he both comforts and sanctifies his people by the Truth. But numbers deceive themselves by a counterfeit experience. They have been alarmed, have changed the ground of their confidence, have had their imaginations heated and delighted by impressions and visionary representations: they have recollected the promises of the gospel, as if spoken to them with peculiar appropriation, to certify them that their sins were forgiven: and having seen and heard such wonderful things, they think they must no more doubt of their adoption into the family of God. They have also frequently heard all experience profanely ridiculed as enthusiasm; and this betrays them into the opposite extreme, so that they are emboldened to despise every caution, as the result of enmity to internal religion; and to act as if there were no delusive or counterfeit experience. But the event too plainly shews their awful mistake; and that they grounded their expectations upon the account given of the extraordinary operations of the Holy Spirit on the minds of prophets, rather than on the promises of his renewing influences in the hearts of believers. When therefore they lose the impressions with which they once were elated, they relapse nearly into their old course of life, their creed and confidence alone excepted. The seed of the word, which had sprung up, withers, because it hath no root: they are not doers, but hearers only, deceiving their own selves.-But the seal of the Spirit, like that affixed to the melted wax, leaves an indelible impression, and the image of Christ will in some measure be discernible, in the temper and conduct of those who have received it, through all changes to the end of life.

We are but little acquainted with the real character and secret conduct of each other, except in the most intimate relations and connections; and in populous cities this is peculiarly the case. We see men attend on public ordinances, we hear from them, in occasional conversation, the language of believers, and we know nothing concerning them inconsistent with these appearances. It is our duty to love the brethren, and to speak comfortably to them. Charity hopeth all things and thinketh no evil: we therefore behave to such men as brethren; and this circumstance helps many to deceive themselves. The self-flattery of the human heart is inconceivable, and its effects prodigious: so that numbers put the candid opinion of ministers or Christians, who scarcely know any thing of them, in counterpoise to the accusations of their own conscience, respecting many secret sins which they habitually commit. They even persuade themselves that these allowed crimes are of the same nature with the infirmities, which believers humbly confess and deplore: and thus they maintain a confidence in direct opposition to Scripture, and call it faith; nay, they deem this an high attainment, and "hope against hope," in a sense, with which neither Abraham nor Paul were at all acquainted.

Mistaken notions of liberty likewise lead men into fatal delusions: for instead of deeming the service of God perfect freedom, and seeking deliverance from the yoke of sin and Satan, from love of the world and from the fear of man; they imagine liberty to consist in living according to their own inclinations, without remorse of conscience or dread of consequences; just as numbers can form no idea of civil liberty, unless they be allowed to indulge their selfish passions without restraint. When therefore we exhort them to submit to the easy yoke of Christ, and to serve him in holy obedience; they exclaim that this is legal, and leads them into bondage: and they choose such teachers as 66 promise them liberty, while they themselves are the slaves of corruption." These are a few of the innumerable ways, in which men deceive themselves, by hearing the word of truth without reducing it to practice.

But whence arises this fatal propensity to self-deception, in a matter of infinite importance? Our Lord answered this question, when he said "every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved." The human heart is prone to idolize the world, and to seek happiness in the enjoyment of it; and is averse to a life of prac

tical godliness. But when a man is at all acquainted with the doctrines of the Bible, his conscience becomes an unquiet inmate, unless some way be taken to silence its remonstrances. Various methods have therefore been adopted of reconciling a worldly life with the hope of future happiness: and self-flattery, which palliates a man's vices and enhances the value of his supposed virtues, is a powerful coadjutor in this attempt.-But among these plans perhaps no one is so cheap and convenient, as hearing and assenting to the gospel; if a man be able to persuade himself, that such a faith will save him. This requires less trouble and self-denial, than any other system: while it helps him to ascribe that decency of conduct, which secular motives impose, to his religious opinions; and to deem all his omissions and transgressions, defects, which are common to believers. A superficial hearer of the word may thus easily suppose, that he is in the way of salvation, while he lives in habitual disobedience to the known commandments of God: and when the faithful address of a minister shakes this vain confidence; the man may be seduced to charge the blame on the doctrine, and to shrink from conviction by going to those places, where smoother and more comfortable things are spoken.-Could we therefore witness all that passes in the retirement, the family, and the dealings of those, who after a time forsake our ministry, we should perhaps not be at all surprised at losing them; though we must grieve to discover such awful self-deception.

These are the sources of this evil, which will certainly terminate in everlasting ruin, unless it be previously discovered and remedied.

IV. Then we consider the contrast here stated between the mere hearer, and the practical student of Scripture.

The word of God, that perfect law of liberty, through which the believer is freed from bondage and condemnation, is compared by the apostle to a mirror; The in which a man beholds the reflection of his person, and by which he may adjust every thing in his appearance after the most becoming manner. mere hearer resembles one, who gives a transient look in this mirror; but taking little notice of his appearance, and bestowing no pains to alter any thing in his attire, "he goes his way, and straightway forgetteth what manner of man he was."-Thus many give a slight attention to the truth, and get a transient glimpse of their own state and character: but they dislike the mortifying discovery, are uneasy under the fleeting conviction, and have no inclination for that repentance and conversion to which the Scripture calls them. They therefore try to believe, that approbation and assent may suffice, and that the gospel does not require practice. They go and plunge themselves into business or pleasure, and soon forget their convictions: and thus remain ignorant of their accumulated guilt and urgent danger, and strangers to regeneration, reconciliation to God, the life of faith, the sweet obedience of love, and all those things that accompany salvation.

