VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL. 

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

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EXCERPT 1. ( Pg. 315.)

"As GOD hath committed our eternal interests, specially to our own care, it is a matter of much the greatest moment, that we judge rightly of ourselves, and here our principal labor should be directed. Still, there are cases, in which we are called to judge of the spiritual slate of other men. It is necessary for our christian communion with them; for determining the propriety of committing into their hands the offices in the church of CHRIST; and for treating them in a manner the best calculated for their salvation, for their awakening, if they be unsanctified, and for their edification and comfort in the faith, if they be the true people of GOD."

EXCERPT 2. ( Pg. 316.)

"The heart of man is expressed to others by an infinite variety of words, actions, and their whole appearance in society. Actions may so effectually contradict words, as to destroy their credit; and where some capital actions of life are irreprovable, there may be many things expressive of levity and art insincere heart. In all cases, the following things, are necessary evidence of a holy heart and true faith."

EXCERPT 3. ( Pg. 318.)

"FURTHER, every sincere christian loves the law of GOD and the doctrines of the gospel. He sees in them a beauty and glory, which charm his heart. He is made happy in reading and obeying them; and it is impossible he should hide this happiness from others. So far from this, it will be his daily endeavour, in a public and humble manner to declare his faith. He will esteem it his duty, thus to honor GOD; and thus to call his unhappy fellowmen, to the salvation of peace and. holiness. Although we have no right to prescribe the faith of others, benevolence will dispose every true disciple of CHRIST, to teach mankind the doctrines and duties of that gospel, by which he has found comfort, and a deliverance from the wrath, that is to come on the ungodly."

EXCERPT 1. ( Pg. 319.)

"A holy life; a pure practice ; actions denoting reverence and a love of GOD ; justice and mercy to men; personal purity and sanctification; and. a dedication of all our active powers to the glory of GOD and the good of mankind both for time and eternity, are enumerated as the proper life of christians, and the only evidence of their sincerity. There are the most express laws, enjoining chritsians to reject from their communion and the fellowship of their holy body, all, who by their practice, do not appear to love the holy commandments of JESUS CHRIST. The unjust, the dishonest, the profane, the impure of every description, the disturbers of society by their wilful injury of mens reputation and interests, the intemperate destroyers of their own ability to do good, the neglectors of GOD and his institutions, and those who by any wilful crime injure society and their neighbour, can give no evidence they are christians indeed. The law of CHRIST considers all such, as insincere persons, until by reformation, they give evidence of their repentance and faith."

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JAMES ii. 18.

HERE are two sacred passages, written by the apostles Paul and James,. which may appear contradictory, if we do not attend to the very different subjects they were considering.

PAUL, Therefore we conclude, that a man is justified by faith without the deeds of the law.

JAMES saith, Ye see then how that by works a man is justified; and not by faith only.

THE two apostles are explaining very different points of christian doctrine. In several chapters, Paul explains and proves the doctrine of our justification to eternal life, by the free grace of GOD, through the righteousness of JESUS CHRIST. Justification is an act of free and sovereign grace, forgiving sin and accepting the guilty to eternal life. It is a judicial act or determination of GOD, acquitting the transgressor from punishment, and decreeing to him the forgiveness of sin and eternal

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blessedness. The suffering and obedience of CHRIST, are the righteousness, on account of which, unworthy sinners are forgiven and have a promise of most glorious redemption. This righteousness is the only meritorious ground of justification. Sinners can do nothing to purchase forgiveness. Perfect holiness, if it be found in a creature, is no more than his present duty; so that if there be any atonement or meritorious cause of forgiveness, it must be from without himself. One sin, if it were to be followed by no more, would require an infinite mediator to save. The most pure and sanctified christian hath as much need of a redeemer and of sovereign mercy, as the most guilty sinner. Although there may be more sins to forgive, in one case, than in the other both need the sovereign grace of GOD, through his Son CHRIST JESUS. The stated way, of receiving justification or the fs of free grace through CHRIST, is by aith, It is not required that we purchase, for this is impossible. We are required to receive, as a free, through the righteousness of CHRIST; which is of infinite value. Receiving or choosing GOD, who offers himself and his grace, in this way; and receiving CHRIST and his gospel with the law of holiness contained in it, is a saving faith, It is also called a justifying faith. In this sense, the apostle Paul said, Therefore we conclude, that a man is justified by faith without the deeds of the law; Faith does not merit, but only receives a salvation merited by CHRIST; and in this sense it is called a justifying faith. In this sense we are justified by faith, and not by any deeds of obedience which we can render.

