VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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Experimental religion the same in all ages.

Romans vii, 9-25.

For I was alive without the law once: but when the commandment came ,sin revived, and I died, etc.

is an important point to be established, that here is a kind of experimental religion, which is wrought in the minds of men by the special influences of the Spirit; which is marked out in the holy scripture; is uniform in its nature and effects in all ages, and characteristically distinguishable from the enthusiasm of unsanctified, ignorant and warm minds. With this view the experience of Paul, as written by himself under the sacred guard of divine inspiration, hath been the subject of consideration in a preceding discourse, and is continued in the present.

We have already considered the views which Paul had of himself while he was a secure and when he was an awakened and convinced sinner.

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ALSO we have considered his apprehensions of the divine law, after his heart was changed by the grace of GOD.

A COMPARISON hath been drawn between his views and exercises, and what have been always found in secure and in convinced sinners; and in those who appear to be effectually converted to a love of the truth. So far as we have proceeded in the subject, it clearly appears, that in all ages of time, experimental religion hath been the same in its nature and effects.

III. IT now remains that we particularly consider his views, exercises and affections in the Christian life, as they are described in this chapter and in other parts of his writings.

HERE we are again entering on a subject which can be justly apprehended, by none beside the experienced. To all others, what is said, if it be justly expressed, will appear like a series of contradictions. The mixed state of a Christian’s heart must be unintelligible to all, until they have the weak beginnings of a holy taste. This is initial holiness in a state of warfare with the remainder of depravity that is found in all the children of GOD in this world, and which can be removed, only by the death of the body, for that is the time when GOD hath promised to perfect his saints. It is a mixture of holiness and unholiness; of mourning and joy; of delight in the duties of religion, and at many times a backwardness to perform them with the required spirituality. The Christian loathes himself for the things which he continues to do. While he loves the law of GOD and it is his supreme delight, as the apostle expresses it, he finds a law in his members warring against the law of GOD; that is, he insensibly backslides; loses the

comforting exercise of love to GOD and the truth; his faith becomes very weak; his sight of divine things and of eternity is dimmed; and for happiness he looks again to the world and its enjoyments, which appeared to him of no value, when his faith and love were in lively exercise.

THIS transition of views and affections is wonderful and strange to the Christian himself, after he hath long experienced it; until he recollects that all his life, his light and the comforts of his love are from GOD. They are kept up no longer than he abides in CHRIST, by an active faith, and goes to him for righteousness and strength.

THE most common cause on the part of the children of GOD, that they feel a sensible decay of the divine life, and lose light and comfort, is that they cease going to CHRIST for a communication of spiritual strength from him. While there is any depravity left in creatures, they natural trust in themselves. Having stood for a season, in light and comfort, they forget the author of their strength and joys. It seems to them as though they stood habitually, and by some principles which they now firmly possess as their own. When this comes to be their state of mind, they forget a strengthening Saviour, and are standing in themselves; and now they are prepared to fall. They have forgotten or do not feel the absolute truth of the words of CHRIST to his disciples. "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine no more can ye, except ye abide in me. He that abideth in me, and I in him, the same bringeth forth much fruit. Without me ye can do nothing."—This declension of sensible dependence on a Redeemer,

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is the most common cause of those decays which Christians feel, when they complain of being in a stupid and sleeping state; also, of those backslidings, by which they openly dishonor GOD, and shame the church of the Saviour. They often feel a deadness to duty and complain of their own declension, when there is no visible backsliding and departure from the Christiain practice; but we must confess, that it is sometimes worse than this. They sometimes are left to act in a very unchristian manner; so that the world accuses them of having been hypocritical in all their past professions of being on the side of the Lord. When this is the case, the Lord of glory is crucified afresh; they are commonly too deep immersed in slumbers to be very sensible of their own decay; and they have to meet some awful rod of the Lord, by which he, in covenant faithfulness, will bring them back again to a sense of duty, with great affliction and the pangs of a deep repentance.

THE probable cause, why GOD leaves his children to decay and backslide, is to keep up a constant testimony in the world, that the efficience of his own sprit, is the cause of all the vital piety that is among men.

