratified he will be with the love and esteem which others exercise towards him; and the more will he love and esteem them, and be more benevolent towards them. He whose heart is full of benevolence and good will to Christ, must be pleased with and delight in the friendly benevolence of others to him; and this will also excite a peculiar benevolence and good will to such.
Besides, in proportion to the love any one has to Christ, he will
have an affection for those who are beloved by Christ; so that Christ’s love of
benevolence and complacency to his people has great influence in uniting them to
one another in the dearest love and affection.
And it may be further observed, that this sweet, humble, Christian
love, which is the image of Christ’s love and grace, serves further to endear Christians
to each other, and increase and heighten their friendship to each other: for there
is a peculiar and inexpressible sweetness and enjoyment in being beloved by those
who are so amiable and honourable in our eyes, and with such an ardent, humble,
sweet and pure affection as Christian love is. The Christian, who has a sensible
and most pleasing idea of this love and affection, cannot feel himself embraced
by others with this tender, beautiful,
Again: Their being united in the belief of the same system of sweet, important truth, and engaged in the same common interest, and in the same pursuits, and having the same views, designs, temper and disposition; and being, as to substance, in the same state and circumstances; in all these respects, and many others, being alike, united and bearing a resemblance to each other, like the children of one family, united under one kind, wise friend and father; Christians being thus united, and bear in Of this likeness to each other in so many respects, is many ways a great advantage to this friendship, and greatly adds to its beauty and sweetness, and serves to increase their love, and the union of their hearts to each other.
As this is such a pleasant, delightful, as well as noble, important
theme, in which every Christian has so much
This friendship, which Christians have one with another, by virtue of their union and friendship with Christ, the greatest and best friend, and the fountain and source of all true friendship among men; this love and friendship has true humility as its foundation and basis, and its peculiar beauty and glory.
Pride is most contrary to true friendship, and always interrupts
and spoils the exercises and enjoyments of it, so far as it takes place. Every one’s
observation and experience will bear an incontestible testimony to this, and shews
that true friendship is found no where but among the meek and humble. Now Christians,
by virtue of their love and union to Christ, and the friendship with him which has
been described, are become humble, meek and lowly, so are in a peculiar manner formed
for true and sweet friendship with each other; a friendship which far surpasses
that of any other creatures in the universe. Their native state and circumstances,
sinful, lost, enemies to God and the Saviour, infinitely miserable, guilty, odious
and ill-deserving, lays a foundation for self abasement and humility, when truly
discerned and understood, which cannot take place to the same degree in any other
circumstances. And their absolute and exceeding dependence on Christ, and his rich,
sovereign grace, for righteousness and strength, and every good thing, serves to
set them low, and abase them forever, in their own eyes. And the wonderful, amazing
humility of Christ their beloved friend, which he exercised in his astonishing stoop
and low abasement for their sakes, by which he in a sense became the least in the
kingdom of God, strikes their minds with a peculiar energy, and conspires with the
above mentioned circumstances to humble them and lay them very low. The friends
of Christ are therefore in this sense little ones; little in their own sight,
and in true humility: they have taken Christ’s yoke upon them, and have learned
of him, who is, above all others, meek and lowly of
Moreover, the uprightness and faithfulness of which every one
is possessed, who is a friend to Christ, and which is peculiar to them, adds a great
degree of excellence
The true friends and disciples of Christ are of a different character:
they are sincere, upright, true, and faithful. Therefore they are commonly characterized
by this in scripture—the upright, the just, the faithful; by
which they are distinguished from all others. They are of a sincere, upright and
faithful spirit, which is peculiar to them. This, therefore, prepares them for a
And the friends of Christ, who are most acquainted with each other, do naturally enter more and more into a near, intimate and tender friendship. As their acquaintance increases, the higher does their love arise. And their mutual kindness and acts of love and helpfulness one to another, and constant, earnest prayers for each other, tend to keep up and increase their friendship, and render it more and more perfect, sweet, delightful and profitable.
Thus, by virtue and in consequence of Christians’ union to Christ, and friendship with him, a peculiar, dear love and friendship takes place between them, which is the most sincere, exalted, noble and ravishingly sweet exercise and enjoyment that can take place among creatures. Their souls are united and knit together with the bands of the most; pure, strong and Lifting friendship, as the soul of Jonathan was to David, when he loved him as his own soul. And as the love and friendship between them was, so is that between the friends of Christ; even wonderful, passing the love of women. It is unspeakably more pure, strong, fervent, sweet, noble, steady and durable, than any affection and friendship which takes place between the sexes, or any persons whatsoever, which is founded only in instinct, or the principles of nature.
This love and friendship is indeed very imperfe6f in this state,
through the great imperfection and deficiency of their love to Christ, and their
holiness; and by reason of that ignorance of each other which takes place in a great
degree, which prevents their certainly knowing who are true friends to Christ, and
who are not, and having a full and adequate idea of what is truly excellent in them,
and their having so much about them which is contrary to true friendship, as is
all their remaining corruption and sinfulness of heart. And this friendship is also
imperfect in this state, and often, if not always, is the occasion of some uneasiness
and pain, in the midst of all the sweets of it, by reason of external circumstances.
They are often banished from each others’ presence, and obliged to live at a distance,
by which their acquaintance and intercourse is in a great measure interrupted. But
if this is not the case, and they have much opportunity to be together, and have
friendly intercourse, they are liable to misunderstand each other, and are often
unable to communicate the sentiments and friendly exercises of their souls to their
friends so clearly as would be necessary in order fully to gratify their love and
friendship. And, besides, Christian
This view of the matter shews us that perfect love and friendship does not take place in this state; nor can it exist to the best advantage, unless in a state of perfection.
However, even in this state of weakness and imperfection, where
there is so much remaining darkness and sin in the best Christian, and there are
so many disadvantages to friendship, true Christian friendship affords the most
sweet, refined, noble enjoyment that can be had in this life. It surpasses all other
friendships, in this respect, more than the brightness of the meridian sun exceeds
the shining of the meanest glow-worm. They are by far the happiest persons on earth,
who, being friends to Jesus Christ, are, by virtue of this, formed for true love
and friendship to each other, and are brought into a union and oneness of heart
and affection, by which they delight in, embrace and enjoy each other in the arms
of the most pure and ardent love. A society of such friends and lovers is the most
blessed society on earth, whatever their worldly circumstances are. All earthly
good, all the riches, honours and pleasures of this world, are not to be compared
with this; yea, they are utterly to be despised and contemned, in comparison with
this. And all other unions and friendships that take place among men, which are
not founded on love and friendship to Christ, are insipid, mean and worthless, compared
with this Christian friendship, which has infinitely the advantage of them
so many
There has been comparatively little of this Christian friendship,
we have reason to believe, in the world, hitherto; but few who have known the pleasures
of this sacred union; and most of those who have felt and exercised a degree of
this divine friendship, have had but a very imperfect and low degree of it; so that
it has never had advantage to appear in its true beauty, and happy, glorious effects.
This pure, soul-exalting and refreshing love to Christ, and union and friendship
to each other, has yet been a great stranger in this world: but the time is coming
when the world shall be full of it; when all nations shall become the friends and
servants of Christ, and that in the exercise of a high degree of love to him. And
their love and friendship one to another will bear a proportion to this. Each one
will find himself surrounded with those who give satisfying and abundant evidence
of their love to Christ, and beautiful, growing conformity to him, and of their
peculiar benevolence to, and delight in, all the disciples of Him whom they so ardently
love—will therefore see himself loved and embraced by them, with the tenderest and
mi oft pleasing affection and friendship. And how will his heart glow with ardent
love to, and sweet delight in them, while he associates and converses with them
with the most dear and unreserved intimacy! yea,
There their love to Christ will be perfect; they will be
all turned into a pure and most vehement flame of love to him; and his love
will be shed abroad, and poured out on them, as most plentiful, refreshing floods
of water upon the parched ground; which they will drink in with the highest relish,
and most sacred, ravishing, delight. And they will each one appear in the perfect
and most amiable image of Christ, perfectly excellent, beautiful and lovely, and
full of the most sweet and lively affection to each other. The more they love Christ,
and the greater assurance and sense they have of his love to them, the more love
will they have to each other. They will have the greatest esteem of, and complacency
in, one another. They will have as free intercourse and as great intimacy with each
other as they can desire:
And their acquaintance and special connections in this world,
and especially the good they have been the instruments of doing to each other here,
will greatly serve to increase and sweeten their love and friendship in heaven.
With what unspeakable delight will these things be remembered and recounted to each
other there! With what ineffable love and gratitude will the converted and saved
embrace those who have been the happy
A little of this friendship, in this world, naturally, and even necessarily, leads these Christian friends, while they feel the imperfections, impediments and interruptions of this love and friendship here, to look forward to, and long for, that perfect state, where this divine affection shall be exercised and gratified to the highest degree, and they shall eternally swim in a boundless ocean of love. The more this friendship flourishes in their breasts now, the more weaned are they from earth, and all its enjoyments; the more are their hearts fixed on heaven, and the higher and stronger are their longings for the enjoyment of the society and friendship of that world of love; and the greater is their hope and assurance of enjoying it forever.
And who can be willing to live and die a stranger to this Christian love and friendship, and so miss of that world of happiness in which it shall issue, and where it shall flourish forever! Who can be content to give up his heart to that love and those friendships only, which are attended with certain disappointment, and only serve to perplex and torture the mind, and will assuredly issue in darkness, horror, and eternal hatred and discord!
Blessed, unspeakably blessed, are they in whose hearts this love and friendship is begun; who, because they love Christ, love his people also; and know that they love Christ, and have passed from death to life, because they love the brethren.
Let us then love one another, not in word, neither in tongue only, but in deed and in truth; that hereby we may know that we are of the truth, and assure our hearts before God. For this is his commandment, that we believe on the name of his Son Jesus Christ, and love one another.
The Friendship between Jesus Christ and Believers.
I PROCEED to mention other particulars relating to Jesus Christ, considered in the character of the believer’s friend, and the distinguished privileges and happiness of this friendship.
12. Jesus Christ is an unchangeably faithful and everlasting friend.
Faithfulness is essential to the character of a friend: without this there can be
no safety in intimacy with and confidence in him. Through unfaithfulness and inconstancy
professed friends often betray one another; and many friendships are very short-lived,
and dissolve and turn into enmity and discord. But Christ is a most faithful, unchangeable
friend. He never will forsake those who give themselves up to this friendship; but
will do all for them, and be all to them, that they trust in him for, or can expect
from him, in the character of a most able and kind friend; yea, he will always outdo
all their expectations and wishes. Moreover, he will take effectual care to secure
and perpetuate their love and friendship to him; so that the friendship on their
parts shall never cease after it is once begun. We have great need of such a friend
as this: yea, such a friend is absolutely necessary for us in this state of weakness,
darkness and sin, and where we are surrounded with innumerable, implacable enemies
to Christ and to us; who are potent and subtle, and are continually doing their
utmost to prevent, interrupt and destroy this friendship. If Christ was not security
for us in this respect; if he was not able, and had not undertaken, to
13. Christ is a most meek, tender, compassionate, forgiving friend.
If he did not excel in these things to an infinite degree, he
could not be our friend. We have injured him more than any other person in the universe;
and have done more to affront him, and provoke him to anger, than ever was done
to any other. And even his friends have comparatively but a very small degree of
love and friendship to him; it is a mere nothing, compared to, what they ought to
have, and he is most worthy of. They are guilty of the most amazing, stupidity,
14. Christ is the most wise, kind and able physician, to heal
and cure all his friends of the disorders and diseases
15. Christ is a friend who is infinitely happy, is independent and self sufficient, and has the highest honours in the universe put upon him.
This is an unspeakable advantage in this friendship, and renders it immensely more sweet and happy to the friends of Christ than it could otherwise be. If our friend is in a state of calamity and suffering, in any respect and degree, or is exposed to calamity and evil, it of course becomes our calamity, and we necessarily share in the evil with him, in a degree proportionable to our benevolence and friendship. This renders friendship very unhappy in many instances in this world, because the beloved person is very unhappy. For true benevolence to our friend is crossed by every degree of evil that he suffers, and desires he may have all the honour and happiness he is capable of; and therefore cannot be perfectly satisfied and pleased with any thing short of this. And if our friend is as much honoured and as happy as we can imagine and desire, this will give us an enjoyment, and render the friendship sweet and happy, in proportion to the degree to which it rises and is exercised. For, as we necessarily dare in the evil that our friend suffers, so we do in his happiness. There is therefore the best foundation laid for happiness. in this friendship, that in the nature of things can be, whereby our love and benevolence to Christ is gratified, and pleased to the highest possible degree.
Christ has indeed been subjected to a state of calamity and suffering;
he has suffered disgrace and pain to the most amazing degree, and that for his friends:
but he has, on the whole, lost nothing by it. If he had, this would have been an
undesirable circumstance, which could not possibly be removed, but must have been
an alloy to this friendship, and a source of uneasiness to the friends of Christ,
forever. For it will necessarily give pain to any one who has entered into true
friendship with another, to have his friend a loser in any respect, especially to
have him in the least degree a loser on his account. He cannot bear to think of
being an injury or disadvantage to his friend in any reaped, and that, on the whole,
he should be a loser by him; and it is as impossible to reconcile true love and
This does not indeed lessen their obligations to him, for what
he has done and suffered for them, in the least imaginable degree; for they are
every way as great as if he had been an infinite loser by the means. But this is
suited to gratify and please his benevolent friends to the highest degree, and add
a sweetness and joy to their friendship, inexpressible. The language of their friendly,
benevolent hearts is, “Let him be most blessed forever: let him be exalted in the
glory of his salvation, and have all the honours of the universe given to him.”
And when they see him exalted, honoured and blessed, as heir of the whole universe,
and independent Lord and possessor of all things; and that this is the consequence
and reward of what he has done for the redemption of sinners, with what unbounded
joy must their hearts expand! while, with the most sweet, ineffable delight, they
1 6. All that Christ requires of his friends is, to act the part of friends to him, and to maintain, cultivate and improve this friendship between him and them.
This greatly recommends him as a friend, and is a happy circumstance
of this friendship between him and his people. His condescension, love and goodness
to his friends, and the intimacy and unreserved familiarity to which he admits them,
have been already particularly considered. He does not take state on himself so
as in any degree to keep them at a distance; nor does he impose heavy burdens on
them, and subject them to hard, slavish service, as the master does his servants,
in order to their enjoying his favour and friendship. No; he docs not call them
servants, nor in any respect treat them as such; but he calls them Friends,
and treats them according to this most dear, soft and tender name. And all he expects
and requires of them is, that they cleave to him as their friend, and as becomes
his true friends, and in all respects aft up to this most endeared and exalted character.
In this regard the law of Christ is nothing but a law of love and friendship, as
nothing else is required; it is therefore called the perfect law of liberty. All
that Christ requires of his friends is, that they return love for love; that they
receive and cleave to him in all proper ways, as their Almighty, infinitely excellent,
kind, bountiful and benevolent friend; that they constantly look to him, and trust
in him, as such, for all they want; relying wholly on his friendship and goodness,
and being heartily willing, with all thankfulness, delight and joy, to be wholly
and infinitely indebted to him for all
What a sweet and delightful work then are all the friends of Christ called to! viz. to love the most excellent, worthy, dear and kind friend, and cultivate the greatest intimacy and most sweet friendship with him. In one word, he only requires them to be happy in him, in the nearest and highest enjoyment of him as their friend, in the exercise and gratification of an inclination and affection, which gives the most ravishingly sweet and delightful enjoyment that in nature can be. Surely all the friends of Christ may say from their own experience, “His yoke is easy, and his burden light. His commandments are not grievous, but perfectly delightful; and in keeping them there is a great reward. The ways of wisdom are pleasantness, and all her paths are peace. We have rejoiced in the way of thy testimonies, as much as in all riches.” And now, O Christian, what does the Lord, thy all-sufficient friend and Redeemer, require of thee, but to say, with joy unspeakable and full of glory. This is my beloved, and this is my friend, and live answerable to such a high profession and character?
17. Another advantage and peculiar happiness of this friendship is, that the friends of Christ have just as much evidence that He is their friend, as they have that they are friends to him; and this evidence rises, and is clear, in proportion to the degree of exercise of love and friendship to him.
It has been observed, that it is essential to true love and friendship for any one to desire to be the object of his love, and to have him his friend, on whom he has set his affections. And the more sincere and strong our friendly affection and love to another is, the more do we desire to be the objects of his love and friendship; and the greater uneasiness and pain will attend suspicions of his love to us. As it is the sweetest, happiest thing in the world, even the highest enjoyment we can imagine, to be beloved, especially by those for whom we have an high esteem, and a strong and most friendly affection; so, perhaps, nothing is more disagreeable, or will give a more sensible, cutting pain, than to find ourselves neglected and quite cast off by such. And this is eminently true in the case before us. True friendship to Christ does render it above all things desirable to him that exercises it, to be the object of Christ’s love and favour. And to be cast off by him, and be the object of his displeasure and wrath, is to such an one, above any thing else, undesirable and dreadful. In this case, above any other, “Love is strong as death, jealousy is cruel as the grave: the coals thereof are coals of fire, even a most vehement flame.”
This has often proved a great unhappiness in human love and friendship, especially that which takes place between the sexes. Many a one has been most cruelly tortured and undone by this. They have had a vehement affection and love for another, while they have found themselves not beloved, but slighted and despised: this has proved to them an insupportable burden, spread darkness over all things under the sun, rendered them incapable of enjoying any thing, and made them weary of their own life; and has often put an end to it by a lingering, cruel death.
But the friends of Christ are in this respect most happy. They
can no further doubt of his love to them, than they question their own love and
friendship to him. If they love him, and are his true friends, he is certainly their
friend. Yea, if they love him in sincerity,
We want nothing then, in order to be assured that Christ loves us with a strong and everlasting love, and is our unchangeable friend, but to know that we love him: or, in other words, we may be certain that Christ loves us, so far as we have good evidence that we sincerely desire and prize his love and friendship. And our evidence of this will be in proportion to the degree of our love to him, or the strength and constancy of our affection and friendship. This is true in all instances of love and affection to any friend; the evidence that we do love them, and are their friends, will be in proportion to the degree and constancy of the exercise of our love and friendship to them, and the expression of it in all proper ways. This love always evidences itself, and is attended with a consciousness that it does exist in our hearts, in proportion to the strength and constancy of its exercise; and we may love a friend to such a degree, as to remove all doubt, yea, render us absolutely assured that we do love him.
So it is in this case; if we doubt whether we are true friends
of Jesus Christ, it must be because we are not so, or are so in a very weak and
low degree, and with great inconstancy, and there is much in our hearts and actions
directly contrary to love and friendship. And as this love rises, and becomes more
and more a constant, vigorous exercise and flame in the heart, the Christian will
have higher evidence and greater confidence that he is a friend to Christ; and consequently
that Christ is his friend. And nothing is wanting but a constant, vigorous exercise
of this love, in order to a constant consciousness
Thus we see how happy this friendship is in this respect, by which it is distinguished from all other friendships whatsoever. Full provision is made for the gratification of love to Christ in all respects. In proportion as the Christian loves Christ, he enjoys him, and his love and friendship is gratified and pleased, in a sense and evidence of Christ’s love to him. So far as he prizes Christ’s love, and really desires to have him his friend, from true love to him, and has a sense and evidence that he does love him, just so far he has a sense and evidence that Christ actually is his friend, and does love him; so that this desire is gratified and answered, and turned into a degree of sweet enjoyment, in proportion to the strength and constancy of it. When the Christian therefore can with confidence say, “This is my beloved,” he may with equal assurance add, “This is my friend.” For these God has joined together: and nothing, neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be ever able to separate them.
18. This friendship between Christ and the believer will reconcile men to death, and support and comfort them under the death of others, their Christian friends.
It tends to make death desirable and sweet. Friends have been
so united in this world, and had such a love for each other, that if one must die,
the other would choose to die with him; and so the death of one has made death desirable
to the other. But the friendship of which I am speaking has a much more powerful
influence this way, in many respects. When a friend to Christ, with his heart full
of love to him, looks into the grave, and considers that there his dearest Lord
and friend once lay, this will sweeten the grave to him, and make the thought of
laying his head in the dust pleasant, and he will be ready to say, with one of his
friends of old, “Let me die with him.” Besides, friendship to
Again, this friendship with Christ gives the best support under the death of dear Christian friends, and lays a foundation even for comfort in it. Herein it has the advantage of all other friendships. The more strongly they take place, the more is death dreaded; because this puts an utter end to the friendship, and cuts off all hopes of ever seeing and enjoying one another again. It is in this view that St. Paul speaks of the sorrow and mourning of those that were no Christians, on the death of their dear friends, as those who have no hope. They are left quite disconsolate on the death of their friends, because they have no hope of ever seeing and enjoying them again. But Christians have no reason to mourn so. They may part with each other here with high hopes and full assurance of meeting again in a short time, and enjoying each other, to a much higher degree, and in a better manner, than ever they did before, in the presence of Christ, in his glorious kingdom.
When our dear Christian friends are torn from our fond embraces,
and we are deprived of their sweet
19. Christ will bring his friends to the nearest enjoyment of himself, and communion with him, where they shall taste the growing sweets of his love and friendship forever.
This is one peculiar excellency and privilege of this friendship, and what crowns all, that, with all its superior excellence and sweetness, and with every other advantage, and desirable circumstance, it will never come to an end, but will continue, flourish and increase forever. The many and great disadvantages and imperfections that attend it in this state shall soon wholly cease; and every thing desirable, and that can possibly advance it, in any respect and degree, shall take place, and that unspeakably beyond the highest flights of the warmest and brightest imagination. This has been repeatedly brought into view, and in several particulars that have been mentioned; but it is so important an article of this friendship, that it seems to deserve our more particular attention.
This friendship is in this world very sweet, and exceeds
all others, both in its excellency and in the enjoyment it gives. But this is but
a low beginning of
He has desired and prayed that they all may be where he is, that they may behold his glory, and enjoy him to the best advantage, and in the highest decree; and he will never rest till he has brought them to this. He will bring them to share in his own honours and happiness, as fully as their enlarged capacities will admit. He will seat them at his own right hand; yea, they shall sit down with him on his throne, and reign jointly with him, as the queen shares in the dignity and honours of the prince her husband. They shall drink with him of the river of his pleasures, and enjoy all that he has, even the whole of his boundless riches and most extensive kingdom. He will bring forth all his hidden treasures for them, and open his heart to them in the fullest manner and without any reserve. He will make them perfectly like himself, and put his own beauty and glory upon them, and bring them to a high and perfect relish for his beauty, and put them, in all respects, and every way, under the best advantage to love and enjoy him forever. This shall perfect this friendship, which will be increasing in unknown, inconceivable heights forever and ever.
Thus they shall be satisfied, perfectly satisfied, and inconceivably
happy, when they shall awake in his likeness, and stand complete before him, the
beloved of their souls, in whose presence is fulness of joy, and at
The friends of Christ now little think what they are coming to, and what will be the issue of these exercises they now have. They have already seen and enjoyed what others never have; for Christ in his superlative glory and excellence has been manifested unto them: but they shall see greater things than these. And the words which Christ spoke to one of his disciples when he was on earth, are applicable to all of them: “What I do thou knowest not now, but thou shall know hereafter.” “Beloved, now we are the sons of God, the friends of Christ; and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”
On Christian Friendship.
1. THIS subject as it has been considered affords great evidence of the truth and divinity of Christianity, and of all the great and leading doctrines; and at the same time shows how the Christian, though not learned, or of great natural capacity, is assured that it is a revelation from the only true God, and will give eternal life and happiness to all who cordially embrace it.
If the gospel is formed and suited to give those who embrace it the highest and most refined and noble enjoyment, which is the beginning of most complete and endless happiness; if, so far as it has its proper and genuine influence on the hearts and lives of men, it spreads happiness through society, and forms all to a happy union, by which they promote, enjoy and rejoice in the welfare of each other; and brings them into a friendship, which is in the nature of it perfect, having nothing undesirable, and nothing wanting to render it the most excellent, noble and durable love and friendship that can be imagined; then it must be divine, a revelation from heaven, the production of Infinite Wisdom and Goodness. But that all this is true, has been made abundantly evident, by the very imperfect representation in the preceding discourses. And it is sufficiently supported by the scripture itself, by impartial reason, and by abundant experience,
This scheme of friendship and happiness for man never would have
been thought of by any one of the human race, had it not been revealed from heaven.
Hence it
But the unbeliever will say, “I do not pretend to understand the scriptures; but I am certain that my reason and experience dictate that there is no happiness in attending to the Bible, but very much the contrary. And the spread of Christianity in the world has been far from making mankind more happy than they were without it. It has been the occasion of unspeakable calamity. And even professing Christians, instead of being united by it in love and friendship, have been the greatest enemies to each other, and destroyed one another in the most cruel manner.”
Answer. That such have received no happiness by the attention they have paid to the Bible, is not an argument of the least weight that it is not to be found there. Men may come to the Bible with a strong and prevailing disposition and taste of mind or heart which does not relish that in which true happiness consists; but is highly disgusted and displeased with it. With this vitiated taste they relish and seek after happiness, where it cannot be found, being wholly blind to these spiritual, noble objects and truths, in the knowledge and enjoyment of which there is the highest happiness. And such a wrong taste and disposition tends to bias their understanding and reason, so as to render it partial, and incline to speculative error. It is therefore to impartial reason that we appeal.
This blindness, which consists in a wrong taste and disposition
of mind, the scripture speaks of as common to all men in their natural state; and
when it so commonly
As to the effect which Christianity has had in the world, it is acknowledged that where it has been perverted and abused, it has been the occasion of much evil. The best things are capable of abuse, and of being made the occasion of great misery. But this is no argument against their excellency, and tendency to the greatest good, when improved according to their nature. In order to be under advantages, to determine this question, we must study the Bible, and learn what are the doctrines and precepts contained in it. Every one who with impartiality and a right or good taste does this, sees what Christianity is, and knows that in conformity to it, the greatest peace, love and friendship, and the most pure and noble happiness, is to. be enjoyed; though an abuse of it may be attended with the worst consequences.
This brings into view the other part of the inference we are considering,
viz. that the true Christian has a constant evidence in his own mind that Christianity
is from heaven, and will give complete and eternal life and happiness to all who
embrace it. They have found and tailed this happiness, consisting in Christian friendship
to Christ and to all who appear to bear his image, and know that nothing is wanting
in order to their complete felicity forever, but to have this friendship perfected,
and attended with every circumstance favourable to it. They are sure this scheme
is from heaven, and has a divine stamp upon it, as it is as much beyond man to form
it, as to create the world. They may not be able to produce all which is called
the external evidence of the truth of Christianity, or to answer all the
subtle cavils and objections and witty scoffs of infidels, but are able to say,
with the primitive Christians, “We know that the Son of God has come, and hath given
us an understanding that we may know him that is true. This is. the
II. How happy are the true friends of Christ! They have a degree
of sweet enjoyment and happiness now, which strangers intermeddle not with, in love
and union of heart to Christ and their fellow saints. They taste the sweets of Christian
friendship, in comparison with which all other enjoyments are low, insipid and worthless.
They see such superlative, ravishing beauty and excellence in their most beloved
friend, that they are become insensible and dead to all those objects which glitter
in the eyes of the world, and charm their hearts, by which they are hurried on in
the pursuit of them with the greatest eagerness. They have a friend of such excellence
and worth, that it will take an eternity to tell what he is, and make a full display
of his sufficiency and perfections. What though their portion in this world is mean,
and their lot hard; it is ordered by their kind, wise friend for their best good.
What though they may be overlooked, yea, despised, by men, and are counted the offscouring
of all things; their names, are enrolled in the most honourable place in heaven;
they are engraven on the breast of Him who is at the head of the universe, who is
their Almighty and everlasting friend, and will confess their names before the congregated
universe. Their life is hid with Christ: in God: and when Christ their friend, who
is their life, shall appear, then shall they also appear with him in glory.
Though they are inconceivably unworthy guilty, despicable and ill-deserving in themselves,
yet their friend to whom they are united has dignity and worthiness enough to recommend
to the highest honours
Am I speaking to any of the friends of Jesus Christ, who love
him in sincerity, and as chaste virgins are espoused to him? Hail, ye blessed of
the Lord! Ye are greatly beloved by him, and nothing shall be able to separate you
from his love. All things are working together for your good. Jesus, the beloved
of your
III. But who are these most happy persons, the true friends of Jesus Christ? Many are doubtless deceiving themselves in this important point. They are professing great love to Jesus Christ, and are confident that he is their friend, while indeed they know him not, and are real enemies to his true character; and will be found at last the workers of iniquity, of whom he will be ashamed, and reject them, as those whom he never knew. There may be others who, though they are his real friends, are often calling their love and friendship to Christ in question, and ready sometimes even to conclude against themselves. It may therefore be worth while to attend to this question a little, to which the subject we are upon naturally leads us.
Doubtless many readers have had this serious and important question
in view, through the whole of the preceding discourses. And while we have attended
to the nature, peculiar circumstances and exercises of this friendship, much has
been said to give light in this matter, and assist persons in determining whether
they are in any degree acquainted with this divine friendship, or
I. True friendship to Jesus Christ is not grounded on, and does not originate from, a conviction and belief that he loves them and is their friend.
This has been apparent in the whole description that has been
given of this love and friendship; and is most evident from the reason and nature
of things. Where one loves, and is a friend to, another, only because he is persuaded
that the other loves him, there is no real benevolence, esteem, complacency or true;
friendship in the case. It is nothing but self love, called out to exercise
in this particular way, in which there is not a spark of true friendship; but is
a principle most directly opposite to it of any in nature. The man is a friend to
himself, he is wholly bound up in his own private interest, and values and seeks
nothing else, and takes no complacency and delight in any thing else, in no person
or things any further than, in his view, it is friendly to him, or tends some way
to promote his interest; or that which lie looks upon so. Such an one, continuing
so, is not capable of true friendship, to which disinterested benevolence is essential.
This is so plain a dictate of the common sense and feeling of mankind, that it cannot
be disputed. If the affection and friendship of any one to us is evidently wholly
grounded in the kindness he has received from us, and our friendship towards him;
and all his affection and regard is excited and kept up by this consideration only;
so that if we should leave off to shew kindness to him, or he should suppose that
we were not his friends, all his affection and friendship would immediately cease;
if this was evidently all the friendship he has for us, we cannot help looking on
such an one not to be our true friend. Such sort of friendship
But the true friends of Christ have had their affection and love
to him excited, and they have commenced his true friends, from a view of his true
character, exhibited in divine revelation, entirely independent of the consideration
of his loving and being a friend to them. When his character was once opened to
their view, and they saw what manner of person he was, they were pleased and charmed
with him, and their hearts became friendly to him in a moment. They did not, neither
could they, stay till they knew he was their friend, and loved them, before they
commenced his friends, and gave their hearts to him. No; they could not but love
him, whether he loved them or no. That this is always true of the real friends of
Christ, is evident to a demonstration, not only from what has been just now observed
of the nature of true friendship, there being no other such, but that which is founded
in a disinterested love and affection; but from this plain and infallible truth,
viz. that we can have no evidence that Christ is our friend, and loves us, until
it is evident that we are his friends. There is no other possible way for any person
to know, or have the least ground to think, that Christ is his friend, but by first
becoming a friend to him. If therefore he waits, and neglects to become friendly
to Christ, till he has some evidence that Christ is more a friend to him than to
every other person, he never will be a friend to him. We are therefore certain,
that if there are any friends to Christ in this world,
The true friends of Christ love him for what he is in himself;
and all their friendship to him consists originally and fundamentally in this. He
has. worthiness and excellency, beauty and charms enough in his person and character
to win the heart of any one who has the least
It is granted that the manifestation and evidence of Christ’s
special love to his true friends will greatly increase their love to him; and therefore,
in a sense and degree, they love him because he first loved them; or, his love to
them, manifested in the way just mentioned, does render him more dear to them, and
greatly increase and sweeten their love and friendship for him. But if they had
no antecedent love to him, grounded upon what he is in himself, such manifestation
would not be the occasion of any true love, as has been observed. “When therefore
a sense and manifestation of Christ’s love to them is said to be the occasion of
their love to him, it is supposed that they were already, and antecedent
The view of this matter which we have now had is sufficient to
demonstrate, to every considerate, unprejudiced person, that those remarkable words
of the apostle John, We love him, because he first loved
us, cannot mean that our love to Christ originates from a belief and sense of
his love to us, as the proper cause and reason of it, so that men never love him
in any other view, or on any other account, and our love to him is in proportion
to the evidence and manifestation of his love to us, so that when this evidence
ceases, and we call in question his love to us, our love to him ceases, and again
rises in proportion to our belief and assurance that he is our friend. This is the
meaning that many have put on them, and earnestly contended for. But what has been
said is sufficient to shew that they herein contend for a love and friendship to
Christ which is not true friendship, but is perfectly selfish and mercenary, so
cannot be that in which true Christianity consists. The worst of men will love those
that love them, without any alteration in their moral character at all. Such a love
is no virtue, but rather a vice, as it is only the exercise of their lusts. And
these same men will love Christ, if they can be persuaded to believe that Christ
loves them, and yet be as destitute of true religion, and as vicious, a? ever. And
whoever is a friend to Christ only in this view, and on this account, has no true
religion, and is at bottom a real enemy to Christ. The meaning of these words then,
“We love him because he first loved us,” must be, that God’s love and benevolence
to us is the ground and reason of our ever being brought to love him, as we never
should have been brought to such a temper and disposition, but have continued
his enemies, had he not, from his eternal, electing love, given us a new heart,
a heart to love him; so that, in this
Let every one, then, who is inquiring whether he is a true friend to Christ, or not, see to it that he does not deceive himself here, while all his love and affection is only a selfish thing, arising wholly from a thought and belief that Christ is his friend, and not consisting in any true sense of his worthiness, superlative excellence and beauty. The true friends to Christ love and esteem him, are pleased with his person. and character, and are friendly and benevolent to him, rejoicing in his honour and happiness, independent of his love to them; and therefore if he should cast them off forever, and their character continue the same, this would not destroy their love to him; but they would, notwithstanding this, continue his hearty friends, even under the highest tokens of his displeasure; could he do this consistent with his true character.
1. The true friends of Christ are submissive and obedient to him.
There is no true principle of obedience but love; and just so
far as this takes place, there is a spirit of obedience. So far as one is a true
friend to another, he is devoted to his service, and is at his beck, especially
if he is his superior, and has a right to dictate and command. And with what freedom
and pleasure do we strive to serve and please our clear friends! This is no talk,
but a privilege. What influence then will true love and friendship to Christ have
in this respect! with what sweet delight do they devote themselves to Him, looking
on his service as the greatest privilege and happiness that they can conceive of!
They long to be all submission and obedience to him, from a sense of the
There are many professed friends of Christ who are, found wanting, yea, essentially defective, when tried by this plain, infallible rule, which is most insisted on of any in the word of God, as the best rule of trial. They have, it may be, at times had some uncommon motions and affections of soul, as they fondly think, towards Christ: and in these they rest as a sure evidence that they are become friends to him. But what is the fruit in their life and conversation? Why, it may be truly said of them, they profess great love and friendship to Christ, but in works they dishonour and deny him. They call him Lord and Master, but do not the things that he says: therefore we may be sure they are not his friends; that all their affection, love and joy, however high it rises, is of a spurious kind, and has nothing of the nature of true love to Christ.
Look well to yourselves in tills point, my friends. Flatter not yourselves that you are friends to Christ, unless you are wholly devoted to his service, and are, with great exactness and conscientious care, labour and watchfulness, attending upon whatsoever he has commanded, and avoiding all that he has forbidden, in thought, word and deed: at the same time not counting this a task, but a privilege, from which you never desire to be released.
On Christian Friendship.
3. IF PERSONS are the true friends of Christ, their obligations to him appear exceeding great to them.
It is the nature of true friendship to operate thus. This above all things tends to make persons sensible of the obligations they are under to their friend, and to be ready, and even delight, to acknowledge them. The more we esteem and love any one, the greater does his kindness to us appear, and the more are we affected with it, and, consequently, the more sensible shall we be of the obligations we are under to him; and the more shall we be pleased and delighted in being thus obliged.
This takes place in the friendship we are now considering, to
a degree beyond any parallel. No obligations in the universe are so great as those
of Christ’s friends and servants to him. They are enhanced to an amazing degree,
and become infinite every way. They are enough to fill the soul with wonder and
astonishment,
If you are the friends of Christ, this has been often a very affecting theme to you. You have felt and acknowledged your obligations to Christ, with an ardour of soul inexpressible, and with a great degree of sweetness and delight. And you have said, many a time, “What shall I render to the Lord and Saviour for all his benefits?” And you have found you had no returns to make answerable to the immense obligations you are under to him.—This leads to observe,
4. The friends of Christ never think they have done enough for him, but always, in their own view, come vastly short of what they owe to him.
This is always the attendant of true friendship among men, especially where one is a great friend to another who is much his superior every way, and to whom he is under great and peculiar obligations. He is not afraid of doing too much for his friend; but always comes short of what he would be glad to do, being ready to purpose and do more than he does. And he is not apt to magnify what he has done, and think he does a great deal, as he does it with so much pleasure, and his obligations appear so great; but he is disposed to think it little, or even nothing; and if his friend appears to take great notice of it, he is ready to wonder at it, and think he greatly magnifies it. He thinks he is to blame that he has done no more, and is uneasy with himself on this account, and wonders that such notice should be taken of what he has done.
But in the case before us, this takes place in a higher degree
than in any other; as the Christian’s friend is so much more worthy and excellent
than any other, and he is under so much greater obligations to him, and
There are many professed Christians, who naturally think they do a great deal for Christ, and that he is much in debt to them for it; while they are really doing little compared with what many others do. And the very reason why they have so high an opinion of what they do is, because they count Christ’s service hard, and at bottom have no true love to him. But the true friends of Christ, from the great love they have to him, are disposed to look upon all they can do or suffer for him as little or nothing.
5. The friends of Christ are ready to espouse his cause at all times, let it cost them what it will.
This is the nature of true friendship; it will lead persons always
to appear on the side of their friend, to espouse his cause, and promote his interest.
Solomon observes, that a friend loveth at all times. This is applicable to the case
before us: a true friend of Christ loveth at all times, is ready to stand up in
his cause, and
6. The true friends of Christ desire and long to have others become his friends.
Their benevolence to Christ, and to their fellow men, will both influence to this. They want all should love and honour Christ, out of love and benevolence to him; and they earnestly desire that others may enjoy the happiness of this friendship, as friends to them. Under the influence of this they are praying for others, that they may be brought to know Christ, and so become his real friends and servants. And they are taking all the proper ways they can think of to recommend Christ to others, both in words and conduct, by holding forth light, and matter of conviction of his worth and excellence.
7. The true friends to Christ know that they are naturally enemies to him, and continue to have a great degree of opposition and enmity in their hearts to him, even now.
