VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file January 14, 2006.

Copying in any form for personal use or free distribution is permitted, ANY commercial reproductions prohibited. Contact the http://willisoncenter.com/ for permission.

Page numbers in the original publication are shown in brackets as such: [ 3 ]

The following begins the original text:

EXCERPT 1. ( Pg. 229.)

"Receiving the law with love, is dwelling in love, which is dwelling in GOD; and is evidence of holiness prepared to enter into the joys of the eternal kingdom in the presence of GOD forevermore."

EXCERPT 2. ( Pg. 235.)

"the true christian self-denial is to give up ourselves; not only to bear some hard things, and deny some worldly pleasures, which may be done on lucrative principles, in expectation of a future repayment; but to give up our whole selves, and willingly become nothing that GOD may be all in al. This doctrine of self-denial is pleasant to all who are renewed through the gospel of our Lord JESUS CHRIST, and their happiness is most perfect, when all their powers, faculties, and exertions are absorbed in devotion to GOD, and the service of his holy and righteous kingdom."

EXCERPT 3. ( Pg. 240.)

" FURTHER, Those, who drop JESUS CHRIST from their life of daily religion, cannot be christians indeed. Many are willing to have him for a distant Saviour, and depend on a scheme of grace introduced by infinite wisdom through him; who, nevertheless, do not wish to dwell with him, to have him reign in their hearts, and go to him constantly for strength to serve GOD and resist their own lusts. To every one who believes, he is precious—his presence is sought— he is their spiritual life as well as the way to the Father—and their hearts mourn his absence. They feel their strength to be from him, and that when his aid is withdrawn they are cold in duty and backslide to the world. If our supposed religion, be of such a kind, as can be supported without a daily intercourse with JESUS CHRIST, it is not that evangelical holiness to which the promises are made."

[ 225 ]

The objects of christian love.

I JOHN iv. 16.

IN this state of sin, our minds are not good enough to attain the most just notions of divine things. Through the darkness of sin, we are hindered from such doctrinal knowledge, as all would have, is our hearts were right. In subjects, which are really within the reach of mens finite understanding; we often remain in speculative ignorance, through the influence of a bad heart, on the faculty of understanding and judgment. There is no object, to which the sinful mind is more powerfully blinded by an evil heart of sin, than the KINGDOM OF HOLINESS. This kingdom is infinite, for GOD the head of it is so in his own nature; and the created parts, though not in their own nature infinite, are the emanation of infinite action, energy, power and wisdom from the creator. They are a finite effect, which wilt glorify an infinite cause.

[ 226 ]

THIS kingdom of holiness, containing GOD himself and his intelligent creation, is the object of holy love. This object, though it can never be comprehended by creatures; to those who obtain a true sight of it, exceeds in glory, and they perceive themselves filled with blessedness by the enjoyment. Even a partial sight brings conviction into the mind, that the object, though not comprehended, in its nature, is the greatest possible; and that a full enjoyment would be perfect blessedness.

IT is this kingdom of holiness, united in moral character, which is held up as an object of love by the revelation which we have from heaven. Conformable to this is the command, Thou shalt love the Lord thy GOD, with all thy heart, with all thy strength, and with all thy mind; and thou shalt love thy neighbour as thyself.

GOD and our neighbour compose this kingdom. A love of GOD and our neighbour is the whole law—and a perfect compliance, is perfection in holiness.

By attending to the word LOVE, in the extensive use made of it by the sacred writers, it is apparent, they meant the whole of that, in which morality or holiness of character, temper and action consist. GOD is love, and in this is his whole worthiness. If this be his nature; his law, gospel, government, and every true expression of himself must be the same. Love is the fulfiling of his law, and therefore nothing more will be required from any of his creatures, be their powers of acting what they may. The perpetuity of this in angels is their standing in holiness; and the restoral of it, to men, through the gospel, is their christian perfection. He that dwelleth in love, dwelleth in GOD—Every one that loveth is born of God. These passages, describe GOD as the source,

[ 227 ]

from which holiness proceedeth into the hearts of his creatures ; and the exercise of it, as a moral union with him and his kingdom. The phrase, dwelling in God, is expressive to the greatest degree, and describes the highest union that the nature of GOD and creatures can admit. One being dwelling in another, must imply every thing short of an absolute identity of existence; and. such is the goodness of JEHOVAH, that he gives his holy creatures, every thing except his own unalienable nature and rights.