WHEN the enemies of experimental religion, observe this inconstancy of Christians in the appearance of humility and of fervent love to their Redeemer, and to the duties of worshipping him, and sometimes see them backsliding into open sins, they make an improvement of the event, directly, contrary to what they ought. They infer from this, that there is nothing uniform and permanent in the nature of Christian piety.— They also infer, that a holy and unchanging GOD can have no special agency, in forming a

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character which appears to be so variable; and therefore they argue both against the real influences of the Spirit, and the existence of a holy principle, which shall be perpetuated unto eternal life. But all this, on Christian principles, is consistent, and proves the doctrine of a Special divine influence from GOD, in first forming and in afterwards maintaining alive the graces of his people. It shows, that all the progress of a Christian life depends on divine communications, and that Christians can no more preserve than they can make themselves such. It shows, to what human nature is tending wherever the efficacious grace of GOD doth not interpose. It proves the sovereignty of GOD, not only in the first forgiveness of sin, through a divinely formed righteousness; but in all that preparation by which sinners are fitted to enter into eternal life. They are as much dependant for the preservation of spiritual life, and will be through eternity, as they were for the beginning of consideration and repentance.

IF GOD did not thus deal with his people sometimes warming their hearts with love, and

sometimes permitting them to backslide, his efficiency would soon be forgotten. The world would say, that men have a power in themselves., without the special aids of the Holy Ghost, to begin and persevere in serving the Lord; and thus the aids of the Spirit, in the great work of redemption, would be denied. These are the probable reasons, why GOD permits his people at times, to become lifeless and to backslide.

HAVING made these preliminary observations, on the reasons why GOD permits, and why Christians do in fact, so often lose their sensible life and comfort in religion; we will now directly

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attend to the views, affections and exercises, which Paul found to be in himself, in those parts of his Christian life, which succeeded his conversion.

1st. NOWITHSTANDING a sense of great deficiency and remaining sin, he was conscious of a real love to GOD and delight in his commandments.

WE have noticed this already. " Therefore the law is holy; and the commandment holy, just and good."—He adds many other expressions of the same import. "I delight in the law of GOD after the inward man." He says, that he would, or sincerely wished to do that, which he did not. He sincerely consented unto the law, that it is good. It was not he, that is, his reigning disposition to do that, which he often found in himself. Although we find this lamentation over himself, it doth not appear that he had any doubt of the reality of religion or of his own sincerity. His hope was not shaken, although his heart was grieved and his conscience burdened, with his imperfections. He had a comfortable hope of a new nature; but lamented the imperfection which remained, and that the work of grace which was begun, had not changed him more perfectly.

WHEN the unsanctified complain of their sins, it shows the condemnation of their own consciences, and that they know themselves to be without any sincerity; but it is not thus with the people of GOD. With all their imperfections, they are conscious of some sincerity. They feel some love in the midst of coldness; some light in the midst of darkness; some exercises of grace where there is much sin remains. The

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case is similar in all the people of GOD, who have a right to hope themselves so ; for is they do

not find the reality of grace in their hearts, they have no right to hope.

THIS representation is confirmed by the humble professors of experimental religion in our own time. They speak of much sin, great deadness of holy affections, and short coming in duty; but still they know, that they have views and affections, different both in their nature and their effects, from what they once had. They find some sensible love of GOD and of his law and government. Some delight in their duty; some very sincere desire to grow in grace and a holy conformity to GOD. They know that the duties of religion, that seasons of worship in prayer and praise, and that the company and communion of the sincere disciples of Christ are pleasant to them. A consciousness of these beginnings in grace delivers them from a servile fear of the judgment to come. While they appear to themselves less than the least of all saints; still from some degree of conscious sincerity, they hope, they rejoice, although surrounded with the darkness of remaining sin, and lowness in grace. It is thus, that the true people of GOD often spend the greatest part of their lives, in the intermingled exercises of holiness and sin. GOD permits such a varied life, that it may be both to themselves and others, a constant evidence for the efficience of his grace which is the only and constant cause of spiritual light and comfort.

2d. ALTHOUGH the apostle believed in the grace of GOD to himself, and had no prevalent doubts of his own sincerity, he still felt himself burdened with great imperfection of heart.

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THAT he felt such a remainder of sin, is learned from the expressions which he used in this chapter, and many of a similar kind, may be found in his other epistles. "For we know that the law is spiritual; but I am carnal, sold under sin.—For that which I do, I allow not; for what I would that do I not; but what I hate that I do.—For I know that in me, that is, in my flesh, dwelleth no good thing.—How to perform that which is good I find not.—The evil which I would not, that I do.—I find then a law, that when I would do good evil is present with me.— I see another law in my members warring against the law of my mind, and bringing me into capvity to the law of sin which is in my members.—O wretched mar. that I am ! who shall deliver me from the body of this death."

