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manner he obtains information respecting the creation of the world, the entrance of sin and misery,-the fall of man,-the evil and desert of sin,-the deceitfulness and wickedness of the human heart,-the immortality of the soul, the resurrection of the body,-the future state of judgment, and an eternal state of happiness or misery. Men may conjecture and dispute on these subjects; but faith, receiving the testimony of God with the teachableness of a child, satisfies the mind and influences the conduct, as if we saw the things believed, with our own eyes. It is therefore impossible, thus to credit these doctrines, and not take warning to "flee from the wrath to come." Faith must, in this case, produce fear of the wrath revealed from heaven against our sins; and as it is always accompanied with some feeble discoveries of mercy; it will also in some degree soften and humble the heart to repentance, and excite earnest inquiries after salvation.

But we are especially called upon to believe the testimony of God concerning his Son. "This is the record that God hath given to us eternal life, and this life is in his Son: he that hath the Son hath life, and he that hath not the Son of God hath not life." The numerous and decisive declarations of Scripture on this subject, have induced some persons to speak of faith, as exclusively meaning a reception of Christ for salvation: and no doubt this is the grand exercise and use of it. Yet in fact, unless we believe many other truths of God's word, with such application to ourselves, as produces true humiliation of heart, we never can believe in the Son of God in a saving manner. We may assent to the doctrines of grace, and abuse them: but we cannot understand their nature, glory, and suitableness to our case and circumstances.

True faith simply credits the divine record concerning the person of Emmanuel; his essential and eternal deity, and his voluntary incarnation that he might be our Brother and Surety, God manifest in the flesh; his obedience of infinite value, and the atoning sacrifice of his death upon the cross; his resurrection, ascension, and intercession in the presence of God for us; his several offices of Prophet, Priest, and King; and all the various particulars, concerning his power, truth, love, fulness of grace, mediatorial authority, and future coming to judgment. This belief cannot be separated from a cordial compliance with his invitations, a thankful reception of him in all his characters and offices, an habitual dependence on him for salvation, and a constant application for all the blessings purchased by his sufferings and death. Thus we spiritually "eat his flesh and drink his blood; which are meat indeed and drink indeed:" and thus we feed on him in our hearts by faith with thanksgiving.'

"To you that believe he is precious." In proportion to the degree of our faith, Christ becomes to us "the pearl of great price;" and we grow more and more solicitous, lest we should come short of him and his salvation. This renders us decided in renouncing other confidences, "counting all but loss, that we may win Christ, and be found in him;" diligently using all the means of grace, observing the directions given us, and making every sacrifice necessary for the securing of this main concern. Joyful hope will animate us with most lively gratitude. Advancing knowledge and matured experience will render our dependence more simple; and receiving continually from the fulness of Christ the supply of all our wants, he will become more and more glorious in our eyes and precious to our hearts; while increasing sanctification, and abundant diligence in the work of the Lord, will enhance our sense of obligation, without in the least deducting from our simplicity of reliance on him as our 66 wisdom, righteousness, sanctification, and redemption." We are crucified with Christ; nevertheless we live yet not we, but Christ liveth in us; and the life that we live in the flesh, we live by the faith of the Son of God, who loved us and gave himself for us." Gal. ii. 20. True faith has likewise respect to the exceeding great and precious promises of Scripture. These are sure testimonies of God, ratified by all the engagements of the new covenant, in the blood of the great Mediator; and

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the promised blessings belong exclusively to all true believers, though they cannot always perceive their own title to them.

The doctrines and promises of Scripture relate very much to the person, offices, and influences of the Holy Spirit. If then we truly believe these divine testimonies, with application to our own wants, and perceive the value of these life-giving, illuminating, sanctifying, and comforting influences ; we shall certainly apply for them, and depend on them continually. Thus we shall believe in the Holy Ghost, and honour him together with the Father and the Son, as the triune God of our salvation.-" Faith is likewise the evidence of things not seen." It perceives the hand of God, and hears his voice, in all the varied events of providence: it realizes his holy, heartsearching, and gracious presence in all places: it penetrates invisible things; lays heaven and hell open to our view: contemplates the world of good and evil spirits, with which we are surrounded; and looks forward to judgment and eternity, as just at hand. Thus it supplies the want of sight and sense. "We endure, as seeing him that is invisible." "We look not at the things which are seen, but at the things which are not seen." We set God before us in our daily conduct and conversation: we perceive his special presence with us in his sacred ordinances; we speak to him in prayer and praise; we hear his word of instruction and direction; we have " fellowship with the Father, and with his Son Jesus Christ; we walk with God by faith;" we stand, we war, we run, we obey, and endure by faith; believing, we rely on God for strength, help, protection, support, and comfort according to his word; and thus are emboldened and enabled to face danger, resist temptation, renounce the world, bear the sharpest sufferings, and persevere in the hardest services to which we can be called. Heb. xi.