There are many professed Christians who are Insensible that they
are, or ever were, in any degree real enemies to Christ. They think mankind in general,
and themselves in particular, are much misrepresented and abused, if any one declares
them to be naturally enemies to Christ. This, we are obliged to think, is owing
to their not being real friends to Christ. If they were, they could not be so insensible
of that which opposes him. It is no wonder that he who is not a friend to Christ
should be blinded in this matter, and wholly overlook his opposition and enmity
to Christ; but that a true friend to him should be thus blinded is perfectly
When any one has no true love and friendship for another, but
greatly undervalues, dislikes and hates him, and yet imagines he is his true friend,
he must of consequence be in a great degree stupid and blind to the slight and contempt
that is cast upon him, and will naturally think he is treated well enough; and may
look upon that as an act of respect to him, in which really a slight is put upon
him, and is an act of enmity against his true character. But he who is a true friend
to another, and esteems, honours and loves him to a great degree, for what he is
in himself, and in a view of his true character, will be quick to discern and feel
every slight that is put upon him, and every thing that opposes his character. So
it is in this case; the true friend of Christ knows the whole world lies in wickedness,
and that all men are naturally in arms against Christ, and are proclaiming their
enmity against him; that he himself is naturally a rebel and enemy to him; and that
there is a great degree of the same thing in his heart now, of which he mall never
be wholly cured, till he is perfectly cured of all sin. In this view the friends
of Christ loathe and abhor themselves, humble themselves before him, and lie in
the dust at his feet, judging and condemning themselves, acknowledging their own
guilt and ill-desert, and exceeding vileness and odiousness, and feeling themselves
wholly without the least excuse. They know that the carnal mind, even every thing
that is in man naturally, is enmity against Christ, and that the friendship
8. The true friends of Christ think much of him, and his name is as ointment poured forth, having a sweetness and fragrancy, which often fills their hearts with an holy warmth and fervour, and sweet, heavenly delight.
Our dearest friends have always a place in our hearts: we are apt to have them much in our thoughts: every thing about us, and every occurrent, almost, will suggest the idea of them to our minds, which we are apt to carry with us wherever we go.
And surely there is something like this in the friendship we are considering. No person has reason to think he is a friend to Christ, unless he thinks much of him, and the pleasing idea he has formed of him is apt to be present, and is familiar to him.
The friend of Christ has really more concern with him, than with any other person in the universe; and more passes between him and Christ, than between any one else. To him his heart naturally goes out, when alone, in exercises of love, devotion and prayer; and of him he thinks much, even in company; for none can so divert him as to erase the sweet idea of his best beloved from his mind. And whatever he does in word or deed, he does all in the name of the Lord Jesus, giving thanks to God and the Father by him. Christ is in him the hope of glory; and the life he lives is a life of faith on the Son of God.
9. The friends of Christ do trust in him wholly for righteousness
and strength. They trust in his merit and worthiness only, to recommend them so
as to find acceptance with the Father of the universe, and to all that favour they
need. They know they have no worthiness
If a person wants a favour of any one, which he has forfeited, and of which he is utterly unworthy, having justly incurred his highest displeasure; and there is another, a third person, whom he highly esteems and loves, and knows he is most worthy and acceptable in his eyes whose favour he wants; he will naturally desire that this his beloved friend should espouse his cause, and interpose the influence and merit he has with the offended person, to procure his pardon and favour. And if he knows that this his much esteemed and most dear friend has actually undertaken thus to mediate in the behalf of offenders, and in this work has done much to please and honour the offended, injured person, even enough more than to countervail the injury and damage he had sustained; he will naturally rely wholly upon his merit and worthiness with the offended person, for that acceptance and favour he wants. And his receiving it in this channel, wholly by the interposition, merit and worthiness of his highly esteemed and well beloved friend, will render it doubly sweet to him, at the same time that it will greatly endear to him his very worthy friend. And hence we may observe, that it is agreeable not only to the practice of mankind in such cases, but to the reason and nature of things, that such a friend should, by his merit with the offended person, procure pardon and favour to the offender, who applies to him and trusts in him, to do such a kind office for him; and that it may be reasonable and proper that such a favour should be given him purely out of respect to the merit and worthiness of his friend, to whom he is united, and in whom he trusts for this, which it would not be proper and wise to grant in any other way.
Thus the friend of Christ sees that “the Lord is well pleased
for his righteousness sake,” and says, with unspeakable satisfaction and pleasure,
“In the Lord have I righteousness;” yea, with immensely more pleasure than the angels
have in being accepted in their own righteousness. And the honour and glory that
the Mediator,
They who are at heart in no degree friendly to Jesus Christ, never thus trust in him for righteousness; nor can they be reconciled to this method of pardon and salvation. Whatever profession they may make, and however orthodox they are in speculation, they do not really understand this matter; it is foolishness unto them, and their whole hearts do in all their exercises most directly and strongly oppose it; and they are at bottom seeking after righteousness, as it were by the works of the law. The friends of Christ trust wholly in him also for strength, by which they may persevere in love and friendship with him; being sensible that they have no sufficiency of their own, and that there is not the least ground of dependence on themselves. In this sense, they go through this wilderness to the world above, leaning on their beloved; knowing that though of themselves they can do nothing, yet through Christ strengthening them they can do all things.
III. Let what has been said on this subject be improved to recommend Jesus Christ to all as the best friend, and as a motive to enter into friendship with him, and make him their friend without delay.
You have been attending to the unspeakable privileges and blessedness
of this friendship; you have had enough laid before you abundantly to convince you
And you are all now invited into this friendship, who have hitherto lived strangers to it; you are none of you excluded; but Christ is offered to you all in the character of an almighty and most excellent friend; and nothing is wanting but the free consent of your hearts to give yourselves up to him, in this character, become friends to him, cleave to him, and love him, in order to his being your friend. You cannot fail of having him your friend but by rejecting the most kind offer he makes to you. If therefore any under the gospel perish at last for want of an all-sufficient friend, who is able and ready to do all for them they can want, even in the most extreme case, and is infinitely the best, most sweet and excellent friend in the universe; it must be because they have persisted through their whole life in refusing his kind offer to be their friend, and pressing invitations, urged by the strongest motives imaginable, to choose him as their friend.
All that has been said on this interesting, pleasing subject conspires to shew the folly and misery of such. But to all this a few words more may be added, in an address to such who have hitherto rejected this Heavenly Friend.
Consider how happy they must be who have entered into this friendship; who love, and are beloved by, such an infinitely excellent and amiable friend. Much has been said in the preceding discourses to set forth the happiness of such. But the particular consideration which is suited to lead you to conceive of this matter, is, the happiness of other friendships; at least the happiness which men are eagerly seeking and pursuing in them.
The blooming, sprightly youth commonly sets out soon in the eager
pursuit of happiness, in love and friendship.
Your observation and experience with respect: to this may serve
to convince you of the exalted happiness of the friendship I am inviting you into.
What are all the excellencies and charms, either of body or mind, of the most lovely
persons on earth, compared with those of Jesus Christ! You want nothing but a taste
and relish for his beauties, in order to lower your relish for all mere human friendships,
and to make you long for real enjoyment in the most noble and substantial
friendship; and the highest enjoyment of earthly lovers (to obtain which they would
be willing to give away all the riches of both the Indies) would appear to you to
be mean trash; a low, despicable, fading nothing. They who, in a high taste for
friendship, are pursuing happiness in earthly loves, are always disappointed in
a greater or less degree. Either they never get possession of the beloved object,
or, if they do, they find not those excellencies they expected, having greatly overrated
them in their imaginations; or the enjoyment does not answer their expectations;
and the happiness they find is short-lived, and attended with many troubles and
undesirable things, and soon dies away. And often the short-lived comfort gives
place to a keen and lasting misery, which leaves the poor creature in absolute despair
of that happiness which had been expected, and so eagerly fought after. But in the
friendship now proposed to you, your highest expectations shall be immensely outdone.
The enjoyment of your friend shall not fade, but increase. You will find
O let them who have a high relish for earthly love and friendship improve this to help their conceptions of the happiness of the love and friendship now recommended; and let them hence be excited to seek after this enjoyment, by choosing Jesus Christ as their friend. Let them know that it is only because their taste is vitiated and perverted, that they are not pursuing this love with as much eagerness and high expectation as the fond youth is hurried on in earthly amours.
And let the youth, in particular, be invited into this friendship. It is pity the morning of your days, the bloom and vigour of life, should be spent in the eager pursuit of that which will not profit, but end in disappointment and misery. It is pity you should not give yourselves up to Jesus Christ, the heavenly friend, in your early days, and let him have your first love. He is calling upon you to give your hearts to him, in this noble and exalted friendship. You shall find all the sweetness in this that you expect, and are pursuing elsewhere, and ten thousand times more. And this shall sweeten all other friendships to you, that are worthy to be desired and pursued. This will lay a foundation for a virtuous, noble friendship with others, which shall grow more and more refined and sweet, and shall end in something happy and glorious, beyond all our present conceptions.
Again, consider the base ingratitude and wickedness there is in
slighting and rejecting the offers of this friendship with Jesus Christ, and the
dreadful consequence of it. If you do not enjoy all the blessings of this friendship,
it will be wholly your own fault, and the consequence will be unutterable misery.
You must answer for the wickedness you are guilty of in rejecting Christ, which
is in proportion to his greatness, worthiness and excellence, his kindness and lore,
and the happiness you hereby refuse. You are spurning at, and trampling upon, the
most tender love, of the most worthy and excellent personage, who offers to receive
you into the embraces of the dearest love. And O, what will be the consequence of
this! Why, Christ, the great and celebrated friend, who now offers to take you into
a dear and everlasting friendship, and become your most loving friend forever, if
you will consent to it, will become your peculiar and greatest enemy; yea, your
implacable enemy forever. He will hate you, and heap mischiefs on your head, without
the least degree of pity or regard to your interest. He will cast you into outer
darkness, and tread you down in his wrath, and trample you in his fury. His hatred,
wrath and vengeance towards you will be great and dreadful in proportion to his
love and kindness to his friends. And all his friends will most heartily, join with
him in this; and not one of them will exercise the least love and pity towards you.
All your friendships you are entering into and pursuing now, will wholly cease soon,
and turn into the most tormenting hatred and enmity. The higher your love and friendship
with others rises, which is consistent with your being enemies to Christ, and the
more connections you have with inch, the greater enemies and plagues will you be
to one another forever. And the time will soon come when you shall know you have
not a friend in the universe, and that you yourself know not, nor ever will know,
what true friendship means; being justly cursed, and given up to an unfriendly heart,
full of pride, hatred, envy, malice, revenge,
O, how much do you want such a friend as this I How miserable
must you be without him! What a comfort will such a friend be in the various calamities
in this life! His name is as a strong tower: the righteous, his true friends, run
into it, and are safe. How much will you want such a friend, when you come to die!
one who has conquered death, and taken away his sting, and turned him into a friend
to his people: and
Or do you object against yourselves, as too mean, guilty and unworthy
to be received and loved by such a friend, so that it would be presumption in you
to think of entering into such a near union and friendship with him? This objection
is altogether groundless: was it not so, he never would have admitted one of the
fallen race into this happy, high and noble friendship; for this objection, if it
were one, lies with infinite weight and strength against them all. Do you find that
Christ has any where made this objection against any, in his word? Surely no! so
far from this, that he has done and said every thing he possibly could, to shew
that this is not the least objection with him, and never did, nor ever will, make
it against the most vile, guilty wretch among mankind, who is willing to be his
friend, and chooses him for his friend and redeemer. Your guilt, vileness and misery
will be many ways an advantage to this peculiar friendship, as has been shewn; and
will be so far from being a dishonour to this glorious Friend of sinners, though
be take you into the nearest and dearest relation and friendship with himself, that
it will turn greatly to his honour and glory. Let this
IV. Let the professed friends of Jesus Christ be hence led seriously to consider their distinguishing privileges, and high and peculiar obligations. Your profession and calling is a holy, high and heavenly one indeed. How amazingly dreadful to be found at last, after all your profession and hopes, those to whom Christ will say, “I never knew you: Depart from mc, ye workers of iniquity!” O give all diligence to make your calling and election sure. Cleave to this infinitely excellent and glorious friend with your whole hearts, and in all your ways. O love him, and he will love you; he will manifest himself unto you, in all the wonders of his love and grace; he will come unto you, and take up his abode with you. Shall the friends of Christ suffer themselves to get at a distance from him, and let their hearts sink down into a great degree of indifference and coldness towards him I Shall they cleave and bow down to some other friend, which courts their affections! Shall they turn away from him, and seek to make friendship with this world, which is enmity against Christ? If there are any such, they may with great propriety be addressed in the words of Absalom to Hushai: “Is this thy kindness to thy friend! Why wentest thou not with thy friend?” What fault have you found in him, that you treat him so? Are you not, in a sense, betraying him into the hands of his enemies? Shall he be thus wounded in the house of his professed friends!
Oh hearken to his sweet and charming voice, while he calls to
you in such melting language as this: “Look unto me, my spouse, from the lion’s
dens, from the mountains of the leopards. Return unto me, for I am married unto
you. Hearken, O daughter, and incline thine ear; forget also thine own people, and
thy father’s house; so shall the king greatly desire thy beauty: for he is thy Lord,
and worship thou him.” O, if you
Let the dear friends of Christ hold fall their profession without wavering, and follow on to know the Lord. Cleave to him, let it cost you what it will; and hold yourselves in readiness to part with all, even your own lives, for him. If ye suffer in his cause, as his friends and followers, happy are ye. Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsely, for his sake. Rejoice, and be exceeding glad, for great is your reward in heaven, if there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love to Christ and to one another. If ye be indeed risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Sec your affection on things above, not on things on the earth: and when Christ, the chief shepherd and your friend, shall appear, you shall appear with him in glory; and ye shall receive a crown of everlasting glory, and reign with him in his kingdom forever. Amen.
IT is proposed to explain, illustrate and improve this passage of holy scripture with a view to promote the knowledge and practice of those exercises and duties in which real Christianity consists, and by which it is distinguished from all counterfeits.
In order to this, the following things must be attended to, and with care distinctly examined.
I. What is meant by Christians working out their own salvation, and in what this work consists.
II. What is meant by doing this with fear and trembling.
III. What is to be understood by God’s working in them, both to will and to do, of his good pleasure.
IV. Wherein, and in what respects, this affords a reason and motive to enforce the foregoing exhortation, expressed by the particle For, by which the sentence is introduced: For it is God who worketh in you, &c.
V. Improve the subject to practical purposes.
I. We are to consider and shew what is intended and implied in
Christians working out their own salvation. For it must be observed, and kept in
mind, while attending to this subject, that the Apostle is here, and in the whole
of this epistle, addressing none but those whom he considers to be real Christians,
“saints in Christ Jesus;” [
By salvation we are to understand, eternal life, which consists in deliverance from sin and all evil, and being made perfectly holy and happy in the enjoyment and favour of God in his eternal kingdom. This is the hope which Christians are called by Christ to consider and pursue; the prize set up before them, for which they are commanded to run.
The Christian worketh out this as his own salvation, by avoiding and renouncing every thing which is in the way of obtaining it, and would effectually prevent it, if it were not given up and rejected; by surmounting and overcoming all the opposition and difficulties which would retard and obstruct him in his work; by his faithfully performing all those exercises, duties and works which are included in the life of a Christian, and necessary in order to his salvation.
When a person is truly converted, and becomes a real Christian, a true disciple of Christ, he then begins this great work, which is not finished till he leaves this state of trial, and passes into the unseen world by death. This is the most noble and important work, as well as the greatest and most difficult, in which any of the children of men can engage; and, as will appear before we have finished the subject, infinitely too great, and altogether impossible, to be performed by fallen man, unless strengthened and carried through it by the power and grace of the mighty Redeemer.
This work of Christians is represented and described in the scripture by a variety of expressions and metaphors, too many to be here particularly enumerated. It will be sufficient for the present purpose to mention the following.
Our Saviour speaks of this work in the following words: “And he
said unto them all. if any man will come after me, let him deny himself, and take
up his cross daily, and follow me.” The apostle Paul describes this work of a Christian
by telling how he worked out
Jesus Christ represents this work by a warfare, in which the soldiers follow their general to battles and. lieges, in which they resolutely press forward to conquest. He says, “the kingdom of heaven suffereth violence, and the violent take it by force.” And this is repeatedly represented by the same thing in the Revelation, where he often promises salvation to him who overcometh.
The apostle Paul represents the work of a Christian by those who strive for the mastery over those who opposed and fought against them; and who ran in a race, in order to obtain a crown, in the midst of a number of competitors: “Know ye not that they who run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man who striveth for the mastery is temperate in all things. Now they do this to obtain a corruptible crown, but we an incorruptible.” And he describes the same work in the following passages: “God will render to every man according to his deeds: to them who by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good sight of faith, lay hold on eternal life.”
But, in order to give a more particular and full description of this work, and shew what is implied in it, that every one may be in some measure sensible of the greatness and difficulty of it, this subject requires yet further attention, and more clear illustration from what is said of it in the holy scripture. This will be attempted under the following heads.
First. In working out their own salvation persons must avoid, forsake and renounce every way or practice of known and allowed sin.
The scripture teaches us that the allowed practice of any one way of known sin is not the way to heaven, but will certainly exclude men from salvation, though they should avoid all other ways of sinning, and whatever pains they may take in doing many things, and though they may make a high profession of godliness, and appear to have a great religious zeal. The apostle John says, “Whosoever abideth in him (that is in Christ) sinneth not: whosoever sinneth, hath not seen him, neither known him. He that committeth sin is of the devil. Whosoever is born of God doth not commit sin.” He does not mean that he does in no sense sin, and is perfectly free from all sin; for this would be a direct contradiction to what he had before asserted, viz. “If we say we have no sin, we deceive ourselves, and the truth is not in us.” By sinning and committing sin is therefore meant, living in the allowed practice of any known sin, or omission of any known duty. “They who are Christ’s have crucified the flesh, with the affections and lusts.” The gospel teaches them to, deny all ungodliness, and every worldly lust, as the only way to obtain salvation. They who are working out their own salvation “are undefiled in their way, they do no iniquity, and have respect to all God’s commandments.”
They must not only avoid all grossly sinful anions, and live what
is called a sober and regular life, but they must so govern their tongues as carefully
to avoid every sinful and even idle word. The command is, “Let no
And they must watch against, avoid and suppress all sinful, vain and idle thoughts and imaginations in their own hearts. They mud keep their hearts with all diligence, and not suffer any vain thoughts to lodge within them. They must oppose, fight against and mortify every lust, every sinful motion, disposition or inclination in their heart, and not indulge any vain imaginations. The heart is the feat and fountain of every thing which is sinful. Out of the heart proceed evil thoughts, and every sin which is brought forth into practice, in words and actions. All moral evil which is or has been in the world originates in the heart. The Christian therefore has a constant, great and difficult work to do in keeping his own heart, in watching against and striving to suppress every thought and motion which is contrary to the holy law of God, which has a primary respect to the heart, and, by requiring every thought and exercise of it to be holy, forbids every motion and thought which is not conformable to this holy law.
Under this head it will be needful to be more particular.
I. All selfish, covetous thoughts and affections must be opposed
and suppressed. A selfish disposition, and all selfish thoughts, are covetousness,
in the most proper and extensive sense of the word. And this disposition of the
heart is the root and source of all sin, or of every thing wrong in the hearts and
lives of men, or of all that is forbidden in the law of God. Therefore St. Paul
speaks of covetousness as comprehending all sin,
This selfishness implies all other evil thoughts, as it is the root of all sin, as has been observed; but as these evil thoughts are ranked under different names, as they respect: diverse objects, and produce a variety of dissimilar actions, it is proper to consider them under distinct heads according to their particular names, in order to give a more clear and full view of the thoughts and affections which the Christian must oppose and mortify, in order to work out his own salvation.
2. Christians must watch against and oppose all proud thoughts,
or the pride of their own hearts, would they work out their own salvation. Pride
is selfishness, or a fruit of it, which consists in a disposition to exalt self,
and induces persons to think more highly of themselves than they ought to think.
Against such
Fallen man is naturally under the dominion of selfishness and pride. He is exceeding proud; by which all his thoughts, words and actions are governed, even when lie puts on the appearance and pretence of humility. This his pride is most unreasonable, and the source of constant unhappiness; while there is the highest reason for the deepest humiliation, in a view and sense of the infinite odiousness of his character and conduct, and his unspeakable guilt and misery, being the object of the high displeasure and awful curse of his Maker. But it is always true that the more reason men have for humility, and the more unreasonable their pride is, their pride is proportionably greater, and their hearts are more strongly opposed to humbling themselves. It is the nature of pride to hide itself from the person who has it; and he who has the most of it is the farthest from being sensible that he has any pride. And he only sees his own pride in any degree of true light in whose heart the power of it so far broken as to exercise a degree of true humility; which is true of every Christian. And even he is far from seeing the whole of his pride, and it often deceives him. It dwells in it great measure unseen in his heart; and it mixes itself with all his thoughts, and is gratified in words and actions, while it is not directly perceived, and is called, it may be, by some good name, and even looked upon to he real humility.
Pride has different objects, and supports and exercises itself in ways and by means innumerable. It is exercised towards God, so far as he comes into view, in mean, degrading thoughts of the Most High, and high and exalting thoughts of self; in haughty stubbornness to his authority, and disobedience to his law; in setting a high value on his own exercises, which he calls religious, so as to be confident they are highly pleasing to his Maker, &c. &c. It is exercised, as it respects men and himself, in a manner and ways too many to be enumerated here.
The gospel is levelled directly against the pride of man, and is calculated to exalt God, and abase man; so that none but those who humble themselves in the sight of the Lord can approve of the way of salvation by Christ, or go one step in it. Every true Christian has thus humbled himself; so that the dominion of pride is broken in his heart. He has come to Christ:. and taken his yoke upon himself, and learned of him who is meek and lowly in heart; and walks humbly with God, and before men, in a view and sense of his own vile, odious character, his unworthiness, littleness and ill-desert before God, and his absolute dependence on him, of whom he has the highest, most exalted and honourable thou2:hts. He delights to abase himself, and exult the Lord, trusting wholly to the atonement and righteousness of the Redeemer for pardon and acceptance with God. But the Christian is far from deliverance from all pride. He has a degree of true humility, and in the light of this discovers his own pride, as he never did before, which appears to him to be exceeding odious; and the many instances of the exercise of it, which he sees in his own heart and practice, are made the occasion of promoting his humility, and of humbling him in his own eyes. And it requires constant watchfulness and exertion of a Christian to fight against, suppress and mortify the pride of his own heart, in which he is working out his own salvation; for he cannot be saved in any other way, nor until all his pride be slain, and he is completely delivered from it.
All this is illustrated in the instance of king Hezekiah. He was
a good man, and had been truly humbled; and resolved to walk softly and humbly all
his days. But on a certain occasion he was led astray by his own pride and vanity
of mind, which was not perceived by him in the time of his gratifying it. His sinful
heart deceived him, and was lifted up in pride. But when this was discovered to
him, he humbled himself for the pride of his heart; as it proved the occasion of
his seeing more clearly than before all that was in his depraved heart: [see
3. The Christian, in working out his own salvation, has to watch
against all anger, wrath, bitterness, envy, and malevolence, even in the thoughts
and motions of his heart. All these are implied in selfishness and pride, and are
the genuine offspring and fruit of those evil dispositions, which, being indulged
and gratified, produce all the angry clamours, contentions, fightings, wars, murders,
and the various kinds of injuries, unrighteousness and oppressions, which take place
among mankind. The Christian, from the remaining depravity of his heart, and the
many, various and daily temptations, injuries and provocations, is in constant danger
of having some or all of these evil thoughts and motions rise in his heart, and
of indulging them in a sinful degree. He must therefore keep up a continual watch
and fight against all these; constantly endeavouring to guard himself against them,
that he may avoid or suppress them in their first motions, and prevent their breaking
forth into words and actions. And without this he cannot work out his own salvation.
In order to be saved he must mortify all these, and endeavour to cultivate an unruffled,
calm, patient, meek and quiet spirit, and live in the exercise of that benevolence
of heart which is contrary to anger, wrath, envy and malice, and will suppress and
root them out. The apostle James therefore says to professing Christians, “If ye
have bitter envying and strife in your hearts, glory not, and lie not against
the
4. Would Christians work out their own salvation, they must not
indulge, but avoid and suppress, a worldly disposition and affections. All men are
naturally of the earth and earthly. They love the world, and seek a worldly good
as their portion: they set their hearts and affections on the things of this world:
they speak of the world, and therefore think much of it, and take their greatest
and only pleasure in the pursuits and enjoyments of this world. The Christian is
no longer of this world, but has renounced it as his portion, and chosen that which
is infinitely better. But as he has still a degree of a worldly disposition, and
is surrounded with worldly objects, and must have much concern with them, they are
constantly courting his affection, he is continually in danger of being led astray,
and setting his affection on things on the earth. It therefore requires constant
care, watchfulness and exertion in order to guard against, and suppress and mortify,
all worldly affection, in the exercise of that faith which overcometh the world,
and leads the soul to set its whole affection on things which are above, and not
on things on the earthy and to keep the heart from a sinful love of the world and
the things of the world. Salvation is to be obtained in no other way but this, by
which Christians are more and more weaned from this world, and have their conversation
in heaven. The cares of this world, and the deceitfulness of riches and the pleasures
of this life, being indulged, choke the word, and it becometh unfruitful. Therefore
the Christian in working out his own salvation must follow the direction of Jesus
Christ, who said to his disciples, “Take heed to yourselves, watch and pray always,
lest, at any time, your hearts be overcharged with surfeiting and drunkenness,
and the cares of this life:” [
5. The Christian’s working out his own salvation implies a keeping in subjection and mortifying all inordinate bodily sensual appetites and lusts. These appetites are given to men to answer good and important purposes, while in the body in this world: but become a temptation to innumerable indulgences, which are hurtful and criminal, and are inconsistent with the gospel salvation; for they who live after the flesh shall die. In this respect therefore every Christian must crucify the flesh with the affections and lusts, and mortify their members which are upon the earth; fornication, uncleanness, inordinate affection, and evil concupiscence. They must keep under their bodies, and bring them into subjection, as the only way to escape destruction. They must avoid the practice of gluttony, rioting and drunkenness, and all chambering and wantonness; and make no provision for the flesh, to fulfil the lusts thereof; but purge themselves from all these, that they may be vessels unto honour, sanctified and meet for their Master’s use; knowing that their bodies are temples of the Holy Ghost.
Thus, to keep the body under, and regulate and govern all the inclinations and appetites of it, and occasioned by it, requires great and constant care and watchfulness, and strong resolution and fortitude of mind, and is no small part of the work of a Christian.
6. The Christian cannot work out his own salvation unless he crosses
and strives against an indolent, slothful disposition, which is natural to man,
and prevalent in him with respect to all those things and actions which respect
his salvation, and are necessary in order to it. Hence have been invented innumerable
excuses and pleas in favour of sitting still, and neglecting those exertions and
duties which are necessary to be performed in order to salvation, which are too
many to be mentioned here. Christians are exposed to be infested and retarded in
their work, by giving way to this slothful disposition, which is most contrary to
the work they have to do. This requires their whole time, and constant zealous exertions,
in which they must not be slothful, but fervent
7. The work of a Christian consists much in watching and guarding against, suppressing and overcoming, the unbelief of his heart, and all unbelieving thoughts.
Faith is necessary to salvation; and they who are saved live by faith, and persevere in believing to the saving of their souls. The Israelites were excluded from entering into the land of Canaan by their unbelief; and the scripture teaches us that unbelief under the gospel will as effectually exclude men from heaven: “He who believeth not shall not see life; but the wrath of God abideth on him, and he shall be damned.”
Believing and unbelief, as it respects divine revelation or the
gospel, do not mean merely the speculative judgment or conclusion of mind respecting
the truth or falsehood of the gospel, or of any particular doctrines or facts which
relate to invisible things. Two persons may be convinced in their judgment that
there is good evidence that the gospel is from heaven, and agree in their speculative
sentiments in the doctrines which are revealed; and yet one of them may be a true
believer, in the scriptural sense of believing, and the other an unbeliever. This
will be according to the disposition and exercises of their hearts, with respect
to the gospel, and the truths which it contains. If the heart of one of them has
no relish for these truths, and love to them, but dislikes and is displeased with
them, so that they are not cordially embraced as good and excellent, he has no true
discerning respecting them, and does not see them
True faith, or a real belief of the truths of the gospel, is of a moral nature, and therefore has its foundation and seat in the heart; so that exercise of heart is necessarily implied in it, and essential to it; for every thing of a moral nature belongs to the heart, and that in which no disposition or exercise of the heart is implied, has nothing of a moral nature, and is neither good nor evil in a moral sense, i.e. neither virtue nor vice, which is true of every thing in the mind which consists in mere speculation. Therefore we find that believing and unbelief, as they respect the gospel, are represented in scripture as belonging to the heart, and an exercise of that: “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. If thou believest with all thine heart, thou mayest. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”
It appears from the passage of scripture last mentioned, not only
that unbelief belongs to the heart, and, being seated there, is moral evil; but
that professing Christians are so exposed to the influence of an unbelieving heart,
that it concerns them to take heed to themselves, and be on their watch and guard
against the prevalency of this evil in their hearts. And indeed all true
This unbelief does not consist so much in speculatively questioning the truth of divine revelation, and doubting of the truths contained in it, as in the want of sensibly feeling these truths in their reality, excellence and importance, and not being properly affected with them. All this is unbelief, which no conviction which is merely speculative, or any light and evidence which can be offered, by any external means and revelation or instructions, will remove, as it is properly hardness of heart. But it may, and often does, prejudice and blind the speculative understanding, so as at least to weaken the evidence of truth in speculation, and occasion speculative doubts about it; and is the cause of all that unbelief in speculation which takes place in the Christian world; this being not for want of external light and matter of conviction, but from the blindness and moral disorders of the heart.
The true Christian is sensible of this, and that he has that insensibility
of heart to divine truth, and that darkness and blindness, which is not owing to
any want of light and evidence which is set before him, but to the stupidity, hardness
and moral depravity of his heart, which will resist the greatest light and matter
of conviction that can be set before him, and the strongest mere speculative conviction
of his judgment, and would lead to renounce in speculation all the evidence of the
truth of divine revelation, were he given up of God to the power and prevalence
of a reprobate mind; and that it is to be ascribed to divine restraints, or to the
grace of God shining in his heart, and giving him the light of the knowledge of the
glory of God in the face of Jesus
His remaining unbelief appears to him, especially at times, to be so great and overbearing, that it is very grievous, and as a heavy burden sinks him down, as an unspeakable calamity, and exceeding criminal. Against this he has to watch, strive and pray continually, and he can work out his salvation in no other way. His constant petition is, “Lord, deliver me from this evil heart of unbelief. Lord, I do believe; help thou my unbelief, and increase my faith. Give me that faith which is the substance of things hoped for and the evidence of things not seen. May I never draw back to perdition, but believe to the saving of my soul.”
8. The Christian cannot work out his own salvation without resisting the devil, by watching against and opposing his influence and the evil thoughts suggested by him.
The devil works in the hearts of men by the lusts, depraved propensities
and evil thoughts which have been mentioned. He is represented in scripture as taking
the advantage of the depravity of man to suggest evil thoughts, and excite and strengthen
the lusts of the heart, and to blind the minds of all them who do not believe; to
watch and exert all his cunning to deceive and destroy them. Unregenerate, wicked
persons are represented to be wholly under his power, in whom he powerfully worketh,
they being in his snare, and led captive by him at his will. And in order to persons
being converted and becoming Christians, this strong enemy must be dispossessed
of their hearts, by Christ, and they turned from the power of Satan unto God. And
though Christians are so far delivered from the power of the devil, and out of his
reach, that he cannot destroy or really hurt them in the end; and he who is born
of God keepeth himself, and that wicked one toucheth him not; that is, is not able
to destroy or hurt them, by leading them to sin the sin unto death,
In these words great and constant work is prescribed to Christians
in resisting the devil, and standing their ground against all his wiles and assaults;
a conflict too great and mighty for all but those who are strong in the Lord, and
in the power of his might; yet necessary in working out their own salvation. The
apostles James and Peter exhort Christians to this same work in the words following:
“Resist the devil, and he will flee
There are some who profess to receive the Bible as a revelation from God, who doubt whether there be any devil, or invisible spirits who are enemies to Christ, and seek the destruction of men. But surely they must be very inattentive to the Bible who can doubt of this. The real Christian finds the truth of this so abundantly asserted, that he cannot doubt it: and his own experience, if properly attended to, will confirm him in this. He will find many motions and suggestions in his own mind, which, from the kind of them, and the manner in which they take place, are evidently from the agency of Satan. And he is warranted from scripture to consider the devil as having a hand and agency in all the foolish imaginations, evil thoughts and motions of his heart, and in all sin which he sees in others; especially their opposition to Christ and the gospel, and unrighteousness and violence towards men; for he is deceiving the whole world, and works in all the children of disobedience, and is attempting to stir up all the corruption which is in the hearts of good men. Therefore, while Christians are watching against and opposing all their own evil propensities, and acting against and endeavouring to suppress and counteract the sinful courses of others, they are really resisting the devil, while they consider themselves and others as criminal, for every evil motion in their hearts, and all wrong conduct, as if there were no devil to tempt them.
However great, difficult and of long continuance this work of
resisting the devil is, every Christian must go through it, and overcome, in order
to obtain heaven. The Christian is in himself wholly unequal to it, but by Christ
strengthening him he may go through it all. The Christian must do the work, while
in order to it he must be strengthened by the power and grace of Christ, by which
he becomes strong in the Lord and in the power
The same Subject continued.
IT has been attempted to shew in the preceding discourse, though
in an imperfect, defective manner and degree, what the Christian has to oppose,
suppress, mortify, and overcome, in working out his own salvation. This may be called
the negative part of his work, consisting in renouncing and departing from evil;
and is all comprehended in the apostolic injunction: “That ye put off, concerning
the former conversation, the old man, which is corrupt according to the deceitful
lusts:” [
Secondly. We come now to consider the positive part of that work in doing which Christians work out their own salvation, which is summarily expressed in the following words: “And that ye put on the new man, which after God is created in righteousness and true holiness.”
This implies much, and consists in a constant, careful endeavour
to conform to and obey the divine commands in heart and life, to live soberly,
righteously and godly in all things to the end of life. This may be divided
To God they owe their whole selves, and all they can do. They must love him with all their heart, soul, strength and mind. This implies a variety of strong, constant exercises of heart towards him, as he is revealed in three persons, the Father, Son and Holy Ghost; especially as he has appeared God manifest in the flesh, in the character of the Son of God, and Saviour of the world, exhibited in his words, and works of obedience and suffering, his death, resurrection from the dead, ascension to heaven, and reigning gloriously there; and in his revealed future designs and works.
They must believe in God and in Jesus Christ, that he is, and that he is a rewarder of them who diligently seek him. They must attend to, believe and realize his being and whole character as he is revealed in the Bible, with all the important and leading truths which are contained in it, setting God always before their eyes, and trusting in Christ for pardon and complete redemption, which implies all they want or can desire, diligently seeking the divine favour through him, or for his sake. Thus they must live a life of faith on the Son of God, desiring to be found in him, not having their own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; heartily desiring and seeking his Spirit to dwell in them, and form their hearts to every Christian exercise and duty, and doing all in the name of Christ, in the exercise of a cordial love of his whole character, and pleasing approbation of the way of salvation of sinners which is revealed in the gospel.
They must be heartily devoted to the glory of God, to his honour,
interest and kingdom, as the supreme object of their desire and affection. This
is necessarily implied in supreme love to him, in which they give themselves
wholly away to him in the exercise of the most friendly, benevolent love,
rejoicing in his being, felicity
The more Christians are swallowed up in views of the glory of
God, and their hearts desire and rejoice in the unchangeable and eternal glory and
felicity of the Infinite Being, as the object of their whole pursuit, interest
and happiness, which does not consist in the least degree in selfish affection;
the more is their own salvation promoted, and the greater is their enjoyment, and
the nearer do they get to heaven. The person who, under the influence of self love,
or selfishness, seeks his own personal interest, honour and felicity supremely
(and this is the unchangeable nature of every degree of self love) exerts the whole
strength of his soul in direct opposition to the Christian affection now described;
and as he regards himself supremely, he subordinates the being, felicity and glory
of God, that he may answer his own selfish ends thereby, and cares nothing for the
former, aside from his own supposed personal interest, or any farther than the latter
may be promoted thereby. Such an affection is the strongest contradiction to all
truth, and does love and make a lie in the highest and
There are too many professing Christians who embrace and pursue
a scheme of practical religion which is as unreasonable, contrary to truth, and
absurd, as this appears to be. They say that it is impossible for men to love God,
so long as they consider him to be displeased with them, and think he does not love
them; that he must first manifest to them that he is their friend, and loves them,
and they must believe it before they can love him; that in this way they were brought
to love God, and to be reconciled to his character and law, and to all the truths
and duties of Christianity; they were brought first to see and believe that God
loved them, and on this foundation only they first began to love him, and continue
to be friendly to him. Thus they declare that all their regard and love to God is
nothing but self love, for they love him only because he is a friend to them, and
will answer their own selfish ends, and promote their own personal, selfish interest,
and subordinate their Maker, and all his interest, to their own beloved selves.
Their religion is all built on an impossible supposition, viz. that they had evidence
that God loved them, before they had any love to him, and while they were his enemies:
which is directly contrary to scripture and reason. But
The words of the apostle John are appealed to as a support of this scheme of religion: “We love him because he first loved us.” But these words are entirely misunderstood by them, and perverted to a most injurious and fatal purpose. The apostle does not say, “We love God because we first believed he loved us;” in which sense they take the words, in order to answer their purpose. The natural and plain meaning of the words, and which is pointed out by the context, is this: “God loved us first, and gave his Son to die for us; and he has given us a heart to love him, by which we have been born of God: this is the cause of our loving God: for if he had not thus first loved us, while we were enemies, and caused us to be born again by his Spirit, we should not have loved him: for he who is not born of God will not exercise any true love to him, though he should love them, and tell them he did so, by a particular revelation. Therefore they who love God only upon this selfish ground, and build all their religion upon it, however zealous they may be, and however much they may do, are not working out their own salvation, but the contrary, and never will obtain it.”
The importance of this point, and the delusion with which so many are deceived, it is to be feared to their own ruin, is thought to be a sufficient reason for this seeming digression.
This supreme love to God, and dedication to him, living not unto
themselves, but to and for him, implies a hearty, sensible acknowledgment of him
in all their ways, and in all events which take place; seeing his
This pious disposition, and these exercises of heart towards God, are to be expressed and acted out in all proper ways and conduct. This requires much care, labour, and self denial, and a strong resolution, and much fortitude of mind. The Christian must confess Christ before men, must speak for him and in his cause, whenever there is a proper opportunity, and must publicly profess his belief in him and cordial subjection to him in obedience to all his commands, and attendance upon all his institutions. He must pay a strict and conscientious regard to the sabbath, carefully avoiding all those things which tend to interrupt his attendance on the religious duties of that day, devoting the whole time as much as may be to the exercises of religion, constantly attending on public worship, with seriousness and devotion. He must attend much to the Bible, daily reading and meditating upon it, that he may grow in his acquaintance with it, and be entertained and directed by it, “as a lamp to his feet, and a light to his path.” Thus “his delight is in the law of the Lord, and in his law doth he meditate day and night.”
He will attend devoutly on the Lord’s supper whenever he has opportunity,
and be careful not to neglect the important preparatory duties of self examination,
prayer, &c. He is a friend to family religion; and, if the head of a family, will
practise daily devotion in it, in attending to the word of God and prayer, taking
particular care that the whole family attend in a serious and orderly manner, and
that they are all instructed in things of religion, and under good regulation and
government. And he will be careful that no worldly business or concern interrupt
the religious duties of the family. He must also practise, and constantly maintain
secret prayer.