THE whole of this description is misapprehended by unsanctified men. By the law of the minds which is contrary to the law of the members; by his consenting to the law, that it is good; and by the good that he would, they understand such resolutions of amendment as they often make, through an alarmed conscience; and therefore they suppose, that when in such a state of mind they are as the apostle was in his best frames. But his state was far different. In him there was holiness and unholiness alternating in exercise; in. those all is unholiness, and their best frames are only a state of restraint through fear and selfish motives Experimental Christians of the present day, find a state of mind similar to that which the apostle describes. In the midst of their most sensible love and comforts, the bright view will be suddenly intermitted.— Darkness will succeed light in a manner they did not expect—When on the wing, and it feels to them, as though they could rise and take possesion

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of heavenly joys; the attempt shows their weakness, for some worldly lust intervenes, and the vision of glory is gone.—In the midst of gracious exercises and affections, worldly thoughts and desires, and exercises which are positively sinful, will arise, and it causes them great trouble to resist the temptation, that comes, either from some external power or cause, or springs up from the depravity of their own hearts.—When they arise to take possession of the Canaan of joy and peace that is before them, they find themselves in the wilderness, and perhaps at the foot of Sinai, which thunders awfully in their hearing. Thus their light is interrupted by darkness; their joys by fears; their exercises of faith by doubts; their mourning for sin, by some powerful temptation which involves them again in the sorrows of the world and of an evil conscience; and the Redeemer, whom they suppose to be near, and to be their strength, is gone. In his absence, it feels as though the enemy must overcome; and they have the arduous talk through much prayer and self humbling, again to find the Lord and King, by whose aid only, they can conquer the world, the flesh and the devil.

AFTER they have had favored seasons, in which the day appeared clear and the path plain, and when they did not apprehend any danger, their eyes are opened to behold a most awful backsliding that is past. They look back, and see that they have been away from GOD their strength—.that they have been immersed in the cares and pleasures of the world—have forgotten their communion with their Christian friends—in a measure neglected and become formal in those seasons of private devotion which used to give them ecstatic delight—and been scarcely distinguishable in their appearance, from the

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more regular part of the unholy world. From such seasons of backsliding, the children of GOD are often awaked, by some great worldly affliction. When their eyes are effectually opened, and their hearts graciously relent, they can kiss the rod which hath smitten them—adore the covenant faithfulness which chastized them back to true peace—and they will wonder that they could have been so ensnared, after they had seen the glory of the Lord to draw them forward to eternal peace. Such accounts as these may be heard from the mouths of the people of GOD and although their hopes are not destroyed, they are filled with lamentations over their remaining sin. And the meaning of these complaints is similar to what Paul meant, in saying that when he would do good evil was present with him." Also, "that he found a law in his members warring against the law of his mind "—This made him cry out, "O miserable man that I am who shall deliver me from the body of this death."

3d. IT is next proper, that we should notice some experimental exercises of Paul, which he hath strongly expressed, in other parts of his writings; and in which Christians of all other ages are found to accord.

He had a deep and impressive sense, that salvation is bestowed by free and sovereign grace. He saw that all his duties, works and righteousness, without the unmerited mercy and forgiveness of GOD were of no avail to forgiveness and salvation, and that we are justified and pardoned through faith in the LORD JESUS CHRIST. This he expresses in many places, particularly in the third chapter of the epistle to the Philippians. Where recounting what he had done while in

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his natural temper, that he might be righteous before GOD, he tells us, that touching the righteousness of the law he used to think himself blameless.. But he now found, that what things were gain to him, in respect of a righteousness of his own, were loss with respect to the salvation that is by CHRIST. He now found that all this righteousness of his own, stood in the way of salvation; for it prevented him coming to CHRIST by faith as a poor, needy, helpless and hell-deserving sinner, who could do nothing for himself, without the power of divine grace working in him, and making him another creature from what he found himself to be.—He was brought to count all things but loss for the excellency of the knowledge of CHRIST JESUS. And how often do we find him disclaiming all worthiness, and taking to himself all the blame, and guilt, and deserving of an eternal rejection. How often do we find him, admiring and adoring free and sovereign grace, in its nature, extent and richness!