On the other hand, the man who stedfastly looks into the Scriptures, comparing all his conduct past and present, and even his thoughts, affections, tempers, motives, and words, with the holy law; who thus learns his whole duty to God and his neighbour, according to all his various relations and obligations; and who continues daily considering his ways, and contemplating himself in this faithful mirror; will soon become acquainted with his own heart and character, and perceive his need of the mercy and grace proposed in the gospel. By persevering in this course of self-examination, without being offended by the discoveries he makes; he will speedily understand that he ought to humble himself before God, for sins more numerous than the hairs of his head and experience will convince him, that he can neither atóne for the least of his former transgressions, nor answer the righteous demands of the divine law; nay, that he cannot truly repent, except by the promised assistance of the Holy Spirit. His daily efforts will bring him more and more acquainted with his sins of omission and commission, the defilements of his duties, the hidden evils of his heart, the strength of his de

praved propensities, and the power of habits and temptations. These things will render him weary of attempting to "establish his own righteousness," or to change his own nature. He will now be capable of understanding the words of the apostle: "By the works of the law shall no flesh be justified in the sight of God, for by the law is the knowledge of sin." The publican's prayer, "God be merciful to me a sinner," he will now most cordially adopt; and the nature, glory, and preciousness of the free salvation revealed in the gospel will be more and more unfolded to his view. Thus he will learn with increasing simplicity to plead the name of Christ in genuine faith; to come to the Father by him, and to rely solely on his righteousness, redemption, and mediation, for acceptance and eternal life.

In this manner the practical student of Scripture, being justified by faith, and having peace with God through our Lord Jesus Christ, will make still further progress in the divine life. The convincing and enlightening influences of the Holy Spirit, through the instruction of the written word, will continually discover to him defects and defilements in his dispositions and conduct, which he had not before observed. Thus while he presses forward and aspires after nearer and nearer conformity to his perfect rule, repentance, faith, watchfulness, and fervent prayer will become more and more habitual, and as it were natural to him. His heart will grow more humble, and his conscience more tender, his dependence on Christ more simple, and his gratitude for redeeming love more abundant, in proportion to the degree of his sanctification. These things will render him likewise more compassionate, tender, forbearing, and forgiving; more patient and self-denying, and more ready to encounter dangers and difficulties, in promoting the cause of Christ among his fellow-sinners. And as no absolute perfection can be attained on earth: and such a believer deems all faulty and deformed, which does not come up to the requirement of the holy law, and the spotless example of the Saviour; so no limits can be assigned to his discoveries and progress during his continuance in this world.

This is the character described by the apostle, "he is not a forgetful hearer but a doer of the work; and he shall be blessed in his doing." He is made wise unto salvation, and shall “ abound in hope by the power of the Holy Ghost:" he shall find liberty and pleasure in the ways of God; be made useful to society, and a blessing to his connections; and he shall "have an entrance administered unto him abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."

No man who duly considers these things, can doubt the practical nature and tendency of the gospel. Christ is our sole foundation: but no one builds on that foundation, except he hear his sayings, and do them. The practical hearer's faith is living; he is a wise man, and this will appear to all the world, when the folly of those who build upon the sand by a dead faith, by hearing and not doing, will be exposed to universal contempt. Alas, my brethren, how numerous are such nominal Christians, "who call Christ Lord, but do not the things that he says!" But unless the design of the gospel be answered in our hearts and lives, the gospel itself will increase our condemnation.

Are any of you then sensible that your hearing has hitherto failed to in'fluence your practice? Let me conjure you by the love you bear to your own happiness, not to put off the alarming conviction, by saying, " go thy way at this time, when I have a convenient opportunity I will call for thee." It is not yet too late. "Now is the accepted time, now is the day of salvation." But you know not how soon the master of the house may shut to the door; and then it will be too late to begin to say, "Lord, Lord, open to us:" for he will silence every plea, and bid you depart as "workers of iniquity."

But have you, my brethren, begun seriously to practise what you know, and to inquire the will of God that you may do it? Blessed be the Lord for his grace bestowed on you! Go on in this way, my beloved brethren

and even the most humiliating discoveries you make of yourselves, will serve to endear the gospel of salvation to you. "Then shall you know, if you follow on to know the Lord:" "For the path of the just shineth more and more to the perfect day." The practice of duty will prepare your hearts for the reception of truth; by removing those prejudices, with which the prevalence of carnal affections closes the understandings of the disobedient: and every accession of spiritual knowledge will have a sanctifying, and comforting effect upon your hearts.