THE words of our text, He that dwelleth in love, dwelleth in God, may therefore be considered, as describing both the christian’s character and the objects of his affection. It is to the last of these it will be applied in the following discourse. In character, he is so far conformed to DEITY himself as a creature can be to an infinite creator; and in the objects of his affection and choice there is a complete sameness. Dwelling in GOD, is choosing him in his whole GODHEAD, and in all his counsels and works. According to the degree of knowledge communicated, in the perfectly holy creature, there is as complete a union of interest and will, as there is between the Father and the Son.

THRO’ the weakness of human conception, the glorious kingdom of holiness must be viewed by us in its parts, as they successively come before the understanding. The great object of holy affection, must by us be considered as a number of objects, connected in the counsel of GOD, but of the same holy nature. A union to these objects by love, is a sufficient proof we belong to GOD and his kingdom.

[ 228 ]

I. GOD himself is the object of supreme christian affection is the fountain of excellent being, to whom all love is due, and the excellence of the streams is communicated from him. In the fervor of devotion Asaph said, " Whom have I in heaven but thee? And there is none on earth that I desire besides thee. In the divine character, as he hath described himself by his works and word, every thing appears amiable to a good heart. All the attributes of his glorious nature ; all the counsels of his infinite wisdom; and all the energy of his action in creating, governing and redeeming, delight the soul. Divine loveliness is a center on which the affections rest, with a full satisfaction; so that nothing an be wanted nor any thing added. This is meant by the commandment, " Thou shalt love the Lard thy GOD with all thy heart, with all thy strength, and all thy mind.

THO’ the divine character is discovered to us by the creatures, the heart doth not rest in these; but ascends through them as a medium of discovery, up to GOD himself, and rejoices exceeding. in in his glory. All the divine perfections, wisdom, truth, justice, mercy and forbearance are loved with the same intensity of affection. This love is of that kind which produces obedience and submission; so that when it is in exercise, trials do not cause impatience or a wish to have the divine nature and will changed. GOD IS omnipotent and his glory fills every place, so that thus dwelling in GOD by love, must be a state of great peace.

2dly THE revealed law is an object of christian love. There are many expressions of this in the holy scripture. O how I love thy law, I meditate

[ 229 ]

in it day and night. The law of thy mouth is better than gold. I delight in thy law. The law of the Lord is perfect converting the soul. I behold wondrous things out of thy law. All who are good, will unite in these descriptions, and this is a reason why the holy scriptures are read with such pleasure. They exhibit the moral commandments which are a chief object of holy love. The revealed law promotes two important purposes. It teaches our duty to GOD and men, and describes to us the divine character; so that the good mind will repair to the law, both to know what he ought to be, and to behold the Lord.

IN this respect, there is a great difference between the sinner and the sanctified. The sinner reads the scriptures, only to know how he may escape danger; the sanctified to find, behold and adore their heavenly king.

IT is difficult to suppose any person a true christian, who daily neglects the scriptures. If GOD be loved supremely and the heart delight in him as its chief treasure; is it be pleasant to meditate on the unsearchable riches of his glory, and conceive of him, as according to his own infinite knowledge he hath described himself, how can such an one neglect the written law? In this the Lord makes himself present to us—brings infinite wisdom down to the apprehension of feeble and blind sinners—describes his goodness, with all the diversification of moral excellence, into which it spreads—and reveals to us the great end of infinite action. Receiving the law with love, is dwelling in love, which is dwelling in GOD; and is evidence of holiness prepared to enter into the joys of the eternal kingdom in the presence of GOD forevermore.

[ 230 ]

3dly. JESUS CHRIST, the Son of GOD and son of man, in the fulness of his mediatorial character, is a chief object of christian love and adoration.

ON him, the holy mind looks with reverential delight, for he possesseth the fulness of the GODHEAD bodily, and is the express image of GOD. Unto all who believe he is precious.