WHEN James says, Ye see then how that by works a man is justified, and not by faith only, he is

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explaining another doctrine. He is describing, not the manner of our justification by GOD; but the evidence that we are justified, or that our faith is a sincere one. GOD hath promised to justify all who have faith. For our comfort, it is necessary we should have evidence, that we are accepted according to promise; and our works are the only evidence, which the nature of the case admits, for the sincerity of our faith. Paul was describing the manner of our personal justification by GOD. James is describing the justification or proof that our faith is sincere, or in other words, the proper evidence to ourselves and others that we are forgiven, and have a right thro’ the mercy of GOD to eternal life. That this is the meaning of James is evident by attending to the context from verse 14. to 20. What doth it profit, my brethren, though a man say be hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food ; and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, thou hath faith, and 1 have works: shew me thy faith without thy works, and I will shew thee my faith by my works.. Thou believest there is one GOD: thou doest well: the devils also believe, and tremble. But wilt thou know, 0 vain man! That faith without works is dead?

MEN are disposed to think well of their own state, and often suppose it to be good, without any reason. They may, on false grounds, or without any grounds at all, suppose they have faith, and are forgiven. There is faith of a kind which is not justifying, as in the instance of the fallen spirits. This kind of faith, will be no

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more effectual in us, than it is in them. It is therefore prudent to bring our faith to a trial, and see if there be any evidence which will prove or justify its sincerity. If there be, we may hope is there be not, it is a false and unholy faith, and of no more efficacy to salvation, than empty words are to clothe and feed the naked and the hungry.

WORKS, in the large latitude, which the word must be here understood, are the only evidence that can justify or prove the holy sincerity of our faith, to ourselves and to our brethren. It is conceived, that works, mean the whole of a holy temper and practice. The christian sanctification is a new heart, exercised in an assemblage of holy affections and graces, and terminating in a visible obedience to the whole law. Holy exercises can never be separated, in such a manner, that one may exist, where there is a total want of all others. Repentance will accompany a love of GOD. A love of GOD will be followed by a love of the brethren. If our faith be holy it will be joined with other holy exercises, and a general obedience in heart and life. Although every christian grace hath a known moral nature, by which it is essentially different from sin; yet if we suppose ourselves to possess it and it be not accompanied with other graces, there is reason to fear we are deceived. It is more probable we are deceived, than it is that one holy exercise exists alone. Also, however firmly we may believe the sincerity of our hearts, it is more probable we are deceived, than it can be that a sincere and holy heart will produce a very wicked life. In trying our faith, we must therefore, for evidence, have recourse to our whole temper and practice to our works, in the large sense, the word has been defined.

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IN the judgment we make of the state of others, we must, for evidence, have recourse to every thing either in their words or actions, which explains the moral state of their hearts, and is descriptive either of their conformity or want of conformity to GOD and his kingdom. All who have faith are forgiven. By this train of thought we are therefore brought to the following point.

To consider the evidence of faith, or in other words, to consider the evidence of a gracious forgiveness and acceptance by GOD. I will divide the subject into two inquiries.

I. WHAT is the evidence, on which we ought to judge our neighbour to be forgiven and accepted by GOD?

II. ON what evidence may we judge ourselves to be forgiven?

I. WHAT is the evidence, on which we ought to judge our neighbour to be accepted by GOD.

As GOD hath committed our eternal interests, specially to our own care, it is a matter of much the greatest moment, that we judge rightly of ourselves, and here our principal labor should be directed. Still, there are cases, in which we are called to judge of the spiritual slate of other men. It is necessary for our christian communion with them; for determining the propriety of committing into their hands the offices in the church of CHRIST; and for treating them in a manner the best calculated for their salvation, for their awakening, if they be unsanctified, and for their edification and comfort in the faith, if they be the true people of GOD

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ALL, whose faith is right, are created in CHRIST JESUS us unto good works. They have, from his fulness, received grace for grace, that is, some degree of moral virtue conformable to all the moral perfections of the divine character. There is a beginning sanctification of the whole heart, the beginning of experimental grace and the duties of a holy life. In seeking evidence of other mens sincerity, the inquiry is not to be confined to their faith or any other particular grace or action; but extended to the whole moral character, both practice and the inward state of the heart, so far as the heart can be evidenced to our understanding and entitled to the credit of others. The heart of man is expressed to others by an infinite variety of words, actions, and their whole appearance in society. Actions may so effectually contradict words, as to destroy their credit; and where some capital actions of life are irreprovable, there may be many things expressive of levity and art insincere heart. In all cases, the following things, are necessary evidence of a holy heart and true faith.

