SERMONS,
ON
VARIOUS SUBJECTS,
DOCTRINAL, EXPERIMENTAL and PRACTICAL.
BY NATHAN STRONG,
Pastor of the North Presbyterian Church in Hartford, Connecticut.
VOL. I.
HARTFORD.
Printed By
HUDSON & GOODWIN.
1798.
PUBLISHED AND SOLD BY
OLIVER D. & I. COOKE,
BOOK-SELLERS AND STATIONERS, HARTFORD,
ACCORDING TO AN ACT OF CONGRESS.
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EXCERPT
1. ( Pg. 186.)"THERE is one branch of evidence for the truth, which an unholy mind never can receive; and to those who have received it, this is the highest of all evidence. It is a sight or feeling of the glory of truth—its fitness—its perfect excellence—its suitableness to the glory of GOD and the best interests of being, whereby, the great whole is the most blessed it can be. There must be a good heart to see this glory."
S E R M O N X I.
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Receiving CHRIST by faith.
JOHN i. 11.
But as many as received him, to them gave be power to become the sons of GOD, even to them that believe on his name.
O become the sans of GOD in the gospel meaning, is to possess and be entitled to all that a wise mind can desire. Among all the descriptions, which GOD uses to express the near relation between him and his people that, of his being their father, and they his sons, is most expressive of an endearing union, and the great benefits which they derive from it. Between a father and his son there is a mutual love, and the father’s honor is the happiness of the child. The son is the heir. The apostle saith, of children then heirs, heirs of GOD, and joint heirs with CHRIST.
THO’ the sovereignty and property of all things, can in no sense depart from GOD, and the christian will forever feel a state of most perfect dependence, rejoicing that he is thus, and
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that GOD s all in all; still he is graciously admitted to be heir of all things, even the whole fulness of GOD, in the highest sense that the nature of things permits. He hath the promise of life life that now is, and of that which is to come All things here, even afflictions, shall turn more to his good, than he could possibly order, is the government of the world, were in the most absolute sense, under his own direction. The fulness of GOD and of his works, is the good man’s portion.—Being qualified by holiness of heart, he will perfectly enjoy the eternal displays of Godhead, and feel the greatest delight, which his finite capacity admits, in beholding every divine perfection, and the opening scheme of infinite love.
THIS, is being an heir of GOD in the highest, the most glorious and desirable sense we can conceive; and this, is the portion of the sons of GOD. To the unholy and unbelieving, we know this must be a description which sounds great, still without any meaning which they apprehend. Placed under the light of the gospel, they have often heard it; and perhaps, have sometimes searched the scriptures to find more perfectly what this portion is. They will remain in ignorance of it, until, their hearts are made right towards GOD ; so that, they may see the moral glory of the divine character and government. Those who have become the sons of GOD by receiving JESUS CHRIST, having tasted this happiness, know it to be real, most excellent in its nature, and most full and durable; because it arises from knowing an infinite and eternal GOD. From the foretaste, they feel assured that the perfection is fulness of bliss, and heaven a most glorious state. A right to this is derived through GOD’s’ gracious promise, by receiving
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CHRIST.—TO as many as received him, to them gave he power to become the sons of GOD.
By a power to become the sons of GOD, is meant a title to all the privileges of, a justified State, the pardon of sin, freedom from the penalty of the law, and a right through the promise of sovereign grace, to an eternal life of holiness and peace, in the enjoyment of GOD himself.
RECEIVING CHRIST, means a saving faith, which, in the text, is also called believing on his name. The scriptures represent our justification to be granted through faith in CHRIST, on which account, this holy exercise of the heart, is eminently distinguished by the sacred writers, as an important one, in the manner of our salvation by free grace; and with JESUS who sincerely examine their own state, it becomes a frequent inquiry whether they have a true faith.