It is evident that faith alone can answer these purposes; and that no other grace of Christianity, however excellent and necessary, can supply its place. Faith alone can appropriate the instructions of Scripture; form our union with Christ, that we may be "made the righteousness of God in him;" seek supplies of every blessing from his fulness; rely on the faithfulness of God for the performance of his promises; supply the want of sight, and give nearness and certainty to invisible and eternal things. But it is also evident that an assent to certain historical facts, or a set of inactive notions, or a groundless confidence of the divine favour, cannot be the faith of which such things are spoken. For this is a living and operative principle: it calls forth fear, hope, desire, aversion, love, gratitude, and every other affection of the soul, into most vigorous and abiding exercise; and by their combined or varied energies overcomes the world, the flesh and the devil; fights a good fight, and obtains a most honourable victory.

We proceed next to consider the peculiar nature, exercise, and use of Hope.

Hope is the expectation of future good, real or supposed. We may believe and expect what we dread and would escape: we may desire, what we despair of obtaining but we hope for those things alone, which we desire and in some measure expect. In one form or other it is the chief solace of human life: no man is happy at present; but all hope for happiness, and pursue it according to their different notions. The hope and pursuit afford some pleasure, and keep the mind from preying on itself: but disappointment is certain to all who seek happiness in worldly things, whether they be prosperous or unsuccessful in their projects.-There is also a religious hope, which is no less delusive, and even more certainly fatal: because the mistake is not discovered till it is too late to make a wiser choice. A warranted hope of happiness in the favour of our God, is, however, secure from disappointment, and ensures present support and everlasting felicity. The apostle exhorts us to "be ready always to give an answer to every man, that asketh us a reason of the hope that is in us." 1 Pet. iii. 15, 16. But, while almost all we meet avow a hope of being saved, there are very

few that are able to give a solid reason for this hope; and if it be unreasonable, it must be presumptuous. The sinner who warrantably hopes for everlasting felicity, and for various blessings in this present world, could assign some such reasons as follow, for the hope that is in him, if he possessed the gift of utterance, and could orderly arrange his thoughts. The Scriptures,' he would say, have been proved to be the word of God, and I am satisfied on that head. They reveal the just and holy God, as merciful and gracious, forgiving sin and saving sinners, through his beloved Son, whom he hath set forth to be a propitiatory sacrifice, and who " is able to save to the uttermost all them that come to God by him; seeing he ever liveth to make intercession for them." This divine Saviour invites all that will to come to him; and adds, "him that cometh unto me I will in no wise cast out." I know myself to be a vile sinner, and I repent in dust and ashes. I am conscious that I renounce all other pleas, own the justice of God in my condemnation, and sue only for mercy through Emmanuel's blood; "My soul longeth for God's salvation, and I hope in his word:" I desire to be made willing to part with all for Christ; and I pray for true faith, and stronger faith. I perceive something of the nature and glory of God's way of saving sinners, and I approve of it as worthy of him, and suitable to men; and I long to see and admire the displays of his glory more and more. I trust I have experienced in some degree that change of heart, that new creation, which the Scriptures describe as accompanying salvation. My desires, conflicts, fears, sorrows, comforts, and state of mind coincide with what I read in the word of God, concerning his believing people in former ages. I trust I do feel some measure of contrition, fear, and love of God, love of Christ and his people, and other affections, to which I once was wholly a stranger; and it is my grief and burden, that I feel them no more, and am harassed by so many things contrary to the best desires of my heart. I long to serve the Lord with fervent zeal; "I delight in the law of God after the inward man: but I feel another law,-warring against this law of my mind. I cannot do the things that I would:" and were it not for the mercy and grace of the Lord Jesus, this would make me most completely wretched. But I trust I do believe in him, and am interested in the promises made by him: thus I wait for increasing sanctification; and at length expect perfect holiness and happiness according to that everlasting covenant, which God hath confirmed with an oath, that we might have strong consolation, who have fled for refuge to lay hold on the hope set before us." Heb. vi. 16—20.