IT is thus with all Christians. They have, in this matter, a similar experience with the apostle. One of the truths moss deeply impressed on their souls, is the necessity and efficacy of grace, of free and sovereign grace of efficacious and undeserved grace of sanctifying, as well as of forgiving grace !—They discard themselves—they find death written on all they have done—that their own righteousness is nothing but sin and guilt, and while they depend upon it, an accusing conscience is not removed. They find the whole of their own righteousness to have been but loss, as it respects the free and holy salvation, that is in CHRIST JESUS the Lord, and is received by faith. All their songs are to free and sovereign grace, and all their hopes from this. Here

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also, there is a similarity between the experience of the apostle, and what hath been common in true Christians of all other ages.

ALSO, in the same place he expresses a deep sense how far he sell short of the rule of Christian duty. " Not as though I had already attained, either were already perfect; but I follow after, is that I may apprehend that for which I am apprehended of CHRIST JESUS." He believed that CHRIST had apprehended or called him to perfect holiness—he now found himself filled with an afflicting remainder of unholy affections; still he determined, through gracious assistance, "to press forward to the mark of the prize of the high calling of GOD in CHRIST JESUS."

HE had a deep sense of his own unworthiness, compared with what he hoped that he saw in other Christians. "Unto me, who am less than the least of all saints is this grace given."—We are not to suppose that Paul was less eminent in grace than other Christians; indeed he was, through the sovereign grace of GOD among the most experienced and holy Christians. But he judged of others from what he saw; and they gave a visible evidence of divine love shed abroad and reigning in their hearts. He judged of himself, from what he felt; and he was conscious of an inward sin and imperfection that others could not see, and therefore he honestly said, " Unto me who am less than the least of all saints."—Herein he was not singular. Modern experimental Christians, who give evidence that they are so indeed, have the same humble feelings, concerning their own attainments in grace. They hope; but it is with humility. They number themselves with the people of GOD; but it is with a feeling that they are among the least in the kingdom of CHRIST. They hope to have a

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place in the kingdom of heaven; still it appears to them, that if they come thither, they must and ought to have the lowest mansion in glory. And when they speak in this manner, it is with the feeling of sincerity. We know that men may affect humility; but here this is affected, they have more reason to be alarmed than to hope. There is reason to believe, that, in every age, CHRIST

hath called many to his own spirit of humility, and that they feel themselves, even while they joyfully hope, "to be less than the least of all saints." If the unholy disbelieve this, as they often affect to do it arises from the pride of their own hearts. They are so ignorant of humility, it is difficult for them to believe that it exists in other minds.

PAUL. devoted himself to the kingdom of CHRIST. He said that "necessity was laid on him to preach the gospel—that he was willing to spend and be spent" in preaching for the glory of GOD and the good of men’s souls.

ALTHOUGH he was called to be an apostle an a peculiar duty was devolved on him by this call; yet the spirit which he manifested in this respect, was not peculiar to him as an apostle, for a

degree of it is felt by all the children of GOD. All are not called to the same duties; but all are devoted to the same cause—all feel their obligations to GOD and CHRIST—all are animated by our common interest, glory and service in the honor of CHRIST. There have in every age, been. many, who have professed the same animated desires, to be devoted to the kingdom of GOD, and CHRIST, and they were found willing to deny themselves—to deny all earthly pleasures, that they might advance the kingdom of a blessed, a glorious, and a beloved Redeemer.

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THERE IS another Christian affection, which was so conspicuous in the experience of this eminent apostle, who was not only a teacher by a special call from heaven; but an example of the same holiness which he inculcated on others, that it ought not to be overlooked in this discourse.