And as the Christian has made a public profession of religion, and joined a particular Christian church, he is under covenant engagements to watch over his brethren and sisters, and assist in the exercise of discipline, agreeable to the directions of Christ; which requires great attention, care and resolution, in order to be acquainted with the truth of facts, and judge and act, so far as he is called to it, agreeable to the truth and the dictates of Christian love, and so as shall be most for the honour of Christ, and the good of every individual of the church. This is included in the exercise of piety towards God, as well as his duty to his fellow Christians. And his love to God will induce him to speak and act, in all companies and on all occasions, for the honour of God, and so as to recommend Christianity to all, being constantly concerned that his conversation should be as becometh the gospel of Christ.
Another branch of practice by which Christians work out
their own salvation consists in those duties which more immediately respect their
fellow men. These are
They are careful and exact to do justice to all with whom they have any connection, and are conscientiously concerned and engaged not to injure any person either in their thoughts, words or actions, in any of his interests, of worldly property or character, of body or soul; constantly watching against and opposing the many temptations and opportunities to do wrong to any of those with whom they have any concern, in the least instance or degree; taking diligent heed not to practise according to the many false maxims and examples of mankind, but making the holy scripture their constant rule in all their thoughts, words and dealings with others.
And they are not only concerned and careful to do justice to all, but they love mercy, and wish and endeavour to do all the good they can unto all men, embracing all opportunities to promote their best interest, both temporal and eternal, whether they be friends or enemies. They must exercise a benevolent love to their worst enemies, whatever injuries they may have received from them; they must wish them well, do good to them, and pray for them in particular, while they are praying for all men. And if at any time they are convinced that they have injured any of their fellow men, they must not rest till they have made all the reparation or restitution which is in their power, whatever mortification, cost, and pains this may require.
They must be careful to speak and conduct towards all with becoming
decency and respect, whether superiors, inferiors or equals; and to set good examples
before all, of humility, temperance, sobriety, meekness and kindness; being ready
to every good work, practising patience, forgiveness and long-suffering, endeavouring
to live in peace with all men, as far as shall be in their power. And to this end
they must be careful to
They must be diligent and faithful in their particular calling and business, striving to improve their time and talents to good purpose, so as to have a supply for their own bodily wants, and of theirs who depend in any measure on them; and so as to be able to give relief to all who stand in need; and so as to redeem time for religious exercises, and the improvement of their minds in all useful knowledge, which in their circumstances they shall have opportunity to acquire, diligently improving all their time in something really useful to themselves or to others, or to both.
Thirdly. Christians in working out their own salvation must persevere in this work, which has been imperfectly described, to the end of life.
Christ said to the Jews who professed to believe on him, “If ye
continue in my words, then are ye my disciples indeed,” [
Fourthly. The Christian, in working out his own salvation, must increase and make progress in his labour and work, and daily do more and more. He must make advances in knowledge and skill in his business, and increase in zeal, engagedness and activity.
When a Christian enters on his work, he may be compared to a youth who begins to work at some trade. By working he continually increases in skill and ability to work: he daily makes advances in his work, and does more and more in a day, till he is perfect in his trade and business. So the Christian who is working out his own salvation not only continues and perseveres in his work, but his work increases on his hands, and he gains in skill and strength, in his engagedness and activity, and does and abounds more and more. Increase in grace and holiness is as necessary in order to obtain salvation, as perseverance. It is essential to the nature of true grace to grow and increase in the exercise of it; so that it is as certain that he who does not make any advances in a holy life, and increase in his work, and abound more and more, is not in the way to heaven, and has no true grace, as it is of him who falls away, and wholly ceases to work. “The path of the just is as the shining light, which shineth more and more to the perfect day.” There is no way to heaven but this.
The apostle Paul tells the church at Philippi, to whom he gave
the direction in the text, that in working out his own salvation he was striving
to press forward, and go on in his Christian course till he should arrive to perfection,
not resting in any past or present attainments: “Not as though I had already attained,
either were already perfect; but I follow after, if that I may apprehend that for
which also I am apprehended of Christ Jesus. Forgetting the things which are behind,
and reaching forth unto those things which are before, I press toward the mark,
for the prize of the high calling of God in Christ Jesus.” The apostles insist much
on this, as the character and duty of Christians, that they increase and abound
more and more in each Christian
This is the work and life of a Christian, a description of which has been now attempted in order to show what is intended by his working out his own salvation. This attempt, though imperfect and defective, will serve to discover what this work is, according to the holy scriptures, in the most essential part of it, and that it is indeed a very great work, infinitely the greatest, most difficult and important, that any man ever engaged in and performed.
Some, it may be, will be ready to say, as the disciples of Christ
said to their Lord, on a certain occasion, “Who then can be saved!” If this be
the work of a Christian, and the only way to work out our own salvation; if men
must thus deny all ungodliness, and every worldly lust, and must live thus soberly,
righteously and godly in the world; if they must be so strict, careful, watchful,
painful and laborious in this work; if they have to oppose and conquer such numerous,
crafty and powerful enemies, and must deny themselves, and take up their cross daily;
if they can have no respite, can never be released from this work, by night or by
day, but must persevere in it to the end of life; and not only so, but their work
increases on their hands every day, so that the longer they work, the more is required,
and the more they do, the more they have to do; if this be the case with man, if
this be the only way to
A full answer to this is found in the reply of Christ to the question which his disciples put to him: “Who then can be saved?” “This is indeed impossible with men, but not with God; for with God all things are possible.” Though man, in his fallen, depraved state, be altogether unequal to this work, and will never, of himself, do any thing to any purpose; yet, by the help of God, by his grace and assistance, he may do all this, and work out his own salvation; and he will find it to be not only possible, and that, by Christ strengthening him, he can do all these things, and more; but the most agreeable and pleasant work in which man can be employed. This is held forth in the text, which is to be farther explained, and will be more particularly considered in the sequel.
But before we pass to this, several observations will be made with regard to working out our own salvation, as it has been described, which may prevent any misunderstanding, and throw further light on the subject.
I. By Christians working out their own salvation is not meant
that by this they so recommend themselves to God, that out of regard to the worth
and merit of their good works they obtain an interest in the divine promises, and
a title to salvation. The declarations of scripture are directly contrary to such
a supposition. “By grace are ye saved, through faith, and that not of yourselves;
it is the gift of God. Not of works: for we are his workmanship, created in Christ
Jesus unto good works. Not by works of righteousness which we have done, but according
to his mercy he saved us, by the washing of regeneration and renewing of the Holy
It is of importance that this point should be viewed in this scriptural light, and kept in mind, to prevent those dangerous mistakes into which many have fallen.
Moreover, real Christians not only have an interest in salvation
by promise, when they begin to work it out; but if it were not so, all they do in
working out their salvation is so far from meriting or deserving salvation, or any
favour, that they continually deserve to be excluded from it forever and to perish;
and by all they do they do not become less ill deserving than they were before they
began to work, but more so. All they do is so defiled with sin, is so deficient,
and comes so far short of what is their duty, that for this they deserve to be given
up to evil, and perish, and must perish after all, were it not for the merits of
Christ; in whom
II. Christians do not work out their own salvation in their own strength, but by the special and constant assistance and powerful influences of the Spirit of God, by which they are made strong in the Lord and in the power of his might. Christians are in themselves altogether unequal to this work; being nothing but weakness and insufficiency: it is infinitely too great and arduous for them: they depend entirely and constantly on the grace and assistance of God, in order to do any thing effectually towards it. This is abundantly declared in the scripture. Christ tells his disciples, “Without me ye can do nothing.” And he said to the apostle Paul, “My grace is sufficient for thee: for my strength is made perfect in weakness.” Paul therefore dared to say, “I can do all things through Christ, who strengtheneth me. For when I am weak, then am I strong. By the grace of God I am what I am: and his grace, which was bestowed upon me, was not in vain, but I labored more abundantly than they all: yet not I, but the grace of God which was with me.” According to our text, it is God who worketh in them both to will and to do this great work which is before them. Without his energy, and constant effectual operation on their hearts, they would not take one step in this work, or put forth any act of will towards it. But this will be more particularly considered in further attending to this subject.
III. This work is as necessary to be done in order to salvation
as it would be if men obtained a title to salvation by thus working, and merited
it by their good works. Though men are not saved by or for their holiness, yet holiness
is as necessary to salvation, as if they were; for deliverance from sin, and turning
from it,
The moral inability of man to exercise holiness, and go on to perfection in holiness of himself, does not make it in any degree less necessary that he should be holy in order to be happy; and therefore not the less necessary that in order to be holy men should be active and work; for that men should live a holy life, or be holy, without working, or the exercise of holiness, is a contradiction.
IV. Though men are morally unable to work out their own salvation of themselves, but depend on God for assistance and grace, by which he worketh in them both to will and to do it; yet it is not only as necessary they should do these works, but they e as much their own works and actions, as if they did them of themselves, without any assistance and powerful, effectual influence from God. God’s assisting men to do these works, does not make them the less man’s own exercises and works, than if they did them without any assistance. Every act of any person’s will or choice, and all the designed attendants and consequences of such a volition, are his own exercises and actions, and it is impossible it should be otherwise, whatever influences he is the subject of in order to his thus willing and acting. Whatever a man wills, and does in the execution of his will, are his own exercises of will, and his own actions, and cannot be otherwise; and to assert the contrary is always an untruth and a palpable contradiction.
It would be needless to make this observation, were it not that
some have been so thoughtless and absurd, however learned and judicious in other
matters, as to
Upon the whole, to conclude this head, it appears that Christians have a great work to do, which is absolutely necessary in order to be saved, in which they must be active, must will and do it. And this is to perfect holiness in the fear of God, and work out their own salvation with fear and trembling. And this is the work spoken of in the text; a description of which has been attempted in the preceding discourse: which may God bless to the benefit of all who shall give to it a proper attention. Amen.
IN attending to these words, it has been attempted to consider
and shew what is intended by Christians working out their own salvation. This has
been endeavoured
II. To consider what is meant by their doing this with fear and trembling.
It is of importance to observe here, and let it be kept in view, that this passage of scripture cannot be understood, and the true sense of it given, unless the real meaning of these words be properly ascertained, and fixed in our minds: for they are really the key by which alone the meaning of the whole passage is opened, and without which the true intent and force of these words of the Apostle cannot be perceived. This, it is expected, will be made to appear before the subject is dismissed; and is a reason why these words should be examined with particular care and attention, that the true import of them may not be overlooked, and they be taken in a wrong sense, but the true meaning of them be known and fixed.
The drift and force of the exhortation of the apostle is not merely to work out their own salvation, but has a principal and chief respect to the manner of doing this, which is expressed in the words, “With fear and trembling.” Therefore in these words is contained an essential part of the exhortation; and to this part, which points out the manner and only way in which they could work out their own salvation, the following words do wholly refer, as an argument to enforce it: “For it is God who worketh in you both to will and to do, of his good pleasure.” This is a reason, not merely why they should work out their own salvation, but why they should do this with fear and trembling, as the only way in which it could be done. Whatever men may do, and however much and great pains and labour they may take in working out their salvation: yet if they do not this with fear and trembling, they will fail of obtaining salvation. This points out the only way to heaven. But this will be more particularly considered and illustrated in the prosecution of this subject.
The following particulars will serve to lead to the true meaning of fear and trembling.
1. These words must intend something which is right and becoming all Christians at all times, while they are working out their own salvation. It is what is essential to all truly Christian grace and exercises, and belongs to the beauty and excellence of their character: and as they cannot be real Christians and live as such without it, so the more they have of it, the better and more strong and excellent Christians they are. If this were not so, the Apostle would not have exhorted them, and consequently all Christians, at all times and in all ages, thus to work out their own salvation. It would be injurious and absurd to suppose that he exhorted to those exercises and that practice which are not virtuous and excellent, and becoming all Christians, at all times, as their indispensable duty, in which they are bound to excel, and cannot be practised to excess. This observation, of the truth of which none can doubt, will help to shew what is not intended by fear and trembling here, viz. all those exercises which are wrong, or are a blemish and imperfection in the character of a Christian. These must all be excluded, and will lead to the observations following.
2. The Apostle does not exhort Christians to work out their own
salvation under the influence of a servile, slavish fear of God, in which
no true love is implied, but is contrary to a spirit of love. This is sometimes
meant by fear in the scriptures, and is condemned as contrary to a Christian spirit
of love and true obedience. This Apostle says to Christians, “Ye have not received
the spirit of bondage again to fear; but ye have received the Spirit of adoption,
whereby we cry, Abba Father. God hath not given us the spirit of fear; but of power,
of love and of a sound mind:” [ The word in the original, translated fear,
(
3. By fear and trembling here is not meant a constant, trembling
fear of falling away and perishing at last. This cannot be the meaning, because
this is not the duty of all Christians, and cannot be considered as a Christian
virtue, but rather an imperfection, and at least a defect of grace. Christians are
directed to make their calling and election sure. The Apostle speaks of those Christians
to whom he gave the exhortation under consideration, as those of whom he was confident
that God would carry on the work he had begun in them, until the day of Jesus Christ.
And how could he direct them to tremble with fear of perishing, when he at the same
time had told them he was confident that Christ would save them? Why might not they
be as confident of their salvation as he was? He speaks in the language of assurance
of his own salvation in this letter. He speaks of his own death as connected with
his being with Christ. And he says of himself, with others, “We know that
if our earthly house of this tabernacle were dissolved, we have a building of God,
an house not made with hands, eternal in the heavens.” And no doubt some, if not
many, of the Christians at Philippi had a comfortable assurance of their interest
in the covenant of grace, and consequently that they should be saved. It is certain
that the Apostle did not know that this was not true of them. It is therefore certain
that he considered this exhortation to be applicable to the most assured Christian
that was then on earth, or ever will live in this world, and pointed out their duty
as much as of those who were in doubt whether they should be saved or not. The Apostle
himself, and every assured Christian, had as much of this fear and trembling as
any Christian whatever; and it was as much his and their duty and privilege, and
essential to their
The word fear is often used in scripture in a sense which denotes that which is a virtue and real piety, and in this sense are fear and trembling used. And the fear of the Lord, or to fear God, commonly means the exercise of true piety. Of this all who read the Bible with attention are sensible.
From the foregoing observations it evidently appears, that by fear and trembling in the text must be intended Christian humility, with all the natural and necessary attendants of it, consisting in a sense of their own depravity and guilt, or ill desert, and of their total moral impotence and insufficiency in themselves, to work out their own salvation, or to will and do any thing towards it; with an entire and constant dependence on and trust in God the Saviour for pardon and acceptance, through his atonement, and the influences of his Spirit to give them moral discerning, strength and ability to work out their own salvation, in a sense of his greatness, majesty, power and sovereignty, who has mercy on whom he will have mercy, and whom he will he hardeneth; and of their own littleness, vileness, and infinite unworthiness of the least favour; while they view destruction, which they deserve, and shall certainly fall into, unless they are rescued by the mighty power and sovereign grace of God, in all the horrors and dreadfulness of it; and the infinite greatness, worth, and importance of that salvation which is given by Christ to all who believe and obey him.
That all this is implied in that humility and faith which is essential to the character of a Christian, and by which he lives, and works out his own salvation, none can doubt who properly attends to the subject. And that the whole of this is implied and expressed in the words fear and trembling, is evident, from the use of those words in other places, and on different occasions, and from what follows in the passage we are upon.
We find these words used three times, beside that in the text before us, by this apostle. He says to the Corinthians, “I was with you in weakness, and in fear, and in much trembling.” He seems here to set himself designedly in contrast with those whom he calls false apostles, who appeared proud and self-sufficient, and affected a great parade and shew of their own abilities and accomplishments, and boasted great things. On the contrary, when he was with them, and God did great things among them by his ministry, in their conversion, he gloried not in himself, but in the Lord, and laboured among them in fear and much trembling, in a pressing sense of his own weakness, and insufficiency for the great work in which he was engaged; that he was nothing, and that God alone could give the increase and success desired. He expresses the same thing in the following words: “Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God.” When he speaks of the Corinthians receiving Titus with fear and trembling, the meaning is, that they received him in humility and lowliness of mind, in a sense of their own sinfulness and unworthiness, and readiness to receive instruction from him, sensible of their ignorance and need of being taught; in opposition to self-sufficiency and pride, undervaluing and despising him.
This same Apostle says to servants, “Be obedient unto them who
are your masters according to the flesh, with fear and trembling.” None can
reasonably suppose that servants are here commanded to act from a servile, slavish
fear of their masters, doing all and obeying them out of fear of their rod: for
this is not a commendable spirit in servants. By fear and trembling is evidently
meant a spirit of humility and submission to the will of their masters; willing
to take their own proper place; not setting up for themselves, but feeling their
dependence upon their masters for all temporal support, realizing the evil consequence
of a contrary spirit and conduct, of pride and self-sufficiency. And in
And that the meaning of fear and trembling in the text which has been given is the only true meaning, is evident from the words which immediately follow these: “For it is God which worketh in you, both to will and to do, of his good pleasure.” This is given as the reason why they should work out their own salvation with fear and trembling. And this is a good reason why they should do this, in a humbling sense of their own depravity, unworthiness, and moral inability to work out their own salvation, and continually maintain self-diffidence, in a sense of the greatness of the work, and their own insufficiency, and their entire dependence on God for his powerful influence on their hearts, in order to their willing and doing, and taking one step in their Christian course. But if these words are not taken in this sense, the propriety and force of the argument cannot be discerned, and is lost. But this is to be more fully considered under another head.
Having given a summary of the meaning of fear and trembling in the text, in order more fully to elucidate this point it will be proper, if not necessary, particularly to shew what is implied in this general account; which may be done under the following heads.
1. Fear and trembling implies a trembling conviction and sense of their own weakness, and total insufficiency, in themselves, to work out their own salvation, while they have some true view of the greatness, difficulty, importance and necessity of the work, and that it must be done by them, being most reasonable, and their indispensable duty.
This self-diffidence every Christian feels and constantly exercises
in disclaiming all moral power and ability to do any thing towards his salvation,
if left to himself, and is necessarily implied in that humility denoted by fear
and trembling.
2. This is attended with a thorough conviction, and sensible acknowledgment, that this their weakness and utter insufficiency is wholly their own fault; that it consists in their moral depravity, and the inexcusable wickedness of their own hearts. This conviction and view of themselves strikes death to their pride, and is an essential ingredient in Christian humility, and in fear and trembling.
3. Consequently, fear and trembling includes in it an affecting conviction of their own unworthiness and ill desert; that they are utterly unworthy of salvation, and of that assistance and grace by which alone they can obtain it, and deserve to be left of God to fall into destruction; which would certainly be the case, in a moment, if God should deal with them according to their folly and crimes, and withhold from them that assistance and sovereign goodness which they are constantly forfeiting, and pour that evil on their heads which they are provoking him to inflict; that they are therefore in the hands of a sovereign God, who has mercy on whom he will have mercy, and whom he will he hardeneth. This view and sense of the truth will not be in the least removed or abated by the strongest well grounded hope and confidence that this sovereign God has had mercy on them; and therefore does not in any degree exclude the humility, the fear and trembling, implied in a real and constant conviction of these truths.
4. Fear and trembling implies a fearful and trembling sense of
the infinite and amazing dreadfulness of endless destruction, which the Christian
considers and dreads as his certain portion, if he should have his desert, and not
be rescued and saved from it, by the constant exertion of the mighty power and sovereign
grace of Jesus Christ. The strongest Christian hope and assurance that they have
a divine promise that they shall escape this evil, and be kept by the mighty power
of Christ, through faith, unto salvation, will not remove or abate this awful view
of destruction: but they who have the
5. A belief and sense of the infinite greatness, power and terrible majesty of God, and a correspondent conviction of their own littleness and nothingness in his sight, impressing an awe of his displeasure, and dread of sinning against him, is implied in fear and trembling. This sense and feeling will increase, as Christians grow in grace and in the knowledge of Jesus Christ, whatever evidence and assurance they may have of the favour and love of God.
6. The Christian works out his own salvation with fear and trembling, while he constantly views and feels the dangers with which he is surrounded, by which he is liable to fall and perish, and against which he has no strength and security in himself; that he is always surrounded by innumerable hosts of invisible, subtle, potent enemies, who are seeking his eternal ruin, and doing all they can to prevent his salvation; while he has no more power or skill in himself to resist or escape their rage, and destruction by them, than an infant has to conquer a roaring lion.
This is the representation which Christ himself gives of the state
and circumstances of a Christian, while in this world. He speaks to every Christian
of which his church is composed in the following language: “Look unto me from the
lions’ dens, from the mountains of the leopards.” [
7. This is attended with a constant and increasing view and sense of the dangerous enemies which they have within themselves, consisting in their moral depravity and evil propensities; that if Christ should leave them to themselves, they should immediately turn his enemies, and join with the devil, and be on his side and espouse his cause in opposition to Jesus Christ, and finally fall with him into eternal destruction.
8. Fear and trembling is not only consistent with, but necessarily implies, a humble and constant dependence on Jesus Christ alone for grace and strength to follow him through all these dangers and difficulties, leaning on his almighty arm, his infinite wisdom, goodness, truth and faithfulness, for pardon of their sins through his atonement, and deliverance from moral depravity; for power and skill to restrain and conquer their own lusts, and escape everlasting destruction; trusting in him to work in them both to will and to do all that is implied in their working out their own salvation. This, and all which has been mentioned in the above particulars, is implied in fear and trembling; in that humility and saving faith by which the Christian lives, and works out his own salvation. By this he becomes strong in the Lord, and in the power of his might. His grace is sufficient for him, and by it he overcomes.
9. As every Christian is coming vastly short in his duty in every
thing which he does, and is constantly guilty of much sin, so he is in danger of
unthought of deviations from his duty, and by temptations to fall into particular
gross sins, against which he has no security but the promises of the covenant of
grace; and to escape these he depends upon the sovereign will of God, who
10. While Christians are working out their own salvation with
fear and trembling, they are sensible and acknowledge that by their own works, and
the utmost they can do, they do not in the least recommend themselves to God as
deserving any favour on this account; but are infinitely ill deserving as sinners,
for which all they do makes not the least atonement; and so much depravity and sin
constantly attends them in all they will and do, that they are continually adding
to their guilt and ill desert. They therefore utterly renounce all dependence on
their own righteousness, and trust wholly to the atonement and righteousness of
Jesus Christ for the pardon of their sins, and for all the favour and blessings
they want and hope for, willing and rejoicing to receive all this purely for the
sake of his atonement and worthiness, while they are considered in themselves as
infinitely unworthy of the least favour, and deserving of endless destruction. This
view of themselves, and cordial acknowledgment of it, is agreeably to truth, and
essential to Christian humility, while they live by faith on Jesus Christ, and “walk
humbly with God.” Thus the Christian saith, (it is the constant language of his
heart,) “In the Lord have I righteousness and strength;” strength to work out my
own salvation, and righteousness to recommend me to pardon and the favour of God.
In the exercise of this fear and trembling the
What has been now said, in the description of fear and trembling, may be in a partial and imperfect manner represented by the following similitude.
A person finds himself in the midst of a hideous forest and thicket,
in which are impassable mountains, swamps and dreadful precipices; he himself is
sick unto death, and not able to walk a step, while he sees himself surrounded by
hungry lions, and innumerable other beasts of prey, threatening to rush upon him
and devour him. And on consideration he finds he has brought himself into this dangerous,
wretched state by his own inexcusable folly, and that his disorders and weakness
are really his own fault; that he has greatly abused the Lord and owner of the territory
in which he is, and all things in it; that he might therefore justly in his displeasure
deliver him to the tormentors, and to be miserably devoured by the fierce beasts
of prey. While he is in this situation, giving himself up to despair, as wholly
lost and doomed to inevitable destruction, the great personage, the owner of the
forest and all that it contained, appears to him, and tells him that though he had
abused him, and had ruined himself, by his own inexcusable folly, yet he was ready
to forgive him, and was able and disposed to cure him of his disorders, and give
him strength to walk, and to extricate him from the evil and dangerous state in
which he was, and make him happy in the
The nobleman told him, that though he depended wholly on him for all his strength to act and walk, and every volition to exert himself in order to escape the dangers of this wilderness, resist the wild beasts, pass through the swamps and miry marshes, ascend the steep mountains, and stand firm on the brink and side of dreadful precipices, and arrive to the promised land; yet he must be active, and work out this his salvation in the exercise of his own care and constant labor; he must resist the beasts of prey, and by his watchfulness and exertions in every step of the dangerous, difficult way he had to go, he must persevere in his work, and in obedience to him, till he should bring him to a place of safety and rest; that, in a sense of his own insufficiency to will or do any thing in this travel in order to his salvation, and his total and constant dependence on his patron, for disposition and strength to will and do, and persevere in the work before him, he must keep his eye upon him, and place all his trust in him, keeping hold of his hand, or of a strong cord which should be fastened to himself, his patron, and always be in his reach, when his hand was not. And in this way he should be carried safely on to the land of promise.
Thus the poor man set out, confiding in the power, truth and faithfulness
of his patron, and disclaiming all confidence in himself; continuing his course
through hideous swamps, and over high and steep mountains,
From the whole which has been said in the description of fear
and trembling, the result is, that it consists most essentially in Christian humility
and poverty of spirit, in a sense of their own weakness and insufficiency to work
out their own salvation, and a humble trust in God for his constant, powerful energy
on their hearts, disposing and prompting them effectually to will and to
And if this Apostle did work out his salvation with fear and trembling, then the greatest and most assured Christian does not get beyond or above this; but the more he has of it, the greater is his strength and excellence. This has been in some measure kept in view through the whole of this description of fear and trembling. And the Christian who has not an assurance of his salvation, but at times is in great doubts whether he be a real Christian or not; though he may differ in some respects in his views, feelings and exercises from the assured Christian, yet he is working out his own salvation with this same fear and trembling which the assured Christian has, while he is attended with many doubts and fears, which perfect, or a more strong love would cast out.
From the foregoing view of fear and trembling, it appears to consist
in a disposition and exercises of heart which are in direct opposition to a self-righteous
spirit,
III. THE next thing proposed is, to consider and show what is the meaning of God’s working in Christians both to will and to do of his good pleasure. This may be done by attending to the following particulars.
1. Working in men to will and to do, must intend more than
affording them external means and advantages, and urging them by external motives
to will and to do; for this cannot with any propriety be called working in them,
when all that is supposed to be done is done out of them and externally. Some have
supposed this to be all the meaning of these words; not
2. This does not mean any divine operation on man, which respects
his willing and doing, of which willing and doing is not the certain consequence,
and which therefore is consistent with his not willing and doing. For any divine
operation in man, of which his willing and doing is not the effect, is not working
in him to will and to do; because, notwithstanding such operation, he is left short
of willing and doing. To work in
That working in men to will which leaves them short of willing, is the same with working in them to will, if they will, which is talking most absurdly. Men are always able to will, if they will, and need no special assistance or influence on them to will what they will, or if they will, which is the same. If men are willing, or do will, they have no need of any operation or assistance to make them willing; for this they have already by the supposition; for they at all times can will, if they will. There can therefore be no such operation; and any supposed assistance or working in them which leaves them not actually willing or doing is not working in them to will and to do.
3. God worketh in Christians to will and to do, by giving them the powerful influences of his Spirit, without which they would neither will nor do those things by which they work out their own salvation, and which are effectual to cause them to will and do them; there being a certain and infallible connection of one with the other.
Men are naturally, while wholly destitute of such influences,
not only entirely destitute of all inclination to every thing that is truly virtuous
and holy, but their hearts or wills are obstinately set in them to do evil, and
they run swiftly on with all their hearts towards destruction; and they go on in
this course until God changes their hearts, by taking away the heart of stone, the
obstinate, rebellious heart, and giving them a new heart, a humble, obedient heart,
and thus makes them willing to obey him in the day of his power, or by his omnipotent
energy on their hearts. And when he has begun this great and good work in any whom
he pleases,
That God thus works in all true Christians to will and to do all they will and do in working out their own salvation, and that they are thus wholly dependent on him for every right motion and choice of heart, and for every good thing they do, is not only plainly asserted in the words of the text, which cannot be understood in any other sense than that which has been given of them, without straining and forcing them to speak an unnatural sense, but is abundantly confirmed by innumerable other passages of scripture, which speak the same language and assert the same thing; too many to be rehearsed here, and of which the careful, intelligent reader of the Bible cannot be ignorant. And this is expressly or implicitly acknowledged by all Christians in their prayers, however some professing Christians may in their speculations, and even in the feelings and tenor of the exercises of their hearts, contradict it.
4.There appears to be some intended difference between willing
and doing, when it is said, God worketh in Christians both to will and to
do. Strictly speaking, men are active in nothing but in the exercise of their
5. The words which are added, “Of his good pleasure,” remain yet to be explained. The meaning appears to be, that God worketh in men to will and to do as it pleases him, in the exercise of his sovereign goodness, who hath mercy on whom he will have mercy, and whom he will he hardeneth. In the beginning of this work, he chooses whom he will to be the subjects of it, not being under obligation to any; who are all wholly gone out of the way, their hearts being set against God, and every thing which has the nature of holiness. God waits not to have them turn and will that which is right, for this they would never do, if left to themselves, whatever means are used, and motives set before them, to persuade them to it. He first begins, and gives them a new heart, and creates them in Christ Jesus unto good works, and works in them to will and to do. Thus, not by works of righteousness which they had done (for they were dead in trespasses and sins, altogether rebellious) but according to his mercy, he saved them, by the washing of regeneration, and renewing of the Holy Ghost; and being thus made willing by the powerful operation of God on their hearts, according to his sovereign good pleasure; and having begun the good work, and they being brought into that covenant, according to which he has in his sovereign grace promised to carry it on till it is completed; be worketh in them to will and to do, so as to insure and perfect their salvation, in that manner and degree which is according to his sovereign good pleasure.
The next thing proposed is,
IV. To consider the force of the argument by which the foregoing exhortation is urged, or the reason given why Christians should work out their own salvation with fear and trembling, introduced and denoted by the particle For. “For it is God which worketh in you, both to will and to do, of his good pleasure.”
In order to set this in the true and best light, what has been
before observed must be kept in view, viz. that the design and force of the exhortation
is not merely
And he urges this upon them with this good and forcible reason, “For it is God which worketh in you, both to will and to do, of his good pleasure.” You have no sufficiency of your own to do or will any thing right, but are always and entirely dependent on God, who is the author of every choice and exertion by which you are enabled to proceed in the Christian life, who is above all controul, and acts as an absolute sovereign in this matter. And without him you can do nothing.
The sense of this passage of scripture, as it has been now explained, may be expressed in the following words.
“My beloved fellow Christians, as you gave up yourselves to Jesus
Christ, to obey and serve him, when I was present with you, and have since, in my
absence, continued and made great advances in your obedience, I earnestly exhort
you to go on in your Christian course with that holy fear and trembling which implies
a sense of the difficulty, greatness and importance of the work which is before
you, keeping in view the eternal happiness and glory which the gospel sets before
you, and the infinite evil that awaits all who come short, together with a constant
conviction of your utter moral weakness and insufficiency for this work, and your
entire and constant dependence on God for his powerful assistance in every step
you take; so that if he should leave you to yourselves, you would certainly come
short and
“This caution and exhortation to go on in your Christian course with this fear and trembling is proper and important, as it is natural to man to be high minded, and to trust in himself; and even Christians, through their remaining depravity, are in danger of a criminal degree of this, in a measure, forgetting their own weakness and insufficiency and dependence on God, by which they greatly injure themselves; and because thus to fear and tremble is essential to the life of a Christian, and cannot be exercised in too high a degree: for the more a Christian has of this, the more beautiful and perfect is his character, and he will work out his own salvation with greater safety, strength and activity. And there is the highest reason and the strongest motive for Christians to work out their own salvation with this fear and trembling, to which I am exhorting, because they are in fact thus entirely and always dependent on God for every right motion of their heart, and all they do in this work, as all they will and do is the effect of a divine operation effectually working in them both to will and do, and that of his sovereign good pleasure, and entirely independent of them.”
The Apostle exhorts them to maintain a humbling sense of their
depravity, moral weakness, and utter insufficiency to the work in which they were
engaged, and had made considerable progress, and their entire dependence on God
for every right exercise of heart; to remember and realize that all they had attained
to in the Christian life was to be ascribed to God working
The Apostle was sensible of the disposition in man to overlook his dependence on God every moment for every right motion of his will; and to trust in himself, relying on his own strength and sufficiency: and he knew how fatal this disposition was to the souls of men, if it were not counteracted and mortified; and that Christians had need to be reminded of this. He therefore warns the Christians at Philippi to avoid this fatal rock; and at the same time marks out the only true and safe way to heaven. And happy would it have been for many professing Christians since, if they had attended to, understood and conformed to this apostolic direction; who, contrary to this, have thought themselves something when they were nothing, and have attempted to work out their own salvation in their own strength, relying on their own sufficiency to will and to do; and consequently never have willed and done any thing right, and really holy, but have perished in the foolish, presumptuous attempt.
Having attempted to explain these words under the four preceding heads, as was proposed, we come now,
Fifthly. To improve the subject to practical purposes.
I. From the explanation which has been given of this important passage of scripture, if it be in any measure just and night, we learn that many have overlooked the true sense of these words, have put a wrong meaning upon them, and perverted them to very bad purposes.
They are such who assert man’s sufficiency to work out his own
salvation of himself, without any distinguishing, efficacious influences of the
Spirit of God, effectually working in him both to will and to do all that is necessary
for his salvation; and deny that man is absolutely and wholly dependent on God in
working
Thus this text is wholly perverted to support and establish a doctrine which has a most pernicious and destructive tendency, is contrary to the whole tenor of scripture, and directly contrary to this very text, taken together, and rightly understood; which, it is thought, clearly appears from the foregoing explanation. This is a most dangerous and destructive perversion of scripture; for every one who believes in his heart he is so sufficient to work out his own salvation, and to distinguish himself from those who neglect to do this, without any distinguishing influences of the Spirit of God, working in him both to will and to do, and thinks he is thus by his own self-sufficiency actually working out his own salvation, is deceiving himself, and trusting in man, and making flesh his arm; he is therefore accursed, and will sink into destruction. How lamentable that such doctrine should be advocated by any, yea, by so many! How unhappy that such multitudes should, through the moral blindness, selfishness and pride of their hearts, be led astray by these false teachers! Surely the blind are leading the blind, and they both will fall into the ditch of endless destruction!
There have been those who have understood these words as a direction
to unrenewed sinners to begin and
There are others, who, though they have rightly considered the
exhortation in the text to be addressed to Christians, yet have mistaken the proper
meaning and force of the exhortation, of fear and trembling, and of the reason given
by which the exhortation is urged; and therefore have overlooked the true sense
of the text, and really perverted it. Without attending to the true, or any precise
and determinate meaning of fear and trembling, they consider the exhortation to
Christians to work out their own salvation, as directing them to do what they call
their part, which they are to perform, without taking any notice of the
manner in
He who has attended to and understood the explanation of these words which has been attempted in the preceding discourses, and approves of it, must be sensible that the above representation of the meaning of the text wholly overlooks the true design and force of it, and is a total perversion of it, and may justly be said to “darken counsel by words without knowledge.”
On the whole, it appears that they who attend only to the first part of the passage which has been explained, as exhorting men to work out their own salvation, without bringing into view the following words, not attending to the words fear and trembling, as expressing the manner in which this work is to be done, or giving a wrong sense to them, have not given the true import and force of the exhortation, and have not improved it to promote the purpose designed by it; and many have in this way perverted it to establish delusion and falsehood. And, that they also who have attended to the last words, “For it is God which worketh in you both to will and to do,” without attending to their connection with the foregoing exhortation, and the true meaning of fear and trembling, and the force of the reason and argument from thence, expressed in the particle For, have, at best, not given the true and important meaning of the whole passage; and have overlooked the design and force of it, and the most interesting and practical truths contained in it; if they have not improved it to promote error and delusion.
In short, this text cannot be understood, unless it be considered
in the connection of each part of it, and in the true meaning of every expression
and word contained
In this view, the preceding particular explanation has been attempted, and is to be yet further improved.
II. From this passage of scripture, as it has been explained, several doctrines are expressed or implied, and the objections which have been made to them appear to be wholly without foundation, and very unreasonable. Some of these will be particularly mentioned and considered.
1. As God is here said to produce every good volition and exercise in the Christian by which he works out his own salvation, it has been objected, that according to this the work is all done by God, and not by the Christian, which renders the text, taken together, wholly inconsistent and absurd; as if it were said, “Work out your own salvation; but at the same time remember that you can do nothing, and really have nothing to do; for it is God who must do all, by producing the will and the deed!”
The mere mentioning of this objection is sufficient to expose
the unreasonableness and absurdity of it. If God works in them to will and to do,
then they both will and do; and this is as much their own will and deed, as much
their own exertion and work, as it could be were there no previous exertion of God,
as necessary in order to their thus willing and doing. Christians do nothing in
working out their own salvation till they begin to will and act; and when they do
this, it is as much their own act and deed, as in the nature of things any thing
that is willed and done can be, whatever God may do in working in them thus to will
and to do. The latter is the work of God, and not theirs, the former is as much
their own exertion and work, as if God did nothing in them, and is entirely distinct
from what God does. Their own exertions, their willing
2. This doctrine of absolute dependence on God for every volition and exertion in working out our own salvation, which is implied and asserted in the explanation which has been given of this text, has been represented and objected to as a very discouraging doctrine, tending to lead persons to sit still, and not attempt to do any thing towards their salvation.
It is granted that the view of the text which has been given does tend to discourage persons from attempting to work out their own salvation in their own strength and sufficiency, independent of God, and his effectual operation on their hearts to will and to do; and will effectually do it, where it has its proper influence on the hearts of men. But this affords no real ground of objection to the doctrine, but is rather in favour of it. It is necessary that men should be discouraged from working out their salvation in this way, and relinquish it, in order to their being saved; and the sooner and more thoroughly they are discouraged, the better. Such discouragement is indeed given in the text, and in a vast number of other passages in the Bible, being rightly understood; for men are every where in scripture represented as wholly dependent on God for the effectual influences of the Holy Spirit in order to do that which is necessary to be done by them for their salvation.
But to him who feels his own moral depravity and utter insufficiency
to will and do any thing by which he may be saved, without the powerful operations
of God to work in him to will to do it, this doctrine will
Jesus Christ said to his disciples, “Without me ye can do nothing.” Surely he did not say this to discourage them and lead them to sit still and do nothing; but to encourage them to trust in him, and to engage in the work assigned to them with alacrity, courage, and hope. The apostle Paul knew that he was what he was by the grace of God, working mightily and effectually in him both to will and to do; that he had no sufficiency of himself for any good thing, but that all his sufficiency was of God; that without the powerful assistance of Christ he could do nothing. Did this discourage him, from attempting to do any thing? No; directly the contrary: from this he took his sole encouragement, and was animated to pursue his work with activity and diligence, and laboured more than all the other apostles, knowing that, through Christ who strengthened him, he could do all things.
Thus it appears not only that the objection under consideration is altogether without any ground or reason, but that it is made against a passage of scripture which, according to the explanation which has been given, affords the only ground of hope to sinners, and gives sufficient and the only encouragement to work out our own salvation with fear and trembling; and which does contain a complete answer to the objection, and that it is as direct, great and mischievous a perversion and abuse of the text, as can be imagined. Let it therefore be rejected by all with abhorrence, and silenced forever.
3. The objection which has been made, that this doctrine of man’s dependence on the powerful operation of God for every virtuous and holy act of will, so that it is really produced by him, and could not exist did not God work in him both to will and to do, is inconsistent with human liberty, and makes man a mere machine, who is acted upon in all he wills and does, is really answered and refuted in the words themselves, as they have been explained.