THOUGH it becomes us to encourage such inquiry, it ought also to be understood, that faith is not in its nature more excellent than other christian graces; nor is a knowledge of our own faith any better evidence of final salvation, than the same knowledge of other holy exercises; for where there is faith, there is love; repentance, and submission. One of these graces certainly implies the other; and supposing the existence of one, and absolute nonexistence of another, implies an impossible and contradictory character. The work of GOD, which is efficacious to salvation, is begun by his own power giving a new heart; and holy exercises will succeed. So far as the fountain is made sweet; all the streams will be purified In describing a christian character, the word of GOD joins faith with Love, repentance and a holy practice. Whatever our faith may be, if we have not also a sensible love of GOD, and mourning for sin, there is great reason
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to suspect the holy sincerity of our hearts. This will appear by a further description of the nature of saving faith.
1st. FAITH is an exercise of a renewed heart.
IN the sacred description, it is joined with other graces and fruits of the spirit. The text describes faith and its benefits; and the succeeding verse tells us, it is found in. JESUS, who are born not of the flesh, nor of the will of man, but of GOD. Whatever kind of faith an unrenewed person may possess, it hath no holiness and cannot plead the promise of free grace, forgiveness and eternal life, Until the soul is born of GOD, there can be no union of the will and affections to the Redeemer. If unrenewed persons attempt to go to CHRIST, and to receive him, there is no union of their hearts to him and his kingdom; and in the want of this, consists the insincerity of the attempt. Therefore there can be no saving faith, without a change; not of the flesh, nor of the will of man, but of GOD; which will also appear by a further description what faith is.
2d. FAITH is receiving CHRIST.
THIS the description in the text, where it is also called, believing on his name. This receiving must mean a saving faith, because it gives a power to become the sons of GOD. The words faith and belief, are sometimes used, for a perception of the understanding, or credit yielded to certain facts or truths, supported by historical and natural evidence. In this sense, they do not imply a holy state of the soul. Sinful minds may credit gospel truth, and still be opposed to it. The devils believe and tremble; they believe and hate the truth, which they cannot deny. Thus
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sinful men may give credit to the holy scrip tunes, and to the gospel of salvation by CHRIST; and at the same time, have hearts opposed to the terms of salvation, and to the holy character and doctrines of the Redeemer. This faith or belief cannot be saving, and is not that receiving of CHRIST to which a promise is given. Religion, is receiving truth in the love of it. With the heart man believeth unto righteousness. Evangelical faith is one which works by love. It purses the heart, and must therefore imply a conformity to CHRIST's character; a choice of him as a Saviour, and of such salvation as he offers; and a preference, in every particular, to the manner of deliverance, which is proposed in the gospel. This receiving, of CHRIST forms a voluntary union with him and his kingdom.
FAITH, may properly be called, the first act of the soul, which covenants with GOD and CHRIST. Salvation is offered by GOD, in a covenant way through his Son. Faith, is that choice of the will, which receives the gospel, in contemplation of its author, his mediatorial offices, his personal glories and sufficiency; and which receives GOD, gloriously reconciled through him. In an unrenewed state, men may see their danger, and wish an escape from it; they may think of the gospel as a favorable institution, and tremble at the thought of losing it; but they tremble only because personal danger follows. They remain unbelieving, through a disrelish of the holiness there is in CHRIST and the scheme of grace. The selfish may tremble. They often do this, and think they are willing to have CHRIST and try to exercise faith; but he cannot be sound by them, in his saving offices, until they love him for what he is, choose him for his preciousness,
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and choose his gospel for its fitness to honor GOD.