1. A PROPESSED belief of the doctrines of grace and holiness, as they are revealed to us in the word of GOD.

BUT few will deny this, who really believe the scriptures, and suppose there is any thing in religion, and any eternal consequences depending on our present conduct. There may be persons in christian lands, who really are of no religious faith. These, either for the sake of reputation or some worldly and selfish cause, may choose to be thought of the christian faith. As they wish to have their own christianity received without evidence, they may be willing to extend the same liberaliy to others. Travelling together

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in the road to infidelity, yea, even with souls under their guidance, they" may agree to disagree, in the most holy truths of revelation. These persons betray their want of gospel sincerity, by avowing, that articles of faith and profession are of no importance; though it be a most certain truth, that mens practice, in the sight of GOD, will be according to their faith.

ALL, who are willing to have the gospel practice; all who love the souls of others; all who know the pleasure of holy communion in the faith of CHRIST’s gospel; all who believe that religion is a moral principle of the heart; all who have only the low degree of christian understanding, which perceives the connexion between doctrinal belief and practice, will see a personal profession of christian doctrines to be necessary evidence of a holy heart and of true faith.

IT is evident, by reading the Scriptures of CHRIST and his apostles, that we are required to show great boldness in the faith, and even to give up our lives in defence of it. But how can this be, if a personal profession of faith be not required from us? It would have been a strange doctrine to the apostles and primitive martyrs, to hear it said, by men who meant to be called christians, that articles of faith were of little importance, if a man’s life be civil. They did not so learn CHRIST and his gospel. On these principles, they might, have been good apostles; and at the same time have saved their lives in the courts of heathen lawgivers and judges. The law of JESUS requires christians, not only to profess, but to abide in their faith, even to death; and those who disobey in this requirement do not give christian evidence that they have faith unto forgiveness and eternal life.

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FURTHER, every sincere christian loves the law of GOD and the doctrines of the gospel. He sees in them a beauty and glory, which charm his heart. He is made happy in reading and obeying them; and it is impossible he should hide this happiness from others. So far from this, it will be his daily endeavour, in a public and humble manner to declare his faith. He will esteem it his duty, thus to honor GOD; and thus to call his unhappy fellowmen, to the salvation of peace and. holiness. Although we have no right to prescribe the faith of others, benevolence will dispose every true disciple of CHRIST, to teach mankind the doctrines and duties of that gospel, by which he has found comfort, and a deliverance from the wrath, that is to come on the ungodly.

2dly. ANOTHER evidence of a true faith, which we have right to require from other men, before we receive them as our christian brethren, is a visible obedience to the moral law.

THE moral law is the law of a christian temper and practice. Grace without a holy practice exists no where, except in the’imagination of guilty men, and. is no where described in the christian. scriptures. Moses and CHRIST gave the same law of holiness, for the hearts and visible practice of men. CHRIST says of the law, I am not come to destroy, but to fufill. In another place, For had ye believed Moses, ye would have believed me. In respect of holiness, both of heart and life, the gospel and the law command. the same things. The gospel of free grace and forgiveness, saves men by creating in them a spirit of love and obedience to the law; and though this obedience hath no merit, it is the preparation for heaven, and the only evidence of a gracious