ALL men who doctrinally believe there is salvation in no other name beside CHRIST, will see something which they call loveliness in the Mediator’s character.—It is therefore fit I should mention, the different grounds of that loveliness, which is seen by a believer, and an impenitent mind.

THE threatening and prospect of misery is undesirable to all. To every one, means of deliverance from misery are acceptable. After hearing a description of eternal pain, to which all are exposed, without a salvation of grace, the possibility of escape must be a pleasing truth. Thus far the mind may go without any self-denial. It may indulge in present sin—be in full opposition to the doctrines and. precepts of the gospel; and still be highly pleased with the truth, that there is a way through CHRIST, in which eternal misery may be escaped. CHRIST may appear lovely as a deliverer from natural evil. This is not uncommon for those who live under gospel light. Neither is it uncommon for them, to mistake this notion of excellence in the Redeemer, for that preciousness which a true believer sees in his character. In this case, neither the real evil of sin, nor the guilty state of every unpardoned sinner, nor the true excellence of the Saviour, are seen. There is only a distant apprehension of one who will deliver from a distant danger; and it is supposed he will be very precious when the danger

[ 231 ]

comes near. All this passes in the mind without any clear apprehensions of sin, of guilt, and a loveliness of character in the redeeming GOD. It is in this loose way that unholy men may love CHRIST; and their supposed safety makes them secure in sm. They are inattentive to their hearts, praising GOD with the mouth while, in practice they deny him.

THOSE who dwell in GOD through JESUS CHRIST, see far different and greater glories in his character, and he becomes the object of their affection for more noble causes. In him they see the glory of a divine nature and love him as they love the Father. The mediatorial excellency with which they are delighted contains many particulars, of which a principal one is, that he hath honored GOD—hath revealed him—displayed his perfection—glorified his truth, justice and goodness—caused the divine attributes through his own face to shine on benighted sinners, and by the same means brought the greatest honor to GOD, and a most rich salvation to the guilty. When divine honor is near the heart, CHRIST will be loved for having glorified the Father ; and in meditating on mediatorial excellence, this is selected as a reason for admiring him.

HE loves CHRIST JESUS for having magnified the law, and made it honourable.

To a pure mind the law appears very excellent, and being an expression of GOD’s most holy will is an object of ardent love. Both the precepts and penalty of the law, are made more glorious than could be without the gospel, and CHRIST is precious for having magnified the commandment. Every christian heart is united to the commandment and all the means by which it is gloriously displayed.

[ 232 ]

THE Redeemer is precious to a holy mind, for the display he hath made of the nature, principles and end of divine government. It is thro’ the Son, that GOD’s infinite wisdom and goodness and the perfection of his government are brought into the fuller light. Whatever the law says, the gospel approves; whatever nature discovers, the gospel confirms; and it still goes further in displaying the glories of GODHEAD—the excellence of his perfections—his great design in creation—the pure maxims of his universal government—the perfect justice and mercy of that administration, which flows from his nature and partakes of his holiness—the vast amount of blessedness, which will be communicated from him to his surrounding family—and his fixed purpose, as he hath begun, so to govern forever. These are the greatest causes of christian affection to the Mediator.

WHILE gratitude for personal savors is high in the pious heart; the honor of GOD, his law and his government, which is promoted through the Saviour, produces a still higher affection to the Redeemer. Thus CHRIST is precious and beloved by all who believe—thus he is loved for having glorified the Father—magnified the law— revealed the kingdom—and united in himself both the things in heaven and the things in earth. In admiration of this vast object, the christian forgets himself and rejoices in GOD alone.—How different is this delight in CHRIST, from the love exercised by an unsanctified mind! How different from a love of him for sake of the loaves How different from loving him through the false notions, that he hath lowered down the requirements of the law, or repealed its penalties, or died for us in particular. All these notions may consist with the pride of human nature, an

[ 233 ]

without any true apprehension of the moral glories in GODHEAD, which emanate from him to the knowledge of creation, through his law, gospel, and universal government.