IN a saving faith, the soul receives him with love, embraces and becomes a joyful party to the offered covenant, and feels a moral union of affection, trust and dependence on him. Faith includes a sense of his sufficiency and the wonderful fitness of the gospel to exalt GOD, and save guilty sinners. An unholy sinner, in previous meditation on becoming a christian indeed, thinks he shall rejoice greatly in an apprehension of the safety he has obtained. It is true, that when he finds and fiducially, receives CHRIST, he will rejoice greatly; but, with quite another kind and ground of joy, from what he supposed. It will be the joy of beholding the glory of GOD in the face of JESUS CHRIST, and the happiness of committing himself to an all sufficient Saviour, who is infinitely worthy in his own nature, and able to glorify GOD in redeeming men. The believer, by faith gives himself up to JESUS CHRIST, trusts in him for all he needs, and desires to be accepted, only in such a way, as sovereign wisdom sees, to be best. Thus the covenant of grace, ordered sure in all ‘Things by infinite wisdom, is compleated between GOD and the believer. GOD has accepted him in sovereign mercy and will be faithful to fulfil all his promises of grace. The believer, is united in holy affection to CHRIST and his kingdom, and will be preserved in perseverance unto eternal life, by the power of GOD.
THE first exercise of a saving faith, is not always known to be such, by those, who have it. It is most common, for a peaceful hope to be gradually formed in the mind, by mature reflection on its own exercises, and a growing acquaintance
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with the life of evangelical holiness. All the doctrinal knowledge, which can be attained by an unsanctified person, will not give him a true apprehension of gracious feelings. The apprehensions of speculation, will forever be different from those of experience; nor can spiritual blindness be removed by rational inquiry, or by any means of informing the mind. The sinner in previous speculation, may suppose the change to be great and wonderful, and it is great beyond his expectation; but the greatness and wonder is of a kind he had not conceived. The feelings of the heart are sweet and placid—joy unspeakable, and full of glory—a joy in GOD—a sight of glory, solemnizing but sweet, full of majesty but divested of pomp and glare. It is the glory of infinite love, and the sight of it is transforming, Changing the soul into the same image, from glory to glory, even as by the spirit of the Lord.
3
dly. A FAITH which is saving gives new evidence of the reality of things invisible; of divine glory; of the divine government, its excellence and stability; of all gospel truth and the rewards of another world.AN unholy mind never can have that strong and sure belief of these things, which is felt by the people of GOD. Therefore, a saving faith is sometimes described by a firm persuasion and knowledge of the truth, of the invisible things of GOD, and the realities of the world to come.
MOSES by faith endured as seeing him who is invisible. His persuasion of GOD' s being, perfections and government was altogether greater, than the most learned unbeliever can possess. The same also happened in the list of eminent saints recorded in Heb. xi. They had a persuasion
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and knowledge of GOD’s being and government, which is never attained by unholy persons. Through this persuasion, they could act and suffer in the cause of GOD, beyond other men. It is for this reason, that the apostle, in the beginning of the chapter, defines faith, to be the evidence of things not seen. An evidence different from the most learned speculation.
THE same apostle saith, If our gospel be hid, it is hid to them that are lost.—In whom the GOD of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of GOD, should shine unto them.
THE hiding of the gospel here spoken of, is common to all the lost ; whether they be heathen, or christians only by doctrinal knowledge. It is the want of that persuasion and knowledge of the truth, which is peculiar to a saving faith.
WHOEVER believeth that JESUS is the CHRIST, is born of GOD.—This means a believing to salvation, and contains that certainty of unseen things, which is peculiar to the people of GOD, and is the evidence of things not seen. The unbeliever, even when his reason and conscience are entirely convinced, so that his mouth is shut before GOD, hath not that kind of certainty concerning the invisible things of GOD and another, world, which is felt by the believing disciple.
THERE is one branch of evidence for the truth, which an unholy mind never can receive; and to those who have received it, this is the highest of all evidence. It is a sight or feeling of the glory of truth—its fitness—its perfect excellence—its suitableness to the glory of GOD and the best interests of being, whereby, the great whole is the most blessed it can be. There must be a good heart to see this glory.
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WHEN the sacred writings, mention believing that JESUS is the CHRIST, as evidence of final salvation, they always mean believing the truth on christian evidence; and christian evidence, is a sight of the moral glory of truth. A saving faith is believing with the heart. Faith of the understanding flows from rational evidence; faith or believing of the heart from a sight of moral excellence in the object or truth believed. Faith of the understanding, is common to wicked angels and to men both good and bad; faith of the heart is peculiar to the saints of GOD, and flows from that evidence, which is distinguishingly christian, a sight of moral glory.