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forgiveness. Faith receives the justifying righteousness of CHRIST ; and conformity to the law in heart and in visible works of holiness is the evidence of a right faith. Hence it appears, that visible morality, is a necessary evidence of true faith in JESUS CHRIST. Faith is an exercise of a holy heart; and a holy heart will always show itself in a pure practice, in a visible observance of the moral law, and of special gospel institutions. We therefore find, all moral duties to GOD and man commanded in the gospel; and all immoralities, are considered as sufficient evidence, against christian sincerity. A holy life; a pure practice ; actions denoting reverence and a love of GOD ; justice and mercy to men; personal purity and sanctification; and. a dedication of all our active powers to the glory of GOD and the good of mankind both for time and eternity, are enumerated as the proper life of christians, and the only evidence of their sincerity. There are the most express laws, enjoining chritsians to reject from their communion and the fellowship of their holy body, all, who by their practice, do not appear to love the holy commandments of JESUS CHRIST. The unjust, the dishonest, the profane, the impure of every description, the disturbers of society by their wilful injury of mens reputation and interests, the intemperate destroyers of their own ability to do good, the neglectors of GOD and his institutions, and those who by any wilful crime injure society and their neighbour, can give no evidence they are christians indeed. The law of CHRIST considers all such, as insincere persons, until by reformation, they give evidence of their repentance and faith

3dly. THERE may be what is commonly called a moral life, while the heart is unholy.

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A conviction by experience, that there is no other way of safety in the society of the world, may influence men to a moral life, in this sense of morality. They may be tender of other mens reputation, merely to preserve their own. They may be honest in their dealings to engross a great worldly property to themselves. They may join in the public worship of GOD, from a conviction that often meeting together harmonizes the passions of men, which are naturally ferocious, and tends to preserve a civil government that protects their honor and their properties. All this is often done, where there is no love of GOD’s holiness—no sense of moral obligation.

THE question arises, is that, which is commonly called a moral life, sufficient evidence of forgiveness and of being a christian indeed?

CHRIST tells us, Wherefore by their fruits ye shall know them. The fruits of a good and holy heart are proper evidence of sincerity and forgiveness. And what are these fruits? The description, a moral life, may he extended to include every thing expressive of the heart; but it is not commonly thus used. A supreme love of GOD, and all holy objects is the christian sincerity to which forgiveness is promised, and this will always express itself, in ways beyond what is commonly meant by a moral life. A man may treat his neighbour morally, while it is very apparent that he does not love him,, and delight in his prosperity. All mankind see the difference between formal complaisance, and the respect of fervent love; between formal obedience, and a sincere one; between an action delightful in itself, and one that is done to serve another purpose and in which the heart takes no pleasure. There are innumerable cases in which the heart is most perfectly expressed, by things which cannot be

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described, and duties which can never be reduced to a written rule. The sensibilities of the heart appear in ways which words cannot picture. They are conceived, they are felt, but never described in language. We always expect to find this evidence of sincerity, in forming the friendships of the world; and a want of it at once excites our distrust.

CHRJSTIAN sincerity requires an evidence which rises above formality. If men feel a supreme love of GOD, of his character and government, of his law and doctrines ; there will be a natural expression of this love. They will be ready to express, in language which will be intelligible to all who have felt the same, their happiness in beholding and serving GOD. Their communion will be sweet in frequent conversation, instruction, advice and prayer to the glorious object of their common adoration; and the whole scene of their christian connection and obedience will be raised above formality. By a mutual engagedness to glorify GOD, to advance the kingdom of CHRIST, and save the souls of others, they will give evidence of their own sincerity and faith—that the glory of GODis near their hearts—and that they think and act to promote it, Their thoughts will appear to be on the things of GOD and another world. This will banish that frivolous discourse and those foolish actions, In which many are constantly engaged, thereby proving that they never think of their own solemn destination, and the account they have to give before GOD. On the evidence which hath been mentioned, the communion of CHRIST’S people in this world ought to be sounded; and no part of it can be omitted, without substituting the form without the power of godliness. True

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obedience is of the heart. Whatever expresses this, describes the man as he will be finally judged by the christian law. Those who are afraid to have the heart searched, think differently from JESUS CHRIST. They discover insincerity, a want of conformity to GOD, and of preparation for the day when he shall judge the secrets of men by Jesus Christ.

WHAT is the benefit of formality? Hath it any benefits in the earthly church ? Is there any advantage in allowing, that formal persons are sincere. To them, it can be of no eventual advantage, for it only tends to continue them in a most dangerous slumber, from which they will suddenly awake in an awful eternity. Humanity and christian love forbid this. To the cause of CHRIST in the world, it can certainly be of no advantage. For hereby enemies of the truth gain an advantage, to corrupt both the doctrines and practice of the gospel ; and the secure, seeing the formality of their appearance, are led to conclude there is no sincerity in religion, and that all believers are deceitful persons.