4thly. ALL the doctrines of the gospel are delightful to a christian. The divine scheme of grace is according to the will of GOD, according to his holy nature, and in all respects worthy of infinite purity. The obligation to holiness, submission, renunciation of ourselves, and a perfect obedience to the law, is greatest on every creature after hearing the gospel than it could be before. It is this which causes so many objections to the evangelical scheme, and divides a world professedly christian, in their opinion of its doctrines.. All men to whom doctrinal instruction comes will go some length towards receiving it. Feeling guilt and misery, when the news of deliverance is announced, it is acceptable. When they are told, that salvation is through a sacrifice of himself made by the Son, and that GOD is very merciful in this way, it is still acceptable. Indeed they will go every length in approbation, until called to part with sin—give up their unholy pleasures—humble themselves that GOD may be all in all—and be holy as he is holy. Here is the parting point between miserable sinners and the gospel of grace. Here arises an opposition to evangelical doctrines, which hath divided the professing christian world into parties. These persons are not christians indeed. They wish deliverance from a law terrible to them, while they cleave to the very temper which is forbidden. They do not reject christianity, but do not relish such a system of united grace and holiness. They make various attempts to separate from the

[ 234 ]

scheme of mercy, such doctrines as are most unpallatable; and to build a superstructure of faith, which will save without humbling them so low, and without that holiness, which consecrates to GOD the whole being and all the service of the creatures.

IT is not thus with the christian indeed. Every doctrine of revelation is an object of his affection, and he doth not wish any article of faith or practice to be changed. He sees the excellence of truth in every doctrine, and feels the whole to be worthy of GOD and applicable to the wretched state of fallen sinners. He believes the depravity which is charged on men—feels it in himself—and beholds it in his fellow creatures.. He sees that no other gospel could glorify GOD,. sanctify the unholy, and forgive the guilty. He wishes salvation, in a way, that will give to GOD all the glory both of purchasing and applying; so that the doctrines of atonement, free justification, divine sovereignty, renovation by the Spirit of the Lord, abiding in CHRIST by faith, and doing all for the glory of GOD, are the very truth which bind him fast to the scheme of grace. With great humility of heart he rejoices in this system of mercy, and knows the whole to be worthy of infinite wisdom and love.

I MAY, particularly, mention the christian doctrine of self-denial, as one which gives pleasure to a sanctified heart. CHRIST often told his followers, that unless they denied themselves and took up the cross, they could not be his disciples. To deny a few worldly pleasures, or bear some occasional worldly evils without murmuring against GOD, is not the whole that is meant by these precepts. It is difficult for unholy minds to go only thus far, and further they never go. The meaning

[ 235 ]

of the doctrine—the true christian self-denial is to give up ourselves; not only to bear some hard things, and deny some worldly pleasures, which may be done on lucrative principles, in expectation of a future repayment; but to give up our whole selves, and willingly become nothing that GOD may be all in al. This doctrine of self-denial is pleasant to all who are renewed through the gospel of our Lord JESUS CHRIST, and their happiness is most perfect, when all their powers, faculties, and exertions are absorbed in devotion to GOD, and the service of his holy and righteous kingdom.

5thly. IT is the law of GOD, "Thou shalt love thy neighbour as thyself"—" Beloved, let us love one another for love is of GOD; and every one that loveth, is born of GOD, and knoweth God." Also our text faith, " He that dwelleth in love, dwellelh in GOD."

ALL the holy are proper objects of a complacent love, and all our intelligent fellow creatures of a benevolent affection; both of which are found in the heart of every christian. A love of GOD and of our neighbour are necessarily and uniformly connected; so that the absence of one, in all cases, determines the other to be wanting. The heart, which chooses GOD, will love his kingdom, his rational image, and the subjects capable of happiness, who have been created by his power and goodness. Hence, it pertains to the christian temper to be kindly affectioned one to another, and to embrace every opportunity of doing whatever may be for the present or eternal benefit of others. This enlargement of heart slows from the sanctifying grace of GOD, and will be found in his people, in proportion as his Spirit dwelleth in them. Confined affections are a most

[ 236 ]

certain evidence of our wanting the Spirit of JESUS CHRIST. Brotherly love is essential to the temper of a disciple, and will do good on every opportunity to every creature—the whole family of heaven and earth, which is created and preserved from the fulness of eternal love.