Human liberty consists in willing and doing, or in acting voluntarily. To act freely, and to act voluntarily, are synonimous terms, meaning the same thing; and it is impossible to exercise or conceive of any other real liberty than this. All the liberty of any moral agent consists in acting voluntarily. There is no other liberty in nature possible. Therefore, liberty does not consist in any thing which takes place before the actual exertion of willing; man does not, he cannot, exercise freedom antecedent to his acting voluntarily, or when he ceases to will and to do. Therefore, when God worketh in men to will and do what otherwise they would not will and do, their liberty is so far from being obstructed by this, that it is promoted, and the consequence is, their actually willing and doing, and, consequently exercising all the liberty of which any creature is or can be made capable. How groundless and unreasonable then is this objection! It amounts to this, that man cannot be free in that which is the only exercise of liberty, because he never would have acted thus freely in that instance, did not God by working in him, induce him to exercise all the freedom of which he is capable in actually willing and doing.
It is evident that many puzzle and bewilder themselves about human
liberty, and think many facts and doctrines contained in the Bible to be inconsistent
with liberty; or at least confess themselves unable to conceive how they can be
consistent with it, because they have never attended so much to the nature of human
liberty as to be able to determine precisely in what it does consist, and
This passage therefore is so far from being inconsistent with human liberty, that it supposes and asserts that persons have and exercise all the liberty in the practice of morality and religion of which man is capable, and carries in the face of it a complete confutation of the objection under consideration. And let no one imagine he has not all the freedom that is desirable, or that, in the nature of things, can be possessed and exercised, while he feels and knows that he acts voluntarily, or does as he pleases. And if he does both will and do that which is really working out his own salvation, let him ascribe it wholly to the sovereign mercy of God, who worketh in him thus to will and do of his good pleasure.
HAVING considered three objections to the text, as it has been explained in the preceding discourse, it is proposed in this to answer several more.
4. It is objected, that if men are not and cannot be willing to work out their own salvation, unless God first work in them to will and to do, then they cannot be blamable for not willing and doing.
To this objection there is a full solution and answer in the words
to which it is made. If none do any thing towards working out their own salvation,
till God worketh in them to will and to do, this supposes that previous to this
they are unwilling; and that this unwillingness, or opposition of will to this work,
is the only difficulty in the way of their willing and doing that by which they
would be saved; and were it not for this opposition of heart or will to do that
by which they would be saved, there would be no need that God should thus work in
them to will and to do, which otherwise they voluntarily refuse to do. It is therefore
supposed that they act freely in willing and doing that which is contrary to working
put their salvation, and consequently that they are wholly blamable for voluntarily
opposing that by which they might be saved, if they were willing to comply with
it. For we have no other idea of blame or crime, but that which consists in willing
and doing that which is contrary to reason and truth, and the command of God, when
nothing is in the way of willing and doing that which is right and wise, but their
unwillingness or opposition of heart or will to that which is required. And the
greater
If a child be disobedient to his parents, and wholly refuses to
pay any respect to them and regard their dictates, the more obstinate he appears
to be, and fixed in his rebellion, under all possible means used with him to reclaim
him, this is so far from being any excuse, or extenuation of his blame or guilt,
that, it is considered by all, unless it be those who are joined with him in the
same disobedience, as an aggravation of his guilt. Whoever thought of excusing a
murderer or thief, and could think him blameless or the less guilty, because he
had long persisted in his evil practices, and could not be reclaimed by all the
persuasions, threats and severe corrections which could be administered or devised?
Can any one avoid thinking him the worse, and more odious and blameable, the more
his inclination to murder or steal is proved to be fixed and incurable? It is possible
the person himself might plead this as an excuse; and his companions in the same
wickedness might join with him in exculpating him and themselves, because they had
such a strong inclination to persist in their practices, and were so utterly averse
from a reformation, and so far from having the least disposition to any thing of
the kind, that they could not be willing to hearken to advice, and reform. But all
who are not murderers nor thieves would consider their attempting
This is applicable to the case before us, and may serve to illustrate it. Mankind are all rebels against God, and are sunk into total moral depravity, in which they have a strong, fixed and incurable propensity to rebellion, and a proportionable aversion from God and holiness, and will not come to Christ that they might be saved. This depravity and obstinacy is incurable, that is, by any thing in themselves; for their whole inclination, and all their exertions, are an opposition to turning to God, or a willingness to embrace the gospel; it is incurable by any means that can be used with them, or by any thing that can be done for them by any creature. The removal of this rebellious disposition is infinitely out of the reach of the power of men or angels. He only can do it who created all things, and is able to take away the hard, obstinate heart, and give an obedient one, and work in men to will and to do that to which they are naturally totally averse. Nothing is or can be in the way to prevent any persons being willing to embrace the gospel, but a contrary will and choice, and aversion of heart from Jesus Christ and the gospel. And if this be not in the nature of it criminal, and blameable in every degree of it, then there can be no such thing as blame or crime in nature. And if the strong degree of opposition to that which is right and wise, and inclination to the contrary so as to render it incurable, in the sense explained, does render the person innocent; then every the least degree of such inclination is not criminal, so there can be no such thing as sin; unless men can sin without any inclination to sin, and may incur blame when they exercise no choice.
All this is supposed and really asserted in our text: That mankind
are wholly and obstinately opposed in their will and affections to that which is
right and wise, and necessary to be chosen, in order to their salvation; that this
is the only and all the difficulty in the way of their salvation, and is the only
thing which renders it
When it is said in the objection, that if men cannot embrace
the gospel unless God work in them to will and do it, this must render them blameless,
if by this any difficulty is designed to be expressed which does not wholly consist
in their unwillingness to this, and is not the same with their will not,
it is not true that they cannot; for, as has been observed, there can be
no other bar in the way of their embracing the gospel, but a fixed opposition of
will to it; and this is supposed and even asserted in the text, as nothing else
or more is necessary to work out their salvation but a will to do it. And
when it is said they cannot be willing, the meaning is, that they are wholly
destitute of the least inclination or real desire to comply, and have such a strong,
fixed opposition of will to it, that they cannot be willing to embrace the gospel,
such opposition of will being entirely inconsistent with it, so long as it continues;
and they being without the least inclination or desire to remove this opposition,
but acquiesce in it with all their hearts, it cannot be removed by any thing short
of the power of God working in them to will and to do. But if this be all that the
objector means by his cannot, this is so far from being any excuse for not
being willing to embrace the gospel, that it is the very thing in which all blame
consists; and the more there is of this will not, and the stronger the inclination
is to oppose and reject the
If they who make the objection under consideration would attend to all this, and consider it well, they would know that they were as really objecting against Jesus Christ himself, as against our text, as it has been explained; for he saith the same things in the words which have been cited. And they would at the same time be convinced that the objection is contrary to all reason and the common sense of mankind, and implies the greatest absurdity, and contradiction to all moral truth.
Many bewilder themselves, and put a stumbling block before their faces, and make great and hurtful mistakes, by using the words cannot and inability in a sense which is inconsistent with blame, and wholly excuses for not doing what a person cannot do. That which a person cannot do, though ever so much inclined to do it, and however willing he is to do it, were it in his power, he cannot be blamed for not doing. And this is the sense in which mankind commonly use the words cannot and inability. But when these words are used in a moral sense, so as to imply no difficulty in complying with what is required, but want of an inclination and desire to do it, or an actual opposition of will to it, which is quite a different and opposite sense from the other; such a want of ability or power to comply with that which is reasonable and right, does not excuse a refusal to comply, but necessarily implies blame, and the person is criminal in proportion to the degree of his inability to comply, or the strength and fixedness of the opposition of his heart to that which is required, in which all the difficulty of this compliance consists.
This may be illustrated by the following instance: A poor man,
a real object of charity, suffering for want of
Who can avoid pronouncing the former blameless, or considering
the latter as very criminal and blameworthy? And the farther he was from any inclination
. to help the distressed, and the more fixed and obstinately set he was against
giving any thing to the poor, the more vile and criminal he must appear to all.
The latter cannot be liberal, and delight in distributing what he possesses, until
he has a new heart, and is possessed with a disposition directly contrary to that
which now governs him in all his thoughts and desires. And his heart is wholly and
with all its strength opposed to a benevolent, generous heart, and therefore he
cannot have the least inclination and desire to have such a heart, but is entirely
satisfied and pleased with his present selfish disposition. And if he should pretend
to desire and attempt to obtain a good, benevolent heart, all his desires and attempts
would really be nothing but the exercise of his selfishness, and the gratification
of his evil, covetous disposition; and therefore would be nothing but real opposition
The difficulty which is in the way of his helping the poor man may be as great, and his inability to do a generous action as real and as much insurmountable and immoveable by him, for the reason which has been mentioned, as the inability of the former to relieve him. It may be said, agreeable to truth, of both of them, that they cannot relieve the distressed sufferer. But their inability is so entirely different, and of so opposite a nature and kind, that the inability of the former excuses, and that of the latter is so far from excusing, that it is the very thing in which his crime and blame consists. And they who attend to all that has been offered or can be said on this point, and yet will not see the difference and opposition between these two kinds of inability, but persist in asserting that there is no difference, and that they equally render a man blameless for not doing what he is unable to do; that the inability of the latter of these two men to relieve a distressed person is as blameless and excuseable, as that of the former; are not capable of being reasoned with or of making any proper use of common sense, which cannot be accounted for but by supposing that their inability to see and make this distinction, and reason properly upon it, is not owing to any defect in their natural capacity and reasoning powers, but to an inclination of heart, or propensity of will, which perverts their reason, and shuts their eyes against the light of truth, so that they cannot see it, however clearly it shines; which is the criminal inability that has been described.
Every degree of inclination to sin is opposition to the contrary,
and is a difficulty in the way of a holy inclination
The unregenerate sinner is nothing but flesh, in the Apostle’s
sense of the word here, and in many other places, that is, corrupt human nature.
All his inclinations and desires are lusts of the flesh, in which there is
So much has been said in answer to this objection, perhaps too much, and some repetitions have been made, it may be too many, because it is so much in the mouths of many, originates from delusion, and has a most pernicious tendency.
5. The objection which is often made, that it is unreasonable
to command or exhort sinners to do that which they have no power to do, and cannot
do unless assisted and enabled to do it by the Spirit of God, appears to be groundless,
from our text itself, when rightly understood; and is fully refuted in the answer
to the last objection. When it is well understood what is meant by want of, power
to obey what is commanded, and comply with the exhortation; that it means nothing
but want of will, and an opposite inclination; the objection vanishes, as nothing
to the purpose. It means a want of ability to obey, which is itself sin, and that
in which blameableness consists, and therefore cannot be an excuse for not obeying.
Therefore,
But it may be asked, Where is the propriety of commanding or exhorting sinners to do that which they never will do, unless they have a new heart given to them by God, and he work in them to will and do it; or what end will this answer?
Reply. The reason and propriety of this has been already shown; and that if this were not reasonable and proper, there can be no such thing as law and moral government. And this is suited, and even necessary, to answer the following ends.
First. If there were no law and commands, and these were not set before sinners, pointing out their duty, and urging them to do what is necessary to their salvation, they could not know what the law is, and what is their duty, and what is necessary to be done by them in order to be saved; which is important and necessary. Without this they would not be under advantage to know the character of God, of Jesus Christ, nor their own character, nor what they must be and do to be saved. “For how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?”
Second. If commands and exhortations to obedience were not applied to sinners, they would not know that they are sinners, and how depraved and corrupt they are, and how opposite their hearts are to the gospel, and that they are undone forever, unless sovereign grace give them a new heart, and make them willing in the day of divine power; all which it is important and even necessary the sinner should know, in order to his being saved. The apostle Paul said, “I had not known sin, but by the law:” and this is true of every one; for by the law is the knowledge of sin. And they cannot know that their hearts are strongly opposed to the gospel, the way of salvation by Jesus Christ, until they have the offer, and are invited and exhorted to believe on him.
Third. Therefore the gospel is to be preached to all men, and every man is to be instructed, warned and exhorted to believe, that he may escape the wrath to come, whether they will hear, or whether they will forbear, or refuse to hear. This is the way which God takes to answer his wise, benevolent purposes. They to whom he in his wisdom is pleased to give a heart to believe, will embrace the gospel, and be saved; and under a conviction of their guilty, lost state by nature, and that they should have justly perished, had not God given them a heart to believe, they will ascribe the whole of their salvation to sovereign grace, and give all the glory of it to God forever. They who do not hear and embrace the gospel, but, according to the criminal choice of their own hearts, reject the great salvation, will perish, under the aggravated guilt of slighting Jesus Christ, and abusing his grace and love, and will exhibit a striking manifestation of the exceeding, amazing depravity and wickedness of the human heart, and of the justice of God in their eternal destruction.
It has been observed, that the text contains an answer to the
objection now under consideration, and it has been shewn how it is answered. But
an answer is found in it, in another view of it. The Apostle tells Christians that
if God did not work in them to will and to do,
6. It may be further objected, that the text, as it has been explained, implies the doctrine of the certain perseverance of all true Christians, unto eternal life; which doctrine tends to make them who think themselves Christians careless about their salvation, and leads them to indulge themselves in sin, since, having once believed, they shall be saved, whatever life they live.
Answer. The text, as it has been understood, it is granted,
does imply the do6lrine of the perseverance of all real Christians: for if they
depend wholly on God to renew their will to holy exercises, by which they are born
again, made new creatures, and created in Christ Jesus unto good works, there is
no reason to think he will forsake such a work, and suffer it to come to nothing;
as there is an apparent inconsistency in this: it may therefore be relied upon as
certain, that Infinite Wisdom and Unchangeable Power and Goodness never begins this
great and good work, by which men are brought into a state of salvation, and become
real friends to God, and are pardoned and have his favour, without a design to carry
it on till it is completed in their perfect holiness and endless happiness, as this
work from beginning to end depends wholly on him. The contrary supposition appears
most unreasonable, and unworthy of God, and dishonourable to him. Moreover, the
expression itself denotes a constant work which God is carrying on in Christians,
without ceasing or relinquishing it. “It
But if the doctrine of the certain perseverance of all true Christians
to final salvation were not implied in the words of the text, when considered alone,
yet it is established with the utmost certainty when they are viewed in connection
with what the Apostle had before said to these Christians in this epistle. His words
are, “Being confident of this very thing, that he who hath begun a good work in
you will perform it until the day of Jesus Christ:” [
. It is objected to this doctrine, that it tends to make Christians
careless, and is a temptation to indulge to sin, seeing, according to this doctrine,
their salvation is secured to them, let them live as they will. An answer to this
is found in the words of the text, in which this doctrine is contained, as has been
shewn: for at the same time Christians are told that God had begun a good work in
them, which he would finish, carrying it on to perfection, they are exhorted to
work out their salvation with fear and trembling; and that too for this very reason,
that God was working in them so as effectually
The objection before us is therefore made in direct opposition
to the words of the text, in which the doctrine of the saints’ perseverance is improved
as a motive to every Christian duty in the practice of real holiness: it is therefore
impossible to encourage the contrary. This apostle always speaks in the same strain.
He says of himself, in this same epistle, “Not as though I had already attained,
either were already perfect; but I follow after, if that I may apprehend that for
which I am also apprehended of Christ Jesus. Reaching forth unto those things which
are before, I press towards the mark, for the prize of the high calling of God in
Christ Jesus.” The Apostle considered himself as apprehended, or laid hold of, by
Jesus Christ, when he was converted and became a Christian, with intent to keep
his hold of him till he had brought him to possess the prize of eternal life. This
was so far from making him careless and inactive in the duties of the Christian
life, that he improved it as an encouragement and motive to activity, zeal and engagedness
in running the Christian race, that he might obtain perfect holiness, and the prize
which his Saviour intended for him, and so work out his own salvation, of which
he was assured, by what Jesus Christ had already done for him by working in him
both to will and to do those things which accompany salvation, being infallibly
connected with it. In the same view he writes to the Christians at Thessalonica:
“Let us who are of the day be sober, putting on the breastplate of faith and love,
and for an helmet the hope of salvation. For God hath not appointed us to wrath,
but to obtain salvation by our Lord Jesus Christ.” Here he writes in
This objection not only has an answer in these, and innumerable other passages of scripture, but it is also confuted by the inconsistency and unreasonableness of it. It carries this inconsistency in it, that if the perseverance of Christians in holiness is made certain by God, on whom they depend for it, and he has determined they shall work out their own salvation; then it is not necessary that they should live a holy life, and work oat their salvation, and they may be saved without all this, and however much they neglect their own salvation, and indulge themselves in all manner of iniquity: or, if it be made certain that they shall persevere in a holy life, that they may be saved, then they may as well and certainly be saved without persevering in a holy life, and though they fall away into sin: and this will encourage Christians not to attempt or desire to persevere in obedience, and to live in sin. They who can argue thus have given up the use of reason, to embrace the most palpable absurdity.
The objector also falls into another inconsistency, by supposing
that a Christian may have assurance that he is a real Christian, and therefore shall
be saved, when he is so inclined to sin as to prefer living in sin and the indulgence
of his lusts to a holy life; and that he may maintain his assurance, while he neglects
religion as a task, and lives a careless, wicked life; which is contrary to truth,
to scripture, and the reason and nature of things. If it were possible that a real
Christian could be in such a frame, and have such a prevailing disposition, and
continue in it, it would be impossible that he should have any just and well grounded
assurance of his being a Christian; for he can have no evidence of this, but from
a disposition and exercises directly contrary to a preference
The scripture asserts that assurance of being a Christian, and
of salvation, is to be attained and maintained in no other way but the exercise
of holiness, and great care and diligence in living a holy life. The apostle John
says, “My little children, let us not love in word, neither in tongue, but in deed
and in truth. And hereby we know that we are of the truth, and shall allure our
hearts before him:” [
And it must be further observed, that it is not only inconsistent
with the character of a true Christian at any time to prefer a neglect of religion
and a living in allowed sin, to a holy life, if the former were as sure a way to
salvation as the latter; so that an assurance that he shall be saved will be no
inducement to him to live a careless, sinful life: but it is yet a greater inconsistency
and contradiction to suppose a Christian, in that
There are not only these inconsistencies in the objection, but the objector supposes that the true Christian is wholly selfish and mercenary in all he does, and is all ways disposed to. prefer a life in sin to a holy life, if he may be as sure of his own salvation by living in sin, as by the contrary. Therefore, having no true love to God and regard for his honour, nor any delight in the law of God, or love of holiness for its own sake; if he can obtain a promise that he shall be saved, he will have no motive to serve God, or have any concern for his character and glory; but will choose to live a life of enmity to God, by serving himself and his own lusts. It is certain there never was, and never will be, such a real Christian, though thousands have with the objector supposed it, and are hoping for heaven by living in the exercise of a selfish religion, which is abomination in the sight of God, and will certainly lead them to destruction.
The doctrine of the certain perseverance of all real Christians
in a life of holiness to salvation, secured to them in the covenant of grace, is
a comfortable and pleasing doctrine to the true Christian. He knows his own insufficiency,
and absolute and constant dependence on God for all holy exercises and conduct:
and. that if God should leave him to himself, he should fall into sin and ruin.
And when he finds a promise in the covenant of grace, that all true Christians shall
be kept by the
7. It is objected, that these doctrines, of man’s entire dependence
on God in doing any thing towards his own salvation, of election, and the certain
perseverance of all true Christians, if they be true, had better not be preached,
since they will not be understood by people
Answer. This objection is really against the Bible itself; and particularly against the text we are considering, in which these doctrines are all either expressed or implied, as has been shown. Therefore the whole Bible, and more especially our text, are to be adduced as containing a complete answer.
If these doctrines are not to be preached, inculcated or mentioned, why are they contained in the Bible? Why has God published them to the world? If the preaching of these doctrines tends to do hurt, then their being published in the Bible, which is to be read by all, has an evil tendency. They who make this objection, who are not a few, would drop it immediately, if they have any proper regard for the Bible, as it is levelled against divine revelation, and the Author of it.
If these doctrines be not understood by any preachers or hearers, this must be their own fault; for nothing is revealed which may not be understood, so far as it is revealed, by the honest, attentive reader of the Bible, in the assiduous use of all the helps in his reach. And if they be not understood, the fault must be in the hearer or the preacher, or perhaps in both.
That these doctrines are improved to increase the prejudices of many against religion, and are abused by others to evil purposes, is no reason why they should not be taught, explained and vindicated; since this is an equal reason why none of the important truths of the Bible should be taught; for there is no truth in divine revelation which is not liable to abuse, and has not been abused by men, to their own hurt. It is no new thing for men to pervert the writings of inspiration to their own destruction. Shall they therefore be laid aside, and not studied and inculcated? Let the objector judge.
Let who will think these truths to be of little consequence, and not suitable to be maintained and preached, or doubt or disbelieve them, or abuse them to the worst purposes: yet they remain highly important and useful. They have been found to be so, by thousands and millions. And the heart of every true Christian is formed upon them, or agreeable to them, whatever his speculations may be. And there is no other way to heaven than that which is marked out in our text. This leads to the next head of improvement.
III. THIS subject is to be improved in a use of Examination.
This is the most important and useful part of the subject to which we have attended. The text, as it has been considered and opened, and vindicated from objections, points out the only way to heaven, and exhibits the true character of every real Christian; and teaches with what views, exercises and efforts he must work out his own salvation. But all this will be in vain to us, if we do not apply it to ourselves, and in this light examine and try ourselves, whether we be real Christians, according to this description of a Christian, and walking in the narrow way to heaven.
They who are sincerely desirous to know their own state and character, and to determine from the best evidence whether they be real Christians or not, may be assisted in this most important inquiry, by attending to the following particulars.
1. Have you ever been convinced, and have you a clear, constant
and growing conviction, of your utter
Herein lies the foundation of the first and great difference between a true Christian and those who are not so. The latter are strangers to this conviction and feeling, and, whatever their speculations may be, it they do or attempt any thing in religion, they do it in their own strength, and feel as if they had some sufficiency of their own to do good, and were not wholly dependent on God for every right motion of heart, or exercise of will.
2. Do you feel a constant and cordial conviction that you are
wholly blameable for the want of a disposition to will and do that which is necessary
for your salvation, and for all opposition of will to this, that your insufficiency
to work out your own salvation, and dependence on God to work in you to will and
to do it, is no excuse for your not doing it; but that your want of a will to do
it, and all opposite inclination, is altogether your own. fault. Are you willing
to be looked upon in this light,
3. When you are most attentive to, and feelingly sensible of,
your own weakness and insufficiency, and of your dependence on God in the sense
above described, is this lb far from discouraging you, and disposing you to sit
still and do nothing, that then you have the most ardent desires, and the
greatest courage, zeal and engagedness to prosecute and go through the work of a
Christian, and work out your own salvation? This, which has been the matter of discouragement,
uneasiness and objection to multitudes, has a directly contrary influence with the
Christian, and opens the only way in which he can have hope, and by it he is animated
with zeal and courage to run the Christian race; and what others cannot feel to
be consistent, or be pleased with, is to him plain and easy, and most satisfactory
and pleasing, as most suited to glorify God, and promote the humility, holiness
and happiness of man. In this view, and in this way only, the gospel is to the Christian
the wisdom of God and the power of God. Agreeable to this St. Paul says, “When I
am weak, then am I strong.” “I can do all things through Christ who. strengtheneth
me.” That is. When I have the greatest sense of my own weakness, and insufficiency
to the work before me, I feel the greatest strength and courage by trusting in the
grace and power of Christ; I am then
4. Are you influenced to will and do, and quickened and excited to religious exercises, in such a way and manner as naturally leads you to be sensible that these things take place by the grace and assistance of God, so that you are disposed to ascribe all to him, and not to yourselves? Do your own feelings and experience witness to your own mind that “It is not of him who willeth, nor of him who runneth, but of God, who sheweth mercy?” It is doubtless God’s way so to work in Christians by his Spirit as to lead them to be sensible that all originates from him, and to acknowledge him lo be the worker of all good in them. And they can from their own experience adopt the words of Paul, and say, “By the grace of God I am what I am.”
5. Are you indeed doing the work of a Christian, working out your own salvation, in any measure in the manner which has been described? Do you make religion, and the service of Jesus Christ and his interest, your great and really your only business? And do you make any progress, and abound more and more?
The real Christian is painfully sensible that he fails and comes
unspeakably short in every thing, which he knows is to be attributed to his own
depravity and the sin which dwelleth in him, so that when he would do good, evil
(sin) is present with him, and the good which he would he does not. And this sinful
defect, and the evil which attends him in all he does, is a grievous burden, and
matter of constant humiliation before God. And the more the Christian does, and
the more zeal and engagedness he has in religion, the more sensible he is of his
sinful defects; therefore this increasing sensibility is no evidence that he is
not working out his own salvation with fear and trembling, but on the contrary is
a sign that he is a real Christian, and is willing and working. They who do the
least, or rather nothing at all, in this work of a Christian, are
But though every Christian comes so lamentably short of what he ought, and heartily desires and wishes to do, which is matter of constant shame and humiliation; yet he is really working out his own salvation, in the manner which has been described in the preceding discourses, and is making this work his only business. And he must be supposed to gain skill and strength to prosecute this work, and grow in grace and in the knowledge of his Lord and Saviour Jesus Christ, the longer he is in the Christian school, and is going in the way to heaven. He therefore who is not in some good measure diligent in this business, and fervent in spirit, serving the Lord, is not stedfast, unmoveable, always abounding in the work of the Lord, has no reason to think he has ever entered upon this work, or knows what it is to live the life of a Christian.
6. Do you live a life of prayer? The Christian, who is working out his own salvation with fear and trembling, feeling his own insufficiency, and constant dependence on God to work in him to will and to do, and having a lively sensibility of his dangerous situation, surrounded with numerous subtil, potent enemies, who are seeking his ruin, and beset with various and strong temptations to turn aside, and offend God; and that he shall inevitably fall into destruction, unless God prevent it by his constant influences and sovereign grace; is constantly looking to God for safety and help, and expressing his only hope and trust in him, praying with all prayer and supplication in the Spirit, watching thereunto with all perseverance. He will earnestly cry to him for his direction and assistance, in every exigence and at all times, and call upon the name of the Lord as long as he lives.
A child on the side of a tremendous precipice, depending on his
father to guide him in every step, and hold him up by his hand, by which alone his
fall and
And shall not the Christian, who feels himself in circumstances of which those of the child now described are but a very faint representation, being infinitely more important and affecting, cry night and day unto his God and only Saviour, for help, succour and deliverance! Surely he will constantly with cheerfulness obey his invitation and command, as not only his duty but his greatest privilege, while he hears him saying, “Look unto me, my spouse, from the lions’ dens, from the mountains of the leopards: Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me: Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you: Pray always, and faint not: Pray without ceasing,” &c. And the more he loves God, and the stronger is his faith and trust in him, and his confidence in the certain and punctual fulfilment of all his promises, the more hearty, earnest and fervent his prayers will be; for in this way. he will express a sense of his dependence on God, and his love to him, and faith and trust in his promises.
The nominal Christian, who has no proper sense of his dependence
on God, as it has been explained, but
7. Have you, after you have done all, no reliance on what you
do, to recommend you to God as less deserving of his displeasure, or more worthy
of pardon of your sins, and of salvation; feeling that if God should be strict to
mark your iniquity against you, you cannot answer or stand before him, and must
justly perish forever? Under this view and conviction do you constantly fly to Christ,
and trust in his atonement, which he has made by his blood, and in his righteousness,
for pardon and acceptance with God; feeling yourselves to be infinitely guilty and
ill-deserving; that were it not for Christ and his worthiness, and your union to
him and interest in his righteousness, you must sink into hell; and that nothing
in you, or that you have done or can do, can be acceptable to God, unless you are
accepted in the infinitely beloved and worthy Saviour? and in this way, and under
this sensible conviction, whatsoever you do, do you do all in the name of Christ,
asking all you petition for in his name, and hoping for acceptance and mercy for
his sake alone? It has been shewn that this is essential to the character of those
who walk humbly with God, and work out
8. On the whole, let all professing Christians seriously and with great care examine themselves, and inquire? whether they be really walking in the narrow way to heaven, described in the text; whether they have skill to discern and distinguish it from all others which have been devised by men, or that can be imagined; whether they know there are the strongest motives and greatest encouragements to work out their own salvation, while they are certain that they are wholly dependent on God for this, and shall do nothing unless he work in them to will and to do; and that by all they do they do not deserve the least favour, but remain as ill-deserving as ever; and find themselves as zealous and as much engaged to do. while they know they can do nothing of themselves, as if they were self-sufficient, and independent on God to work in them to will and do, and could merit their own salvation by what they do; whether their depravity of heart, and indisposition to do any good thing unless God work in them to will and do, be matter of shame and self-condemnation to them, having no excuse to offer for it, but take the whole blame to themselves, being disposed to justify God, should he leave them to perish in their sin, and always ready with pleasure to give him all the glory of their salvation, if he of his sovereign grace shall begin and carry on this work to perfection; whether they are willing to be in his hand, to dispose of them as he in his infinite wisdom and goodness shall see best, and rejoice that all men and all things shall be governed and disposed of so as to answer the wisest and best ends, thus always rejoicing in the Lord, that he reigns without any possible controul forever.
He who understands our text, and sees the truths expressed and
implied in it to be perfectly confident and harmonious, and heartily acquiesces
in them, and in the view of these truths, and on this plan, is constantly working
out his own salvation with fear and trembling, is
But he who sits still or loiters with respect to this great work, from whatever motive, or is labouring to go to heaven in his own strength, independent of God, so as to be at heart opposed to his salvation being determined by God, and on this ground is in his heart an enemy to the doctrines of the decrees of God, of election, and the certain perseverance of all true Christians; is in darkness until now, and knows not the only way of salvation. The scripture warrants us in this conclusion, however uncharitable and censorious many may think it to be. We appeal to the Bible, and to the day of judgment.
IV. This subject will be improved by urging the exhortation in the text. Let all who hope to be saved, make it their only business to work out their own salvation with fear and trembling. There is no other way to heaven but this; and this is a work of life, which cannot be finished till death takes us out of the world. This is the sight of faith, by perseverance in which the Christian will lay hold of eternal life.
The lead deviation from this narrow way, or neglect or loitering
in this work, is unreasonable, and an abuse of the gospel, and tends to evil. In
order to go in this way, the flesh with the affections and lusts must be crucified;
selfishness and pride, with all the evil propensity which springs from them, must
be watched against and crossed; for all these will lead the Christian aside from
the right way, so far as they are regarded and gratified. A strong disposition to
self-dependence, and dependence on some creature, in opposition to constant dependence
on God alone, is implied in these lusts. And so much of this is in the Christian,
that he is constantly exposed to fall by it, and often does so, in a degree. When
the Christian is in a pious frame, and his religious affections are strong and vigorous,
he is exposed to trust in his present disposition and feelings
To what has been said, the following particulars may be added as motives to engage in and pursue this work.
I. Consider how great this work is. There is none equal
to it, or to be compared with it. It is to overcome self, sin and Satan, even all
the powers of darkness; principalities and powers, rulers of the darkness of this
world, spiritual wickedness in high places. Nothing short
2. Consider the consequence of neglecting this work, or performing it. The consequence of the former is, to perish forever; for none can be saved but those who in this way overcome. The consequence of the latter is, to sit down with Christ on his throne, and reign with him forever.
3. Consider the abundant encouragement, and innumerable great and precious promises, which Christians have to strengthen and animate them in this work, and to trust in Christ to carry them through. They who trust in the Lord shall be as Mount Zion, which cannot be moved; they shall renew their strength; shall mount up with wings as eagles; they shall run and not be weary, and. they shall walk and not faint.
4. Consider the pleasure and happiness there is in working out your own salvation with fear and trembling. It is not a slavish, servile work. There is pleasure in this fear and trembling, which is nothing more than true humility and trust in God. No man knows what true happiness is, who is not cordially engaged in this work. And he who is thus working out his own salvation has true pleasure and happiness in his work. He has joy and peace in believing, and is going on to complete, everlasting rest and joy in the kingdom of Christ.
This subject will be concluded with an address to sinners who neglect the great salvation.
The words of the text are not directly and immediately addressed to you; yet they contain matter of instruction, conviction, admonition and exhortation to you; to which it is of the greatest importance that you should attend.
You are here taught your sinful, depraved, undone state; that you are so under the dominion of evil propensities, that you will not be persuaded and disposed to exercise one right volition or thought, unless God work it in you by his good Spirit; to do which he is under no obligation, and you are constantly provoking him not to do it, but to give you up to eternal destruction. Here you have set before you your guilt, misery and danger in a most clear and affecting light. At the same time you are taught that your neglect of salvation, and all that moral depravity, in the exercise of which you are sinning against Christ, and running into ruin, is your own inexcusable, aggravated wickedness, of which you are continually guilty, and is enough to sink you down to the deepest hell; and will certainly do it, unless God shall exercise sovereign mercy to you, and you repent and turn, and are willing to work out your own salvation with fear and trembling.
And as your opposition of heart to this, and even the neglect of this salvation, is altogether your own fault, for which you have no excuse, consisting in your own inclination and choice, heaven and all the blessings of it are opened and freely offered to your acceptance, and you are invited, exhorted and commanded to work out your own salvation with fear and trembling, having a promise that in this way you shall certainly be saved.
All this is set before you and urged upon you in the discourses
on this subject which you have heard. Your attention to these truths is therefore
demanded by all the authority of heaven. And you are required heartily to receive
and comply with them, and thus to lay hold on eternal life, which is now set before
you and offered to you as really as to any one else. Therefore if you perish, it
will be by your own inexcusable and
Say not, “I am not elected, and therefore cannot be saved, let me do what I will, as the decrees of God are against me.” This is horrid presumption, for you to meddle with and pretend to determine that which is secret, and aft upon it. Besides, it is revealed and certain that if you perish you will perish as really and as much by your own inexcusable fault, as if there were no decree of God concerning you. This plea and excuse will appear to be vain and unreasonable, when the truth comes to light; and that it proceeded from a heart full of enmity against God; and being silenced it will serve to aggravate the destruction of those who make it. Oh! of what infinite importance then is it to you, that you should wholly lay it aside before it is too late!
Do not entertain the thought that you cannot embrace the gospel and work out your own salvation, and imagine that this is a good excuse for your not doing it. For this is taking upon you the character of the slothful servant, who thought to excuse himself for neglecting the right improvement of the talent .which was committed to him, by saying, “Lord, I knew thee, that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed.” If there ever was or can be a person of the character which Jesus here describes, thou art the man, and your excuse will be turned against you, and you will meet with the doom pronounced on such a servant; “Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”
It is true that you are under an inability to do any thing by
which you shall be saved, which has been explained as consisting in the sinful inclinations
of your own heart; and you depend entirely on God for a new heart, and he will give
such an heart, or not, according
Do not give yourselves up to sloth and indifference in religion, and indulge your evil inclinations, in neglect of all concern about the salvation of your soul, because you think this is already determined by God, and you cannot alter the case, therefore you will not trouble yourself about it. This is the certain way to determine that you never shall be saved, and are going in the way to destruction; for this is the certain way to perish forever, if you persist in it, as none can go to heaven in this careless way.
Besides, such a conclusion and practice is most unreasonable,
and mud proceed from amazing blindness and stupidity. It is a disposition of mind
which is condemned as an evidence of the greatest stupidity and sottishness by all
who exercise any reason and common sense, in temporal concerns. If a man be accused
of a capital crime, and is to be tried in a day or two, when it will be determined
whether he shall be put to death or not, and such a man should appear to be perfectly
unconcerned about himself and the issue of the case with respect to him, who could
be found to justify him in this? Would not all join to condemn him as an unreasonable
stupid man? Or should a person be condemned to death, for some crime, and the day
of his execution be fixed; could he be perfectly unconcerned and easy about his
case and fate even till the moment of execution came? If this were possible, and
such an instance should be known, all would cry out on him, as sunk below the reason,
sensibility and feelings of a man, being as thoughtless and stupid as a beast. How
Do not therefore give way to such unreasonableness, stupidity and infatuation, as to spend your time and strength in care and exertions about temporal things, while you neglect the utmost, constant attention to, and highest concern about, those infinitely important and weighty matters, which hang upon every moment of your lives.
Do not entertain so good an opinion of yourselves as to think you are willing to be Christians, and that the reason why you are not, is not the want of a willingness to embrace the gospel, and because you will not come to Christ for salvation; but from some other cause, for which you are not blameable.
Many who are under some concern about the salvation of their souls, fall into this delusion, and think they are willing to come to Christ and be Christians if Christ were willing to receive them. Such are ignorant of their own hearts, and have no true idea of that which is implied in being a Christian; and really charge Jesus Christ and the gospel with falsehood; for in that he declares that whosoever will may come and be saved. In this way they overlook the true reason why they are not Christians, and shut their eyes to their own true character, guilt and odiousness. It is of the greatest importance that this delusion should be removed.
Do not attempt to evade all conviction of the truth, and concern
about your salvation, by flattering yourselves that you are in no present danger
of destruction, and you shall have time enough hereafter to obtain salvation, though
you neglect it now. Remember that you have no security from falling into hell one
moment;
And do not indulge a thought of your own sufficiency and moral strength to work out your own salvation, unless God work in you to will and do. Many are so ignorant of themselves, and of the work of a Christian, as to imagine they are sufficient to begin and go through the work, without feeling their dependence on God. And they think they are truly religious, and working out their own salvation, while they are only gratifying their own selfishness and pride, and are in the sight of God abominable and disobedient, and unto every good work reprobate.
There are others who are so confident of their own independent sufficiency to help and save themselves, when they shall set about it in earnest, that by this confidence in themselves they are led to indulge in neglect of religion, and carnal security, for the present; and by this delusion many are fastened down in sloth and neglect of their souls till it is eternally too late. Could they be persuaded to try their supposed strength in earnest, there would be hope that they would be convinced of their delusion; as many have been in this way thoroughly convinced and humbled. But so long as they cannot be awakened and roused to try their boasted strength, they are like to remain in the fatal delusion.
It is of infinite importance to you that you do not, on the one
hand, presume upon our own strength and sufficiency to work out your own salvation,
and, trusting in yourselves that you are righteous, depend upon obtaining salvation
by your own righteousness, or, on this presumption of your own sufficiency, live
in ease and security, at present, in the indulgence of your own corrupt inclinations,
depending on yourselves for strength and help when it shall be necessary for you
to be religious to escape destruction; or that you do not, on the other hand, live
in ease and the neglect of salvation, from the consideration of your depravity and
inability to save yourselves, and your dependence on God for
May you realize the infinitely evil and dangerous state in which you are, and be excited to fly from the wrath to come, by laying hold of the hope set before you, knowing that salvation is freely offered to you, and heaven stands open for you, and you are invited to run for this prize, having at the same time the offer and promise of the Holy Spirit, and of all the assistance you want, if you will so far trust in God as to ask him for all this. O sinners, why will ye die!
THE Apostle Paul does in this epistle particularly state and explain
the way in which sinners may obtain the favour of God, and eternal salvation, which
is opened by the gospel. There are but two possible ways of obtaining the favour
of God and eternal life, which he mentions, viz. by the works of the law, or obedience
to the law of God, and by faith in Jesus Christ. The former way he says is impossible
to sinners, and if it were possible, it would be highly improper, and attended with
evil consequences. Having proved that all men are sinners and guilty before God,
he says, “Therefore by the deeds of the law there shall no flesh be justified in
his sight: for by the law is the knowledge
In attending to these words of the text, it will be attempted to explain them by showing what is meant by the law of works, and what by the law of faith, and why boasting is excluded, not by the former, but by the latter; and then improve the subject in some useful remarks and inferences from it.