II. I AM to consider, on what evidence we may judge ourselves to be forgiven?

THIS IS a most solemn point of inquiry; and who that realizes what it is to be happy or miserable forever, will not feel the weight of the question. If we misjudge concerning the sincerity of our brethren, though they may suffer same present disadvantages thereby, their eternal state is not endangered through our misjudgment they will not suffer; and omniscience, which cannot err, will determine right. If we misjudge, in our own case, the loss is infinite. There is not another life of trial to correct the

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mistake. A false opinion cannot be pleaded in its own excuse. The lot for eternity is cast.

The sincerity of our own faith, or evidence of our forgiveness must be derived from our works, in the large sense the word is understood in this discourse. Although faith hath a determinate moral nature of its own, it is not safe to conclude we have it ; unless we feel other gracious exercises of a holy heart. It is always to be presumed, that faith will be accompanied with a sensible love of holy objects, repentance, resignation, patience, and evangelical affections. It must, likewise be presumed, that a true faith will make all who possess it, conformed in their practice to the laws of CHRIST. They cannot believe without loving ; nor can they love without observing his known commands. Sundry remarks will be made to assist in this examination.

1. To prove the sincerity Of our faith, and that we are forgiven by GOD we must find in our hearts other gracious affections, which always accompany an evangelical faith, it is not credible, that we have received GOD and CHRIST by faith, if we do not love the essential and unchangeable perfections of the divine nature; such as his truth, justice, sovereignty and infinite holiness. It is not credible that we have faith, without a delight in the doctrines of CHRIST.— Whoever receives CHRIST will receive his commandments and all those truths, which he came into the world to teach and died to magnify.— All the works of providence are conformable to divine rectitude, and harmonious both with the gospel scheme and the designs of a most holy wisdom in redeeming; if therefore, we have not resignation to the general scheme of divine government, and patience under particular

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allotments, it is evident that we have not the exercise of a saving faith. The habitual exercise of impatience proves the habitual want of faith.

IT would be easy to exemplify the harmonious nature of a justifying faith with all holy obedience of heart and visible practice. Receiving GOD, is receiving him in his whole nature, law and government. Receiving CHRIST, is receiving him in all his mediatorial offices and requirements. All this is included in those christian works, by which we are to judge ourselves accepted and forgiven of GOD.

FINDING the promise, He that believeth and is baptized, shall b esaved; but he that believeth not shall be damned, men are very solicitous to establish the validity of their own belief or faith. They single out this grace, and try to find evidence and convince themselves that they have it. Having attained a persuasion of their faith, they are at ease concerning their eternal well being. If they looked further into this all concerning subject, they would find that other graces and a holy practice are as necessary in the christian as his faith ; also, that faith cannot be found alone. The heart which can believe; can also repent, mourn for sin, forsake sin, love the divine law and government, be resigned and patient, be devoted to the glory of GOD, have a most benevolent love of men and of souls, and live in all holy conversation, godliness, temperance, weanedness from the world, prayerful, and in the practice of a heavenly conversation. Wilt thou know 0 vain man, that saith without works is dead. The devils believe and tremble; but they are not holy.—They believe only doctrinally—their faith is their torment, and there is not in it any obedience.

ONE good way of detecting an insincere faith is by looking much on the law, and considering

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its requirements. Although the christian finds himself condemned and slain by the law, his faith approves every one of its commandments as holy, just and good. When he receives CHRIST, he receives the law to be the rule of his future temper and actions. So far is he from animosity against the law, on account of its condemning sentence ; that he sees this to be a mark of its excellence, and adores the divine government for being guided by so good a commandment, which requires men to love the Lord with, all their heart, and all their strength and all their mind.

2. VISIBLE morality or a holy practice is required in christians; and without it we cannot have evidence of our own forgiveness.

MEN may fall into great and strange delusions. There have been many persons of a most immoral life, who appeared to think their salvation secure; from an apprehension of inward illumination and the grace of GOD reigning in their hearts. This is a most dangerous delusion, and is turning the grace of GOD into licentiousness. There can be no forgiveness without a good heart. There may be a moral practice where the heart is not sanctified, for a practice visibly right may arise from unholy motives; but an immoral practice never can come from a good heart. It is impossible there should be a holy motive to a bad deed. Men may think their motives to be holy, and thence form a false opinion of their bad actions but in all such cases, the judgment is vitiated through a depravity of heart. An habitual bad practice proves a bad heart.