His love of the souls of other people. This he manifested, by forsaking all other prospects and devoting himself to promote the salvation of sinners. He expressed it, in the lamentation that he made over his own blinded nation.— When speaking of their unhappy case, and the yearnings of his heart over them, to describe it he saith, "I say the truth in CHRIST, I lie not, my conscience also bearing me witness in the-Holy Ghost, that I have great heaviness and continual sorrow of heart." This was a natural expression of Christian desire, that the souls of others might be saved. If we read the description through, it may appear to be expressed in high wrought figures; but figurative as it may be, it is understood by Christians. It is often repeated, in the ardent desires which pious people have for the salvation of others. CHRIST prayed for sinners, " Father forgive thee they know- not what they do." His people partake of his Spirit, and most earnestly pray and ardently desire that souls may be saved. The unsanctified know not the groanings of soul, that the children of GOD have over them; and they often impute, the prayers which are offered for them, to same very evil motive or to pride. Those who know the worth of their own souls; and have found the infinite good of religion, and are made benevolent in their disposition, cannot restrain from praying, "GOD be merciful to my perishing fellow creatures, which are around me. I have

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found by experience that grace can save, O let its trophies be numberless. Let other ungrateful ones be added to those, who are already saved as brands from the burning."—Herein the experience of Christians, in every age, hath been of the same nature and confirms the doctrine of this discourse. Grace operating in the heart, is in all, of the same nature. Time, place and subject will not alter it. It is the Spirit of CHRIST breathed out anew from the hearts of his people, and proves the whole to be a divine work.

This similarity of Christian experience, shows that it proceeds from a powerful and all-governing cause which acts uniformly in the kingdom of grace; and that experimental religion hath in all ages been similar, in its nature and effects.—GOD hath a common method of dispensing to those, whom he intends to bring to his kingdom of final glory. This uniformity of views, affections and desires, is an evidence, that the professors of experimental piety are not enthusiastically moved. It shows that GOD hath a uniform method of bringing sinners into the kingdom of his grace; and when this is done they have similar exercises, in that part of life, which intervenes between their effectual calling by grace and their departure to the world of glory. Enthusiasm could not move people so uniformly. Absolute ignorance or pride would not be so consistent in the views and exercises of different persons. Men’s unsanctified imaginations are always irregular, and generally overheated and boasting; nor doth it lead to humility and a regular life of good works. To find an eminent apostle speaking in conformity with all the saints whose lives are recorded before him; in conformity with the representations of our blessed

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Redeemer; and in conformity with the descriptions, which have been given by a immense number of pious and holy men in the intervening ages; is an evidence which never can be refuted for the truth and reality of such experimental exercises. Those who have them not, ought by this to be alarmed and tremble for their own future safety.

4th. BOTH saint; and sinner speak of sin, and allow that they feel its influence. When the unsanctified hear the people of GOD speak of themselves as great sinners, they think there is no difference in their conditions. It is therefore a matter of great consequence to give some rules for distinguishing between the apprehensions of the renewed and the unrenewed on this point. When those who have no gracious affections, hear the best Christians complaining of depravity, of hard hearts, of blind minds and of rebelling lusts, they are sometimes made secure, thinking there is nothing in themselves more evil than Christians lament. This improvement of Christian confession is often made by the unholy, and some of those who have no feeling of conscience, when they hear the people of GOD lamenting past barrenness and sin, think from thence that these are the worst of people, who labor habitually under dreadful accusations of conscience for some hidden iniquity, it is therefore a thing of great importance, that we obtain some rules for distinguishing between the views which Christians and the unsanctified have on this point. This will next be attempted.

1. It is pure and unmixed sin, in the dispositions of their hearts, of which the unsanctified are convicted. They are taught this by the dictates of reason and the testimony of natural

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conscience. Conscience bears a witness, that they like the divine character, law and government. They feel the sensible risings of opposition to divine holiness; to the purity of the law, and the principles of government in the administration of GOD. They see nothing lovely in the perfections and commandments of the Lord; and although they are taught by the dictates of reason, that it is fit the divine government should be maintained, there appears to them no beauty or excellency in the truth to which they assent.

THE true Christian is not conscious of unmixed sin. He feels a sensible love of God and of holiness, mingled with his imperfections, and his unlawful attachments to the world. He perceives an excellency in moral truths and duties, and finds an unhappiness that he cannot attain to perfect obedience. The views which he hath had, of a glory in GOD and in the truth, surpassing all mortal description, helps him to distinguish the nature of religion and unholiness, and makes him more sensible of his failure in duty.

2. DREAD of punishment makes the unsanctified acknowledge themselves to be sinners. A contemplation of the evil that is threatened to the ungodly, causes their fear, and quickens them to an examination, whereby they are self-condemned, and dare not deny their transgression. It seems to them that if they deny this conviction of reason and conscience, it will increase the guilt and punishment; but if condemnation could be avoided the sense of sin would be gone. Whenever conscience is laid asleep with respect to the consequences, a sight both of the nature and magnitude of the crime is lost.