By the law of works is meant the original law or constitution, which requires perfect, persevering obedience, in order to have and continue to enjoy the favour and blessing of God, and which pronounces him accursed who is guilty of disobedience in one and the least possible instance. This law every rational creature is under obligation to obey. The holy angels were made under this law, and, by a sinless, perfect obedience to it, during the whole time of their probation, they have obtained and enjoy the divine approbation, and the reward of eternal life. This is the constitution under which Adam and all his posterity were made; this is the law of works. Had the father of the human race continued perfectly to obey this law to the end of his time of trial, he would by these his works have obtained eternal life for himself and his children too; but, by transgressing this law of works, he fell under the curse of it, and laid the foundation of the ruin of all his children, by their falling into the same state, as their sinning was, by divine constitution, connected with his transgression.
And many of the sinful children of Adam have and do, through their
pride and ignorance of themselves, and of the nature, extent and design of the divine
law, seek and attempt to become righteous, and obtain pardon and salvation by the
works of the law— their own
By the law of faith, is meant the gospel institution and dispensation, in which provision is made for the pardon, justification and salvation of sinners who are under the condemnation and curse of the law; not by any works of righteousness which they have done or can do, to take off the curse of the law, or to recommend themselves to this favour and blessing, but purely on the account of the atonement, righteousness and worthiness of Christ, in which they become interested so as to avail, on their behalf, to deliver from all the evil they deserve, and procure all the good they want, by faith in him, or believing on his name.
It being of great importance that all should have right and clear
conceptions of this subject, it is proper and useful to give a more particular description
of these two laws, the law of works and the law of faith. This may
First. It is to be considered and shewn wherein there is an agreement between these two laws, and what is as true of one as of the other, and is common to them both.
I. Holiness or obedience is necessarily implied and exercised in compliance with each and either of these laws, and in order to be interested in the promises and blessings which they contain.
The law of works requires perfect and persevering holiness and obedience, in order to enjoy the blessings of it. The least sin cuts a person off from all the promised good of this law, and subjects him to the curse of it, without any possible remedy by that law, as has been before observed.
And a compliance with the law of faith, or the covenant of grace, which is the same, implies holy exercise or true obedience; and this is absolutely necessary in order to be interested in the promises and blessings of this law and covenant.
That faith from which this law or covenant has its denomination, and in the exercise of which this law is complied with and fulfilled, and to which all the promises it contains are made, implies holiness of heart, and is itself a holy exercise. This being an important point, and denied by many, so much evidence of it from scripture and reason will here be produced, as it is hoped will be sufficient to establish the truth of it to the conviction of every unprejudiced mind.
That faith which discerns and believes the truth of the gospel
from a view of the moral excellence and wisdom of it, and sees the character of
Christ to be divinely excellent and beautiful, is not a mere speculative faith,
confined to the understanding, exclusive of taste and exercise of heart, and cordial
approbation. Moral
But that saving faith implies and essentially consists in a holy exercise of heart, in embracing the gospel as excellent and holy, and worthy of all acceptation, a cordial approbation of Christ and his character, and trusting in him, is abundantly evident from the scripture, as well as from the reason and nature of the case.
The following passages, among many others which might be mentioned, afford an undeniable proof of this.
Believing on Christ and receiving him is mentioned as one and
the same. “But as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name.” Coming to Christ and believing on
him is mentioned as the same things “Jesus stood and cried, saying. If any man thirst,
let him come unto, me and drink. He that believeth on me, as the scripture
hath said, out of his belly shall flow living waters.” Receiving Christ and coming
to him are holy exercises of heart; for the character of Christ is so perfectly
holy, that it is impossible that an unholy heart should be pleased with it; and
none can cordially come to him and receive him but in the exercise of holy love
to him. Christ said to the Jews, “This is the work of God, that ye believe on him
whom he hath sent;” and proceeds to speak of coming to him, and eating his flesh
and drinking his blood, as being the same with believing on him: [
Believing on Christ is commanded as a duty, and therefore must
be an exercise of the heart, and an holy exercise; for nothing can be the subject
of command but the heart or will, and nothing was ever commanded by God but holiness,
and nothing else can be duty. Christ preached, saying, “Repent and believe the
gospel.” He said to his disciples, “Ye believe in God, believe also in me.”
He said to the Jews, “This is the work of God, that ye believe on him whom he hath
sent. The apostle
The apostle Paul says, “Abraham was strong in faith, giving glory to God.” If faith be not friendly to God, to the divine character, it does not, it cannot, give any glory to God, however strong it may be; but friendship to God is true love to God, and is a holy exercise of heart. Accordingly the apostle James, speaking of Abraham believing God, says, “By this he obtained the character of the friend of God.” If there were no love or holiness in saving faith, then an impenitent enemy of God might have as much of it, and be as strong in faith, as Abraham or any other man, and that too without any true discerning or sight of the true character of Christ, and spiritual things. “For every one that doth evil hateth the light, neither cometh to the light;” which is true of every impenitent, unregenerate person. “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.” Therefore, whosoever believeth that Jesus is the Christ, or has saving faith, is born of God; has a new and holy heart given him of God; for with such a heart the spiritual man discerneth spiritual things, and believeth unto righteousness.
Much more evidence might be produced from scripture to prove that
saving faith is real gospel holiness;
2. The holiness which is necessary in a compliance with the law of works and the law of faith, consists in conformity to the same law or rule of duty. It is therefore the same kind of holiness, as there is but one law and rule of holiness. All holiness consists in love to God and our neighbours, which, though expressed in different words, and exercised in a different manner and circumstances, and to answer different purposes, yet it is essentially one and the same thing, and is conformity and obedience to the same law.
Secondly. It is to be considered wherein these two laws differ, and are opposed to each other.
This may be stated and explained in the following particulars.
1. According to the law of works, the perfectly holy and obedient offer to God their holiness and works of obedience as the price of the favour and acceptance of God, and the reason of their having his approbation and rewards, and God accepts and rewards them out of respect to their obedience and good works, as a testimony of his love of holiness, and pleasure in their obedience to him. Thus the holy angels were justified by their works. Their perfect holiness and obedience was the price of the favour they obtained of God. They trusted in their own righteousness to recommend them to God’s acceptance, and the benefits of justification and eternal life; and, in bestowing these upon them, God testified his approbation of their character and works.
The law of faith is directly the reverse of this. It opens a way
for the pardon, justification and eternal life of sinners,
who have fallen under the curse of the law, and are forever cut off from a possibility
of being justified by the law of works. According to the law of faith, sinners
By faith the sinner comes to Christ for all he wants, sensible that by sin he has undone himself, and may justly be cast off by God into eternal destruction; he confesses his sins and ill desert, and heartily approves of the law of God, which condemns and curses him, as just, good and excellent, worthy to be maintained and honoured. He highly approves of the character of Christ, in seeking and promoting the honour of God, by vindicating and honouring the law which sinners had transgressed and trampled under foot, by suffering the curse of it himself, in dying on the cross, and obeying it perfectly. He is pleased with the way of salvation by Christ, in which the sinner is humbled and saved by free grace, and not by works of righteousness which he has done or can do; and he is greatly pleased with the deliverance from all sin, and that perfect holiness which Christ will bestow on all who believe in him; and he is satisfied with that heaven and happiness, that glorious immortality, which Christ has brought to light, and will cause all believers fully and eternally to possess, as his purchase and free gift to them, though in themselves infinitely unworthy and ill-deserving. Thus the believer comes to Christ as the apostle Paul did, desiring not to be found in his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.
This is the great, capital and most striking difference and opposition between the law of works and the law of faith, which, it is presumed, will be clearly understood by every judicious, attentive person, and appear to be of great importance to be made and always kept in mind.
It may be useful, however, to some, farther to explain and illustrate
this interesting and important point by the parable of the elder son and the prodigal.
The latter having rendered himself guilty, odious and wretched, by leaving his father’s
house, and foolish conduct, when his eyes were opened, and he saw how guilty, wretched
and undone he was, and that all he wanted for his relief was to be had in his father’s
house, he determined to go and cast himself upon the goodness and mercy of his father,
confessing his folly and sin in abusing his father and leaving his house, and his
utter unworthiness of the least favour. In this, and in receiving all he wanted
from the free, undeserved kindness of his parent, was exercised and expressed as
real love to him and his family, as his elder brother had done, if he were as good
and obedient as he represented himself to be. The latter recommended himself to
his father’s approbation and favour by his constant obedience and good deeds: the
prodigal was covered with shameful guilt, unworthiness and ill desert, and humbly
and gladly receives all that is bestowed upon him as a free gift to an unworthy
creature, who might justly have been left to perish without the least relief, having
nothing to recommend him to favour, but every thing to the contrary. The one brings
and offers his works of obedience as the reason why he should be favoured and rewarded,
or as the price by which he had purchased the blessings he desired and expected;
the other has nothing but shame, guilt and wretchedness, and seeks and accepts of
his father’s kindness in receiving him to his favour, and all the privileges, enjoyments
and honours of his family, as a free gift to a most ill-deserving son, who could
make no compensation for the injury he had done. But in his friendly thought he
had of his father, in his returning hence to him, confessing his sin and unworthiness
of any favour, and cordial acceptance of offered mercy, and gladly coming into his
father’s house and family, he exercised as real love and friendship to his parent
and his family, and to the laws, business and enjoyments of his house,
But the difference and opposition between these two laws of works and faith in other respects, which are implied in or do arise from that already mentioned, though not so great and important, yet must be noticed, as necessary in order fully to understand the subject to which we are attending.
2. None can be justified and obtain eternal life by the law of works, unless he is perfectly obedient and holy, without the least sin or defect.
But by the law of faith the least degree of holiness exercised by a sinner, in believing in Christ, and coming to him, and trusting in him for pardon and salvation, obtains justification and the promise of eternal life, while he is yet attended with a great degree of unholiness and sin. The reason of this difference is, because by the law of works a creature is justified by his own works or holiness, which therefore must be perfect; for by the least sin he falls under the curse of the law, and can never after obtain any blessing by it: “For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all the things which are written in the book of the law to do them.” But by the law of faith the sinner is not justified by his own works or holiness, but wholly by the merit and righteousness of Christ. The least exercise of holiness by which a sinner accepts of Christ offering himself to him, and comes to him for pardon, righteousness and complete redemption, interests him in all the blessings Christ has obtained for sinners, and in all the promises of the covenant of grace. “He that believeth on the Son hath everlasting life. Verily, verily I say unto you, he that heareth my word, and believeth on him who sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life.”
This leads to observe another difference between these two laws.
3. By the law of works a creature cannot be justified until he has persevered in perfect obedience to the end of the time of his probation: but by the law of faith the sinner is justified, and interested in all the promises of the gospel, and made an heir of eternal life, upon the first act of faith in Christ. “He that believeth on the Son hath everlasting life; he shall not come into condemnation, but is passed from death to life.” Saving faith is indeed a persevering faith, so that he who once believes will continue to believe to the end of life. His faith shall never fail; not because it is in its own nature a. persevering faith, or from the power and sufficiency of the believer, but because God has promised, in the covenant of grace, that he who once believes, to whom lie has given faith to lay hold of and embrace this covenant by believing on Christ, shall be kept by the power of God through faith unto salvation. The first act of faith being in this sense and manner a persevering faith, the promise is made to believing, even the very first act of it, and it is proper that this should bring into a state of justification, and give a title to eternal life, as the first act: of faith is the beginning of an everlasting union to Christ, in whom the believer has everlasting righteousness and strength.
4. Though the holiness of the law of works and the law of faith
be the same in nature and kind, consisting in obedience to the same, and conformable
to the revealed will of God; yet, owing to the state and circumstances of the sinner,
and the different way and manner of obtaining justification by the exercise of holiness,
which has been described, there is a real and great, though circumstantial, difference
in the exercise of the same holiness. The sinner, infinitely guilty, ill-deserving
and wretched, exercises his love to God and his law, and to Christ the mediator,
in coming to and trusting in Christ, and receiving from him deliverance from the
infinite evil he deserves, and from all sin, and accepting of all
Thirdly. It is to be considered how and why all boasting is excluded by the law of faith, as it has been explained.
It is not implied in this, that the law of works, when rightly
understood and perfectly obeyed, affords any ground of boasting in a bad sense,
or of sinful boasting, which is meant here. The holy angels, who are justified,
and have obtained the reward of eternal life by the law of works, have no ground
for boasting. They have no pride, and do not glory in themselves, in their own obedience
and works, but in the Lord, in his munificence and glorious character. But this
law of works is not suited to the sinner, to obtain justification and life by it;
for he has fallen under the curse of it, and is forever excluded from the righteousness
of it in his own person; and to suppose a sinner can be justified by any obedience
or works he can perform, is to let him infinitely higher than the place and state
he is in, and to dishonour and degrade the law; and for a sinner to attempt this,
is a most daring instance of pride and self-confident boasting. And were it possible
that a sinner could obtain the favour of God, and justification, by any obedience
or holiness of his own, and out of respect: to the worth and amiableness of that,
this would please and flatter his pride, and nothing could prevent his haughty boasting
of himself and his own good works.
Thus the Jews rejected the law of faith, and followed after righteousness, and obtained it not, because they fought it not by faith, but as it were by the works of the law. They, being ignorant of God’s righteousness, went about, or attempted, to establish their own righteousness. And many thousands and millions of Gentiles in the Christian world have stumbled at that Humbling Hone, the law of faith, which excludes boasting, and have fought and are now seeking to be saved by the law of works; how many millions none can tell! And perhaps there is not, nor ever has been, one of the sons or daughters of Adam who has enjoyed the light of divine revelation, and has in any measure or way sought to be saved, who has not in a greater or less degree made this wicked and dangerous attempt. Happy are they who have been cured of boasting by embracing the law of faith.
What has been said in describing the law of faith is sufficient to show that it excludes all boasting. The sinner in this way is received to favour, is justified and saved, not on account of any works he has done, or ever will do, and is not recommended to favour by any worthiness or holiness he has, but is considered as in himself, as poor and naked, wretched and miserable, infinitely guilty, and deserving to be cast into hell forever, and all the favour he receives is a free, undeserved gift and bounty, yea, bounty to the most ill-deserving. Where is boasting then? What has he to boast of but guilt, ill-desert, poverty and wretchedness?
And all this is not only true, and he is viewed in this light
by God, agreeable to his holy law; but the sinner is made to feel and acknowledge
this, and cannot believe on Christ and come to him by faith, unless he has a clear
I. WE learn from what has been observed on this subject, that they
make a great mistake, and have espoused a dangerous and hurtful error, who believe
and assert that if faith or believing in Christ, in order to justification, is a
virtuous or holy act, or implies
What has been said on this subject serves to show how unreasonable and contrary to the truth this notion is, and the evil tendency of it. But it may be useful and of importance to review some things which have been mentioned in the preceding discourse, by which the error and absurdity of this opinion will be abundantly exposed and confuted.
I. The sinner is under the curse of the holy, righteous and good
law of God, which pronounces him to be a hateful, accursed creature, deserving to
lie under the divine displeasure and wrath forever. Every transgressor of this law
is under this curse and in this state, whatever holy obedience he had performed,
and how long soever he had continued perfectly holy before his sin. His transgression,
even one instance of it, totally obliterates and annihilates his preceding holiness,
so that it cannot have the least influence to prevent the curse coming upon him,
or alleviate it in any degree; but he is as odious and guilty, and as much the object
of God’s displeasure for his transgression, as if his previous holiness never had
existence, which cannot be reckoned in his favour in any respect or degree, without
counteracting the law of God, and setting it aside in favour of the sinner, who
by it is cursed. And it is the same with regard to any future holiness and obedience.
If the sinner repent and turn to obedience, though ever so perfect and long continued,
this would not in the least degree atone for the sin of which he had been guilty,
or
This is the plain law of God, which curses every one who continueth not to obey it in all things which it requires, and holds him under this curse, notwithstanding all the obedience he had paid to it before he sinned, or any obedience after that. The law affords no remedy or help, or grants any thing better than what is contained in the curse. This is the law of God. It is his voice to all his creatures who are moral agents. It is the language of his heart, which he will never counteract or contradict, in words or conduct. He views the sinner in the light in which his law sets him, and will treat him accordingly so long as he remains under the curse of it, and is not delivered from it in a way which is perfectly consistent with it, and in which as much regard is paid to it, as if the sinner remained under the curse of it forever.
Therefore, whatever repentance and approbation of the law which
curses him, and love to God, the sinner exercises before he is delivered from the
curse by actually coming to Christ: and believing on him, does not in any degree
remove his guilt, or render him less deserving of the curse, and cannot recommend
him to the least favour; but he is in the sight of God as much accursed and the
object: of his displeasure, and in this sense as truly ungodly, as he was before,
and as if he had no such exercises of love and repentance, as they cannot be reckoned
in his favour, so as in the least to remove the This serves to fix the true and plain meaning of the Apostle’s
words, [ They who hold the tenet to which the inference under consideration
is opposed, lay much stress upon the word ungodly in this passage, as if
it denoted a sinner altogether destitute of the least friendly disposition towards
God and Christ, being an impenitent enemy to God. But though such are often meant
in the scripture by the ungodly, yet it does not follow that precisely this idea
is always to be denoted by this word. It has been shewn in what sense every unpardoned,
unjustified sinner is properly denominated ungodly, and this appears to be the sense
in which the Apostle uses it, from the connection and context. And understanding
it as they do, makes the Apostle to say that a sinner, with a hard, impenitent heart,
full of enmity to God and to Christ, and the way of salvation by him, and justification
by free grace, may and does believe on Christ, receive and trust in him for justification
and salvation, which he at the same time abhors with his whole heart! This is to
make him assert, with themselves, that which is most absurd and absolutely impossible.
It is therefore most certain the Apostle did not use this word here in the sense
which they put upon it, but in a sense perfectly agreeable to the subject: of which
he treats, and the point he is proving, which is naturally and easily understood
by the unprejudiced and discerning i being consistent with himself, with other scripture,
and with the clearest reason.
The reason of all this—why the sinner’s holiness before or after he has once sinned cannot be acceptable and reckoned in his favour, or in any degree remove the curse of the law, and whatever holiness he may exercise previous to his union to Christ, and is necessary in order to his coming to Christ, and actually forming this vital union to him, cannot render him acceptable to God, or less unworthy and accursed, and why he is totally unacceptable, as ungodly and cursed by God, till he is actually united to Christ, and can be accepted only in the worthiness of this beloved Son of God—the reason of this is plain and easy to be seen.
The transgression of the law of God in the least single instance
is rebellion against a Being infinitely great, powerful, wise, just and good, who
has absolute and unlimited right and authority to command and give law to his creatures;
they are therefore under infinite obligation to perfect obedience; and consequently
a violation of this obligation can be no less than an infinite crime, or an infinite
moral evil. Besides, he who rebels against God, has a disposition and will to dethrone
him, and put an end to his law, authority and moral government, and introduce infinite
confusion and misery through the whole universe; and his conduct tends to The penalty threatened in
the law of God to every transgression, which is endless punishment, has its foundation
on the infinite evil of sin, and is a demonstration that it is an evil of such magnitude:
for, if sin were not infinitely criminal, it would not deserve an infinite punishment,
nor would it be threatened. Christ explains the meaning of the curie or penalty
of the law, when he says, “Depart ye cursed into everlasting fire.” They
who deny the infinite evil of sin, cannot vindicate or understand the divine law,
or the gospel, which is founded upon it.
Sin being thus an infinite moral evil, no temporary sufferings of the sinner, or of any mere creature, can make the least degree of atonement for it, so as in any measure to alleviate or deliver him from the curse of the law. And it is equally certain that no holiness of a mere creature can avail to recommend him who has once sinned to the least favour. Though the sinner had been perfectly obedient and holy a thousand years before he sinned, this is but a finite moral good, and therefore the infinite moral evil of which he has been guilty infinitely overbalances his finite holiness, so that it weighs nothing in the opposite scale, and does no more to lighten or take off the curse, than if it never had existence. And this is equally true of any obedience which the sinner should perform after he had once sinned, as has already been observed: it has no tendency to take off the curse, and cannot recommend him to any favour, or be the least ground or reason of his being considered and treated any better or otherwise than as one who is justly cursed, unworthy of any favour, and deserving all the evils of the curse. And therefore it would be unreasonable, and acting contrary to the law, to consider and treat him otherwise, or shew him any favour out of respect to his obedience.
Thus it appears certain, that it is impossible that the holiness of a creature who has once sinned, should be accepted as a reason of his having any favour, and being in any respect delivered from the curse of the law, as the evil of his sin infinitely outweighs all the moral good of which he is capable, and sinks it into nothing, so as to render it wholly unacceptable, consistent with the divine law, were it true that such obedience or moral good might take off the curse of the law, and render the sinner acceptable, did it overbalance, or were it equal to, the evil of his sin. But even this is not true. The curse of the law denounces infinite natural evil as the punishment which sin deserves, and therefore cannot be taken off or removed by any thing but suffering. No degree of obedience or moral good, be it ever so much or so great, can make any atonement for one the least sin, so as to deliver the sinner from the curse. Therefore Christ himself was made a curse, that by suffering the evil of the curse, the just suffering for the unjust, he might deliver the sinner who believes in him from the curse, and open the way for him to come to God with acceptance.
From all this it appears that the opinion under consideration,
that, if the sinner is recovered to any degree of holiness antecedent to his justification
by the merit and righteousness of Christ, and in order to it, he has whereof to
glory, and has a righteousness of his own which is acceptable to God, so that he
stands in no need of the righteousness of Christ in order to be justified; that
this opinion is a great and dangerous error, most contrary to the reason and nature
of things, and the holy law of God, and really perverts and makes void both law
and gospel Therefore they who hold and persist in this error are in truth and in
a high degree Antinomians, as their doctrine makes the law wholly void in
the most important and essential branch of it. And their doctrine on this point
is totally Antichristian. For the law is in such a sense the foundation of
the gospel, that if the former be perverted and made void, the latter
We hope that men, some of them at least, who hold and propagate these antinomian and antichristian doctrines in theory, have better hearts than heads, and love and embrace the truth in the former, while they believe that which is gross and dangerous error with the latter,
2. Were the preceding observations not true, which is indeed an
impossible supposition, and could the sinner, on becoming perfectly holy and obedient,
be delivered from the curse of the law, and admitted to the acceptance and favour
of God, and his past sin not be remembered against him, out of respect to his present
holiness, consistent with the law of God, yet this does not touch the case of a
sinner, who only exercises so much of a right disposition as is necessarily implied
in approving of the character and law of God, and of Christ, and in coming to him
for pardon, justification and life. He may exercise such a degree of holiness consistent
with his having much more sin than holiness at the same time, which is undoubtedly
true of every sinner who embraces the gospel, and of every Christian as long as
he lives in this world. A sinner who becomes friendly to God, and embraces the gospel,
has such low and sinfully deficient exercises of love, and so much of that which
is contrary, and positive wickedness, that, aside from his guilt for former sins,
his present character, considered in itself, has much more evil than good, and,
on the whole, is worse than nothing, and cannot be an object of the complacency
and favour of God, but rather of his displeasure and curse, and he stands in as
much need of favour and justification by free grace through
They who make the objection under consideration, who think themselves Christians, and that they do exercise holiness, may be asked, whether they think this has railed them above the need of free grace and justification by the righteousness of Christ, or at least do not stand in so much need of it as they should if they had no degree of holiness. If they answer in the affirmative, they are not such Christians as was the apostle Paul. If they answer in the negative, and fav that they are as dependent on the righteousness of Christ for justification and all favour as if they were wholly unholy, and they expect to be saved by free grace as much as they could be if they could be saved in their sins without any holiness, that they are far from having any thing to boast of, and the more conformed they are to God in holiness, or the more they see God and love him, the more they are disposed to abase and humble themselves before him, and feel their need of such a Saviour as Jesus Christ; then by this confession they entirely give up their objection, and grant that whatever holiness the sinner may exercise previous to his justification, and in his coming to Christ for it, this does not make him the more deserving of favour, nor does he stand in less need of justification by free grace through the worthiness of Christ; and it will be so far from disposing him to be proud, and boast, that it will bring him to humble himself at the foot of sovereign, free grace, which humility will increase as he shall grow in grace, and in the knowledge of his Lord and Saviour Jesus Christ.
But further to confute, if that be possible, and show how false and absurd the tenet is which we are opposing, it must be observed,
3. The holiness which the sinner exercises in believing on Christ and coming to him for all he wants, is so far from being the ground of pride and boasting, or promoting and encouraging this, that it directly counteracts and destroys such a disposition. The sinner’s heart is naturally full of pride, and a disposition which is gratified in self exaltation and boasting; and nothing can cure him of this reigning disposition, and in any degree destroy his pride, but a change of heart by the Spirit of God, by which pride receives a deadly wound, and he is disposed to humble himself in the sight of God. And the grace he hereby receives and exercises consists in discerning and confessing his sinful, lost state, that the law he has transgressed is just and good, that he is infinitely vile and ill deserving, that God may justly send him to endless destruction at any time, that he has nothing that can deserve or recommend him to the least favour, but every thing in every respect infinitely to the contrary: and in this view and sense of his own character he comes to Christ as a poor, infinitely guilty and wretched sinner, and begs for mercy, not for his own sake, or for any thing he has done or ever shall do, but for the sake of what Christ has suffered and done, pleased and hoping to be pardoned and received to favour by free, undeserved grace through Jesus Christ, desiring forever to be abased and humbled, and that the most undeserved, sovereign grace may be exalted and honoured in his salvation.
Where is pride and boasting then? It is effectually excluded and destroyed, by the exercise of that grace and holiness by which the sinner approves of the character and law of God, condemns himself as justly deserving eternal misery and nothing better, and looks to Christ for undeserved, free pardon and favour to an infinitely guilty, odious, undeserving, wretched beggar. He who can believe that such exercises, which are according to the law of faith, are agreeable to the pride of man, and will lead to boasting, may with as good reason believe that humility is pride, and self abasement is self exaltation.
And besides all this which has been now said to confute this error,
it must be observed, that they who exclude all holiness from saving faith, by which
the sinner is justified, left if it were a holy exercise he would have reason to
boast as having something of his own to recommend himself, do suppose that a proud,
impenitent enemy to God and his law, may see the truth, wisdom and goodness of the
gospel, and approve of the character of Christ, and the way of salvation by him,
which supposition is as unreasonable and absurd, and as contrary to the holy scripture,
as can be made or conceived. And it is indeed most dishonourable to Christ and the
gospel, as if his character was such that a wicked man, an impenitent enemy of God,
might discern the truth and excellency of it, and heartily approve and be pleased
with it! How contrary is this to the declaration of Christ and his Apostle! The
former says, “He that doth evil hateth the light, neither cometh to the light.”
And the latter, “The natural man receiveth not the things of the Spirit of God,
for they are foolishness unto him, neither can he know them, because they are spiritually
discerned.” The importance that this gross error, which is so unscriptural
and absurd, and leads to so many hurtful conceptions of the law of faith, should
be wholly discarded, has been the motive to attempt thus to expose and confute it.
Though it has been embraced by many in the protestant world, and there are those
who at this day contend for it, yet it is hoped that an effectual stop will be put
to the continuance and spread of it. If they who have imbibed it, and are disposed
zealously to defend it, should not be convinced of their mistake, yet they who have
not exploded, but have been rather favourable towards it and the doctrines which
imply it, through want of conviction of those truths by which it may be made to
appear contrary to scripture, and a dangerous error, may, by attending to what has
here been said, be led to see their mistake, and renounce it, with proper concern
and zeal to suppress it, and vindicate the opposite truth. And they who are coming
on the stage, and have not yet formed any opinion on this point, may be prevented
imbibing this error, so that it may die with those who now embrace it, and cannot
be convinced of their error, and not be handed down to posterity.
II. From this subject it appears, that saving faith, by which the just do live, is a very different thing from what many have imagined and taught.
Saving faith consists in the discerning and belief of the truths of the gospel, and cordial approbation of them, and conformity to them, which is peculiar to a renewed, wise and understanding heart. It implies the whole of evangelical holiness, in the exercise of which men believe on Christ, receive him and cleave to him with purpose of heart, and walk in him, and by which he dwells in their hearts. It is the life of a Christian, and is essential to all his holiness, and cannot be distinguished from it; for it all consists in fighting the sight of faith, by which he lays hold of eternal life.
Therefore the faith by which sinners are justified does not consist in mere speculation, or conviction and judgment and reason, considered as distinct from the heart and the exercises of that, or of the will and affections; which has been the opinion of many. It is presumed enough has been said fully to confute this notion.
Nor does saving faith consist in the sinner’s believing and persuasion that he is justified, that Christ died for him, is his, so that he shall certainly be saved. This belief an impenitent enemy to Christ may entertain, and yet continue as impenitent and unholy as he was before. Besides, there is no foundation for such a persuasion or belief, antecedent to the exercise of saving faith, by and in consequence of which a sinner is justified; but it is perfect delusion and falsehood. No such thing is revealed in the Bible, that a sinner is justified before he believes in Christ, cordially receives him, and is reconciled to God; but the contrary; that he is condemned, and under the wrath of God. Therefore a belief that his sins are pardoned, and that God loves him, antecedent to his having an interest in Christ by cordially receiving him, is a delusion, and is a persuasion grounded entirely on a false suggestion, either from his own heart, or the father of lies.
It has been said, and published, in vindication of this sort of faith, that men must believe that they are justified, &c. that by their believing it may become true, according to their faith; and therefore they must believe without any evidence of the truth of it, either from scripture, sense or reason, that by their so believing it may become true. And indeed there is no other way to adhere to this notion of faith, but by embracing this mass of absurdity and nonsense.
Volumes have been written in this century by men in high repute for piety, in which this notion of faith rung through the whole; and they have been, and still are, read by multitudes with high approbation. Without calling in question the piety of the authors or their admirers, many, if not most of whom probably do not critically attend to their notion of faith, but to the good things which they have written; there is sufficient warrant to say that this notion of faith is not only most contrary to the scriptures, but as unintelligible, and attended with as many absurdities, as any religious tenet that was ever thought of and propagated by Mahomet, the Man of Sin, or any one else.
This notion of faith is not only in itself unscriptural and most
absurd, but, considered in the tendency of it, and that with which it is connected,
the dangerous and destructive consequence of it will appear. They who entertain
this notion of faith, suppose that the impenitent enemy of God, upon believing that
God loves him, that his sins are pardoned, &c. does begin to repent and love God,
&c. because he is persuaded that God loves him and will save him; that by this belief,
and under this persuasion, the sinner is converted, and becomes a true friend of
God, and a real Christian. They say that a sinner cannot be brought to love God,
until he first sees or believes that God loves him, or is in some manner and degree
become propitious to him; that a fight and real belief of this is effectual to induce
him to love God, and live a holy life. This makes his conversion and all his love
and holiness to be nothing but selfishness and
The Christian, after he has believed and embraced the gospel,
and is justified, may, on reflecting on his own state and exercises, have good evidence
that he does love Christ, and is a true believer; and therefore that he is justified
and shall be saved; this consequently he may believe, and in this way obtain the
“assurance of hope.” But this is not saving faith, or any part of it; for saving
faith must take place before he is justified, and there must be ground of
evidence that he has saving faith, before he can have any reason to believe
that he is in a state of justification, and shall be saved. This subject is more largely and very particularly considered
by Dr. Bellamy in his “Theron, Paulinus, and Aspasio; or, Letters and Dialogues,
upon the Nature of Love to God, Faith in Christ, and Assurance of Eternal Life,”
and in his “Essay on the Nature and Glory of the Gospel of Jesus Christ;” which
books may be recommended to all who desire to be well acquainted with the subject,
and form their judgment according to the truth. This subject is also discussed by President Edwards, in
his “Discourses on Justification by Faith alone.” and by the author in his “System
of Doctrines contained in Divine Revelation,” vol. ii. chap. iv. section vi., “Concerning
Saving Faith; “and section xi., “Concerning Believers’ Assurance of Salvation.”
III. From the view we have had of the law of faith we may see
the reason why men are naturally opposed to the gospel, and refuse to comply with
it, viz. because holiness is necessarily implied in an approbation of it and cordially
embracing it. Therefore faith is the gift of God. In order to believe on Christ,
a man must be born again of the Spirit of God, have a new heart given to him, and
be made a new creature, friendly to true holiness.
If the gospel were an institution which might be approved of, believed and truly embraced, by an unholy heart, an unregenerate man; it would not be an holy institution, and therefore could not be from God. Jesus Christ is a holy Saviour; holiness is essential to every part of his character, to all his words and works. Salvation by him is a holy salvation, and the way of salvation is wise and holy in every view of it. It is therefore impossible that an unholy heart should come near to this Saviour with the least inclination towards him, and the way of salvation by him; but such an heart must hate him, and choose to keep at a distance from him and avoid him; and can be no more reconciled to him and the gospel, than to the holy law of God.
How degrading and dishonourable to Christ and the gospel then, and how unreasonable and absurd, is their notion, who hold that the gospel is suited to please and win the heart of an unregenerate man, so that while he hates God’s holy law, he with an unholy heart embraces the gospel, and in this way and by this means his heart is changed, and he becomes friendly to God and his holy law! When shall the professed friends of the gospel cease to dishonour and pervert it, in order to suit it to the taste and inclination of an unholy heart?
IV. We hence learn that all the interests of true virtue and holiness are as much and as well secured and promoted by the law of faith, as they are or can be by the law of works.
Many have thought that the doctrine of justification by faith, through the atonement and merit of Christ, not being in the least recommended to this favour by any works or holiness of our own, is a licentious doctrine, and tends to influence men to neglect a holy life, and give themselves to sloth and sin. But this has been wholly owing to their ignorance of the subject.
According to the law of faith, true holiness is as necessary in order to justification, as if the sinner were justified by the merit of his works, though in a different way and for a different reason, as has been shewn. Faith itself, by which the sinner receives Christ, and renounces all dependence on his own holiness to recommend him to the least favour, and relies on free, undeserved grace for the justification of one infinitely unworthy and ill-deserving; this faith itself is a holy exercise, as has been proved; and men cannot live by faith but by living an holy life.
As real holiness in love to the character of God and his law is exercised in approving of the character of Christ, and coming to him and trusting in him for pardon, justification and eternal life, as can be in obeying the law of God, as the price of the divine favour, according to the law of works. Holiness is as really and necessarily exercised in applying to God as an infinitely gracious and bountiful benefactor; and gratefully receiving of him infinite favour and blessings as a free gift to the infinitely guilty and ill-deserving, as is or can be exercised in obedience to his authority and law as a recommendation to and enjoyment of his favour and blessing.
And as obedience and holiness is as necessary according to the law of faith, as it is according to the law of works, in order to justification and eternal life; so there is not merely as much, but much greater, encouragement to practise it, and the obligations and motives to the exercise of holiness, in love to God and man, are greatly increased, and rendered unspeakably greater and stronger, by the law of faith.
How wholly groundless and unreasonable, and contrary to truth, fact and experience, is the objection to the law of faith, according to which “a man is justified by faith, without the deeds of the law,” or not by the law of works, that this renders unnecessary, and is a discouragement to holiness and good works, and encourages licentiousness and sin!
V. This subject opens an easy and plain way, and perhaps the only satisfactory and true way, to reconcile the two apostles, Paul and James, in what they say of that by which sinners are justified. St. Paul has said, “Therefore we conclude, that a man is justified by faith, without the, deeds of the law; knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ.” St. James has said, “Ye see then how that by works a man is justified, and not by faith only.” It has been rashly thought by some that the apostles in these words expressly contradict each other; but their perfect consistence and agreement with each other will appear only by observing the different sense in which they use the word works, which is evident by all they say on the point.
Paul expressly defines the works which he excludes from the law of faith, and sets in opposition to it. They are the works of the law, the same with the law of works, meaning works done in order to recommend to favour, as a price offered to purchase and merit acceptance and justification of God, as has been represented and explained. By works James means Christian holiness and obedience, which is the same with the law of faith, which has been explained. By works James means that love, in all its operations and fruits, which he says is the life and soul of faith, and without which there cannot be any true faith. His words are, “For as the body without the Spirit is dead, so faith without works is dead also. Seest thou how faith wrought with his works, and by works was faith made perfect?” How could he more strongly assert the holiness of laving faith, when he says that holy love, the root and essence of all Christian obedience and good works, is as much the life and active nature of a living, having faith, as the spirit is the life and activity of the body? How contrary is this to saying, as many have done, that holy love, which implies and comprehends all the obedience and good works of a Christian, is the effect and consequence of faith, and produced by faith, as the cause produces the effect!
Paul agrees with James perfectly in his description of saving faith. He says, “Faith worketh by love,” that is, Love, which is the essence of all Christian obedience, and implies all good works, is the soul and active life of faith, by which it operates, or acts and works, as the spirit is the life of the body, by which it moves and acts.
VI. This subject may be improved by those who have attended to it, as affording matter by which they may examine themselves, whether their conversion and consequent religion be true and genuine, or false and spurious.
Have you been effectually cured of a disposition to trust to your own righteousness, and renounced and become dead to the law of works, under a clear conviction that you were cursed by it, notwithstanding any thing you could do, and that you should be justly accursed forever, unless you obtained relief by the law of faith, trusting in the merit and righteousness of Christ for pardon and justification?
And have you been led to understand and cordially to embrace the law of faith, in which you highly approved of the character of Christ, and the way of: salvation by him, condemning yourself as being so far from having or doing any thing to recommend you to God, or render you deserving, that you were infinitely guilty and ill-deserving?
Have you felt and experienced this law of faith, suited to destroy your pride, and set you at the greatest distance from boasting, and the more you understood and cordially embraced this way of salvation, the more disposed you have been to humble yourself in the sight of the Lord?
Do you know that your heart was naturally as much opposed to the
gospel, as it was to the holy law of God, and that, had not God given you a new
heart by regeneration, you should have continued an enemy to Christ? that the law
of faith is a holy law, and that it cannot be complied with by a heart unfriendly
to God
Are you desiring and looking for that evidence that you are justified and shall be saved, which arises from a consciousness that you do embrace the gospel, and have those holy exercises which imply this, or are implied in conforming to the law of faith? and do you desire no other evidence but this, that your justification may be proved only by good evidence that you are sanctified?
WE may be sure that the Infinitely Great, Eternal, Omniscent Being,
who is the First and the Last, the Almighty, does nothing for an end, or
with a view to accomplish any design, which is temporary, and shall wholly cease
and come to nothing, so that every thing which remains shall, in all respects, be
just as it would have been had he not done it. For this would be infinitely
unworthy of such a Being, infinitely beneath him, and unbecoming his character:
it would be really more unbecoming and trifling, than for a man to do all he does
through life for no end at all, were this possible; or for the greatest monarch
on earth to spend his life in action for no higher and more important ends than
those which children have in what they do. That which Chafes to exist in all its
effects and consequences, so that
If this visible world were to cease to exist, and every effect and consequence of its having existed were to cease forever, so that no end were to be answered by it but what took place during the existence of it; and no existence, or circumstance of existence, should be in any respect otherwise than if it had not existed; it would have been created, and preserved during the existence of it, in a great measure, if not altogether, in vain. It is certain no end would be answered worthy of the Infinite Creator. There would really nothing be gained by such a work; all would be lost. Therefore we may be sure that none of the works of GOD are of this kind, but every thing that he does, will, in the effect and consequence of it, exist forever, or the end to be answered by it will never cease.