Thus the believer can give a reason for his hope; in general the word of God warrants the sinner to hope for mercy and grace; and in particular the work of the Holy Spirit on the believer's heart," seals him to the day of redemption," and gives him a special warrant to expect the performance of all the promises of God to his soul. It is the earnest, the first-fruits, the pledge of glory: it is renovation to the divine image; and while the believer feels filial affections towards its reconciled Father, "the Spirit of adoption witnesseth with his spirit, that he is a child, and an heir of God through Jesus Christ." In proportion as a man has a right judgment in these matters, and clearly perceives that he has experienced these influences of the Holy Spirit, and has grace in lively exercise; his hope rises to full assurance; but misapprehension, weakness of faith, sloth, temptation, and quenching or grieving the spirit, darken the evidence, and weaken his confidence. This good hope through grace is obtained and preserved by holy diligence. Heb. vi. 11. 2 Peter i. 10. But presumption of any kind may be acquired and maintained by the slothful. The former prevails most upon strict Scriptural self-examination, and is cleared up by an increase of spiritual knowledge: but the latter cannot endure close investigation; and would be destroyed by discoveries of the divine holiness, the excellency of the commandment, the evil of sin, and the real nature and tendency of the gospel. Genuine hope has many variations; it rises and sinks, like the mercury in the barometer; now it prevails and triumphs, and now it is shaken : and the

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possessor, not doubting either the power, truth, or love of Christ, is led to question whether he be a true believer, when he has been drawn into very unsuitable tempers and conduct. But presumption is unfeeling it resembles more the case of death than that of health; and therefore is generally

invariable.

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The true hope is living and active. "Every man that hath this hope in him, purifieth himself, as the Lord is pure." In proportion as it abounds, a man feels himself animated for every duty: and it is connected with the exercise of all other graces: "hope maketh not ashamed; because the love of God is shed abroad in the heart by the Holy Ghost." But the hypocrite's hope is solitary and inactive: instead of stimulating him to exertion, it soothes him into indolence and self-indulgence, and he cannot be excited to diligence, unless affrighted with the dread of hell. His confidence is a vain expectation of safety and happiness, by an abused reliance on some promises, without a cordial obedience to the gospel, and acceptance of its salvation.

The living hope of a Christian" is the anchor of the soul, both sure and stedfast."-The anchor is intended to retain the vessel in its station, notwithstanding tides, currents, and tempests; and it is generally.useful to prevent it from driving, and running foul of other ships, on the strand, and on rocks or quicksands.-In like manner we have a station to fill up; the fluctuating tides of fashion, opinion, and false doctrines; the temptations of Satan and his agents, the frowns of the world, and trials of various kinds tend to drive us from it, to hurry us into some ruinous conduct, or within the reach of some tremendous whirlpool. But the hope of eternal happiness, and of all things needful for life and godliness, according to the express promises of God; with the cheering earnest and anticipation of these inestimable benefits, and the fear of coming short of them, keep us stedfast in our place, and to our duty. Thus we are animated to renounce present advantages, to endure hardships, to resist temptations, to face persecutors, and to cleave to the Lord with full purpose of heart: even as the soldier, the mariner, and the merchant, are emboldened and excited to patience and perseverance, by the hope of the desired compensation of their peculiar dangers and fatigues. Despair of success would in all these cases damp men's ardour, and enervate their endeavours.-This hope is peculiarly necessary in seasons of urgent danger or severe persecution, that the Christian may be rendered "stedfast, unmoveable, always abounding in the work of the Lord; knowing that his labour is not in vain in the Lord." The sacred writers, therefore, exhort believers to "hope unto the end;" and bestow much pains to exhibit the variety, excellency, and glory of the promised blessings, in the most striking and affecting manner." Rejoice," says our Lord, "and be exceeding glad, for great is your reward in heaven.' "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." "Blessed be the God and Father of our Lord Jesus Christ, who-hath begotten us again to a lively hope to an inheritance incorruptible and undefiled; and that fadeth not away, reserved in heaven for you." Matt. v. 12. 2 Cor. iv. 17. 1 Peter i. 3-8. "We are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for? But if we hope for what we see not, then do we with patience wait for it." Rom. viii. 24, 25. "God,-who hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work." 2 Thess. ii. 16, 17. "Now the God of hope fill you with all peace and joy in believing, that ye may abound in hope by the power of the Holy Ghost." Rom. xvi. 13.