In the case of the people of GOD, who have a humble hope through forgiving grace, the sense and confession of sin doth not arise from

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fear. Fear, is in a degree removed by a love of the commandment; but on comparing themselves with a holy lawgiver and law, they find an unlikeness for which they are grieved—an imperfection for which they mourn. That appearance of excellency, which they have discovered in the nature and law of GOD, enables them to discover their own remaining deformity. The beginning of holy affections serves to discover both the remainder of sin, and its turpitude and desert of the just anger of GOD. The actual exercise of holy affections serves as a new light, to discover what remains in the soul, that is of an unholy nature; also to see the baseness of every thing that is unholy. We hence see that the people of GOD have a more afflicting sense of remaining sin, than they had of the whole body of spiritual death before its reigning power was destroyed by sanctifying grace. The remainder appears to them greater in quantity— more evil in it nature—and more undesirable in its qualities and effects, than a total corruption did, before their hearts were renewed by divine grace. They speak more feelingly of sin than they ever did before. Hence, they see more in themselves that is wrong than they ever did before—have a more affecting conviction of the justice of GOD in their condemnation—of the imperfection of their best services—and that forgiveness is a gist of divine sovereignty. Hence when they are most humbled, and most sensible of sin, they hope most clearly, through the free and sanctifying and forgiving grace of GOD. They have an ardent desire to be freed from sin, and its unreasonable nature lies as a greater burden on their minds, than the fear of being punished by the justice of GOD. To one a fear of punishment is the only alarming motive to

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circumspection; to the other, the evil nature of sin and the dishonor that is done to GOD and the injury to his cause is the most powerful motive to watch and pray. It therefore comes, that at the time, in which their hopes arise the highest, they have the most humbling apprehension of being guilty sinners; and that all their hope must come from the grace of GOD. If we were to add to that sense and conviction of sin, which is felt by the unsanctified, a despair of any deliverance; it would produce a remorse, which will be a principal ingredient in the punishment of the ungodly. But the apprehension of unworthiness and a just desert of being forever rejected, which is felt by the people of GOD, will remain with them forever, even after they come to the mansions of eternal peace. They will then know themselves to be delivered from sins; at the same time will be sensible, that their state in glory is to be wholly ascribed to unmerited mercy.

3. The sin which the unsanctified confess, when natural conscience accuses them, is exercises of positive disobedience. The commission of actual iniquity is what burdens their consciences and makes them fear; but they have very little sense, of the guilt there is in omitting the important duties, which we owe to GOD and men. They feel guilty and may allow themselves to be sinners for positive exercises of enmity to GOD and his government; but have little sense of sin in the omission of loving him with their whole heart, strength and mind. Through all their secure life, the want of love to GOD, and of devotion to his service hath never afflicted them as a sin. They have not seen him to be glorious and deserving of love; and therefore an inordinate affection to the creatures, hath not ap

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appeared to them to be a grievous transgression. They have felt no guilt in serving the creatures more than they have served GOD; none in looking to them with a confidence for protection; none in their thoughts being engrossed by earthly objects, to the exclusion of more divine considerations; and the sin of idolatry which is chargeable on all sinful creatures, they have not perceived to be in themselves. Perhaps they have felt guilty for profaneness; but not for omitting prayer.—Perhaps for defrauding their neighbors; but not for the want of loving them as they love themselves. We may go through.the whole law of duty and apply the same remarks. It is sin of commission and not of omission which burden the conscience and extort the confession of unsanctified persons, that they are sinners.

It is far different with the people of GOD, in whose hearts a gracious work of sanctification is begun. Their hearts are changed—their taste is rectified—the standard by which they judge of truth and duty, of obedience, sin and guilt is new, and wholly different from what it once was. Further, they have new desires and feel carries out from themselves. They look with a new kind of discernment, and can, without selfish prejudices bring themselves in contemplation, into the presence of GOD and his law, and before his bar. They see that the omission of duty, flows from the same heart as the commission of crimes—that those who do not love GOD supremely, if a suitable temptation to ensnare be offered, will actually hate and resist him in the most sensible manner. The want or omission of a holy temper, doth therefor appear to them to be the fountain from which all actual crimes proceed. They further see, that their own preservation from crimes, so far as it depended on the motives by