TAKE an unbelieving sinner in whom conscience is alive, and set before him the doctrinal evidence of GOD’S character, and of CHRIST’s divinity and mediation.—Describe to him the divine miracles, the fulfilment of prophecy, the providence of GOD, owning and preserving his own cause, together, with all external evidence of the christian scheme.—In this case he is rationally convinced, his conscience testifies to the truth, and he is a speculative christian.—His conviction and belief are of that kind, which makes his guilt compleat, and exposes him to eternal punishment; but with all this, he hath not, attained that peculiar evidence, by which the true believer knows that JESUS is the CHRIST. He hath not seen the moral glory of CHRIST, the glory of the Father in the face of CHRIST, the glory of the gospel scheme, nor the true glory of that heavenly state revealed in the christian scriptures.
A SIGHT of moral glory, is the high and all conquering evidence, which gives to the mind a sense of reality, and raises it above all doubting. This sight of glory, is the compleating evidence of things not seen, and gives a kind of certainty
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similar, in many respects, to the certainty that is felt in the vision of heaven.
LET there be all possible rational evidence, without this, the mind turns on itself, and asks the perplexing question, Where is the real excellence of this scheme? It appears to be compleat, its parts are well adjusted and meet each other, there is no want of testimony, for nature, providence, miracles and prophecy conspire to confirm it.—conscience assents, and there is a sense of guilt in resisting, and a fear of coming before the GOD who hath published it. Still where is the excellence, and loveliness of the scheme? If I could see this I should not doubt. The unholy in heart never can see this glory. The sight is confined to those who are born of the spirit, and it is the peculiar evidence which experimental christian have, making them sure and certain that JESUS is the CHRIST of GOD, and his words eternal truth. Therefore, it is said that faith is the evidence of things not seen; that he who believeth JESUS to be the CHRIST, that is, believeth on the true christian evidence, is born of GOD. A saving faith is, in the holy scriptures, often described by this certainty of the invisible things of GOD and eternity.
To those who have faith it is a piece of spiritual amour, whereby they are enabled to resist the doubts suggested by Satan. It is hard to make the believer, who is a christian indeed, call in question the oracles of his GOD.—His faith is a shield, whereby he resists the fiery darts of Satan, of wicked men, and an alluring world. Let his powers of intellect and reason be weak, and his doctrinal knowledge small; Still, he resists all the arguments of evil men and stands unshaken in the midst of a wicked and adulterous generation, and hath courage, though alone, to be on
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the side of GOD. To such a believer,, his faith is the evidence of things not seen; GOD is present with him; the gospel is the power of GOD to salvation.—An approaching judgment and eternity with its rewards, are as much substantiated to him, as the daily events of sense with which he is surrounded; therefore, this faith is also called the substance of things hoped for.
4th. FROM the description that has been given, it doth not appear, that the first act of saving faith, is precisely the same in all christians.
THO’ it be of the same holy nature, and implies all other holy exercises, it is not in all cases, precisely the same truth, which the heart first receives in believing. Men are under a necessity, by a limitation of their understanding, to view a scheme of truth by its parts. These parts are all congenial in their nature. The temper which honestly receives one, will receive all; on their being presented, in succession, before the understanding. The gospel scheme contains many such truths, which are so connected, that one of them implies the others; still, they must be viewed in succession, by the finite minds of men. Such is, the glory of GOD and of all his perfections, in the manner of redeeming sinners through CHRIST; the sufficiency of the Redeemer to save to the uttermost, those who come to GOD in this way; the fulness of the gospel salvation to relieve all the miseries of sinners, who are by nature unholy, guilty, and justly condemned; the excellency of that kingdom which is formed by the mediation and atonement.—These, with several other truths, are essential parts of the gospel scheme. Doubtless an infinite understanding may view them simply as the same truth; but a finite mind, must view the parts in succession, and
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which ever of them the heart first receives, it is saving faith. Every christian in the progress of a life of faith, will see, receive and rejoice in all these truths; but they may not be presented, in the same order of succession, to all holy minds. Therefore, the first act of saving faith, may not be precisely the same, in all who are brought to salvation through JESUS CHRIST.