Finally, were we as desirous of having our souls adorned with holiness, as most persons are of decorating the poor dying body; we should certainly make continual discoveries of our remaining uncomeliness, and be thankful for assistance in such researches; and we should make daily progress in sanctification; by "putting off the old man, which is corrupt according to the deceitful lusts, and putting on the new man, which after God is created in righteousness and true holiness."

SERMON XIV.

FAITH, HOPE, AND CHARITY, EXPLAINED AND CONTRASTED.

1 CORINTHIANƐ, XIII. 13.

And now abideth faith, hope, charity; these three: but the greatest of these is charity.

THE apostle, in this remarkable chapter, shews the Corinthians, that the most splendid and useful of those miraculous powers, which they emulously coveted and ostentatiously displayed, were far inferior in value to sanctifying grace: yea, that when united with the deepest knowledge of divine mysteries, the most self-denying liberality, and the most vehement zeal, they were nothing without charity; and did not so much as prove the pos sessor to be a real Christian of the lowest order. He then describes charity, as a man would define gold, by its distinguishing properties, which are the same in a grain as in a ton; but the more a man possesses, and the less alloy is found in the mass, the richer he is. And having shewn that charity would never fail; whereas miraculous powers would cease, and knowledge itself would be swallowed up and lost in the perfect light of heaven, he adds, "and now abideth faith, hope, charity; these three: but the greatest of these is charity."-It is evident, that he meant to sum up, in these three radical graces, the grand essentials of vital Christianity, to which all other holy affections and dispositions may be referred. As the word charity is now used for one peculiar expression of love, which is equivocal and may be counterfeit it will render our discussion more perspicuous to substitute love in the place of it, it being well known that the original word is generally thus translated. I shall endeavour, therefore,

I. To consider separately and copiously the peculiar nature, exercise, and use of faith, hope, and love.

II. To shew briefly in what respects love is the greatest of the three; and how this agrees with the doctrines of justification and salvation by faith alone.

The subject before us, my brethren, is of the greatest importance, and often fatally misunderstood. Let me then beg a peculiar measure of your attention; and let us lift up our hearts to the Lord, beseeching him to

open our understandings, that we may understand the Scriptures," and be guided into the knowledge of his holy truth.

I. Let us consider separately and copiously the peculiar nature, exercise, and use of faith, hope, and love.

We begin with faith. That peculiar act of the understanding, by which we avail ourselves of information given us by others, in those things which fall not under our own observation, and which do not admit of proof in a way of reasoning, is called faith or believing. If we credit testimony without sufficient grounds, we are unreasonably credulous: if we refuse to believe testimony which has sufficient grounds of credibility, we are unreasonably incredulous. It is therefore extremely absurd to oppose reason and faith, as if contrary to each other; when in fact faith is the use of reason in a certain way, and in cases which confine us to that peculiar exercise of our rational powers. Believing may be distinguished from reasoning, and in some cases opposed to it: but in opposing faith and reason, the friends of Christianity have given its enemies an advantage, to which they are by no means entitled.

It is evident to all observing men, that the complicated machine of human society is moved, almost exclusively, by that very principle which numbers oppose and deride in speaking on religion. Testimony received and credited directs the determinations of princes and councils, of senates and military commanders, of tribunals and commercial companies, in their most important deliberations: and did they refuse to act, without self-evidence, demonstration, or personal knowledge, all their grand affairs must stagnate. But human testimony, though often fallacious, is deemed credible: they believe, decide, and carry their decisions into execution. In the common concerns of life too, we believe a guide, a physician, a lawyer, and even those who provide our food; and the incredulous sceptic in such cases must be ruined, left to starve, or perish by disease.

But if the testimony of man be great, the testimony of God is greater.” The Scripture is "the sure testimony of God; which giveth wisdom to the simple.” 2 Tim. iii. 15-17. It relates to facts, the certainty of which God hath attested; to doctrines he hath immediately revealed; to promises and assurances concerning the future, which he hath engaged to accomplish ; and to commands and ordinances which he hath thus enforced with that clearness and authority the case required. All these things are intimately connected with our duty, safety, and felicity; they are made known for our warning, encouragement, and instruction: faith receives the information, and this excites and directs the believer's activity. We may reason soberly and humbly concerning the evidences of revelation, and the meaning of Scripture: but when these points have been ascertained, our reasons are at an end; for either faith receives the testimony of God, or unbelief makes him a liar.

Faith, strictly speaking, is the belief of the truth;' with the application of it to ourselves, and a perception of its importance, holiness, excellency, and suitableness to our characters and circumstances. It is the gift and operation of God: for many of the truths, revealed in Scripture, are so contrary to our pride, prejudices, and worldly lusts, that no evidence is sufficient to induce our cordial belief of them, till our minds have been prepared by preventing grace. "The natural man receiveth not the things of the Spirit of God; for they are foolishness to him: neither can he know them, because they are spiritually discerned." 1 Cor. ii. 14. True faith should therefore be sought by earnest prayer; and lively gratitude is due to God from those that have been enabled to believe.

Faith appropriates the declarations of Scripture, respecting things past, present, and future; whether they appear dreadful or desirable. The believer credits the testimony of God, concerning his own essential nature and perfections, and the righteousness of his law and government. In the same