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which they were actuated, was of a selfish nature and source. Therefore they can impute no innocence to themselves, on this account. They see the infinite excellency and worthiness of GOD; and therefore the omission of duties, which are due to him and to his law, do henceforward appear to be crimes, flowing from the same fountain and partaking of the same immoral nature as the most flagrant sins of commission. They therefore consider the omission of duty which they owe to GOD, as sin of the worse nature and consequences. When they speak of remaining sin with which they are burdened, this doth not always mean positive exercises of opposition to GOD; but often, and perhaps most commonly a want of that sincere, ardent and affectionate love and obedience, which they know to be due to his infinite excellency. They feel unworthy and guilty, for not having a more fervent love, a stronger faith and a deeper repentance and mourning for sin. Even the weakness of their faith appears to them as a greater evil than all crimes did in their unsanctified state. Hence, while they have some sensible exercise of love and faith, they find themselves to be infinitely undeserving and guilty; and this they freely confess and humbly lament before GOD. As an increase of grace purifies their spiritual sight, they continually perceive new evils in themselves, new commissions of sin, and new omissions of duty, which were never before discovered. The Spirit of GOD assists them progressively to see more of themselves, and unveils the hidden iniquity of the heart, which is not in the least conceived by the unsanctified. This GOD doth that they may come to repentance and approach slowly towards the promised perfection. It appears therefore, that when the unholy hear Christians so sensibly

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complaining of sin, instead of thinking their own state to be as good as the people of GOD, they ought to be alarmed by their ignorance of them selves.

4. THE unholy are not in the habit of comparing their own hearts ad practice to the law of GOD. As they live without GOD, so they live without his law in the world. Have little sense of obligation; of a rule of duty; or that there is any thing more to he done than to live and enjoy themselves and the world, in this state it is not possible for them to know much of themselves; and their sin is of course hidden from their sight. It is only some great crimes, or some dreadful outbreakings of heart against GOD whish they notice. When these are felt, conscience is terrified, and they own themselves to be sinners. But there is no possibility, that with that kind of sight which they possess and in their careless state, they should have any knowledge of the number, greatness and perpetual flow of sin, which is in their hearts. They do not know themselves—they do not use the means to know themselves—they do not read the commandment with self-application; or perhaps they do not read it at all; and how in such a case, can they know themselves to he sinners ? When they are speaking or thinking of themselves or others, they speak end think in ignorance. Through the hardness of their hearts, the blindness of their minds, and the stupidity and carelessness of their state; the awful, solemn and eternal state of obligations and rewards is hidden from their view. They say and think nothing with knowledge on the subject. All is the darkness and ignorance of unholy minds.

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going down to death. Presumingly they judge things, of which they are utterly ignorant.

IT is not thus with the people of GOD. They have a task and relish for truth, and a love of GOD’s character and law. They have formed a habit of consulting the commandment and of viewing their whole character in the light of its precepts. They consider themselves responsible for all their thoughts, words and actions ; and that each one is evidence of being in a state of life or death. Thus, the multitude and greatness of their sins is in same measure discovered, and they find themselves to be exceeding sinful and far greater transgressors than-was possible to be known in a state of security. When the unholy and unsanctified, are surprized to hear Christians complaining so much of sin, they ought to consider their own criminal neglect, and that the little sense they have of their own sin, arises from not comparing themselves with the rule of duty which hath been given by GOD himself.

THE observations which have been made on this point, will give same assistance, in distinguishing between the apprehensions of indwelling sin, that are entertained by the people of GOD, and by those who are unrenewed and in general security.

LET not sinners think themselves safe because they hear Christians complaining of more sin than they perceive in themselves. Let them not think that those whose consciences are so tender, and who examine themselves so faithfully, and thereby become sensible of their own imperfection, are more evil than others.—Let them not think themselves good, because they have little sense of being evil.—Neither let them imagine that the sense of indwelling sin, that is had by

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the people of GOD is similar to the accusation of their own consciences, and thereby be prevented from an anxious engagedness to escape the danger of their present state.

lf they were sensible of great indwelling sin, or utter deficiency in duty, and many crimes of heart and life, continually taking place against GOD, their case would be more hopeful than it now is. We should then begin to number them among the sick, who are sensible that they have some need of a physician.

IT is pure and umixed sin, without any degree of holiness, for which the sinner’s conscience accuses him.