This, in part, accounts for the various descriptions, of this most essential grace, which are found in the scriptures of truth.
THE gospel scheme is presented to the understanding of men, in the form of a covenant between GOD and the soul. This covenant embraces many evangelical truths, and receiving any one of them with love, is a saying faith. It is meeting the terms of the covenant, and proves that holy state of the heart, which will rejoice in GOD’s character, and the whole scheme of his government.
FROM the nature of a saving faith, the following things appear.
1st. THAT believers are united to GOD thro’ JESUS CHRIST, in the most glorious and blessed manner.
IT is a union of moral character, of will, of affection, and of eternal blessedness. This was the object of JESUS CHRIST in laying down his life, therefore, he prayed to the Father, sanctify them through thy truth. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us. This oneness of moral character and affection, makes the saints of GOD the most glorious and blessed they can be. A conformity to the infinite holiness of GOD, IS the greatest personal glory they can receive. The
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manner of their union, through the mediation of the Son of GOD, is in the highest degree glorious for a creature, and so wonderful that we may cry out, O the depth of the riches both of the wisdom and knowledge of GOD. How broad the base for blessedness to the redeemed? They stand by the mighty power of GOD, are one with CHRIST, and joint heirs of the fulness of the Lord. They may suffer affliction for the short season of this life; but when possessed of their Lord’s temper, can glory in tribulation. Even when they kneel to pray for deliverance from the trials of the world, they can check the desire by submission, saying, it was one reason of our existence in this state, that we might glorify GOD by patience; therefore, Father, do thine own will. Whatever promotes the glory and blessedness of GOD’s kingdom, will be their peace. GOD will always reign, and his will be their choice; so that nothing can happen contrary to their good. The government of the universe, through eternity, will be as they wish, verifying the sacred word, All things are yours, and ye are CHRIST’S, and CHRIST is GOD’s. Herein, is the manifold wisdom of GOD, that he can give all things to his redeemed, in such a manner, as will forever display his own absolute sovereignty. By renouncing self and choosing GOD and his kingdom, for their portion, they gain all things; and all things work together to promote the prosperity of that cause, which is their supreme delight. United to GOD in moral affection, they will enjoy him in all his fulness forever and ever. United in love to all holy intelligencies, the growing blessedness of the eternal state, will perpetually augment their delight. These are the fruits of a saving union with GOD, by faith in JESUS CHRIST.
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2dly. HAVING, contemplated the nature of faith, it becomes to inquire, whether we have thus received CHRIST?
IT is only those, who have thus received him, that obtain power to become the sons of GOD. All others are, in His sight, enemies to his kingdom; and though life is set before them by the gospel, the offer will eventually prove, a savor of death unto death. There is much room to be deluded concerning our own faith; and perhaps multitudes are in this state.—There is the faith of education, the faith of rational conviction, the faith of self love, the faith of fear, for the devils through one kind of faith tremble before GOD; and all these, not working by love, have an essential defect.