The natural world which we behold, with all the works of man in
it, is to come to an end, at least as to the form in which it now exists, when the
end of the existence of it is answered, but that end which was designed to be accomplished
by the creation and continuation of the existence of it will remain forever. The
natural world, the sun, moon and stars, with this earth, and all the creatures and
things contained in them, which are not capable of moral agency, and moral government—the
natural world was created, and is upheld, for the sake of the moral world,
and those creatures which are capable of moral government, and of conformity to
God in moral exercises; as a house is built, not for its own sake, but for the sake
of those who are to live in it. And when this world, having answered the end with
respect to the moral world for which it was made and preserved,
Hence it is demonstrably certain that moral agents, at least some of them; and if some why not all? will exist without end; for they cannot answer the end of their existence, and the end of all those works of God which he has done for their sake, if they should cease to exist: they must therefore exist forever.
It will appear evident and certain, no doubt, if duly considered,
that moral government cannot be perfectly or properly exercised, unless it be endless,
and consequently, unless moral agents, the only subjects of this government, continue
to exist forever. This is evident from the text we are considering, and what has
been observed upon it. But the evidence of this arises from another view of this
point. Moral government cannot be exercised without a law pointing out and requiring
the duty of moral agents, and fixing the penalty of disobedience, and maintaining
and executing this law, agreeable to the requirements and sanctions of it. The punishment
which a transgression of the divine law deserves is endless evil or suffering; and
therefore this must be the penalty of the law of God, and must be executed on the
transgressor, unless something can take place to answer the same end; therefore
he upon whom this penalty is executed, must exist forever, in order to suffer the
penalty of the law. And although it be not essential to the law of God, that there
should be an express promise of endless life to the obedient, yet the threatening
of evil to the transgressor seems to imply favour to the obedient, and is inconsistent
with putting an end to their existence, and depriving them of endless happiness,
which in their view, and in reality, would bean infinite negative evil; and
therefore must be inconsistent with the wisdom and goodness of God, yea, with his
distributive justice; for they deserve no evil,
It has been observed, that the moral world is the end of all God’s
works; and that the subjects of moral government must exist forever; and that, in
this sense, all that God does shall be forever. But the subjects of moral government,
and all the events that immediately relate to them, do not comprehend all the moral
world: God himself must be considered as included in this everlasting, moral kingdom,
as the Supreme Head and Eternal King of it. And he, being infinitely greater, more
important and worthy of regard than any or all creatures, must therefore be the
end of all that is done: that is, he must make himself the highest and last end,
and do all for himself, as the scripture asserts: “The Lord hath made all
things for himself.” The exercise, manifestation and display of his own perfections
and glory must be the supreme end of all the works of God, which necessarily includes
the greatest possible happiness of the obedient subjects of his moral kingdom; which
therefore must be forever, or without end: for a temporary display of the Divine
Glory, and the temporary happiness and glory of the moral kingdom of God, would
be infinitely less than an eternal and increasing duration of these, and nothing
in comparison with this. In this view, we see how whatsoever God doth is forever.
His design in all he does is his own glory, in his everlasting kingdom. This is
his end, and the issue of all is this, which shall have no end. The kingdom of
2. It is asserted in these words, that God has fixed a plan of
operation, including all his works, all he doth or will do in time and to eternity;
and that he is executing this plan or design in all he doth: all his works having
reference to this, and being included in it. This is implied in the former particular.
For if in all God doth he hath respect to that which is endless, he must have formed
a design, and fixed a plan of operation, which is endless, including all he will
do, and all events, to eternity. This the scripture abundantly asserts: “He worketh
all things according to the counsel of his own will. The counsel of the Lord standeth
forever, and the thoughts of his heart to all generations:¨ [
Let us now proceed to consider the following words: “Nothing can be put to it, nor any thing taken from it.” These are part of the same sentence, and have respect to the foregoing, and assert, that nothing can be put or added to what God doth, or taken from it. In these words the following particulars are expressed or implied; which also imply each other.
1. These words contain a more strong and express declaration than the foregoing; That the divine plan of his endless operations, including every thing which he doth and will do to eternity, is unalterably fixed, so that it is impossible that any change or alteration should be made, in any respect, or in the least degree. His designs are fixed from eternity. He has determined what he will do, and what he will not do, in every instance, greater or less. And his plan admits of no alteration; nothing can be added to it, or taken from it. It has been observed, that this is abundantly asserted in scripture, and that reason teaches it must be so; and that to deny this, or ever doubt it, is to deny or doubt of the existence of a God, supreme, omnipotent, infinitely, intelligent, wise and good.
2. These words imply that all things, and every event from the greatest to the least, from the first to the last, are included in the divine plan, and are unalterably fixed by the counsel and decree of God. This must be so, unless creatures and things may exist, and events may take place, independent of God, and with which his power and operation has no concern, without the least dependence on his determination and will, and, it may be, contrary to it; which no rational man can admit, as it is absolutely impossible.
If all the works of God are known to him, which they could not
be, unless he had determined and fixed what he will do; then every thing, every
event which shall take place or exist, must be known, and consequently certain,
and made so by the divine decree, determining what he would do. If any one event,
even the least that can take place, were not fixed, but uncertain whether it will
take place or not; then what God will do, so far as his works respect: that event,
must be uncertain, and cannot be known or fixed. Therefore God, by determining his
own works, equally determined and fixed what every creature should be and do, as
the latter is necessarily included in the former. The divine will and operation
has respect to, and concern with, every thing, every event, even the least that
takes place; and it comes to pass and actually exists by some act of his, without
which it could not take place, whether it be in the natural or moral world. The
existence, the time and circumstances of the existence, of every bird, even
the least, and the time and means of its beginning and ceasing to exist, are all
fixed by what God does. Every hair of our heads, and of every head, and creature,
that ever did or shall exist, is made by God. He numbers them all, and orders every
circumstance, the growth, length, bigness, life, decay and loss, or disposal, of
each one. Every tree on the earth, every plant, leaf and spire of grass, he produces
by his power, energy and care. He causes every drop of rain or hail, and every flake
of snow, that falls, and determines the bigness, the shape and time of
And it is equally certain that every event, and all that comes to pass in the moral world, depends upon the will and determination of God, and could not exist, if he determined and did nothing concerning it. Every action of moral agents, and every perception, motion and every thought which takes place in their hearts or minds, is comprehended in what God doth, and is effected by his power and operation. “The heart of the king,” and consequently of all men, “is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will.” Every thing in the moral world, even the least motion and thought of the heart, is of unspeakably more importance than the events in the natural world, and are as much dependent on the will and operation of God; and therefore must be as much fixed and certain. And this is necessarily implied, in God’s determining and fixing what he will do, so that there can be no alteration of his plan of operation; nothing put to it, or taken from it, for it comprehends all things, and all events, great and small, which shall take place and exist from the beginning of time, to eternity.
Thus certain is it from this text, as well as from innumerable other passages of scripture, and from the reason and nature of things, that God has, by determining what he would do, necessarily “foreordained whatsoever comes to pass.”
3. These words assert that the divine plan of operation, which
is endless, and includes all things and every event that ever did or shall take
place, is the wisest and best that can be; so that to make any alteration
in it, in any respect or the least degree, to take any thing from it, or add any
thing to it, which is not included in it, would render it less perfect, wise and
good. In this respect, “nothing can be put to it, nor any thing taken from it,”
Thus we find Solomon asserting, in the words under consideration,
what he knew to be an important and most evident and certain truth, viz.
that God’s plan of operation is endless, is unalterably fixed, and comprehends all
things, and all events which ever exist or take place, and that this divine plan,
including all the created universe, and every event and circumstance which will
take place to eternity, is most wise and good, being absolutely perfect; so that
nothing can be put to it, nor any thing taken from it, without making it less perfect
and good. This truth is abundantly asserted in divine revelation, and is evident
to a demonstration from the reason and nature of things. And to deny or doubt of
it, is in effect to deny or doubt of the being of a God, who is supreme, infinitely
wise and good. This truth is concisely, though fully, expressed by the Assembly
This is a doctrine of divine revelation, and most agreeable to reason, to wisdom, and benevolence; and they who exercise these, in any good degree, must be pleased with it. For, according to this, nothing does or can take place, but that which is wisest and best, and necessary for the greatest general good; every thing and every event, the greatest and the least, being under the direction of infinite wisdom, rectitude and benevolence, and ordained and fixed by these. To have such a plan, which includes all the works of God, and every event, motion and action in the creation, in time and to eternity, formed by infinite wisdom and goodness, exactly suited to accomplish the best end, including all possible good, and excluding every thing which, on the whole, is undesirable; to have such a plan, unalterably fixed forever, so that nothing can be put to it, nor any thing taken from it, must be most agreeable to the upright, wise and good: and that person who understandingly opposes it, and whose heart is displeased with it, must be wholly destitute of all these.
This is suited to please the truly pious mind, to support and comfort such an one, and to excite all those affections and exercises in which true, genuine piety consists. And all the truths and facts included in this divine, unalterable plan, are adapted to promote and effect the most perfect virtue, piety and holiness: and were not this a truth, there could not be any such thing as piety or true religion among creatures.
This leads to consider and explain the concluding
By the fear of God, fearing him, or fearing before him, which
is the same, is meant the exercise of that true piety and religion which is peculiar
to good men, and distinguishes them from the wicked. In this sense the phrase is
used in numerous places both in the Old Testament and the New, of which every one
must be sensible who reads the Bible with attention and care. It is needless therefore
to mention passages to prove it; I shall, however, cite one, which is in
this book; [
“God doth it, that men may fear before him;” That is, he has formed this wise and perfect plan of operation, which is unalterable, as the proper and only foundation of the exercise of piety and holiness by creatures; and every thing God does in executing this plan is suited to excite and promote this, and bring it to the greater perfection, which is included in his endless design; and holiness shall be exercised in the most perfect manner and degree, and flourish under the best advantages, in his kingdom, forever. This is God’s everlasting end, for which he does and orders every thing and event in the universe, viz. his own glory, manifested and displayed in the everlasting holiness and happiness of creatures, in his eternal kingdom. And the existence and knowledge of such a fixed and endless plan of divine operation is the only proper foundation for the exercise of true piety; it is suited to excite the exercise of holiness in creatures; and there cannot be any true piety which is exercised and practised in opposition to this truth, but all true religion is in perfect conformity with it.
This I shall endeavour to illustrate and prove by considering
what true piety is, by mentioning the several branches of it, in which it is exercised;
and, at the same time, shewing that these exercises of piety are consistent
I. Love to God. is necessarily included in true piety; so that where there is no degree of this there is no real religion. Indeed, this comprehends all the exercises of piety, and is the sum and whole of it, as every exercise of piety, called by different names, and differing in some respects, are only different modifications of this same affection of love. Therefore love to God is required, as comprehending every exercise of true piety. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.” That is all the affection that is required, as it immediately respects God, and therefore includes the whole of true piety. This love consists in benevolence or friendly affection towards God, complacency and delight in him, and gratitude to him. Benevolence regards him as at the head of the universe, infinitely great, omnipotent and supreme; all the creation being as nothing, compared with him, and absolutely in his hands and at his controul, made and used for him; He being the only necessary and all important Being, his interest, honour and glory being the supreme end of all, while he is capable of infinite felicity, and actually possesses it, being unchangeable in his being, perfections, designs and happiness, infinitely wise, righteous and good;—I say, benevolence regards God as such a Being, and is gratified and pleased in the highest; degree in such a character; and the language of the benevolent heart is, “Let God reign forever in unchangeable felicity and glory: let him be glorified by all things, and his praise be without end; let his counsel stand forever, and let it be impossible that any thing should exist or take place but what he orders, and says. Let it be: Be thou exalted, O Lord, above the heavens, and thy glory above all the earth! Let his infinitely wise, righteous and benevolent will be done in heaven and earth, and through all his dominions, forever and ever, Amen.”
Is it not easy to see, must it not appear with irresistible evidence, to all who will calmly attend, that every benevolent friend of God must be pleased that he has laid and fixed an unalterable plan, such as best pleased him, comprehending every thing and all events that are desirable, and necessary to answer the best purpose, to eternity, he being, in this, independent, and infinitely above the controul of creatures; so that it is impossible that it should not take place, in every particular, and most minute circumstance, just as he has determined from eternity, without a possibility of his being crossed or disappointed in any instance? And is not all this comprehended in the pious, benevolent boast and exultation of the Psalmist? “But our God is in the heavens; he hath done whatsoever he pleased. For I know that the Lord is great, and that our Lord is above all gods. Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas, and in all deep places.” Such a Being, prosecuting, without a possibility of any mistake or hindrance, such a grand, comprehensive, eternal plan, formed and fixed by infinite wisdom and benevolence, must be the highest possible obje6l of the benevolence of man, and is most perfectly, and to the highest degree, suited to please and gratify such an affection; on which it may expatiate with the highest pleasure, and without limitation as to the object, and with increasing strength, forever.
But if there be no such supreme, independent Being, who is able
to propose and effect the greatest possible good, and is infinitely engaged to do
it, and has laid an unalterable plan, including every thing that is wise and good,
and nothing but what is most agreeable to infinite benevolence, the whole being
considered together, but many events have already taken place, the existence of
which are disagreeable to infinite wisdom and benevolence, all things considered,
which are not included in the most wise and benevolent plan, but have taken place
independent of God, and exist contrary to his will that they should exist, and so
that God will not be so much glorified nor so happy as he would have been had they
And surely every one who attends properly must see that, on this
last supposition, such a Being could not be the object of the complacency and delight
of a benevolent heart. This is clear, from what has been said respecting benevolence:
for pious, holy complacency and delight in an object or character, is nothing different
from the satisfaction and pleasure which benevolence has in that being or character.
Therefore if there be any thing
It is equally apparent that the God who is exhibited in our text, as it has been now understood and explained, mud be the first and highest object of complacential love, as it has been shewn that he is suited to gratify and please benevolence to the highest degree; for the pleasure which the benevolent heart takes in any object, is the same with complacence and delight in that object, as has been just now observed. Therefore that being or character with which the benevolent heart is most pleased and gratified, is the supreme object of complacential love.
The benevolent heart must be pleased with unbounded, infinite
benevolence, clothed with, omnipotence, fixing and executing an endless plan, including
the highest possible good, in which God will be glorified in the. highest degree,
and his servants and kingdom most happy and glorious forever, and which admits no
evil but that which is necessary to answer the best end, and promote the greatest
good, and render the system, the universal plan, infinitely better, more wise and
beautiful, than it could be, were the evil excluded. Such a Being, of unchangeable
perfection, infinite benevolence, wisdom, rectitude, truth and faithfulness, must
be embraced by the benevolent heart, with the warmest and most strong affection;
he must be chosen as the supreme good, as the object of the highest complacence
and delight. God is exhibited to such a mind as such a Being, and in this amiable
light, in forming and executing such a plan, comprehending all possible good, and
including every thing that exists, and every event that shall take place to eternity;
being exactly suited, in every respect, to manifest and display the divine perfection
and glory, in the felicity and glory of his eternal kingdom, and which could not
be altered, in the least degree, without rendering it less perfect and good. On
The person whose heart is wholly selfish, and knows not what
disinterested love means, and whose mind is consequently contracted down
to his own little self, and fixed on his own personal concerns, does not
extend his thoughts and affections to those grand objects, the glory of God, and
the greatest general good of the universe. lie really loves nothing but himself;
and he cannot be pleased with a God on whom he is wholly dependent, unless he knows,
or thinks he knows, that he is wholly devoted to his interest, and will accomplish
all his selfish desires and wishes. He must be displeased with, he must
hate, a God who is of one mind, and cannot be turned by him; who has
fixed his plan of working, including every thing that takes place; and who is unchangeably
seeking the greatest general good of the universe, however inconsistent this may
be with his particular interest and happiness; and who will not regard that,
but give it up, whenever the greatest public good requires it; being determined,
without a possibility of change, to punish forever every persevering enemy to his
character and government. Such a creature cannot love any God, unless he will conform
to his will, and is, in some measure at least, dependent on him, and waits on him
I proceed to consider love as it is exercised and expressed
in gratitude; and to shew that the God of the Bible, who worketh all things
after the counsel of his own will, and is executing a plan in the most wise manner,
suited to answer the best end, and which comprehends all his works, and every event
through endless duration, that this God is the proper, infinite obje6b of
the pious, everlasting gratitude of a benevolent heart. Benevolence or goodness,
exercised and expressed, is the only object: of true, pious gratitude, and therefore
it is found no where but in a benevolent heart, or, which is the same, in those
who are friends to disinterested benevolence. The love of gratitude is essential
to disinterested benevolence of a creature, as it is included in the very nature
of it, as is the love of complacence, as has been shown. Wherever the benevolent
mind sees the exercise of benevolence by any being, he is not merely pleased with
it, but exercises gratitude towards that Being, and that whether he himself be the
object of that benevolence, or any other being in the universe. For the benevolent
man is a friend to universal being, capable of good; he wishes well to all:
therefore, he who regards the good of being in general, and promotes the general
good, or expresses his benevolence by doing
When the benevolent mind sees Infinite Benevolence designing and effecting the greatest possible good to being in general, and promoting the greatest happiness of the whole, who “is good unto all, and his tender mercies are over all his works,” and beholds him decreeing and doing, and causing to be done, every thing that is necessary to answer and effectually secure this end, this eternal purpose; he finds unbounded scope for the highest: and most sweet gratitude to this Infinitely Good Being, who is glorifying himself to the highest degree, and producing the greatest possible happiness in the created universe forever. He gives thanks to God for his infinite goodness manifested in his works, and in his revealed design and fixed plan, including his own glory, and the highest good of the created universe. His mind is enraptured in gratitude to God for his regard and benevolence to the sum of all being, Himself, the first and the last, the Almighty, in that he has made all things for himself, for his own glory, and is unalterably determined, and infinitely engaged, to glorify himself by all his works, and by all creatures, and in conjunction with this to effect the greatest possible happiness of the creation. This manifestation of the divine holiness, and infinite benevolence, is the greatest, the supreme object of the gratitude and thankfulness of the pious, benevolent heart.
And when the pious, good man attends to the infinitely guilty
and wretched state into which mankind have fallen, and how exceeding odious and
vile they are, being total and obstinate enemies to God, his law and government,
and violently opposed to all his benevolent
And when the pious man attends to the goodness of God to him, in particular, and is sensible that it is the effect of God’s eternal counsel, and his benevolent design of good to him, and that it flows from him on whom he is absolutely dependent, who orders all things, so that his hand is to be seen in every event that takes place; all this is peculiarly adapted to excite his grateful love, while he says, “Not unto me, but unto thy name, be all the praise and glory.” And what a foundation is here laid for holy, increasing gratitude forever!
Gratitude to God consists in a true sense and pleasing approbation of the goodness of God to universal being, and to ourselves, and in making all the acknowledgements and returns of which we are capable, in loving and giving ourselves away to him, to be used for his service, glory and praise forever.
The man who has no disinterested benevolence, but is wholly selfish, is not capable of the least degree of this true gratitude. He can love those who love him, but this is nothing but self love, at bottom; for by the supposition, he seeks himself, and is devoted to none but himself in all his exercises, and is not pleased with benevolence for its own sake, or any farther than he may reap some personal benefit by it, to gratify his self love. He is displeased with that goodness which passes by him, and does good to others, or seeks and promotes the general good.
THESE words have been explained in the foregoing discourse, and the truths contained in them have been found to be the following: that God hath in his wisdom and goodness, by his unchangeable decree, foreordained whatsoever comes to pass; that this truth, considered in its extent and consequences, is the only proper and sufficient foundation of the true piety of men.
The last mentioned truth is now under consideration, and has been in part illustrated and proved, by instancing in true love to God. We now proceed to consider other branches of piety, which are included in love, and grow out of this root or flock, and may be considered as different modifications of this same love; and to show that God, viewed as described in the text, is the only proper object of them.
2. The fear of God is an exercise of piety. This is put
in our text, and in many other places in holy writ, for the whole of true piety,
as has been observed. The reason of this doubtless is, because it is in a peculiar
manner suited to express the pious exercises of a fallen creature, infinitely vile
and guilty, and justly exposed to eternal destruction, into which he will infallibly
fall, unless he be rescued by sovereign grace, who with humility and self diffidence,
knowing that he is wholly lost in himself, trusts wholly in Christ, the only Saviour
of sinners, whom he has offended, and is constantly offending; yet trusts in him
alone, even in his infinite power and sovereign goodness, for pardon, righteousness,
holiness, strength and redemption. And thus it
It is plain, at the first view, that the God who is represented in our text, in his absolute independence, decrees and works, as it has been explained, is suited to lead men to fear before him, according to this general, comprehensive sense of fear, including the whole of piety; and that all those doctrines which are opposed to this, have a contrary tendency, and are not consistent with the fear of God, in this sense of it. But it may perhaps give some farther light on this subject, by more particularly considering the fear of God in a more restrained sense, and as a branch of true love or piety.
It is of importance to observe here, that fear is used
in different and opposite senses in the Bible; because there are two forts of fear,
one, that which implies holy, love, and is essential to true piety; the other is
opposed to love, and is therefore the fear of those who are not friends to God,
but enemies. This latter is intended by fear, in the following passages;
These different kinds of fear may be in some measure illustrated
by the following instance. An excellent father has a son and a servant, both of
whom have been guilty of injuring him, and have fallen under his just displeasure.
The son heartily repents, and loves his father, and is restored to his favour. But
he keeps constantly in view the evil which he justly deserves, and which his father
is able to inflict; he feels that he depends
The servant who has offended his master, fears the rod, he dreads the punishment which is threatened, and knows he can inflict it; but he has no love to the father, his master; he wishes to be out of the family, and not dependent on him in any degree. He tries to pacify and please his master in his outward conduct, from the love of himself, because he fears the rod, and wishes to escape punishment. Thus he lives in continual slavish fear of his master, which disinterested love to him would cast out.
Every one must see the difference between the filial fear
of the ion, who loves his father, and the servile fear of the servant, who
loves himself only; and the opposition of one to the other. And surely the difference
and opposition between the godly fear of those who love God with disinterested
benevolence, and the servile fear
Here it may be observed, that this servile fear, by which men are restrained from a careless, bold practice of open sin, and their attention to a future state, and pressing concern to escape hell and obtain salvation, is excited and kept up, this servile fear is necessarily awakened, and fills the soul with painful concern, when sinners are convinced of the truth of the doctrine in our text, and are made in some measure to feel it to be true. So long as God, in his greatness, omnipresence and terrible majesty, is not in their view, and they do not feel or see their absolute dependence upon him for all good, and even to escape hell and obtain heaven, but feel as if they had their life in their own hands, in this respect, they will not be afraid of God, but live in ease and security. But when they come to feel that they are in the hands of God, and that he will destroy or save them, as he pleases, they being absolutely dependent on him, they will begin to fear and stand in awe of him. And the more fully convinced they are of the truth contained in our text, the greater will be their fear and terror respecting their state and situation. This every one can witness who has been an observer of others in these matters, or has attended to his own feelings. And it may be asked, Where has any person been found, who has disbelieved the doctrine of God’s decrees, of his foreordaining whatsoever comes to pass, who has been under any soul-distressing fear of God, or of eternal destruction?
But pious, godly fear implies love to God, in a view of his infinite
greatness and importance, and a sense of his infinitely beautiful and glorious character,
unchangeably wise, good, upright, just, true and faithful, having decreed whatsoever
comes to pass, and executing his decrees in creating, preserving and governing all
his creatures and all their actions, for his own glory, and the greatest
good of the universe; or, which is the same, the greatest happiness and glory of
his eternal kingdom.
The whole of this is expressed or implied in the following passages
of scripture:
1. That it is here supposed that God does cast some into hell, and inflict eternal evil upon them. For if this could not be done consistent with his character and perfections, or with his known design, merely his having power to do that which it is known he never will do, and cannot do confident with his moral perfection, does not render him more an obje6b of religious fear, than if he had no such power; and it would be only an empty bugbear and scarecrow, set up to excite fear without any reason; which cannot be supposed. If no such evil, as that of being cast into hell, had existence, or ever will be inflicted, in any instance, then it could not be reasonably proposed as an object of fear.
2. If this evil of being cast into hell be a reality, God having
power to do it, and actually doing it, whenever and in whatever instances he pleases,
that is, when it is necessary for his glory, and the greatest good of the whole;
this represents God as an object of religious fear, to those who feel themselves
in his hands, and deserving of this evil; even when they consider themselves as
secured from suffering it, by a divine promise through a Mediator. For still eternal
torment in hell is a reality, and they deserve it as much as those who are actually
cast into it; and are constantly dependent on God’s sovereign will, to be saved
from it: and their escape from hell, and full, absolute and unconditional security
that they shall not perish, cannot be said to be perfect: and completed, so long
as they are on this side of heaven,
And an affection of this same nature and kind will be exercised
by the inhabitants of heaven forever, as necessarily included in love to God, in
a view of his glorious, fearful, sovereign power and majesty, and of themselves
and all creatures, as being infinitely below him, and as nothing in comparison with
him, and wholly dependent upon him, for existence, every motion of their hearts,
and all good, and in a clear view of his terrible wrath against sinners, and the
dreadful punishment inflicted upon them. This is represented in the 15th chapter
of the Revelation. John saw seven angels having the seven last plagues; for in them
is filled up the wrath of God; and at the same time he observed the inhabitants
of heaven looking on, singing and saying, “Great and marvellous are thy works. Lord,
God Almighty, just and true are thy ways, thou King of saints. Who shall not
fear thee, O Lord, and glorify thy name? For thou only art holy; for thy judgments
are made manifest.” I proceed to mention another passage of scripture. [
I conclude this head with observing, that it is beyond all controversy
certain, that the fear of God, as it has been explained, supposes our dependence
on him, viewing him as what he is, and ourselves as what we are; and
3. An entire, unreserved trust in God is an exercise of true piety, and essential to it. The only foundation for this is his all-sufficiency, his being unchangeable in. his goodness, truth and faithfulness, and omnipotent, supreme, or doing every thing as he pleases, and guiding all things by his constant, universal agency, so as to answer the most wise and best end. Every thing contrary to such a character is inconsistent with his being an object of unreserved trust and confidence to the pious mind. If God were not unchangeable in his attributes and designs, and had he not all creatures and things under his direction and controul; and could there be one motion or action in the universe independent of his direction, agency and will; and did he not know what is the best end, and what are the wisest and best means to accomplish it; and was he not unchangeably determined what he would do, in the exercise of infinite wisdom and goodness; the benevolent, pious mind would have no foundation of unreserved trust and confidence.
But our God is not so, “He is the Rock, his work is perfect,
for all his ways are judgment: a God of truth, and without iniquity, just and
right is he.” The pious mind, feeling his absolute, entire dependence, and the
universal dependence of all things, on this God, whom he loves with all his heart,
puts his whole trust in him, and relies upon him with the most unreserved Dr. Blair’s Sermons,
vol. i. p. 46.
Thus the pious, benevolent man trusts in God to glorify himself
by all things, and all events, that take place, however dark, and of a contrary
tendency, they may appear to him to be. And he implicitly, without seeing how it
may be done, relies upon Him to bring good, unspeakable good, out of all evil; so
that no event shall take place that shall not be best, on the whole, and all shall
issue to the greatest advantage to his servants. and his eternal kingdom. And he
places his hope and trust wholly in this God, for all he desires and wants for himself
personally, and for his fellow creatures, for body or soul, in time and to eternity:
and the language of his heart is that of David, [
In short, this doctrine, inculcated in our text, and taught through
the whole Bible, being understandingly and cordially received, will pull down and
destroy that self-confidence and self-dependence, which is natural to man, and with
which self love inspires him; it is levelled directly against the selfishness and
pride of man, and suited to cast down every high thing in his heart, which
4. An entire, unconditional resignation to the will of God, and pleasing acquiescence in it, is an essential part of true piety. In order to this, the will of God must be considered as unchangeably wise and good, and as wisely ordering and guiding all events to answer a good end; and ordering all evil as the necessary occasion and means of the greatest good. God cannot be omnipotent, infinitely wise and good, unless he has foreordained whatsoever comes to pass; and therefore on any other supposition there would be no foundation or reason for an implicit, unreserved resignation to his will. The pious, benevolent mind cannot acquiesce in any thing or event which is not wise and good; it cannot be reconciled to evil, considered in itself, only as evil; but in order to be pleased with its taking place, it must be considered in its connection with the good of which it is the occasion. Therefore true resignation to the will of God does suppose him to guide all the movements in the universe, and order all events in infinite wisdom and goodness. In this view, and certain of this, the language of the pious, benevolent heart is, “Thy will be done;” without making any exception or condition. Whatever evil takes place respecting himself or others, he is ready to espouse the language of pious Eli: “It is the Lord, let him do what seemeth good unto him.” He with pleasure exerciseth an unreserved submission and resignation to the all-wise and infinitely good Being.
5. Repentance towards God, and humbling ourselves in his fight
for our sins, is included in the exercise of Christian piety. This consists in a
sense and acknowledgment of the evil of sin, of its ill desert, feeling ourselves
The doctrine of the decrees of God, foreordaining whatsoever comes to pass, for his own glory and the greatest general good, necessarily includes his hatred of sin, and the evil and criminal nature of it, as it opposes. the glory of God, and the general good; and the sinner, who is guilty of it, does herein express his enmity against God, and the good which is the object of his decrees: and were the natural tendency and consequence of sin to take place, without being counteracted, and overruled to answer an end which sin and the sinner oppose, God’s end in his decrees would be frustrated, he would be dishonoured, and good be destroyed by unlimited evil.
The sinner is as blameable and criminal, as if his sin was not
overruled for good; for the nature of it is just as bad and unreasonable as if no
good came of it; and sin is as great a crime as it would be, were there no divine
decrees; and in some respects greater: for the sinner ads as freely as he could
were there no decrees; he has all the freedom that is in the nature of things possible;
he acts voluntarily, and he opposes the wile, holy and benevolent decrees of God,
and that infinitely wise, beautiful and benevolent plan which he has laid, and is
executing, even in that very sin and rebellion by which he is accomplishing it.
When the sinner’s eyes are opened to see all this, he sees the evil of sin, as it
is
6. Religious joy in God, and his government and kingdom, is a branch of true piety. This is inculcated abundantly in the holy scripture; and Christians are commanded to “rejoice always in the Lord.” And we have many examples of the religious joy of pious persons. The fruit of the Spirit is joy. Believers rejoice with joy unspeakable and full of glory; and this joy no man can take from them. This is the joy of the benevolent heart, in the exercise of that love to God, which has been described above, beholding him infinitely great and most blessed forever, having an uncontroulable dominion over all, decreeing and fixing from eternity every thing, and all events, in the wisest and best manner, to promote and effect the most desirable and important end, and the greatest possible good of the whole. With this the benevolent mind is supported and pleased, in all the darkness, sin and evil which take place in this world, and in the view of what will exist forever in the world to come, knowing that God has ordered it all, for the sake of the good which he will bring out of it; that the wrath of man shall praise him; and the remainder of wrath, which would not answer this, or any good end, he will effectually restrain and prevent. In this view he has solid, lasting support, comfort and joy, and says, “The Lord reigneth, let the earth rejoice. Rejoice in the Lord, ye righteous.”
And as this truth, taken in the full latitude of it, is suited
to support, comfort and rejoice the heart of the
And when they behold the sin and universal apostacy of mankind, and the infinitely dreadful evils that are the attendants and consequence of this, and know that this was not accidental, or aside from the divine plan; but has been ordered and determined by God, that the way might be opened for Redemption by the Son of God, the most glorious work of God, by which he is glorified, the Redeemer exalted and honoured forever; and the redeemed made most happy in the eternal kingdom of God, in which they hope also to share, and behold and love and serve and praise this God without end; their benevolent joy rises still higher. And the more they contemplate this divine contrivance and plan, with all its appendages, and discern the manifold wisdom, and boundless goodness of it, the more does their joy increase, and they are ready to exclaim, with St. Paul, “O, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first; given to him? and it shall be recompensed unto him again. For of him, and through him, and to him, are all things; to whom, be glory forever. Amen,”
The selfish man may have a great degree of religious joy; but
it is entirely of a different nature and kind from the joy of the truly pious and
benevolent, and there is no true piety in it; because there is no true respect to
God in it, no disinterested regard to his glory, and the public, general good, or
the good of others. It is the joy of the hypocrite, of the false hearted man, who
regards and seeks himself only, his own supposed private, personal good. If he thinks
God loves him, and intends to make him happy forever, this gives him great joy,
while his mind is contracted down to his little self, and he has no disinterested
pleasure and joy, in beholding God, in his glorious character and unlimited dominion,
and infinite, independent felicity, doing whatsoever he pleases, ordering all events
for his own glory and the general good; nor is he willing to be so dependent on
God, and so wholly indebted to him for all good, as is implied in his foreordaining
whatsoever comes to pass. “A brutish man knoweth not, neither doth a fool understand
this.” But the language of the pious friend of God is, “Thou, Lord, hast made me
glad through thy work: I will triumph in the works of thy hands. O
Lord, how great are thy works! and thy thoughts are very deep. The counsel
of the Lord standeth forever, and the thoughts of his heart to all generations:”
[
7. Devotion, which consists in the worship of God, in Adoration, Confession, Profession, Self-dedication, Petition, Thanksgiving, and Praise, is a great and important branch of piety. I shall consider each of these parts of devotion now mentioned, and show that the doctrine which has been deduced from our text, and explained, is so far from being inconsistent with these, that it is suited to excite and promote them, and the only proper foundation of them.
Adoration consists in recollecting and attending to, and, with profound awe and religious fear, revering, the infinitely excellent and glorious perfections and character of the Most High God, manifested in his wonderful works, and most wise and universal government, in a solemn address to him.
Now, no arguments are needed to prove, that a Being of infinite greatness, power, rectitude, wisdom and goodness, who is above all controul, doing what he pleases, and ordering and directing every thing by his counsel and decree, with irresistible energy, to answer the best end—that such a Being is the only proper object of this adoration, and that the more clear conviction and greater impression and sense any one has of such a Being and character, the stronger and more fervent will the exercises of his heart be in humble adoration; and this is the only object that is suited to continue and increase it forever. And the thought that God might be changeable in his designs, and had not decreed whatsoever comes to pass, but that many things do take place contrary to his will, and so as to render his plan of operation less perfect than otherwise it would have been, must tend greatly to damp, if not wholly destroy, the most devout and rational adoration, and is inconsistent with the complete enjoyment and happiness of the devout mind.
Confession of sin, unworthiness, wretchedness, absolute dependence on God and his sovereign grace, &c. is essential to the devotion of a sinner: a conviction and feeling sense of all this is implied in all his pious exercises, and intermixed with them.
All this is implied in repentance, which has been considered;
and it has been shown that the truth under consideration is suited to promote this.
The more clear view the sinner has of the excellency of the divine character, of
the absolute, independent supremacy of God, of his infinite wisdom, rectitude and
goodness, and his entire dependence on the power and operation of God, the greater
sense he must have of his obligation to love
The same Subject continued.
IN the preceding discourse the exercise of piety has been considered in a number of particulars. The last mentioned was devotion, and several things included in this have been considered. Another branch of devotion now requires our attention.
Petition is that part of devotion in which we, ia our address to God, express our desires, or ask him to do or grant that which to us appears good and desirable. This requires a more particular consideration, as some have thought it not consistent with the doctrine of God’s decrees, foreordaining whatsoever comes to pass; because, according to this, every thing is fixed, and cannot be altered. It has been said, there cannot be any reason or motive to pray, or make any petition, to an unchangeable God, whole design cannot be altered, and who has fixed all events, without a possibility of any change.
Before any attempt is made to remove this objection, and supposed
difficulty, it must be observed, that it equally lies against the foreknowledge
of God. For if God certainly foreknows every thing that will take place, then
every event is fixed and certain, otherwise it could not be foreknown. “Known unto
God are all his works from the beginning of the world.” He has determined, and passed
an unchangeable decree, with respect to all that he will do to eternity. Upon the
plan of the objection under consideration, it may be allied, What
I. If God were not omniscient and unchangeable, and had not foreordained whatsoever comes to pass, he would not be the proper object of worship, and there would be no foundation, reason or encouragement to make any petition to him.
This it is presumed will be evident to any one who will well consider the following observations.
First. If there were no unchangeable, omniscient Being, there would be no God, no proper object of worship. A being who is capable of change is necessarily imperfect, and may change from bad to worse, and even cease to exist, and therefore could not be trusted. If we could know that such a being has existed, and that he was once wise and good and powerful, we could have no evidence that he would continue to be wise or good, or that he is so now, or that he is now disposed to pay any regard to our petitions, or is either willing or able to grant them; or even that he has any existence. What reason of encouragement then can there be to pray to a changeable being? Surely none at all. Therefore, if there be no reason to pray to an unchangeable God, there can be no, reason to pray at all.
Secondly. If God be infinitely wise, and good, and omnipotent, supreme and independent; then he certainly is unchangeable, and has foreordained whatsoever comes to pass. This has been proved above, or rather is self-evident. But if he be not infinitely wise and good, &c. then he cannot be trusted; he cannot be the object of that trust and confidence which is implied, and even expressed, in praying to him.
Thirdly. The truly pious, benevolent, devout man would
not desire, or even dare, to pray to God for any tiling, if he were changeable,
and disposed to alter his purpose and plan, in order to grant his petitions. Therefore
he never does pray to any but an unchangeable God, whole counsel stands forever,
and the thoughts of his heart to all generations. He is sensible that he is a very
imperfect creature; that his heart, his will, is awfully depraved and sinful; that
he knows not what is wisest and best to be done in any one instance; what is best
for him, for mankind in general, for the world, or for the universe; what is most
for the glory of God, and the greatest general good; and that it would be infinitely
undesirable and dreadful to have his own will regarded so as to govern in determining
what shall be done for him or any other being, or what shall take place. If it could
be left to him to determine in the least instance, he would not dare to do it, but
would refer it back to God, and say, “Not my will, but thine, be done.”
But he could not do this, unless he were certain that the will of God was
unchangeably wise and good, and that he had decreed to do what was most for his
own glory, and the greatest good of the whole; at the same time infallibly knowing
what must take place, in every instance, in order to answer this end; and consequently
must have fixed upon the most wise and best plan, foreordaining whatsoever comes
to pass. Therefore, whatever be his petitions for himself, or for others, he offers
them to God, and asks, on this condition, always either expressed or implied,
If it be agreeable to thy will: for otherwise he would not have his
petitions granted, if it were possible. And he who asks any thing of God, without
making this condition, but sets up his own will, and desires to have it gratified,
whether it be for the dory of God, and the greatest good of his kingdom, or not;
and would, were it in his power, compel his Maker to grant his petition, and bow
the will of God to his own will; he who prays to God with such a disposition, is
an impious enemy to God, exercises no true devotion,
Thus it appears that if God were changeable, and had not foreordained whatsoever comes to pass, there would be no foundation for religious worship, or reason for praying to him; or that there can be no reason or encouragement for prayer and petition to any but an unchangeable God.—I proceed to observe,
2. There is good reason, and all desirable and possible encouragement, to pray to an unchangeable God, who has from eternity determined what he will do, in every instance, and has foreordained whatsoever comes to pass.
This will doubtless be evident, to him who will duly consider the following particulars.
First. Prayer is as proper, important and necessary, in order to obtain favour from an unchangeable God, as it could be were he changeable, and had not foreordained any thing.