THE Christian complains of remaining sin, but it is mixed with same sensible and joyful exercises of love and delight in GOD, in the law, and in his own duty. It is the weakness of his faith and love that afflict and make him think himself the chief of sinners.

IT is a dread of punishment which makes the unsanctified acknowledge themselves to be the chief of sinners; and is a fear of GOD’s anger were removed, they would think little more of their being transgressors.

A LOVE of the truth is what makes Christians discerning, and opens their eyes to see themselves full of evil, and infinitely short of the duty, which they owe to GOD.

SINS of commission, are what burden the consciences of transgressors. They feel a positive enmity to the truth; but see little sin in a want of love to GOD. But the Lord’s people see the sin and guilt of omission in their whole lives, and that they have come short and are guilty enough in their best services, to cut them off forever, if the Lord were not a GOD of infinite graces

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They are delighted with their duties of worship as the means of finding GOD; but not satisfied with them, as having been performed with due spirituality and devotion, and they condemn themselves for the sin of their most holy things.

THE sinner doth not compare his whole nature, temper and practice with the divine law, and is therefore ignorant of all his sins, except a few very outbreaking enormities.

THE Christian compares every thought, word and action, with the divine commandment, and finds himself deficient and guilty in the whole. He cannot find holiness in himself, without a mixture of sin.

THUS there is an essential difference between the Christian’s apprehensions of indwelling sin, after he hopes that grace hath begun to reign; and the accusing consciences of the ungodly.— They see sin with a different kind of sight—they judge of it with different hearts—they fear and lament it from different motives—and the sight hath different effects on their dispositions and practice. One is filled with grief, mourning and self-loathing; the other with fear, when the conviction is urged upon them. One is purified; the other, if this conviction be resisted, is hardened and is soon to sink into deeper security. One attends to the visible duties of religion with love and delight; the other merely through fear, and when this is gone, he forsakes religious services. One finds a pleasure in confessing his sins, and in thinking himself less than the least of all saints the other, though convinced of sin, and constrained through terror to own himself a transgressor, finds his pride mortified in making the confession. It is through the influence of terror that he confesses the truths and he tremblingly

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owns that which he would deny if fear were removed.

BY a very lengthy consideration of this subject, we find something of the nature of experimental religion, as distinguished both from formality and enthusiasm. Enthusiasm is inconstant in its opinions, feelings and practices. Enthusiasts may agree to be warm in religion; but they do not agree in their apprehensions of GOD and the truth; nor in the nature of that evidence, by which men may determine themselves entitled to salvation. At all times, the kind of reigning superstition and enthusiasm, depends on circumstances; but true religion depends on the eternal and immutable nature of GOD, and of his law, and the principles of his government. One therefore is varying and passionate; the other fixed and affectionate. One hath fixed rules for a good life; the other makes great professions, without being good at all. One judges and acts by rules drawn from the word of GOD; the other from present feelings and imaginary impulses, which may proceed, even from the undetected corruption of their own hearts. Superstition draws its motives from a regard to self; true religion from a regard and love to the glory of GOD Enthusiasm seeks self-advancement; religion makes men humble that they may advance the glory of GOD by obedience.

THE view which we have taken, of the nature of experimental religion and its uniformity, in all ages, ought to alarm those persons who deny its reality. There is a cloud of witnesses against them. CHRIST himself is a witness against them, in the descriptions which he gave of

true and evangelical piety. The ancient saints, who lived before the time of CHRIST are witnesses against them.—The apostles and primitive Christians witness against them, for all these speak of a work of the law on the mind, and of the power of gospel grace in sanctifying and giving spiritual comfort to the soul.—In every age of the church, since the time of CHRIST there have been a cloud of witnesses for the reality of that kind of experimental religion, which hath been described in this discourse, as agreeing with the experience of Paul.—Doth it not then become those, who think, that all professions of special Christian experience are a delusion, thoroughly to examine the point; lest they be found rejecting the truth as it is in CHRIST JESUS. It is easy now to deny, to ridicule, and to put to pain, for a short season, the hearts of those who believe themselves sincere; but it will be impossible, savingly to experience the truth, when the day of grace is past. The case of those is dreadful, who sin away the day of admonition and repentance. If they mistake, they mistake and are miserable forever, if they hear, believe and obey, they are blessed forever. May all who read be of this blessed number.— AMEN.