HENCE, in the divine word, christians are described to be persons, who overcome evil with good—mourn with those who mourn and rejoice with the rejoicing—do good to all men—Love and pray for their enemies—are pitiful—are courteous—who abound in good works—seek the salvation of miserable and guilty souls—and deny themselves much, that many may be profited.— This comes from the nature and objects of christian love—a heart disposed to do good in the most extensive manner, and to the greatest number of recipients. While destitute of these feelings, it is vain for any to think themselves the disciples of GOD’s Son. Unless we have hearts which seek for subjects of happiness, and desires which. spread through earth and ascend to heaven in kind affection, we are not the brethren and imitators of him who died on the cross to save his enemies.

I MIGHT proceed to many particulars, in describing the objects of christian affection and love; but enough have been mentioned, to give a general idea, of the union between all holy souls and the glorious kingdom of holiness.

IN the moral conformity and exercise of love, consists the union and communion of GOD, of angels and the redeemed saints. The words of our text describe a wonderful truth—a wonderful kingdom—a wonderful heaven of holiness and joy, where all are united in character and affection. This union of affection is begun by

[ 237 ]

the christian sanctification—it is the kingdom of heaven already commencing in the heart, which shall progressively increase until the complete union in heaven, where all shall dwell in the DIVINE LOVE, and he shall fill every soul with the eternal, the life giving action of his holy spirit. CHRIST often spoke of his Father and himself being one in his people, and of their being one in him; also in the scriptures there are many descriptions of this union, all of which lead our minds to the glorious subject contained in the text, the mutual indwelling of GOD and his people by the perfection and union or holiness, thus forming the great kingdom of holiness which is the object of christian love.

THIS indwelling of love is the most correct idea of heaven which can be attained in the present state. Curiosity prompts many inquiries on the subject. What is heaven? This question often passes both in holy and unholy minds. Presumptuous conjectures are hazarded, and false descriptions are given, most commonly according to the imperfect taste of those who indulge them.

Our revelation from GOD tells us nothing on this subject, merely to gratify curiosity; but every thing which is necessary for our preparation.

HEAVEN is a most holy state. It is the indwelling of GOD in the soul, by the sanctifying energies, and the communicated sense of his love. It is all the active and affectionate powers of the soul going forth in love to GOD himself, and to the kingdom which is according to his will. The beginning of this in the heart, is that dawning of heaven in the soul, which is permitted to the sons of GOD in the present world. It is the formation of the kingdom within them which shall grow into eternal glory. It is an all-satisfying good,

[ 238 ]

therefore the disciple said, Show us the Father and it sufficeth us, show us the glory of GOD—bring us near to it by communion—bring his love down into our hearts—and draw forth our most fervent love to him, and it is all we need or ever can receive. This is the only blessed and glorious heaven a good mind can wish. The desire of christians is always for a greater fulness of what they have begun to taste, and not for any enjoyment of a new kind.

THE subject is well adapted to assist us in self examination. In a point of so great consequence, as eternal salvation or the loss of it must be, we ought to bring our expectations to the severe correction of truth, and to do it frequently. The supposed christian, who is unwilling to examine himself, and hear rules of trial brought close to his heart and conscience, discovers his own insincerity.

WE have considered some principal objects of christian love, and thence inferred a description of the heavenly state and blessedness. If these be the objects of our own love, there is sufficient evidence of our gracious union to GOD, who is reigning in his holy kingdom, and bringing sinners to himself through his Son JESUS CHRIST. He is ever glorious in the eyes of his saints—their most revered and beloved king. The voice of their hearts is, " Oh, that I knew where I might find him, that I might come even to his seat," and this desire is not confined to days of prosperity. Job expressed it in days of affliction, and so will every christian. Though bruised by the strokes of the Lord’s hand, instead of contending with his righteousness, the heart is drawn to him by a confidence in his wisdom, and the excellence of his nature. None can deny the most glorious GOD