Means are as necessary in order to obtain the end, as if nothing
were fixed and certain. Though it was decreed that Paul and all the men in the ship
should get safe to land, when they were in a storm at sea; yet this must be accomplished
by means, and unless the sailors had assisted in managing the ship, this event could
not take place, and they could not be saved. Prayer is a means of obtaining what
God has determined to grant; for he has determined to give it in answer to prayer,
and no other way. “Ask, and ye shall receive,” says our Saviour. When God had promised
to do many and great things for Israel, he adds, “Thus saith the Lord God, I will
yet for this be inquired of by the house of Israel, to do it for them:” [
Surely, then, there is as much reason and encouragement to pray to an unchangeable God, and this is as important and necessary, as if there were nothing fixed by the divine decrees, and much more: yea, the unchangeable purposes of God are the necessary and only proper ground and reason of prayer.
Secondly. Though prayer is not designed to make any change
in God, or alter his purpose, which is impossible; yet it is suited and designed
to have an effect on the petitioner, and prepare him to receive that for which he
prays. And this is a good reason why he should pray. It tends to make the petitioner
to feel more and more sensibly his wants, and those of others for whom he prays,
and the miserable state in which he and they are: for in prayer these are called
up to view, and dwelt upon: and prayer tends to give a sense of the worth and importance
of the favours asked. It is also suited to make persons feel, more and more, their
own helplessness, and entire dependence on God for the favours for which they petition,
of which their praying is an acknowledgement: and therefore tends to enhance them
in the eyes of the petitioner, when given in answer to prayer, and to make him more
sensible of the free, sovereign goodness of God in granting A
kind and wise father, who designs to give his child some particular favour, will
bring the child to ask for it before he bestows it, and will suspend the gift upon
this condition, for the benefit of the child, that what he grants may be a real
advantage to him, and a greater than if it were given before the child was better
prepared to receive it, by earnestly and humbly asking for it; and that the father
may hereby receive a proper acknowledgement from the child, and be treated in a
becoming manner. And in this case, the petition of the child is as really regarded,
heard and granted, and the child’s application and prayer to the father is as much
a means of obtaining the favour, and as proper, important and necessary, as if the
father had not previously determined the whole affair. And when the children of
such a father know that this is his way of bestowing favours on them, they will
have as proper motives, and as much encouragement, to ask for all they want, as
if he had not determined what he would do antecedent to their asking him; yea, much
more.
Thirdly. It is reasonable, and highly proper and important,
and for the honour of God, that the friends of God should express and acknowledge
their entire dependence on him, and trust in him, for all they want for themselves
and others, and their belief in the power, wisdom and goodness of God; and all this
is acknowledged, expressly or implicitly, in prayer to God. It is also reasonable
and proper that they should express their desire of those things which are
needed by themselves or others, and which God alone can give or accomplish: and
such desires are expressed in the best way and manner by petitioning for them. And
in asking for blessings on others, and praying for their enemies, they express their
disinterested benevolence, which is an advantage to themselves, and pleasing to
God, even though their petitions should have no influence in procuring the favours
which they ask. And in praying that God would honour himself, and advance his own
kingdom, and accomplish all the great and glorious things which
. We have many examples of such petitions and prayers for those
things and events, which the petitioners, antecedent to their prayers, knew would
certainly, be accomplished. We have a decisive and remarkable instance of this in
David, the King of Israel, in the following words: “And now, O Lord God, the word
that thou hast spoken concerning thy servant, and concerning his house, establish
it forever, and do as thou hast said. And let thy name be magnified forever,
saying, The. Lord of hosts is the God over Israel: and let the house of thy servant
David be established before thee. For thou, O Lord of Hosts, God of Israel, hast
revealed to thy servant, saying, I will build thee an house: therefore hath thy
servant found in his heart to pray this prayer before thee. And now, O Lord
God, thou art that God, and thy words be true, and thou hast promised this goodness
unto thy servant. Therefore now let it please thee to bless the house of thy servant,
that it may continue forever before thee; for thou, O Lord God, hast spoken it,
and with thy blessing let the house of thy servant be blessed forever:” [
Our Saviour, in the pattern of prayer which lie has dictated, directs men to pray that God would bring to pass those events which were already fixed and decreed, and therefore must infallibly take place: “Our Father, who art in heaven, hallowed he thy name; thy kingdom come, thy will be done,” &c.
Christ himself, in the 17th chapter of John, prays for those whom
the Father had given to him, that he would keep them through his own name, and that
they might be one, as the Father and Son were one; might be kept from the
evil in the world, and be sanctified through the truth; that they might be with
him in heaven forever, and behold his glory. At the same time he knew that all this
was made certain to them; for he had before said, that all that were given to him
should come to him, and he would raise them up at the last day; that he would give
unto them eternal life, and not one of them should perish, as none should be able
to pluck them out of his hands, or his Father’s. He prays, “Father, glorify thy
name;” not because this event was uncertain, but to express his earnest desire of
that which he knew was decreed, and could not but take place, and his willingness
to give up every thing, even his own life, to promote this. Again, Christ prays
in the following words: “And now, O Father, glorify thou me with thine own self,
with the glory which I had with thee before the world was.” The event for which
Christ prays in these words was decreed
The last words of Christ to his church are, “Surely I come quickly.”
Upon which promise the following petition of the church, and of every friend of
his, is presented to him: “Amen, even so come Lord Jesus.” Here is a petition, in
which all Christians join, praying Christ to do what he has promised; and which
therefore was as certain as a declared decree could possibly make it: and the petition
is grounded on this promise and decree published by Christ, in which the petitioners
express their hearty approbation of the coming of Christ, and earnest desire of
this important and happy event. And if it be reasonable thus to pray for an event
which is fixed and made certain by an unchangeable decree, and cannot be altered,
as in the instance before us; then it is reasonable and proper to pray for any thing
or any event which appears to us desirable and important,
The apostle John says, “And this is the confidence that we have
in him, that if we ask any thing according to his will, he heareth us. And
if we know that he heareth us, whatsoever we ask, we know that we have the petitions
that we desired of him:” [
Fourthly. It is not only proper and important that the
worshippers of God should express their desires of those things which they want,
in praying for them; but were this not true, and were not asking for them the means
and way of obtaining them; yet the pious friends of God would esteem it a privilege
and enjoyment to be allowed and invited, “by prayer and supplication, with thanksgiving,
to make known their requests unto him.” To them prayer is not a task, from
which they would be glad to be excused, but they practise it with pleasure. They
have great support, enjoyment and happiness in calling their cares upon God, and
expressing the desires of their hearts to him. While others restrain prayer before
God, and say, “What is the Almighty, that we should serve him? and what profit should
we have if we pray unto him?” the benevolent friend of God would pray, were it only
for the enjoyment which he has in the exercise; and says in his heart, “I will call
upon God as long as I live.” And though he is certain that God is unchangeable,
and that nothing is done, or will come to pass, which is not foreordained by him,
this does not tend to prevent or in the least abate the pleasure and enjoyment he
has in making known his requests to God,
And now this matter is to be left to the judgment of every one who will attend to it. It is hoped that it appears evident, beyond all dispute, from the light in which this subject; has been now set, that the doctrine of God’s decreeing whatsoever comes to pass is not only confident with all the exercises of true piety, but is the proper foundation for this, and is suited to excite and promote these exercises; and that there can be no real piety which is not consistent with this truth.
I. It appears from what has been said on this subject, that they who are in their hearts opposed to this doctrine of the decrees of God, are strangers to true piety, and do not fear before God. Though they may have exercises which they call and think to be piety and real religion, and it may have an appearance of it to others; vet it has nothing: of the real nature of true piety, but is enmity and opposition to the true God. They may think they love God, and are speaking for him, and to his honour, and in favour of religion, while they are strenuously opposing this doctrine, as dishonourable to God, and destructive to all virtue and true religion: but they are deceived, and are really opposing and dishonouring the true God, and denying and renouncing that truth which is the only foundation or true piety.
This will, without doubt, be thought very uncharitable
by many, as it condemns a great part of professing Christians, as destitute of true
piety, and not real Christians. But is it the office of charity to give up
the
It is to be carefully observed, that the inference is, “Whosoever in their hearts, and in the exercise of what they call piety, oppose this doctrine of God’s foreordaining whatsoever comes to pass, have no real real religion.” Persons may, through the prejudices of education, or some other way, be led to misunderstand this doctrine, and have very wrong conceptions of it, and imbibe prejudices against it, in their speculations; and yet the exercise of their hearts be in some measure agreeable to it, in the practice of real piety. Their piety may not prevent or remove all their wrong and mistaken speculations and conceptions on this point. But if their hearts oppose this truth, which is the foundation of all true piety, their hearts are not right with God, but they must be enemies to him, and in the gall of bitterness, and bonds of iniquity, whatever specious pretences they may make of love to God, and of devotion.
On the other hand, persons may be right in their speculations on this point, and be fully convinced of the truth of this do6lrine, yea, be very zealous in arguing for it, and vindicating it against opposers; and yet never heartily submit to it, but really oppose it in their hearts, and be wholly strangers to every exercise of true piety.
On the whole, he who cordially submits to this doctrine,
and has exercises of heart answerable to it, is a pious man, and fears before
God, whatever his speculations may be. And he whose heart opposes this doctrine,
in the whole tenor of his exercises, is a stranger to
And if a person under all these advantages and instructions perseveres in renouncing and opposing this doctrine, as very disagreeable, and overthrowing all religion, with an obstinacy and zeal which appear to proceed from the disposition and feelings of the heart, we have reason to fear, yea, to determine, that the heart is not right with God, and that such opposition flows from this root of bitterness.
That the unrenewed, selfish, impenitent man should dislike and oppose this doctrine, can be easily accounted for. For it appears from what has been said on this subject, that it must be, of all things most disagreeable to him, and that to which one of such a disposition and character can never submit. But that he who is born of God, and has a humble, benevolent heart, and loves and fears God, and delights in the Bible, meditating therein day and night, is pleased to have God exalted, as a glorious, omnipotent, unchangeable, infinitely wise and good sovereign of the universe, and to have proud man humbled and abased before him; that such an one should not believe that God has foreordained whatsoever comes to pass, but oppose and be displeased with such a do6frine, is quite unaccountable.
II. This subject teaches us the reason and importance of making the glory of God our supreme end in all we do.
1. Because this is the highest, best and most important end that can be proposed and pursued, and therefore most agreeable to wisdom and benevolence.
2. Because God himself makes this his end in all his works. This is asserted in the truth which is established in the foregoing discourse, viz. That God hath, for his own glory, foreordained whatsoever comes to pass; and it has been shown that this must be the supreme end of the infinitely wise and benevolent Being, in all he does, and that this is necessarily included in the assertion in our text, “That whatsoever God doth, it shall be forever.” It is certainly reasonable that we should pursue the same end that God does in his works, and herein imitate him, as his children. If it be wise and benevolent in God to lay a plan and pursue it to glorify himself, to make the brightest display of his own perfections, wisdom and benevolence will lead us to do all for the same end.
3. Because the glory of God, the greatest manifestation and display
of the divine character and perfections, includes the greatest possible good of
the created universe; for in producing and effecting this, the omnipotence, infinite
wisdom and goodness of God are acted out and manifested to the greatest advantage,
to be seen by creatures. The glory of God, and the greatest happiness of the creation,
therefore, cannot be separated, as two distinct and different ends, since the one
necessarily implies and involves the other. The highest happiness of a creature
consists in the knowledge and enjoyment of God, in beholding, loving and glorifying
him; and therefore the more his perfections are manifested to the creation, the
more happy will creatures be; and the greater the happiness and glory of the creation
is, the more is God glorified, the greater is the display of his power, wisdom and
goodness. Does it not hence follow, that the glory of God implies all possible good,
and therefore is to be fought as the supreme end? How reasonable and important then
is it that we should with zeal and fervour of mind constantly aim at this end, in
4. Because he who makes the glory of God his supreme end, and consequently seeks the greatest good and happiness of the creation, in the kingdom of God, IS necessarily happy himself. His benevolence, by which he makes this grand object his supreme end, and places his happiness in the glory of God, and the greatest general good, will necessarily render him happy, in seeing this end completely accomplished, as it will be to the utmost of his wishes, and far beyond his present conceptions. He must necessarily share in all this good, when it takes place; because, by the supposition, this is his chosen good. And while he leeks this as the grand object of his desire and happiness, and is at the lame time allured that it shall be accomplished, he has a great degree of enjoyment. He in a measure enjoys the good he seeks, in the allured prospect that it will take place. Thus universal, disinterested benevolence, which seeks the glory of God, and the general good, is the only affection which can interest us in that good which will take place to the highest degree, and give us our full share in It: whereas the contrary affection, self love necessarily excludes from all true happiness, because the selfish person places not his happiness in the glory of God, and the public good, the happiness and glory of his kingdom; but in his own exaltation and private, person al good. He is, of course, an enemy to the only true good and happiness, and so far as that takes place he is necessarily excluded and unhappy.
He therefore who, in this sense, denies himself, gives
up all that separate, personal, private interest which self love seeks, and, in
this sense, loses his own life, shall find or save his life; that is, shall be truly
and eternally happy, in the exercise of disinterested affection to God and the members
of his kingdom, which necessarily puts him in possession of the public good and
happiness, and gives him his share in this social felicity, as one of the
members
Thus we see in what respects, and for what reasons, it is our indispensable duty, and of the highest importance to us, to make the glory of God our supreme end in all we do; and, by what has been observed, we may learn what is implied in this. It is to set this above every thing else; to aim at and pursue nothing but this, and what is implied in it; to subordinate every thing with which we are concerned to the glory of God; to give lip and devote ourselves, with all we have and are, to answer this end, without making any reserve, freely renouncing all supposable or possible interest or good, for ourselves or others, which is inconsistent with the glory of God, or which will not conduce to it and promote it.
III. They who desire to know their own character, and the nature of their religious exercises, whether they bear the stamp of true piety, may examine and try themselves by what has been exhibited on this subject: whether the God which is revealed in the Bible, unchangeable in his being, perfections, designs, decrees and works, is the chosen and delightful object of their religious affections; of their love, fear, hope and trust; of their gratitude and joy; of their adoration and praise, to whom they make confession, and pray with perseverance and pleasure; and whether they are conscious that a God, who has not foreordained whatsoever comes to pass, could not be the object of these their pious affections.
As to those who dislike and oppose this doctrine, and say, they
cannot love and worship such a God; and yet think themselves truly pious, and in
the way to heaven, and that they are serving and honouring God in their
IV. Let all who believe this doctrine be concerned to live answerable to it, and constantly fear before this God, and live in the exercise and practice of every branch of true godliness; and not, as many do, hold the truth in unrighteousness, and pervert it to bad purposes.
The Christian has learned to unite a conviction and sense of entire
dependence on God, who orders and works all things according to his unchangeable
decree, for every motion and right exercise of heart, with zeal and activity in
religion, working out his own. salvation with fear and trembling, with self-diffidence,
and. a sense of his own insufficiency for any good thing, and a humble dependence
on God for grace to do his duty; because he knows that God worketh in him both to
will and to do, of his own good pleasure: [
Blessed are they who understand these things, and know the only true God, who is wonderful in counsel, and excellent in working; and Jesus Christ, whom he has sent, who exerciseth loving kindness, judgment and righteousness in the earth.
The sins of men are so under the direction and controul of God, as to glorify him, and subserve the good of his kingdom, in every instance of it which he suffers to take place.
IN this psalm God’s care and protection of his church is celebrated. In the midst of all revolutions, wars, and confusions, which take place in the world, and the various and strong combinations of wicked men against his people, they are safe and happy under his care, who will effectually restrain all their enemies, and finally utterly defeat and destroy them, and give deliverance, peace and salvation to his church.
In the words now to be considered, the absolute and universal dominion of God over all creatures and things, is asserted, so that he can and will turn all the opposition which is made to him and his government, however strong and violent, and however long it may continue, to promote his own glory, and answer the best ends possible; and all the sins which would not subserve these good ends, he can and will effectually restrain, so that they shall not exist.
This very important and useful sentiment will be illustrated and established by a particular explanation of this passage of scripture, and the inferences to be made from it,
“Surely the wrath of man shall praise
thee,” This is asserted not only as a truth, but as a most evident and certain truth,
and of great importance to be believed
The wrath of man comprehends all the rebellion and sins of men,
that ever have or ever will take place, by which their hatred of God and his law
and government, and strong opposition to these, is expressed. Mankind, ever since
they have multiplied on earth, have, in general, been in arms, at war with God,
and with each other; and this war has in numerous instances been carried on with
great apparent engagedness, wrath and fury, in some more directly against God, and
in others immediately against each other. All this is comprehended in the wrath
of man, in our text: and so are all the thoughts and exercises of heart and conduct,
however private, and more or less apparent and strong, which are contrary to the
law of God; for all these are of the same nature and kind with those sinful actions
in which men are more apparently, and with greater wrath and violence, combined
against God and each other. And all the sins of good men, whether committed before
they were converted or after, are included in this expression, as they are as really
in opposition to God and his law, as the most open and avowed rebellion and rage
against him, though not so strong and visible. Thus, all the sins of which men are
guilty, whether greater or less, more secret or open, under whatever form or pretence
they are committed, are included in the wrath of man, as they are all rebellion
against God, and a violation of his law, and opposition to his cause, church and
kingdom; though the more open and violent opposition to the divine government, to
the church and people of God, and to each other, may be more particularly intended
by the expression. This is evident and certain, not only as all the sins of men
are of the same nature and evil tendency, but they are all so united and combined,
that if any instance and
“The wrath of man shall praise thee;” that is, shall honour and glorify thee. The sin of man shall, in every instance of it, be the occasion and made the means of the manifestation and display of the glorious character and perfections of God, which could not have been made to such advantage and in so great a degree, in any other way, had not sin existed in every instance in which it has done, or ever will do. This is not owing to the nature and tendency of sin, considered in itself; for it tends to directly the contrary, to dishonour him, and is a direct and awful opposition to the moral government, perfections and existence of God; but to his power, wisdom and goodness, by which he is able and disposed to overrule all the rebellion against him, even every sin which is committed, to answer his ends, and promote his own glory.
“The remainder of wrath shalt thou restrain:” that is, that wrath
and those sins of men which are not suited and necessary to answer this end, to
be so governed and overruled as to praise and glorify God, he will effectually restrain,
and not suffer it to exist. This represents God as the supreme, sovereign disposer
of all things and events, ordering what shall and, what shall not exist, from the
greatest to the least, and directing the will and actions of men in every motion
and exertion, so that all depend upon his will whether they shall have an existence
or not; and this includes all the sins of men, as really as any other event whatever.
The counsel of God’s own will determined whether there should be any such thing
as sin and rebellion, and how much of this should exist, even just so much as should
praise him, and no more; which necessarily includes a determination concerning every
instance or act
The existence of the wrath of man, the continuance of it, the height to which it should rise, and all the consequences of it, depended as much upon the will of God, as did the existence of man, and of a particular providence to be exercised with respect to him from the first to the last, containing the wisest and best plan, by which God is most praised and glorified, and the greatest good promoted. These are so united and blended together, the one implying the other, that all must exist together, in order to form a perfectly wise plan, which shall be most to the glory of God, and the greatest good of the universe. For when it is said, the wrath of man shall praise God, it is equally asserted, that all the sin which does or ever shall take place shall promote the greatest glory and happiness of his kingdom, and of all his friends, who shall dwell in it forever; for their glory and happiness depend upon the glory of God, the manifestation and display of his glorious perfections, and will keep pace with this forever, the former necessarily taking place and riling in proportion to the greatness and increase of the latter, there being a necessary and infallible connection between them; so that whatever praises God, and serves to manifest and display his character and glory, equally promotes the happiness of all who are his friends, and the glory of his everlasting kingdom.
Of all this there is the greatest assurance and certainty, expressed
by the Psalmist in our text; but we have other strong, corroborative evidence of
these same
The scriptures will appear, beyond a possible doubt, to an attentive, honest mind, to be on the same plan, and to exhibit these same truths, from the beginning to the end. This is manifest in so many ways and instances that they cannot be all mentioned here. It will be sufficient to suggest the following: “The scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.” The wrath of Pharaoh was ordered and brought about by God in his providence on purpose that he might be praised and glorified; that his name, his character and perfections might hereby be declared thou throughout all the earth. “What if God, willing to shew his wrath, and make his power known, endured with much long suffering the vessels of wrath fitted to destruction? Here the sin and destruction of those who perish is represented as ordered by God for his praise, to manifest his hatred of sin, and his dreadful power in punishing sinners who are finally impenitent.
The innumerable predictions in the scripture of events to be brought about, and which have been fulfilled by millions of millions of sinful exercises and actions of wicked men, and predictions of many particular sins which men should commit, are an incontestible evidence that God has the direction of all the sins of men, and that none can take place unless by his disposal, so as to answer his ends, and promote his glory. Two or three instances may be mentioned to illustrate this remark.
The sin of the brethren of Joseph in selling him into Egypt, and
all their anger and wrath which led to this, was determined and ordered by God for
good, for his own praise and glory, and the good of his church. Therefore, God is
said to have done it, and to send Joseph into Egypt, meaning it all for good. And
in this way the wrath of Joseph’s mistress in Egypt, and of her husband, did praise
God, and could not have
But the most remarkable instance of this is the sin and wrath exercised by men in the treatment of the Saviour of the world, and putting him to death in the most cruel manner. This was all particularly determined and appointed long before by God, and foretold by the prophets. Hear what they who were inspired say of this in their solemn address to God: “Lord, thou art God, who had made heaven and earth and the sea, and all tint is in them; who by the mouth of thy servant David hast said. Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together, against the Lord and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever thy hand and thy counsel determined before to be done.”
All this scene of sin and wrath against Jesus Christ was determined and directed by the hand and counsel, the power and wisdom, of God, which was necessary for the greatest display of the divine perfections in the redemption of sinful man, which has ever been made, and could not have been made in any other way, and will be to his praise and glory forever, and the means of the unspeakably greater happiness and glory of all his friends, the members of his eternal kingdom.
And all this sin was ordered, to praise and glorify God, that he might hereby accomplish his wise and infinitely important designs. These sinners were restrained, and prevented committing all those sinful acts which would not praise God, but, contrary to this, would counteract his wise purposes. Thus Herod was not able to put Christ to death in his infancy, when he attempted to do it. And the Jews were not allowed to lay their hands upon him and kill him, though they desired and often attempted to do it, as this would not have been to the praise of God, but the contrary. They were restrained from effecting their purpose, till the proper time came, when this horrid deed would praise God, and was necessary to his accomplishing the infinitely wise and important ends he had in view.
And indeed there is the greatest certainty that the sins of men, in general, and the universal depravity, rebellion and guilt of mankind, were necessary in order to there being such a character as that of Jesus Christ the Redeemer, and the wonderful, glorious events which do and will take place in consequence of what he has done and suffered. For had there been no sin, by which the human race are fallen into a state of total ruin, there could not have been any Redeemer or redemption, by which God will be more praised and glorified than by all his other works. And indeed all his other works have reference to, and centre in, the glorious work of Redemption, and derive their chief glory from this, of which the sin of man laid the foundation, which therefore is necessary for the greatest and most bright display of the perfections of God, and the consequent praises from all his friends, and their happiness in the enjoyment of him forever.
And as sin in general, and the most remarkable instances of it
recorded iii scripture, some of which have been mentioned, are made to praise God,
there is hence ground of assurance that it does so in every instance, and that this
is true of every sin that ever has been or will see committed by man, and that not
one sin which would
The same sentiment is expressed by this Apostle m the following words: “What if God willing [determining] to shew his wrath, and make his power known, endured with much long-suffering the vessels of wrath, fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?” Here God is represented, not only as designing to shew his power, and his displeasure with sinners by fitting them for destruction; but also by this to make known the riches of his grace, in the salvation of the redeemed.
Thus it appears that there is the most clear and certain evidence
from the holy scripture, that all the sins of men that have or ever will take place,
with all their circumstances,
And all this appears most reasonable, and may be argued from the being and perfections of God revealed in the scriptures, in so short and plain a way as to amount to a clear demonstration, to the reason of every honest, unprejudiced person who will carefully attend to the subject.
God is omnipotent, and can do what he pleases. He is omniscient;
his knowledge extends to every thing. He is infinitely wise and good. He sees what
is the greatest good on the whole, what is the wisest and best end, and what are
the most wise and best way and means to accomplish it, and is disposed, yea, has
an infinite propensity, to do it. It is therefore certain that all things and events
absolutely depended on his will from eternity, for their existence, and the manner
of it; therefore the plan of all future existence, of all creatures and events,
and the particular manner and circumstances in which they should exist, was in the
Divine Mind from eternity. And as it must be the wisest and best possible plan,
containing all the possible good that Infinite Wisdom and Goodness could devise
and desire, and Omnipotence execute, it cannot be altered in the most minute particular
or circumstance, to eternity. And if this were possible, it would be infinitely
undesirable and calamitous, yea, an infinite evil. It is matter of the greatest
joy that the work of God is perfect,” being decreed by him from eternity; that
“whatsoever God doth, it shall be forever; nothing can be put to it, nor any thing
taken from it;” that “the counsel of he Lord standeth forever, and the thoughts
of his heart to
This leads directly to the point before us. It must be determined by God whether there should be any sin and rebellion under his government, and among mankind. This depended wholly on the will of God. He was able to forbid and prevent the exigence of it; and it it was contrary to wisdom, perfect rectitude and goodness, that is, if he saw it was not wisest and best, and necessary to effect the greatest good, on the whole, that sin should exist, he could and certainly would prevent the existence of it. There is therefore the greatest possible certainty, from the divine perfections, that sin does exist just in the manner and in that degree, and in every instance of it, with all the attendants and consequences of it which do or will take place, agreeable to the dictates and will of Infinite Wisdom and Goodness, as being necessary to accomplish the most wise and best end, the greatest possible good of the universe; and the sin and misery which are not necessary to promote this end shall never exist, as it is contrary to infinite wisdom and goodness that it should. We may be as sure of this, as we are or can be of the being and perfections of God, or of any truth whatever, or even of our own existence. And to disbelieve and deny, or even to doubt of it, tends to atheism, and is really a degree of it.
To suppose that God has not power and skill enough to prevent
the existence of sin, and was not able to withhold man from sinning, consistent
with the perfect moral freedom of man, if he had chosen to do it, is to suppose
he is really unable to govern the world agreeable to his will, and therefore is
not to be trusted in a matter of infinite importance, and that he cannot be perfectly
happy, but infinitely to the contrary, while he cannot prevent sin and misery taking
place in a most awful, undesirable and even infinite degree, most contrary to what
he would desire and wish, were he able to prevent it! And if God were not able thus
But if God be able to prevent the existence of sin, and it was
wisest and best, on the whole, that there should be no sin, then wisdom and goodness
must oppose the existence of it; so that to suppose that it is not best on the whole
that sin should take place just as it does, is to suppose that God is neither wise
nor good: for infinite wisdom and goodness, clothed with omnipotence, always prefer
and effect that which is most wise and best, most for the glory of God and the greatest
good of his eternal kingdom; and will certainly and effectually prevent the existence
of every thing which
The holy scriptures, and our reason from the perfections of God,
therefore join in declaring this truth, and oblige us to believe and say, “Surely
the wrath of man shall praise God, and the remainder of wrath he shall restrain,”
in the sense in which these words have been explained and vindicated, viz. that
all the evil which has taken place, or ever will exist, both moral and natural,
sin and misery, does take place, in every the least and greatest instance of it,
under the superintendency and direction of the infinitely wise and benevolent will
of God, as necessary to promote the greatest: possible good of the universe, his
own glory, and the highest happiness of his moral, eternal kingdom. And he will
restrain and prevent the existence of all that which is not necessary to answer
this end. This truth has been and still is greatly opposed, and many objections
are made to it. It has been often and by many asserted, that if sin answers so good
an end, then sin is a good thing, and the more there is of it the better; that this
is the greatest encouragement to sin; and there is really no crime in sin, if so
much good comes by it, and therefore sinners cannot be justly blamed and punished
for it. And it has been often said by those who think and profess themselves to
be wise, that this doctrine is inconsistent with human liberty, and really makes
God the author of all the sin that takes place. But the truth is great, and must
and will prevail; and the folly of all these objectors, who understand neither what
they say, nor whereof they affirm, shall be manifest unto all men. It is needless to attempt to answer any of these objections here,
as this has been publicly done over and over again. If any have a desire to see
them answered, they may find it done, in President Edwards’s Treatise on Freedom
of Will, Dr. Well’s Essay on Moral Agency, Dr. Edwards’s Dissertation concerning
Liberty and Necessity, the author’s System of Doctrines contained in Divine Revelation,
and his Sermons on
This is equally true of all the sin and rebellion of the fallen angels, with all the attendants and consequences of this. Their sins are many ways connected with the sins of men. They were the wicked instruments of introducing sin among mankind, and are represented ill the scriptures, as having a great hand in all the sins which are committed by men, and deceiving and tempting the whole world of mankind. They are allowed to come down to the earth in great wrath against God and man, and to go forth to the whole world, to excite them to unite in horrible war against God. But they are in the hand of God, and under his restraints; and when they have done all the work he designs they shall do, he will call them into the bottomless pit, and shut them up, and set a seal upon them, that they should deceive the nations no more, till the proper time shall come to let them loose again. Thus the wrath of devils shall praise God, and the remainder of their wrath he shall restrain.
This subject affords matter of sufficient support, of great comfort
and joy, to the true friends of God, in the midst of all the evil, both sin and
misery, which may take place. The Lord reigneth, clothed with omnipotence, infinitely
wise and good, just and true. He is above all controul. He hath done, and will do,
whatever he pleaseth, in heaven and in the earth. He is infinitely above all possibility
of any disappointment, or of being opposed so as not to accomplish all his designs
in the best and most perfect manner. All the rebellion, sin and suffering of creatures,
that do or ever
The Lord Jesus Christ, our God, who was once manifested in flesh,
is received up into glory, has fat down on the throne of the universe, possessed
of all power in heaven and earth, and having all things, angels, men and devils,
in his hand, reigns over all, and will reign, till he has, in the best time and
manner, completely accomplished his infinitely wise and good designs; destroyed
the works of the devil, by wholly defeating, confounding and disappointing him and
all who join with him, in all their attempts against him, and opposition to him,
and turning all they have done or will do, and all that does or will take place
respecting them, to answer his own ends, to the greater glory of God, and to make
his work in the redemption of sinners more perfect and glorious. He having by his
sufferings and obedience made an atonement for sin, and obtained righteousness for
the justification of sinners, is thus exalted to give repentance and forgiveness
of sins, and everlasting life to all who believe on his name, and come unto him;
being able to save to the uttermost all them who come unto God by him. And as none
of the hu-p man race will come to him, though all who hear the gospel are invited,
unless they be drawn by the Spirit of God, and made willing by his power and grace,
he in this exerciseth his sovereignty, and has mercy on whom he will have mercy,
and whom he will he hardeneth.
To every benevolent friend of Christ the Saviour, it is most desirable
and pleasing that he should have all things in his hand, and save as many and whom
he will, and leave whom he will to destruction. He has a peculiar right to this,
since he has been at such infinite expense to redeem sinners, that he should accomplish
the end of his sufferings and death in the best manner, and see of the travail of
his soul and be satisfied, to have every thing effected with regard to the redemption
of man so as in the highest degree to please his wisdom and goodness. To this end
he has every creature and thing in the universe put into his hands, and he directs
every motion and event among creatures to answer the purpose for which he died,
which he will accomplish in the best manner, perfectly agreeable to infinite wisdom
and goodness. He will save all of the human race who can be saved consistent with
wisdom and infinite goodness. And to all who trust in him he is an almighty friend
and protector, and will secure them from all evil, and cause all things to work
together for their good, and
In sum, all things and every event are constantly under the direction and controul of infinite wisdom, rectitude and goodness, and are conducted and going on in the best manner, as fast as can be, to the most agreeable and happy issue possible, the greatest, most bright and happifying exhibition of the divine character, and the highest glory and felicity of the everlasting kingdom of God, from which no creature will be excluded, but those whose presence there is inconsistent with the glory of God, and the greatest good of his kingdom, and therefore contrary to wisdom and goodness, and who do at the same time exclude themselves. Every thing, circumstance and event is right; and all conspire to promote the greatest good, and, all things considered, it is on the whole best that they should be just what they are, and take place exactly as they do. No alteration can possibly be made, without injuring and spoiling the divine plan, formed by infinite understanding, wisdom and goodness. All this is to be seen with the greatest certainty in the infinitely important and excellent character, works, and revealed designs, of the glorious Saviour of the world.
Surely no intelligent and truly benevolent person can believe and realize all this without feeling a peculiar pleasure and joy, which will more than support him under, and counterbalance, all the evil which he may feel, or that is in his view. He can, with peculiar satisfaction and joy, say, “Surely the wrath of man shall praise thee, and the remainder of wrath thou shalt restrain. The Lord Jesus Christ reigns, let the earth rejoice. Rejoice always in the Lord, and again I say, rejoice evermore; for he brings the greatest good out of all evil, and this shall certainly be the happy issue of all. He is the rock, his work is perfect for all his ways are judgment; a God of truth, and without iniquity, just and right is He.”
Here it may be useful to attend to and answer several questions which may arise in the minds of some.
Question. How can we have any joy or comfort in any or all of this, while we do not know, and have little or no evidence or hope, that we are interested in all this good, but fear that Christ does not intend to save us, and that we shall perish forever? If we knew we were Christians, and real friends to Christ, and should be saved, this would give us comfort and joy; but as we know not that this is true, and do often much doubt of it, what is all the good, which has been represented as the issue of all evil, to us, while we know not that we shall have any part in it; but may be cast off, and miserable forever?
Answer. If you are wholly selfish, and
have no desire that God may be glorified, and the greatest good of his kingdom promoted,
and can take no pleasure in the prospect and assurance of this, unless you are certain
your own personal happiness will be secured and promoted hereby, then this discovers
and decides your state and character, that you are not a real friend to Christ and
his church, and no true Christian. All your hope and thoughts of this are a mere
delusion, and ought to be immediately dismissed. You must be born again of the Holy
Spirit, and become new creatures, before you can be Christians. But if you have
any true benevolence, and are friends to Christ and his cause and interest, and
the greatest happiness of his church and kingdom, you cannot but have comfort, pleasure
and joy in the view and assurance that all things and every event, however evil
and of a bad tendency in itself, will be overruled by him for his honour and the
greatest good of his kingdom; that his interest is secure, and will be promoted
by every thing that takes place, without considering your own personal interest,
whether this is secure or not. And indeed you cannot know or have any ground to
think or hope that you have an interest in Christ, and shall be saved, until you
have this benevolent affection towards Christ and his people, and are
There are too many professing Christians whose religious comfort
and joy appear to consist wholly in a hope or confidence that they shall be saved;
their comfort rises in proportion to the degree and strength of their hope, and
when that sinks and fails, and is even given up, their comfort is all gone, and
all is darkness and gloom: so that all light and comfort with them in
Question II. But must Christians pay no regard to their own interest? May they not feel and dread personal pain and misery? And may not their own sins and sufferings occasion grief and sorrow? And ought they not to feel for the sins and calamities of others, and the sinful, wretched state of mankind in general, and mourn and lament, in the view of these evils? Must they always be all joy and gladness, and feel no mental pain and sorrow?
Answer. A Christian ought to regard his
personal interest according to its comparative greatness and real worth; but must
have no interest of his own, distinct and separate from the general interest, or
the highest and best interest of the whole universe. This is the interest to be
regarded and fought supremely, and the interest of every individual of this whole,
according to the importance and worth of it; and as this must be small and inconsiderable
in comparison with the grand interest of the whole, it must be disregarded and given
up, if it be inconsistent with the greatest good of the whole. And he must and will
have an aversion from and dread of personal pain and suffering, as it is in itself
an evil; but this is consistent with rejoicing at the same time in the happiness
of others, and in the greatest general good, and he will have a peculiar satisfaction
and joy when he believes and realizes that his pain and suffering will promote the
good of the whole, which is in all instances true by the superintending care of
the Redeemer. Thus the apostles, when they were beaten and put to shame by the council
of the Jews, “departed
And Christians ought, and cannot but be affected with the sin
and misery of mankind so far as it comes under their view, and to be pained and
grieved, when they attend more particularly to it; for it is in itself a great,
and to us incomprehensible evil, and might well fill a benevolent man with insupportable
pain and for row, and sink him into the most distressing gloom and overwhelming
grief, were he not certain that all this is under the direction and particular care
and regulation of uncontroulable wisdom and goodness, and has taken place because
it is necessary for the greatest good, on the whole, and no more shall exist than
shall answer this end, the glory of God and the greatest possible happiness of his
kingdom; so that it is on the whole best there should be just so much evil in the
universe as there is and ever will be. But when he attends to this his sorrow is
in a great measure turned into joy. And could he have as clear and comprehensive
a view of the good that will be the issue of all. the evil that takes place, as
the inhabitants of heaven have, all his sorrow would entirely cease, and nothing
would interrupt or abate his pleasure and holy joy. But in this imperfect state,
where so much evil is felt, and present before our eyes, and the good which will
be the consequence of all this, though believed to be certain, is not so present
and in so full and clear view as the evil, the latter, especially at times, will
occasion pain and sorrow. The good man, in this very imperfect state especially,
cannot be equally attentive to every object at the same time, and when his attention
is particularly turned to the evils that take place, and his mind is impressed with
them, he will have pain and sorrow, though he does not doubt that all things are
ordered for the best, and that all the evil will issue in the greatest good, while
the latter is more out of sight, or less the object of his attention, and consequently
makes a less impression on his mind. At other times his attention is fixed on Christ,
his character, works
Thus the Christian has his joys and sorrows in this imperfect,
sinful state: but the latter never takes place to that degree as wholly to exclude
the former; but in the midst of sorrow he has joy, and, in a sense and degree, rejoices
always. So the apostle Paul “had great heaviness and continual sorrow in
his heart,” in a view of the sin and misery of his nation; yet in the midst of his
sorrow he had matter of joy. Therefore he represents himself, “sorrowful, yet always
rejoicing.” And he commands Christians to rejoice in the Lord always, and
repeats the injunction: “And again I say, rejoice. Rejoice evermore.”
And our glorious Saviour, when in a state of humiliation on earth, did in his human
nature rejoice in spirit, in the divine will, and sovereign, wise disposal of all
things and events, respecting the children of men: [
Question III. We believe a Christian may have such comfort and joy as has been described; but as some are doubtless deceived, and make great pretentions to this joy, who have only a false and spurious kind of joy, we should be glad to know how, and by what, the former may be distinguished from the latter?
Answer. This may be in some measure illustrated and decided by the following particulars:
1. The Christian’s joy is pure, calm and serene, and is better
felt than expressed; therefore does not make him talkative, and forward to tell
of his joy, unless
2. This joy does not tend to exclude or abate a sense of the evil of sin, and the ill-desert of it, and of the misery which takes place in consequence of it: but, on the contrary, the Christian has a clear view of his own sinfulness, the hatefulness of it, and of his desert of evil, when he rejoiceth in the Lord: his joy does not abate his sense of this, but rather increases it. Nor is lie insensible of the evil of sin in general, and of the misery that comes and will come on men for their sins, while he rejoices that the wrath, even all the sins and misery, of man, shall praise God.