THOUGH the people of GOD are sanctified but in part and may do many bad actions ; we have no reason to think that he ever leaves them to an open, long continued and habitual departure from

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a good practice. They are overcome by temptation; they are sometimes left by GOD to great and scandalous transgression, that he may hereby show them their dependance; but if they are his forgiven ones, on consideration, they see and mourn for their iniquity, and are the first to condemn themselves. It was thus with David, with Peter and all those saints whose fall is recorded in the word of GOD. An habitual bad practice wilfully continued, is, therefore most sure evidence of an unforgiven state. Those, who live habitually in a bad practice, however strongly they may hope, and however firmly they may suppose themselves to be the favorites of sovereign grace, are still under the bonds of iniquity.

3. IN judging of our forgiveness, we ought to consider the motives, by which we are inclined to actions visibly good. Herod heared gladly, and the action was visibly good; but we know that his motive, like his character, was bad. Jehu cried, come see my zeal for the Lord; but his motive condemned him. It may be so with us, and before we determine ourselves to be accepted by GOD, we ought to search what our hearts mean by the visibly good actions, which proceed from them. Do we pray to GOD from a love, of him; or from fear and the formality of education ? Do we worship in the temple to glorify his great name; or to be seen of men, and be called civil, well-conducted persons? Are we just, right, pure, and kind in our connections with men because it is right thus to be, and a compliance with obligation to them and the great creator; or is all this done to invite their favor and make them the same to us? In the later case, there is no evidence we are forgiven.

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IT is not proper to approve ourselves, without greater evidence than we possibly can have concerning other persons. We know their hearts by their actions; we know our own by consciousness. However regular, pure, and visibly obedient our lives may be; however punctual we are in the services of religion; however liberal to others, or severe in bodily mortifications; all this can be no evidence of sincerity, when we feel a conscious opposition of heart to the holy character, law and government of GOD.

3. Living in the practice of any sin against the dictates of conscience; or in the omission of any known duty, is a great evidence against the sincerity of our faith.

Jr is not said, that christians do never live in the neglect of known duty. They have much imperfection, and may sin against conscience; but it is not supposed they will do it habitually, and for a great length of time together. The question is not, how far one who hath been forgiven may backslide and, for a season, sin against his known duty; but it is concerning the present evidence of forgiveness. certainly there can be no present evidence of forgiveness, while living in known sin or omitting known duty. CHRIST says, No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Living in the omission of known duty, or the practice of known sin, is serving sin. It is serving a master, which is directly opposed to GOD; and at the time, GOD is not received. There can be no present evidence that the Lord is our reconciled GOD, when we are not serving him. In such a state all the evidence is against us.

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THERE is a very dubious condition, in which many of mankind who have christian knowledge and means are found. It is the following. They believe doctrinally in the christian scheme of faith, and in the need of a gracious renovation by the Spirit of GOD. They look back on some former time, in which they were anxiously concerned for salvation, and obtained a hope that GOD had forgiven and accepted them. They have much relapsed from their former punctuality in religious duties, from their sense of divine and eternal things, and from watchfulness over themselves and against temptation. They are become greater conformists to the world; although their lives may be free from visible immoralities. Still they have a hope, built on a remembrance of their supposed, ancient, christian experience. These persons live in the omission of known duty, for according to their own idea of themselves, the fervor of piety is gone from their hearts. They are living and hoping, on ancient and not on present experience. I have called this a dubious condition; but perhaps I have called it by too mild a name, for nothing appears to show it is not a fatal one.

WHY should men have a present hope, without present evidence ? can there be a rational comfort in it? Must not all men, looking back by memory on past experience of which present feeling is gone, say, we may have been mistaken. And if we may have been mistaken, in all that is past, and have no present exercise of grace—no present evidence, why do we hope? Why do we suspend an eternity, on the supposed possession of a temper, from which we find no present exercise? This is not hoping from evidence; but from a memory, that we once supposed we had evidence.