[ 239 ]

himself to be the chief object of christian love. Is it not a law of human action to seek the objects we love? To be present with them, is possible, and converse with them by meditation in a necessary absence? Is it not thus with the earthly objects of our choice? We seek them to be near us, and when separated by time or distance, our thoughts still pursue, and every little circumstance around us, is eagerly caught, to make their images present with us. Do we thus seek the Lord? Is he present in our thoughts? Are we looking for him in his works of nature and providence? Do we with a daily pleasure observe the marks of his being and attributes, which are engraved on all he does; and seeing them do our affections ascend to him? Certainly, if we loved him this would be the case. Our conversation is in heaven, said the apostle. There our thoughts and affections ascend, seeking him who is the object of our supreme love. When he vouchsases to meet our seeking hearts, and bring us into his banqueting house, and shine around us with the light of his glory, it seems like a heaven begun on earth. Enough of this, is perfect blessedness and glory. Those, who do not feel these effects of christian love, are in an unsafe slate. They may profess—they may hope—they may do many visible duties ; but the whole is defective if the heart be not joined in love to GOD. Where there is this union of holy affection he will be remembered by day and by night, and all his laws will be obeyed.

By the word heaven, men in general mean a state of perfect happiness; so that from the apprehensions of that state, which they wish to establish, the moral condition of their hearts may be very strongly conjectured. Those, who are disposed to conceive artificial arrangements and

[ 240 ]

natural beauties to be the principal glory of heaven, and seclude a constant view and enjoyment of GOD’s glorious holiness, do thereby evidence their want of union to him, and of a preparation for divine communion. To a holy mind, the constant view of infinite rectitude, with opportunity to adore and praise, will be a most pleasing part of the heavenly life.

FURTHER, Those, who drop JESUS CHRIST from their life of daily religion, cannot be christians indeed. Many are willing to have him for a distant Saviour, and depend on a scheme of grace introduced by infinite wisdom through him; who, nevertheless, do not wish to dwell with him, to have him reign in their hearts, and go to him constantly for strength to serve GOD and resist their own lusts. To every one who believes, he is precious—his presence is sought— he is their spiritual life as well as the way to the Father—and their hearts mourn his absence. They feel their strength to be from him, and that when his aid is withdrawn they are cold in duty and backslide to the world. If our supposed religion, be of such a kind, as can be supported without a daily intercourse with JESUS CHRIST, it is not that evangelical holiness to which the promises are made.

UNHOLY men may love those, who, they suppose love them and promote their interests. On this principle a multitude of insincere persons followed CHRIST when he was on earth. They were tempted by the loaves, and not drawn by the moral glory of his character. As great a multitude have followed him professionally ever since, who love him, only because they think he hath loved and received them. Self-love may carry men a great length, in praising their

[ 241 ]

supposed deliverer from eternal misery; and when they add to the account an immortal inheritance, in which they expect to receive high dignity, the selfish affections may break forth in rapturous hosannas. CHRIST may be thus received without any union of heart to him and his kingdom; and he is loved only for the gifts he hath to bestow. The glory, that is supposed to be seen, is in the gifts and not in the character of the giver. Ask the selfish believer why he loves CHRIST? His heart will reply. He hath loved me, hath died for me, hath delivered me from eternal misery, has given me eternal glory. Who can refrain praising and loving one, that offers so many benefits. Propose the same question to a sanctified christian, and his heart will reply, Behold the glory of the GOD man Mediator! See how excellent he is in himself! Of all the benefits he can bestow on a guilty creature, a permission to behold, to praise and glorify him, is the greatest. I love him for his worthiness; I receive him, being irresistibly drawn by his excellence, in self examination, the greatest care ought to be used, to distinguish these two kinds of love. It is to be feared, that by not attending to this distinction, many are deceived, and falsely think they are united to the kingdom of CHRIST. Under this delusion, natural affection may rise to great warmth, and cry, come see my zeal for CHRIST though the whole be no more than zeal for self interest.

WE ought, also, to examine ourselves by our apprehensions of the divine law.—If the law appear pleasant and good, and its duties be our meat and drink, we may rejoice in hope.—If we love the kingdom of GOD and wish to serve it

[ 242 ]

forever, it will be given to us.—If we love the brethren, we are born of GOD, and shall dwell with him and with them forever more. May we all be inspired by the christian prospects and promises, to purify ourselves and grow in love unto eternal glory. AMEN.