THERE is, in christian lands, a general assent to the gospel, arising from education or some other causes, on which men are prone to rely, thinking it is a faith which will save them. They believe in CHRIST doctrinally, because he was the Saviour of their fathers; or because they have heard it said, GOD is merciful in this way. They have never felt the exceeding sinfulness of their own hearts, and the need of a purifying faith. On this general belief, joined with such visible morality as may flow from selfish motives and a civilized state of society, they think themselves good christians. Such persons, may occasionally become zealous and contend for the faith, in which they suppose themselves to stand, while wholly destitute of evangelical holiness. It is a faith which may be reconciled to living without GOD in the world, and requires little denial of human pride. A true faith always works by love; it beholds the moral glory of GOD in the face of JESUS CHRIST; it makes CHRIST very precious to the heart ; it purifies the soul from
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all sin; it forms a union of the will and affections to the divine character, counsels and government; it makes the invisible things of GOD and eternity both real and influential on the mind; it shows the vanity of self and all the creatures; and produces a most holy walk with GOD in obedience to all his commandments. By perusing the life of those saints recorded in scripture, who were eminent in faith; we may learn the nature of this grace; which is uniform in all who have it. By faith they endured affliction joyfully; were diligent in duty; could deny themselves and suffer for the cause of CHRIST; set little by the riches and honors of the world, seeking the city of GOD, a habitation not made with hands, eternal in the heavens. What zeal for GOD’s kingdom, and weanedness from the world! What lives of prayer and devotion! What a love of souls, and holy aspirations to be with CHRIST, were manifest in those saints, who are recorded to animate our zeal, and instruct us in the nature of christian grace. The faith of every true christian is of the same nature, and wrought by the same spirit. It is a view of heaven and heavenly things, and a union of heart to them, which irresistibly draws the believer to the glorious object of contemplation. Unless, we can find something of this nature in our own supposed faith, we are still without CHRIST in the world and aliens from the communion of saints.
3dIy. OUR meditation, on receiving CHRIST by faith, leads us to see the nature and guilt of unbelief.
THE disbelief of heathen, finds an excuse, in having never heard of CHRIST and his doctrines; but the unbelief of instructed people is without
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excuse. That unbelief, which lives in a neglect of CHRIST, is the fountain of all sin; and it is the very unholiness which. subjects sinners, under gospel light, to eternal misery.
It is a mark of very dangerous security, not to feel the guilt of unbelief. The want of faith in CHRIST is the highest evidence of a wicked and rebellious heart. Particular sins are but streams, of which unbelief is the fountain.. GOD comes to sinul men in the gospel of his Son, displaying himself in all his holiness and grace, in his scheme of counsel and government, calling on them to be partakers of his holiness .and the blessedness of his kingdom. Unbelief is that state of the heart, which rejects the whole, and refuses the union of holiness and love. CHRIST says, he that received, me, receiveth him that sent me; so that a neglect of JESUS CHRIST must be a rejection of GOD. The only reason, sinners do not feel the guilt of unbelief, is an ignorance of their own temper; and if they ever come to themselves, so as to return to their Father, they will know this hardness of their hearts, to be worthy of GOD’s everlasting displeasure. That state of the heart must be a very criminal one, which sees no beauty, no preciousness in the character of CHRIST; no glory in a holy GOD and his method of grace; no loveliness in the law and gospel; and no obligation on men to seek the glory of GOD in all they do This is the state of all those persons, who do not live by faith in JESUS CHRIST the Son of GOD. They mean to be secure and at ease concerning religion and another world. They excusingly say, we injure no man, neither do we dishonor GOD by any open sin. But consider, O sinner, who art at ease in Zion, whether this be true. Is not unbelief a dishonor to GOD? Is it not dishonoring GOD, to live in such a manner, as shows
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a neglect of his Son, of his gospel, of his infinite wisdom and goodness in redemption? Does not a thoughtless life, both deny and disapprove all the counsels of his word and providence? An unbelieving heart, is a rejection of the divine government in the work of redemption, which is to the Lord the most precious of all his works. Whoever intends to abstain from aggravated immorality, and in some suture time, become more thorough in religion, thinking he shall grow no worse in the sight of GOD, is under a great delusion. He is becoming worse, and treasuring up wrath against the day of wrath, by neglecting the glorious Redeemer, who is worthy of eternal love and praise. Thus, a secure life is a great increase of guilt; and the security, which is thought to be so harmless, because free perhaps from visible crimes, is adding to the weight of guilt and shutting the thoughtless soul out of heaven. May all, who are now secure, think of this, and awake from the sleep of death, before they are fixed in a state, where the offers of assitance are heard no more. AMEN.