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FURTHER, is there any thing in the word of GOD which thus describes religion? Do not all the descriptions of grace in the heart, represent it, as a present temper and exercise—a living principle—a present love of GOD, and present obedience to his commands, in the most spiritual part of them? Ought we to be easy with our state, on any evidence, which would not give us fortitude and peace in death; and will any thing which is short of present love, faith and repentance give this?

But it may be inquired, are we to derive no comfort from past experience, and is there in it no evidence of our forgiveness? To which I answer.

WITH respect to comfort, it cannot be sound in pail experience, without a present enjoyment of GOD. A most unholy hypocrite may have the comfort of thinking, that he is safe from future punishment. The secure sinner and infidel, may have the comfort of supposing there is no punishment prepared for the wicked; but this is not christian happiness. It is a peace common to backsliding christians, to hypocrites, and to openly defying sinners. The true christian comfort, is a present delight in GOD and in duty, and cannot be had by a memory of any thing that is past.

WITH respect to evidence of forgiveness from pail experience; it may be of great use in union with the present exercise of holy affections. From what is past, the christian judges better of what he now feels; and by a remembrance of GOD’s past kindness, which he knows to be similar to what he now feels, he is assured of divine love and rejoices with joy unspeakable and full of glory. But to derive this benefit of past experience, it seems there must be also the present exercise of faith, love and repentance. A bare recollection of something, that is at present wholly

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unknown by the heart, must be a weak ground of hope. There is no present test for distinguishing between delusion and reality. The mind can only say to itself, I once felt something that I supposed to be satisfying, and which I then thought so excellent in its nature and its attending comfort, that it must be from GOD. I know that I was relieved and delighted, but I now feel nothing of the same blessedness; and therefore, it might all be a delusion, which is now leading me to eternal ruin. It is only by a renewal of similar affections and views in the mind, that past experience becomes present evidence. Infinite wisdom hath ordered, that there is no good evidence of our forgiveness, but by present evangelical obedience; and it is the ordering of good ness to his imperfect children. If it were otherwise, and there could be evidence of our forgiveness without the present exercise of a holy temper, it would tend greatly, to prolong seasons of backsliding from him. Being left without evidence, his people are now as liable to be warned by the terrors of a condemning law, as they were before they ever fled to him for refuge. It is not reasonable to wish for evidence of a divine reconcilement to us, any further than we find a present conformity to the GOD and law of infinite holiness. We are ready to tell the unholy and profane, that they are unreasonable in desiring GOD to be reconciled to them, while of their present wrong temper. For the same reason, no man ought to wish for evidence of GOD’s gracious acceptance, further than he feels himself to be returned to his duty. A wish contradictory to this, is symptomatic of some hidden insincerity in the heart, which will prove fatal in the end.

THERE is a very false idea, entertained by some of being cloathed with CHRIST’S righteousness, and depending on this as evidence of their

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forgiveness. The apostle speaks of not having his own righteousness, which is of the law, but that which is through the faith of CHRIST. So we are said to be justified by the righteousness of faith; and exhorted to put on CHRIST. From such descriptions as these, hath arisen the expression of being cloathed with CHRIST’S righteousness. They mean that we are justified, by the grace of GOD, through and for the sake of CHRIST’S righteousness. Being cloathed with CHRIST’s righteousness, is being forgiven and accepted by GOD, for the sake of what he hath done and suffered. But it does not mean, that the personal righteousness of CHRIST, is made our personal righteousness. Although our own personal righteousness or sanctification cannot purchase any favor at the hand of a holy GOD; it is necessary to prepare us for the enjoyment of GOD; it is necessary to receive the benefits of sovereign mercy; and it is also necessary as evidence that the fruits of CHRIST’S righteousness are imparted to us. Our own personal holiness is the only evidence that we are forgiven through the righteousness of CHRIST. Being cloathed with humility and other graces of the christian temper, is the proper evidence, that we are cloathed with forgiveness and the promises of eternal glory.

4. A DELIGHT in the duties of worship, especially in prayer, is an inseparable attendant of the faith to which forgiveness is promised.

