comparable to that which arises in a good man's breast, from the sense of his keeping up a friendly intercourse, a kind of familiar acquaintance with God. I do not mean an irreverent, a kind of saucy familiarity, such as hath been seen in some fawning hypocrites or wild enthusiasts; and which is as different from the true filial reverence, as the affected cringings or nauseous freedoms of a parasite are from the open, decent, humble deportment of a respectful admirer. The text expresses a good man's comfort, by his having "confidence toward God:" and in the next chapter the same Apostle says, "Herein is our love "made perfect, that we may have boldness in the day of judgment," or against the day of judgment: "because as he is, so are we in this world:" that is to say, we are in the same interests with him, are his retainers, and domestics of his family and household. The Apostle adds; "There is no fear in love; but perfect love casteth out "fear: because fear hath torment "."

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I have cited these other texts for the clearer apprehending of what the "confidence toward God" means. To make it still plainer, I may add, that, like as a dutiful and obedient child, conscious of a parent's love, and of the reciprocal affection there is between them, approacheth not with fearful looks or downcast dread, but comes with smiles in his countenance and joy in every gesture; so a truly good man appears in God's presence under a joyous sense of the Divine love towards him, and has none of those dreadful apprehensions which guilty men have, or ought to have, as often as they come before him. An awful distance there ought indeed to be between the creature and his Creator: but where an union of wills and affections has made us, as it were, one with Christ, who is essentially one with God, then that awful distance brings no torment with it, but rather fills the mind with inexpressible joy and admiration.

Though St. John has said, that "perfect love casteth

"out fear;" yet St. Paul has said, "Work out your own "salvation with fear and trembling"." How shall we reconcile the seeming difference? It may be reconciled thus: St. John by fear meant a tormenting fear; for he observed, that fear, such as he spake of, hath torment in it: but St. Paul understood by fear, that kind of filial fear tempered with love, which has no such torment in it. St. Paul, in the same place where he speaks of working out our salvation with fear and trembling, immediately adds; "for it is God who worketh in you both to will " and to do of his good pleasure P." Observe how comfortable a reason he assigns for fear and trembling, sufficient, one would think, to remove all melancholy fears, doubts, or diffidence: and so it is. But who can think of the immediate presence of the tremendous Deity without some trembling awe and concern upon his mind? Whenever God has been pleased to signify his approach by visible symbols and sensible appearances to frail mortals, they have instantly been filled with dread and horror. The prophet Daniel upon such occasions sunk down into a trance ; and even the Apostle John fell down as dead for a season. So dreadful are the approaches of the Divine Majesty, though coming in love, when made in a sensible way, in some dazzling and glorious form. But when God comes to us to make his abode with uss, and to work within us, (which he certainly does, because he has so promised,) we feel no sensible emotions: because neither the senses nor the imagination is struck by any outward appearances, but all is invisibly and spiritually performed; and there is nothing but abstract thought and Christian recollection that can give us any notion of the Divine presence, in such his silent and unseen approaches. However, a lively faith in it, and an undoubted experience of it, may be sufficient to affect a devout mind with a kind of trembling awe of the Divine Majesty conceived to be pre

sent, and working in us: and that consideration may best account for St. Paul's meaning, where he says, "Work "out your own salvation with fear and trembling: for it "is God that worketh in you ;" and so on. There is nothing in this matter which takes off from the transporting pleasure of a clear and good conscience, grounded upon the stable support of a well spent life, the only sure anchor to rest upon, and that no otherwise than as it finally rests in the all-sufficient merits of Christ Jesus, which alone can supply the defects of our own righteousness, or render even our best services accepted.

But the greater the comfort of a good conscience is, the more solicitous ought we to be, that we proceed upon sure grounds in the judgment which we make of our own selves; and that we mistake not presumption or self-admiration for true peace of mind. Many marks might be mentioned, whereby to distinguish one from the other: but it may suffice to point out one which is the surest of any; namely, growth in goodness, growth in grace. The progress of the Christian life is gradual; and our highest attainments here are a still growing perfection. Examine your title to the comforts of a good conscience by this rule; and you shall find it will not deceive you. If we are daily improving in wisdom and virtue, gaining ground of our vices or passions more and more; if we find ourselves more patient under adversity, and less puffed up in the day of prosperity; if we perceive that we can bear affronts or injuries with more calmness and unconcernedness, and are more disposed than formerly to forget and forgive; if we have greater command over our appetites, and can take delight in temperance, soberness, and chastity; if, instead of doing wrong to any man, we find ourselves more and more inclined to kindness, friendliness, and charity; if, instead of hanging back, with respect to religious duties, we find our relish for them heightened, our devotions raised, and our ardours more inflamed; if our attachments to the world grow weaker and weaker, and our aspirations towards heaven every day stronger and stronger, the

I

say,

if we

nearer we approach to the end of our race; find matters thus to stand, (upon the strictest inquiry we can make into our hearts and lives,) then may we, upon sure grounds, judge favourably of our present state and circumstances, and may humbly presume that God is in us of a truth, and that we are, by the grace of God, through the merits of Christ Jesus, in the high road to salvation.

SERMON XXVI.

The Nature and Manner in which the Holy Spirit may be supposed to operate upon us: and the Marks and Tokens of such Operation.

ROM. viii. 14.

As many as are led by the Spirit of God, they are the sons of God.

OUR present high festivala, which is of ancient standing in the Church of Christ, is peculiarly dedicated to the honour of the Holy Spirit, a Divine Person, partner with the Father and the Son, in the one eternal, all-glorious Godhead. Divine wisdom has vouchsafed herein to apprise us of the relation we bear to each Person, and the dependence we have upon them all, that we also (among other creatures) may pay our dutiful homage and adoration accordingly.

All the Persons of the Godhead are represented, in sacred Writ, as jointly concurring in our creation and preservation, and jointly contributing, in mysterious order, to our redemption and final salvation: but the present occasion obliges me to confine myself chiefly to what concerns the third Person, his presence with us, and his kind offices towards us.

He is set forth, in the New Testament, as our Comforter, abiding among usb, and as dwelling in us c:

. Whitsunday.

b John xvi. 7. xiv. 16.

c 1 Cor. iii. 16. .