These and many other Scriptures, shew the importance of lively and abounding hope in the Christian warfare. By faith we discern the promised good afar off; in fervent desire we embrace it; and in hope resting on the word and perfections of God, we patiently wait for it; amidst discouragements, delays, conflicts, difficulties and sufferings; for "it is good to hope,

and quietly to wait the salvation of the Lord." This hope is frequently called trusting in God, or trusting in Christ; and it implies that steady reliance on his power, truth, wisdom, and mercy, which takes the soul off from trusting in men or creatures, and rescues it from all self-confidence. Expecting happiness from the Lord alone, according to his word, the believer parts with or refuses present things, in expectation of better blessings in reversion; waits the Lord's time for them, seeks them in his way, and prepares for the enjoyment of them by following after holiness, and abounding in every good work. He knows that no feeble attempt nor intended good work shall lose its reward from God, however unsuccessful, or ill requited among men this produces "the patience of hope," and is connected with submission, contentment, and cheerful perseverance in well-doing: while the believer seeks for glory, honour, and immortality. Even as the Lord Jesus," for the joy set before him, endured the cross, and despised the shame." It is therefore called the helmet of salvation, and the breast-plate of hope for without it we are incapable of fighting the good fight of faith; and we uniformly find, that in proportion as genuine hope prevails, we are prepared to wrestle, labour, or endure hardship; and when greatly discouraged, we are heartless in every undertaking, and unfit for every service.

From first to last of our Christian course, hope must be as the anchor, the helmet, and the breast-plate of our souls. How firmly soever we believe the doctrines of revelation, yet unless we have a warranted and holy expectation of obtaining the various blessings proposed to us, we shall go on feebly even in smooth and prosperous scenes, and we should faint in times of difficulty. The more assured this true hope is, the greater will be our constancy and diligence in the ways of God: and while the presumptuous hope of the hypocrite is inefficacious and useless, often failing in life, and certainly expiring at death; the hope that hath been described, "is sure and stedfast;" it lays hold of the unfailing word of God; it is maintained by supplies of the Spirit of Christ, and encouraged by constant experience; and it will abide in its principle and exercise, till it be swallowed up in the enjoyment of heavenly felicity.

We now proceed to consider the peculiar nature, use, and exercise of love. The apostle indeed in the chapter before us speaks principally of love to mankind; yet we cannot suppose, that he meant to exclude the love of God: but he considered the professed Christian's love to his brethren whom he had seen, as the most unequivocal evidence of his love to God whom he had not seen. 1 John iv. 20, 21. The whole Scripture, however, authorises, and requires us to speak fully upon this subject: and surely no rational man, acquainted with the sacred oracles, will maintain, that acts of benevolence, without regard to God, and separated from genuine faith and hope, is that love, on which the apostle bestows such high encomiums! No doubt this abides in the heart, and in the church, united with faith and hope, and is inseparable from them.-The holy law requires us to love God with all our heart, mind, soul and strength; and this is written in the inward parts of the redeemed sinner, by the renewal of the Holy Ghost. He thus learns supremely to love, admire, and adore the glorious excellencies of the divine character ; to seek his happiness in God; to thirst after him or rejoice in him, above all other things; to feel lively gratitude for his boundless mercies; to devote himself willingly to his service; to manifest an ardent zeal for his glory, lively joy when his name is honoured, and poignant grief when impiety and iniquity triumph; and fervently to pray, "Hallowed be thy name, thy kingdom come, thy will be done in earth as in heaven."

This love to God is particularly expressed in fervent affection to the Lord Jesus, the brightness of his glory, and the express image of his person. Through him sinners know, approach, trust, worship, and serve a God of infinite justice and holiness; and in his person and redemption, the harmonious glory of all the perfections of the godhead is displayed, more than in all his

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