If any of you lack wisdom, let him ask of GOD, that giveth to all men liberally, and upbraideth not: and it shall be given him. But let him ask in faith. Prayer is the mouth by which faith offers its desires to GOD through JESUS CHRIST. When we consider the word of GOD, that none are forgiven but those who believe; when we further consider the office and use of faith, it seems impossible

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that a true believer should live in the habitual neglect of prayer. Of all divine worship, this is most agreeable to him. It is by prayer, that we place ourselves most sensibly in the divine presence; and if we love GOD, the means of approaching him and quickening our apprehensions of his infinite glory cannot be neglected It is by prayer that faith asks; and if we feel our needs we shall make them known. It is to prayer the promise is made; and if we believe the word of GOD, we shall obey in our manner of application. The usefulness of this duty is sufficiently testified in the word of GOD. If infinite wisdom had not known it to be necessary for a godly life in CHRIST JESUS, we should not have had the commands, Pray without ceasing.—Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance.—continuing instant in prayer.—Night and day praying exceedingly.—Exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. These precepts with many other, expressed in the strongest language, clearly prove the usefulness and necessity of prayer in the christian life.

THE same is known by the concurrent testimony of christian experience. The people of GOD have ever borne witness, for the benefit, and comfort, and quickening efficacy of prayer in prosperity, in adversity, in resisting the temptations of sense, in mortifying their remaining sin, in quickening all the gracious affections, and in giving a lively sense of present duty. This is so uniformly true, that christians may always judge themselves in a backsliding late, when their pleasure, fervency and frequency in prayer abates.

THE same truth may be learned from the nature of religion. True religion is a love of GOD. Prayer is conversing with him, in such a way as

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becomes creatures to speak to an infinite creator. This creator is always and every where present to hear the supplication. He permits us to speak to him through the Mediator, whenever we feel a heart disposed to praise, or any wants which need to be supplied, or any dangers we wish to avoid. If GOD be the object of our supreme love, it is impossible to refrain from speaking to him in the holy and humble manner which is permitted. Stated seasons of prayer will be pleasing, and in the midst of daily and necessary occupations the heart will ascend to the giver of every good gift, and praise the fulness from which all our mercies proceed. Our hearts naturally seek the objects of our supreme love, and it is as difficult to keep the true disciple of CHRIST from praying, as it is to divert those who are devoted to the world; from their farms, their merchandize, and their amusements.

If this be truth, we have no right to depend on our own forgiveness, unless the worship of GOD, and especially prayer be a most pleasing and constant duty of our lives. It is probable, that many even among the believers of christian revelation, think themselves to be religious and graciously forgiven, although they find none of this delight in worshipping GOD. Some may think thus, who are wholly unacquainted with the closet ; who never kneeled with their families before the GOD of all grace, to praise his goodness and ask his daily preservation and the forgiveness of their sins; and who rarely look within the sanctuary of GOD. All such, will probably think this representation drawn too high. They cannot accord with it, without condemning themselves, and frustrating the loose hope, by which they spend their time of trial in this world—the only trial they will have for eternity. Let such persons search the scriptures of JESUS CHRIST

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and of the apostles who were inspired by his Spirit, and if they can there point out a scheme of religion which will save the souls of men, different from what has been represented, their safety and their right to hope shall be allowed. If they can show the consistency of loving GOD supremely, and still neglecting to obey, to think of him, and converse with him; it shall be allowed they are fair candidates for heaven.

OVER the whole world there is a natural conscience in men, which disposes them to seek safety, in the present and coming world. They are generally ready to hear every scheme, which is proposed for that end. Hence it happens that innovators in religion find an easy access to mankind. They are heard with avidity, and the guilty, unholy multitude, hope they have found a way of eternal bliss, less condemning to their appetites and crimes, and requiring less holiness than they have been used to hear. There would be no difficulty in christianizing the world if the doctrines of CHRIST might be accommodated to a sinful heart and practice. Men will consent, for the sake of pacifying conscience, to own they belong to GOD, if they are not indeed obliged to serve him. They will probably go further, and consent to serve him in some visible things, if they may be excused from serving him with the heart. There is no evidence that our faith is sincere, and we are forgiven ; but a dedication of ourselves, both body and spirit to the Lord. We mull be wholly his or we do not belong to him, for we cannot serve two masters. The works which will justify and prove our faith to be good, include the temper—the moral state of the heart—and all the actions of living in the world. This is glorifying him in our body and in our spirit, which are his, and the only evidence of our eternal redemption. AMEN.