Therefore they whose religious joy arises from a belief that there is no great evil in sin, and that God cannot justly, or if he could, will not, punish it with everlasting destruction, have only a groundless and false
3. This joy is so far from making persons careless, slothful and inactive in religion, that it is attended with directly the contrary. They hate sin, and endeavour to avoid it, and seek deliverance from it, and strive to prevent and suppress it in others as far as they have opportunity and ability. They are fervent in spirit, serving the Lord. When they rejoice that he is praised, they seek to honour and praise him in all possible ways. These cannot be separated, as it would imply an express contradiction. They not only praise God, but pray to him. Their comfort and joy is not inconsistent with engagedness and pleasure in prayer; for the latter is implied in the former. They pray for deliverance from all that which appears to them to be evil, and for all things which they judge desirable for themselves and others, and which appear most for the glory of God, and the advancement of his interest and kingdom among men.
But, in all their desires and prayers, they are resigned to the will of God. They subordinate all to that, and say. If it be consistent with thy will—desiring that his will may be done, which they know is best, most wise and good, however contrary it may be to their partial views and particular desires. And in this resignation to the divine will, and acquiescence in it, there is implied an earnest desire and prayer. “Thy will be done,” may be a strong and earnest petition, and always is so, when it is attended with a proper sense of the desirableness and importance that it should be done in all instances, as implying the greatest possible good, and with a disposition to rejoice in it.
It is therefore certain that they are strangers to the joy of true Christians, who, under a pretence of believing that all things and events are fixed by the will of God, and take place in the best manner, and that whatever is is right and best, are wholly careless and easy with regard to their own state and conduct, and whatever sins and evils take place; have no desires to cross any of their inclinations, and to be virtuous and holy, living in the neglect of fervent devotion, prayer and praise.
On the whole,
This subject is suited to excite Christians to attend to and improve the truth contained in the text which has been explained, so as constantly to enjoy .the support and comfort which they need, and which is offered to them, in the present dark and seemingly evil state of things in this world. “Were it not for this truth, there would be no support for Christians, but their minds would be involved in the most painful gloom, in the view of their own sinful state, and the sin and misery which abound in the world, directly tending to the dishonour of God, and the rum of all that is desirable; attended with disorder and confusion, of which no bounds or end can be realized or known, or so much as conjectured. The good man would have no place on which he could set his foot, to prevent his sinking and being overwhelmed in darkness and despair.
But when the Christian attends to this truth, and feels the certainty of it, his feet stand on a solid foundation, on a rock which cannot be moved: he feels calm, and has divine support and comfort, in the midst of the storms and raging waves which toss themselves as if they would overwhelm the world. He looks above all these threatening appearances, and beholds a serene sky, and knows the storm will soon be over, and the dashing waves will cease, and the sun will shine more bright and pleasant than if there had been no storm. The Christian, whose mind is firmly established in this everlasting truth, and is sure that all things will issue well, and that it is best they should take place just as they do, that good will be the issue of all the evil, though he cannot but be affected with the evils, moral and natural, with which he is surrounded, and that more or less at different times, yet will have sufficient support, and be filled with comfort and joy, especially at times, knowing that the Lord reigns, that the wrath of man shall praise him, and the remainder of wrath he will restrain.
It therefore becomes Christians, as their duty and interest, to
attend to this truth, taken in the whole extent of it, to keep it in their minds,
and maintain a constant assurance of it, whatever appearances there may be to the
contrary. It is to be feared that many Christians are greatly deficient in this.
They dwell too much, if not wholly, on the dark Tide of things, on the evils which
are in their view, and suffer much gloom, dejection and pain of mind, for which
there is no good reason, and which they might escape, if they looked more at the
bright side, presented in the truth which has been considered, and kept it
always in view; and their tears of sorrow would be in a measure dried up, and succeeded
by tears of joy. It is observable that Christians, when they meet with great disappointments
and calamities, either personal or public, in which the interest of the church and
religion is concerned, are obliged to make use of this truth for their support and
THE author hopes the candid reader will not be displeased with his speaking so much in the first person singular in the following discourse. Such egotism in general is disagreeable to him; and he has therefore avoided it in his other discourses, as the reader will perceive. But the following being of a peculiar kind, seemed to render it necessary; and it is hoped will not be thought selfish, assuming, or improper.
The Author’s Farewell to the World.
THESE words have been explained in the preceding discourse, and it appears that they contain the following important truth:
That God, in his infinite wisdom and goodness, has determined that there should be just so much evil, both moral and natural, as has been, now is, and ever will be, and no more; as it is most suitable and necessary to make the brightest display of his perfections, and effect the greatest good, glory and happiness of his eternal kingdom; therefore it is most wise and best that all this evil should exist: and every instance of it, greater or less, God will overrule to answer this end, in the highest possible degree.
It has been shown that this truth, being believed and properly improved, is a sufficient and the only foundation for the support, comfort and joy of the benevolent friends of God, in all the darkness, confusion, sin and misery with which they are surrounded.
And now, standing on this sure, firm foundation, this immovable, everlasting rock, I look around, and, as far as I am able, view the world of mankind, and take my leave of them, expecting soon to put off this my tabernacle.
I am old, having lived near fourscore years, and I know not the day of my death; but have no reason to think it is far distant.
It is my earnest wish to leave a blessing behind me when I shall
go hence: and I have the consolation to know I shall. Jesus Christ is the same yesterday,
to-day, and forever. He lives and reigns head over all things to the church. He
will reign till all his enemies are put under his feet; till he has destroyed the
works of the devil, and perfectly completed the work of redemption; yea, he will
reign forever. He will cause all the kingdoms of this world, in which Satan has
reigned so long, to become his own kingdom, and all nations shall serve him, and
be holy and happy under his influence, protection and smiles. Of this blessed time
the Bible is full of predictions and promises. This blessing I leave behind me for
the world to enjoy long after I am dead; for I am sure that the time is coming when
all the families and nations of the earth shall be
It is doubtless impossible to make an exact calculation of the number of inhabitants now living in this world, which shall be agreeable to the truth, and may not err in fixing on millions less or more than do actually exist. But they who have attended to this point, and perhaps are best able to judge, have supposed that there are not less, but perhaps more, than eight hundred millions of people now living on earth: that of these, four hundred and eighty-one millions are Heathens; one hundred and forty millions are Mahometans; and nine millions are Jews. All which amount to six hundred and thirty millions. There remain one hundred and seventy millions, which are supposed to be nominal Christians. Of these, ninety millions are Papists, thirty millions of the Greek church, and fifty millions Protestants.
It is not probable that this computation is exact, according to the truth, and some may make a different one; but this is perhaps as near the truth as any that can at present be made. I cannot speak to all these, so as to be heard, and there is but a very small number, compared with the whole, whom I shall ever know in this world, or who will know or hear of me. But I am sure to meet not only all who are now in the world, but all the countless millions who ever have lived, or shall exist hereafter to the end of the world, at the day of judgment, when I shall know the character of every individual person, and mine will be inspected and known by all.
The earth is far from being filled with inhabitants. There is
room for many more, probably a thousand, yea many thousands, to one of the present
inhabitants. The earth when properly and fully cultivated, and the produce prudently
used to answer the ends of living, would support a multitude of inhabitants, even
beyond all our present calculation. Noah and his sons, and
According to the foregoing calculation, the greater part of mankind now on the earth are in a state of Heathenism; and there are near as many Jews and Mahometans, as nominal Christians, who are professed enemies to Christianity, and are in as bad, yea, worse state, than are the heathen.
It is the preceptive will of God our Saviour, that all men should come to the knowledge of the truth and be saved. He commanded his disciples to “go into all the world, and preach the gospel to every creature.” And every one to whom the gospel is preached is commanded to repent and believe the saving truth. It is therefore wholly owing to the disobedience and wickedness of man, both Christians and Heathen, Mahometans and Jews, Infidels and Atheists, that the gospel has not been preached to all mankind, and that they have not all embraced it, to the salvation of their souls.
Notwithstanding man’s natural disposition to oppose, hate and
reject the gospel, and the many difficulties and dangers which hence arise, in attempts
to spread the
Within a few years past a great and extraordinary zeal and engagedness to propagate the gospel among the Heathen, and others who have it not preached to them, has appeared, and been uncommonly exerted, both in Europe and America. And I observe with approbation and pleasure, that all the societies which have been formed are agreed in the great and leading doctrines of the gospel, which have been called the doctrines of grace, or Calvinism; and that they appear, in all their publications, to express a spirit of true piety, and zeal to maintain and propagate these doctrines, and to approve of no missionaries who do not appear cordially to embrace them, and to be truly pious, as I am certain that this is the only scheme of doctrines which is consistent with itself, and with the Bible, and suited to convey saving truths to the minds of men.
This is an important and commendable design and work, and worthy
to be pursued with increasing zeal and steady perseverance by all Christians, whatever
difficulties, disappointments and apparent discouragements may occur. And though
the attempts should not be succeeded in the conversion of one heathen, yet they
who honestly, and from truly Christian principles, engage in this cause, however
much they risk or expend, and even if they lose their own lives in it, they will
really lose nothing by it, but meet with a rich reward. And if but few souls shall
be gathered to Christ and be saved, this will more than compensate for all
In this view I rejoice when I am taking my leave of the world, and heartily wish success and God speed to all who are, and the many more who hereafter shall be, engaged in this happy, glorious work.
Of nominal Christians above two thirds are Papists, or of the Greek church, and near one third are Protestants, who are not more than the sixteenth part of the inhabitants of the earth. The Popish church has corrupted the gospel, introduced innumerable superstitious institutions and practices, and an idolatry, in many respects more gross and wicked than that of the Heathen. In scripture the head of this church, the Pope, is called Antichrist and the Beast, who, with all his followers, who receive his mark, are doomed to destruction. The Greek church is sunk into ignorance and superstition, and have departed from the essential truths and duties of Christianity. We are not therefore to look into either of these churches for many, if any, real Christians. As public bodies, they will cease to exist, when real Christianity, in the truth and power of it, shall prevail through all the world. I therefore take my leave of them, as by the scripture doomed to destruction.
The Protestants, who began their separation from the church of
Rome in the sixteenth century, when what is called the reformation from Popery took
place, under the preaching and writings of Luther and Calvin, and many other reformers,
are now divided into various different sects, parties and denominations, differing
in the doctrines which they hold, and in their manner of discipline, and in the
mode of administering
But doctrines contrary to those contained in this confession of
faith were introduced among Protestants not long after the reformation from Popery,
and were considerably spread, when the above said confession was formed; such as
are called Arminianism and Antinomianism, and those held by Arians and Socinians,
who not only agree with Arminians in rejecting Calvinism, or what are called
the doctrines of grace, but deny the divinity of Jesus Christ. These doctrines
have had a great increase and spread among Protestants, since that time, especially
in this century; and the prevalence of Deism, to which these doctrines have a direct
lead, has taken place, and real, practical religion has decayed, and vice of almost
every kind has increased and abounded
About the middle of this century the attention of multitudes was roused, and there was a great and remarkable revival of religion, in Britain, Ireland and America, principally under the preaching of Whitefield, and those who joined with him. Great numbers were hopefully converted, and embraced the doctrines of Calvinism. But there was too great a mixture of delusion and false religion, which has continued and been spreading since that time, while the whole has been the mean of the increase of light and knowledge of the truth, by which true religion has been distinguished from that which is false, and the important doctrines of the gospel have been pointed out and vindicated, in opposition to the various errors which have been embraced by many, by the writings or preaching of those who have appeared to have come to the knowledge of the truth. But by far the greater part, even the body of the people, appear not to have partook of the benefit of this revival of religion; and most who lived in the time of it were prejudiced against it, and opposers of it, and many of those who at first appeared friendly to it apostatized, and either embraced errors and false religion, or abandoned themselves to vice and infidelity; and on the whole it has been the means of hardening men in sin, and against the truth and all true religion, and against Christianity itself; so that religion has been gradually decaying, in general, from that time to this, and the above mentioned errors, and Deism, and even Atheism, have been fast spreading, and greedily embraced by multitudes, in opposition to all truth. And vice and immorality have kept pace with this, as the natural effect.
Deism and Atheism, which are near akind, as the former really
implies the latter, and naturally runs into it, both being not only opposition to
Christianity, but to all religion, have for a century had a rapid spread in
Though there have been of late some instances of apparent revival
of religion, both by zealously embracing and promoting Calvinism, or the true doctrines
of the gospel, and exhibiting the power and life of experimental religion in practice,
both in Europe and America; yet the great body and mass of the people are evidently
fast growing more and more corrupt in principle and practice. But very few of the
whole are willing to make a profession of religion, and by far the greater part
of professors do not understand or believe the important, essential doctrines of
the gospel, and are far from a steady, zealous conformity to the holy rules of it
in practice, and shining as lights, in distinction from the world. Attending on
public worship is more and more neglected and despised; and profanation of the
sabbath
is more common, by irreligious visits, vain companies, and walking or riding abroad
in companies. Family religion is generally excluded; and family government and good
order, and the religious instruction and education of children, are become very
rare, and generally neglected; which gives a dark and melancholy prospect respecting
the religion and morals of
The present state of religion, both as to the doctrines and practice
of those who profess to believe that Christianity is a divine institution, and of
those who are professed infidels, affords a clear practical demonstration of what
the Bible abundantly holds forth, viz. that true religion, in principle and practice,
cannot be preserved and maintained in the world, but will soon vanish, be rejected
and lost, if the powerful influences of the Spirit be withheld, and do not attend
the preaching of the gospel, and the administration of the instituted ordinances
of it, to the saving conversion of sinners, and the quickening, strengthening, and
comfort of believers. When men remain under the power of the natural corruption
and ignorance of their minds, not being born of the Spirit, and taught of God so
as to come to the knowledge of the truth, by the renewing of their minds, their
carnal mind, which is enmity against God, will either lead them to reject the gospel
wholly as a mere fable, and not worthy of credit, or to corrupt it in the doctrines
and duties which it inculcates, so as to render it conformable to the corrupt inclinations
of their own hearts. And this is no new discovery, but the evidence of it has existed
and been increasing ever since Christianity has been published to the world, by
the treatment it has received from all to whom it has been preached, except those
who have known and acknowledged that they were brought to understand and embrace
it by the invisible and powerful operations of the Spirit of God; that, were it
not for this distinguishing, sovereign goodness of God, and they had been left to
themselves, they should not have believed and
This evident fact is a continual, standing evidence of two things, viz. that Christianity is a wise and holy institution, and from heaven, and that mankind are totally depraved.
1. This is an evidence that Christianity is from heaven, and a
holy institution; and that two ways. It is an evidence that it is from heaven, from
its being continued and maintained in the world to this day, notwithstanding the
great and continual opposition of mankind to it, and their unwearied attempts to
extirpate or corrupt it. Had not Jesus Christ been from heaven, and was he not gone
there to maintain his cause and church on earth, so that the gates of hell should
not prevail against it, agreeable to his promise, by the constant exertion of his
power and invisible influence, Christianity and the church could not have lived
to this time, but the great truths on which the true church of Christ is built would
have been discarded and forgotten long ago. And it is an evidence that Christianity
and all the essential doctrines of it are from heaven, and that it is a holy institution,
that it is so disagreeable and displeasing to fallen, depraved men, by which they
are disposed to oppose and reject it, unless corrupted and altered so as to be agreeable
to their taste, and their reigning lusts. Had the gospel been of men, a mere human
contrivance, it would have been suited to the natural humour, taste, and inclinations
of man, so that there would be no need of a supernatural change of heart in order
to their cordial approbation of it, and compliance with the doctrines and precepts
of it. But if it be from heaven, it must be a holy institution, and therefore
disagreeable to fallen man. Were it suited to please the corrupt taste and sinful
inclinations of man, it would be worse than nothing, and could not be from heaven.
But since the true doctrines and precepts of Christianity are directly contrary
to the heart and reigning
2. This is an evidence of the total depravity of mankind; not only that they are fallen and depraved, but that they are wholly depraved in all their moral powers—have not the least degree of right moral taste and inclination, but are wholly under the power of the contrary. As the scripture says, “They are altogether become filthy; there is none that doeth good, no not one.” When a revelation comes from heaven perfectly wise, holy and good, and suited to relieve and save man from his fallen, wretched state, revealing a Saviour infinitely excellent and glorious, full of grace and truth, and offering complete, eternal salvation to every one who is willing to have it; if man had the least degree or spark of moral goodness or inclination; yea, if he were not wholly an enemy to God and every thing right and holy; he would not hate and reject such an offer, but gladly embrace it. Mankind would not join together to invent some way to corrupt and spoil it, or root it out of the world, were they not total and strong enemies to God and all that is wise and good, and consequently enemies to their own good. “This is the condemnation” of man, as totally corrupt and an exceedingly criminal enemy to God, “that light is come into the world, and men have loved darkness rather than light, because their deeds were evil.”
But to return to the view which has been given of the present
state of the world: It appears to me, as it also doth to some noted writers on the
Revelation, that the sixth vial, mentioned
In the view of this present dark and evil state of the world,
and the prospect of yet greater wickedness and more dreadful calamities which are
to take place for ages and generations to come on the stage, I now take my leave
of it, with a mixture of grief and joy; knowing that all this wrath of man shall
praise God, and all the sin and misery that will take place is necessary for, and
I think their notion is entirely without foundation, yea, contrary to scripture, who imagine that the end of the world may come, and Christ come to judgment immediately, at any day or hour now. Christ has foretold many things which must come to pass between this time and that grand event. Nor, as they think, would the preaching of such a doctrine tend to awaken people, and prevent their going on in security and sin, more than what constantly takes place before the eyes of all, in the death of others, and reminding people that no one is secure from death one hour; that Christ may come when they think not, and carry them out of the world, which will be as fatal to them, if they are living in sin, as if he had come to judgment.
Nor is their opinion founded on any reason or scripture, who think that but few of mankind, on the whole, will be saved. What our Saviour says of this respected the then present time. His words are in the present tense: “Few are saved.” He does not say what will be in other ages of the world. He has foretold a time when all the kingdoms of the world shall be brought into his church and kingdom; and so many may exist in this time as to outnumber all that will be left.
Therefore while I am taking my leave of the world of mankind, who now lie in the wicked one, and are going on from bad to worse, I may look beyond this evil time, and with pleasure hail the incalculable millions of holy and happy sons and daughters of Adam who shall yet arise and live on the earth, and be glad and rejoice in the glory of Christ and their salvation.
How many and which of the nations which are now Heathen or Mahometans
will be preserved as a distinct people through all the revolutions and dreadful
judgments
I take my leave of them, being now in a scattered, afflicted state, under the power of an evil heart of unbelief, in the assured, joyful prospect of the great good that is coming to them, when their reception into the church of Christ will be life from the dead, and the unsearchable depth of the riches both of the wisdom, goodness and knowledge of Christ will be forever adored by all the redeemed. Oh, how shall all their past and present wrath, together with their future reconciliation, praise Him!
When I turn my attention to Christendom, with pain and abhorrence I pass over the beast, the Pope and his adherents, even all who receive the mark of this beast, as doomed to certain destruction: and I am without any assurance that those who belong to the apostate Greek church will escape this dreadful evil.
But what shall I say of or to those who are called Protestants?
Great numbers who live among Protestants have professed to disbelieve and renounce
Christianity, and many have written against it, and attempt to prove that it is
a mere fable, not worthy of the least credit.
I take my leave of all these, knowing that if they persist in their unbelief, they will die in their sins, and perish in a greatly aggravated and everlasting destruction. But at the same time I have the peace and comfort, which no man can take from me, in the assurance that, though they are infinitely worse than lost to themselves, they are not lost to Christ and his church. For this their infidelity, a peculiar kind of aggravated wrath, and all the consequent evil which is coming upon them, will turn to the praise of the Redeemer forever, and he will be more honoured, and the redeemed more happy, than if such infidels had not existed.
Still a more affecting and dreadful sight, if possible, opens
to my view. There is in the Protestant world, and among us, an innumerable host
of people, who, though they do not profess to disbelieve the gospel, yet do not
obey it, but live in opposition to it, and in a constant, allowed disobedience
to Christ, and that not only by refusing to do what he has commanded, but by greedily
practising what he has forbidden. It would take many pages to enumerate half of
the open vices which are practised by Protestants, notwithstanding all the restraints
of civil government. These vices abound among those in high stations, and in the
low, rich and poor, learned and ignorant, old and young. From all these I take my
sorrowful departure, knowing that, unless they repent, the time is corning when
Christ will say to them, “Depart from me, ye workers of iniquity. Depart, ye cursed,
into everlasting punishment.” But, in all this sorrow, I am rejoicing, that Christ
will cleanse
Another numerous class of Protestants now come into view, who are too ignorant or erroneous to be saved. Many of these are included in the class last mentioned, but not all; for whether their lives be vicious, or what may be called moral, if they be ignorant of the gospel and the truths of which it consists, or if they do not believe these truths, but deny and reject them, they cannot be saved by it.
I am sensible that I am now exposing myself to the indignation and contempt of an increasing number, whose sentiments on this head are what they call catholic and liberal. These will say to me, What right have you to make a creed for us, or any other man, and insist that all must believe and cordially embrace the doctrines you hold, in order to be saved? We believe it is of no great importance what a man’s creed is, or whether he has any, if he be honest and sincere in what he does, and worships God, and lives a good moral life.
To these I have to say, Ye are some of those whom I mean to include in the above description. You assert that the doctrines or truths revealed in the gospel, if there be any, are of no importance, so that he who does not believe them, and whatever he believes, and he who is totally ignorant of the truth, may be saved, as well as if they understood and believed the truth. You are yourselves totally ignorant of the gospel, and appear to be real enemies to it; for if what you assert were true, the gospel is worth nothing, and men may be saved without as well as by it.
He only who believes the gospel, as preached by the inspired apostles,
can be saved. If we exclude the system of truth contained in the gospel, we exclude
the gospel; for it wholly consists in a revelation of these truths. Some of them
are these: That all mankind are sinners,
These doctrines are all contained in the gospel; and, with others
not mentioned, which are implied in these, compose a system of truth, which is really
the gospel, and is often in the scripture called The Truth;
to
This is evidently true of the Arians and Socinians, who deny the divinity of Christ, and consequently the need of any proper atonement for sin, and oppose many other doctrines of the gospel, in which they agree with those called Arminians. These latter deny the depravity of man by the sin of Adam, or that he is totally depraved, and that they stand in any need to be regenerated by the irresistible influence of the Spirit of God, in order to love God, and do those good works by which they may please God and be saved. They are of consequence enemies to the doctrine of the decrees of God, as they respect the agency of man, in the concerns of his salvation, as being, with the other doctrines which they deny, contrary to the natural selfishness, pride and imagined independence of man. There are others who hold a mixture of inconsistent doctrines, and do not professedly join with Arminians, but evidently symbolize with them in many respects, and so as to exclude the pure, consistent and essential doctrines of the gospel.
Some there are, who have been properly called Antinomians, who
hold that Christ has so abolished the moral law, that Christians are not under obligation
to obey it. And there are many others who are real Antinomians, who deny that any
man can or ought to love the moral law, or God who made it, so long as he is under
the curse of this law, and considers himself so, and has no hope of being delivered
from it; but he must have some discovery that God is merciful to sinners, and that
there is salvation for them by Christ, before he can love God or his law. And many,
perhaps the most of this class, hold that no man can love God
There are many, who, though they do not expressly avow this selfish doctrine, by which all religion is bottomed on self love, but discard it, yet describe the religious views and exercises of Christians as consisting very much or altogether in selfishness, and urge the choice and practice of religion wholly from selfish motives. And if it be urged that true religion will lead Christians to those disinterested affections, and that conduct, of which Christ has set us an example, they cannot understand, but rather oppose it.
There is another class of people called Universalists, who hold
that all men will be finally saved. There has been for a few years past a considerable
increase of those who profess to embrace this sentiment. Of these some are Arminians,
others are Antinomians, and some enthusiasts. Few or none of them appear to understand
and believe the pure, consistent doctrines of the gospel. They do not of late appear
to increase who openly espouse this doctrine, and yet adhere to the Bible; and most
of these soon lose their zeal in their cause. And their belief appears to have its
natural effect on them, and leads them to live a careless, irreligious life; and
numbers by degrees give up the Bible, and sink into infidelity. There is reason
to believe that there are many who do not profess to embrace this doctrine, to whom
it is so pleasing, that they wish and hope it to be true; and it has great influence
upon them, and leads them to
All these, even those whose outward conduct is not immoral, and who appear religious, who yet cordially embrace and are at heart pleased with the errors which have been now mentioned, and whose religious exercises are grounded upon and conformable to them, are strangers to true religion, and in the way to destruction: and all these false doctrines and notions of religion, and all the practical religion that is built upon them, will be consumed by Christ with the Spirit of his mouth, and destroyed with the brightness of his coming. Of these therefore I must now take my leave, without the least disposition to flatter them, or hope of their prosperity in the way they are going; and with a pleasing certainty that all their errors and false religion shall be utterly abolished by Christ, and that he will be praised and honoured by all these errors and this opposition to him, however wide may be their spread, and though they may continue yet a considerable time, even to the end determined.
I must now turn to the public professors of religion, the members of the Christian churches, of various different denominations, among Protestants.
The pastors of churches, or the clergy of every degree and character,
come first into view. It is doubtless true that the clergy are the leaders and principal
instruments in all the moral good and evil which takes place in Christendom. All
of the clergy in the Protestant world, who must be classed with those before described,
by the erroneous doctrines they hold, or not preaching any scheme of doctrines,
but who really leave out all the essential truths of the gospel, and confine themselves
to what may be called spurious heathen morality, and all of immoral lives, whatever
doctrines they preach, are of course excluded from the number of
But I must be allowed to sift the clergy more closely; especially those of the United States of America, who are not excluded by the foregoing. A great body of ministers in these states are professed Calvinists, differing however in some points, and are generally irreproachable in their moral conduct. But they are asked seriously to consider whether they have good evidence that they have been born again, agreeably to the scripture account of that great change, and find themselves real friends to Christ and his cause, expressed in all proper ways.
It is to be feared that many not having ever passed this change
is the reason why they bring forth no more good fruit, and so much which is more
like bad than good; in that they do not appear to encourage experimental religion,
or preach upon it clearly or much, if at any time. And though they would be thought
to be Calvinists, they appear to dislike, and never preach, some of the most important
doctrines of Calvinism; such as, the total depravity of man; God’s first moving,
and sovereign grace, in the regeneration and conversion of sinners; and the doctrine
of the decrees of God, taken in the only proper, strict and extensive sense; that
he has declared whatsoever comes to pass. They ignorantly say, It would be
better to say, God foreknew whatsoever comes to pass. They choose to call
themselves moderate Calvinists; but might as well, and perhaps more properly,
be called moderate Arminians. But I should be willing to lay all these names
aside, as many appear to wish, were it not the shortest and most convenient way
to denote the general scheme of doctrines which different persons embrace. This
is agreeable to
But I return to those who embrace the doctrines of the reformation,
of Calvin, and the chief and leading doctrines contained in the Westminster confession
of faith, as being agreeable to the holy scriptures, and who give satisfactory evidence
that they are the subjects of divine, regenerating grace, and are friends to Christ,
and heartily engaged in his cause. I embrace you with cordial, benevolent affection,
wishing you success in your work, and that you may be faithful unto death. It is
to be wished you would give yourselves wholly to the work of the ministry, and that
you were all students, constantly labouring to make advances in the knowledge
of divinity, by reading, meditation, and conversing with those who are pursuing
the same study of the scripture. We live in evil times, when Christianity, and especially
true religion in principle and practice, is greatly opposed, and fast decaying in
general, as if it would soon all be gone; and we have reason to believe these evil
times will grow much worse. But this is so far from being a reason for sitting still
and unactive, that it ought to be a motive to great and constant exertion to promote
the cause of Christ, and oppose the flood of error and iniquity, which is coming
in with a mighty, rapid stream. The cause of Christ will not be lost. His truth
is great, and will prevail. Good is to be done now, and some sinners must be converted;
and blessed is the man who has the greatest hand in this work. We are commanded
to pray to the Lord of the harvest to send forth more labourers into his harvest.
And we
Having taken my leave of the clergy and pastors of churches among Protestants, I must not pass over the private members of these churches, in very different worldly circumstances and stations, and of various denominations. When all of this class, who are either ignorant of the essential doctrines of the gospel, or deny and oppose them, and imbibe contrary errors, as most agreeable to their hearts; and all those who take the name of Christians, but do not depart from iniquity, and lead vicious lives; also all mere formal professors, who do not live up to their profession, and bring forth good fruit, but in their general conversation and conduct mix with the men of the world, and live more conformable to them than like real Christians; finally, all those who appear strangers to experimental religion, or any thing like being born again; when all these are excluded and set aside, as not the proper objects of Christian charity, how comparatively small will be the number of the remnant who are left! And yet it is probable that among these, some, if not many, are, under a fair appearance, but mere hypocrites! The happy number of true Christians cannot be certainly known by any man, and some of them are not known by themselves to be real Christians; but the Lord knows who are his, and will own and take care of them.
They are all united in believing and loving the truth as it is
in Jesus, and have all drank into the same Spirit, under whatever form they worship,
and whatever denomination they have taken. The distinctions by which the various
denominations of Christians are now divided will doubtless vanish, when a greater
degree of
To you I address myself with peculiar pleasure. You live in a
time pointed out in scripture prophecy as peculiarly evil; and present evils, which
have lately increased, both moral and natural, doubtless will yet make a rapid progress,
till they shall rise to a height which is beyond your present conception; and you
have no reason to expect to live to see the end of them. Yet these words of the
text, and the abundant promises made to the church, and to every true believer,
are a sufficient ground of constant support and consolation to all real Christians.
It is a ground of support and comfort to reflect and know that but a small part
of the whole time of the trouble of the church yet remains to fill up the measure
of her suffering, though the last conflict may be most severe. I believe we have
not yet attained any light from scripture, from which we can be sure that Christians
will not suffer persecution, and that a more trying and severe one than any that
has yet taken place, before the millennium comes on. But this will not be, unless
it be necessary for the good of the church, and to introduce the time of her prosperity
in the best manner; and all this wrath of man, be it
The church will live and prosper, and will come forth from the furnace of affliction as gold purified seven times. “And the redeemed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away.” And why may not Christians begin their song now? Though you do not see the glorious Redeemer, yet, believing, you love him who orders all things perfectly well, takes the best care of the church, and of every one who trusts in him, and will glorify himself by all things to the highest degree. Well may you rejoice with joy unspeakable and full of glory; while you watch and keep your garments, striving together for the faith of the gospel, and in nothing terrified by your adversaries. With joy I now bid you a hearty, though I hope not a long farewell.
But New-England, the place of my nativity, demands my more particular
attention. Aside from my partiality in favour of this part of the world, I believe
that all men of observation and judgment in this matter, who are acquainted with
the Protestant world in general, and with the religious state of New-England, from
the first settlement of it, will grant there has been the appearance of more true
religion in principle, profession and practice, and a more regular, moral conduct
among all orders and ages of persons, in this part of America, than in any other
part of the Christian world of equal extent. Boston, the metropolis of New-England,
has been, till within less than fifty years past, a place of more religious order
in the observation of the sabbath and other religious duties, a better education
of children, and of a more decent, sober, moral conduct of the inhabitants in general,
than of any other equally or more populous city or town on the face of the earth.
And the people in general in New-England were disposed to pay respect to religion,
to maintain family religion
But, alas! “How is the gold become dim! How is the most fine gold changed!” Of late years a great and rapid degeneracy has taken place, both in the doctrines and duties of religion. Family worship, and a proper government and religious education of children, are generally neglected. Error and ignorance in religious concerns, and vice and immorality in conduct, are greatly increasing. Infidelity, Deism, and Atheism are spreading as an irresistible torrent, and many, if not most, of the youth and rising generation are growing up ready to imbibe error and infidelity. If these shall have their natural course, unless divine influence interpose, and put a stop to them, New-England will soon become as famous for irreligion, infidelity, atheism, immorality and heathenism, as it has been for the contrary; and Christianity will be wholly excluded and forgotten. It is true that all Christian ministers, and others in public and private stations, who are friends to the cause of Christ, ought to hope, pray and strive against this evil, and exert themselves to the utmost in all proper ways in opposition to the cause of sin, Satan and evil men; and be ready to die in the cause of truth and religion. In the pleasing hope of this, I embrace you all, whether personally acquainted with you or not, with the most cordial affection and benevolent farewell. At the same time I take my leave of New-England, with the painful fear and prospect of the evils which have been mentioned, flying to my text and the truths contained in it for support and comfort.
Rhode-Island, particularly Newport the capital, in which I have lived near thirty of the last years of my life, now demands my special attention.
This town has been long noted for the many different religious sects and denominations into which the inhabitants are divided, while the body of the people have been considered, I believe justly, to have very little true religion, if any; and they have appeared more dissolute, vicious, erroneous and ignorant than people in general are in other parts of New-England. And there has been no general revival of religion, or reformation, to this day; and the moral state and character of the inhabitants in general has not become better, bat the contrary. The extraordinary and general revival of religion in New-England and many other places, about sixty years ago, did not reach Newport in any considerable degree. While the heavenly dew fell copiously on other places, this town received but a few scattering drops, and remained almost wholly dry. There are a great number of families in this place who have no appearance of any sort of religion in their houses, and who never attend on any public worship; and there are many individuals of this character in other families; and many others, who, though they attend public worship sometimes, yet not constantly nor often. All these doubtless include the greatest number of the whole inhabitants; and a great part of them are so inattentive to religion, and so ignorant, that they have really no religions principles: others have imbibed, and are strongly fixed in, religious maxims and notions, as contrary to the Bible as darkness is to the light. Of those who constantly attend public worship, including the professors of religion, very few of them maintain any family worship or religion, and by far the greater part are so immoral in their conduct, or ignorant or erroneous in their notions of religion, as to fall vastly short of the scripture character of true Christians.
There have been a number of real and excellent Christians in this town, of different denominations, who are now in heaven; and doubtless there are some yet among us, but there is reason to conclude that the number of such is greatly lessened, and that there are now but very few. Of you I take my affectionate leave, wishing you may increase in number, and shine, in the midst of a crooked and perverse generation, as lights in the world.
The slave trade, and the slavery of the Africans in which this town has had a greater hand than any other town in New-England, must not be passed over unmentioned here. This inhuman trade has been the first and chief spring of all the trade and business by which this town has risen and flourished: which has therefore been built up, in a great measure, by the blood and unrighteous sufferings of the poor Africans. And this trade is yet carried on here, in the face of all the light and matter of conviction of the unrighteousness and aggravated iniquity of it, which has of late years been offered, and against the express laws of God and man. And there is no evidence that the citizens in general have a proper sense of the evil of this business, of the guilt which has been contracted by it, and of the displeasure of God for it, or that they have a just abhorrence of it; but there is much evidence of the contrary, and that there is little or no true repentance of it.
In this dark, unpleasant and melancholy view of the state and character of the body of the inhabitants of this town, I must take my leave, with a painful prospect of the evil which is coming upon them and their posterity; which they would not believe, were they told. To most of them I cannot speak, and if I could, and they should know what I think and say of them, it would only serve to excite the resentment and indignation of the most.
But there is a bright side, to which the Christian may look for
support and comfort, in the midst of all
But I must now come nearer home, and, not without sensible and affectionate emotions, take my farewell of the church and congregation in this town with whom I have lived, ministering to them most of the time for above thirty years.
When I first came among you the church was not small, and increased
in number; and the congregation appeared to flourish. Above a hundred young persons
used to repair to my house at appointed times for religious instruction. Bat when
the war with the British came on, we were, for a time, broken up, and many of us
scattered into the country, a number of whom never returned again. In this time,
our parsonage house was destroyed, the bell of the meeting-house was taken away,
and the inside of the house was so defaced and destroyed by the enemy, that public
worship could not be attended in it; and those who staid in the town during the
residence of the British here, and those who went out and returned again, suffered
losses in their worldly interest. By these events, and by the deaths that have taken
place, both on the land, and of the men who have used the sea, we are become few
in number, and in a degree poor in worldly circumstances. Most of the church and
congregation which were on the stage when I first came here are gone to the grave.
But the greatest calamity of all is, the good people who have deceased have none,
or very few, to succeed them and fill up their places, and have left us in a great
and awful degree destitute of the power and practice of true religion.
I have not shunned to declare unto you all the counsel of God, so far as I have understood what it was. In doing this I am sensible I have preached and published doctrines which are very offensive and odious to many, though I hope to but few if any of you. I have opposed evil practices, by which I have incurred the displeasure and resentment of many; and have taught and inculcated duties, and an experimental, practical religion, which consists most essentially in self-denial, as the only way to heaven, which are disagreeable to many, and not believed to be true. Some of the doctrines which I have preached and published have been opposed from the press and the pulpit, and more privately, and have not been understood, and represented as horrible and mischievous, tending to destroy all true religion, &c. But all this has no impression on me, to excite the least doubt of the truth of the doctrines so opposed, or to incline me to cease to assert and vindicate them. I have such clear and full conviction, and unshaken confidence, that the doctrines which I have for a long course of years preached and maintained, are the truths contained in the Bible, that I stand as a brazen wall, unhurt, and not moved by all the shafts of opposition and reproach which have been levelled at me, and the system of truth and religion which I have espoused; being assured that it will stand forever; and certain beyond a doubt, from scripture, reason and experience, that a cordial belief and love of these truths, with religious exercises and conduct agreeable to them, is connected with salvation, and is a sufficient ground of support and comfort under the greatest trials, and in the nearest view of death and eternity. On this foundation I cheerfully rest my eternal interest, which indeed is infinite, and invite all to do the same.
To you therefore, my dear people, both old and young, as a dying man, and in the view of a judgment and eternity to come, I recommend the religion which I have endeavoured to preach and inculcate among you for a number of years, and to exemplify in practice, both publicly, more privately and in secret. Being assured that he only is safe and happy who is a real Christian, I recommend Christ to you with my dying breath as the only refuge for sinners: for “He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned.”
Finally, I take my leave of all my acquaintance, friends, and relatives, whether nearer or farther off, wishing they may all partake of the saving blessings of the gospel: and if I have any enemies, I forgive them, and wish to them the same blessings. To my kind benefactors, I wish the abundant rewards promised in the word of God to the charitable and bountiful, even to all who give so much as a cup of cold water to any of the professed disciples of Christ, because they belong to Him. To my particular Christian friends, in whom has been my chief delight, and who, I have often said, are my greatest treasure on earth, I leave my best wishes, with a fond and animating hope of living forever with you in the most intimate, perfect, and uninterrupted friendship. Amen.
Deuteronomy
2 Samuel
2 Chronicles
Job
Psalms
2:7 2:9 33:11 33:11 34:2-3 62:5 76:10 76:10 92:4-6 110:1
Ecclesiastes
3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 8:12-13
Song of Solomon
4:8 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16
Isaiah
Jeremiah
Ezekiel
Matthew
5:43-48 10:22 12:36 26:33 26:35
Luke
John
3:18-21 5:40 5:44 6:29-58 6:44 8:31 13:37
Acts
Romans
3:5 3:6 3:7 3:8 3:27 3:27 3:27 3:27 4:4-5 7:7 7:18 8:15 8:15 11:20 12:3
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
1:1 1:5-6 1:6 1:9 1:29 2:12 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13 2:12-13
Colossians
1 Thessalonians
2 Timothy
Hebrews
James
1 Peter
3:14-15 3:14-15 3:15 3:15 3:17-18
2 Peter
1 John
Revelation
i ii iii iv v vi vii viii 1 2 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 29 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 63 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 91 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 186 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 252 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 303 304 305 306 307 308 309 310 311 311 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387