if this were not contrary to scripture, and a mere delufion, their love to God is as far from true friendfhip to him as darkness is from light; for it is nothing but felf love at fecond hand, and is an affection which our Saviour condemns, as that which the most wicked man and greatest enemy of God may have. He fays, "If ye love them who love you," (i. e. merely because they love you,) "what reward have ye? Do not even the publicans the fame ?"

The words of the apostle John are appealed to as a fupport of this fcheme of religion: "We love him because he firft loved us." But thefe words are entirely mifunderstood by them, and perverted to a most injuri ous and fatal purpose. The apoítle does not fay, "We love God because we firft believed he loved us;" in which fense they take the words, in order to answer their purpose. The natural and plain meaning of the words, and which is pointed out by the context, is this ; “God loved us first, and gave his Son to die for us; and he has given us a heart to love him, by which we have been born of God: this is the cause of our loving God: for if he had not thus firft loved us, while we were enemies, and caused us to be born again by his Spirit, we fhould not have loved him: for he who is not born of God will not exercife any true love to him, though he fhould love them, and tell them he did so, by a particu lar revelation. Therefore they who love God only up. on this selfish ground, and build all their religion upon it, however zealous they may be, and however much they may do, are not working out their own falvation, but the contrary, and never will obtain it."

The importance of this point, and the delufion with which fo many are deceived, it is to be feared to their own ruin, is thought to be a fufficient reafon for this feeming digreffion,

This fupreme love to God, and dedication to him, liv. ing not unto themselves, but to and for him, implies a hearty, fenfible acknowledgement of him in a their ways, and in all events which take place; seeing his

hand

hand in them all, and heartily fubmitting to him, and acquiefcing in his governing providence, and rejoicing that the Lord reigns without controul, ordering every thing, and every circumftance, from the greatest to the leaft, in the exercife of infinite power, wisdom, rectitude and goodness.

This pious difpofition, and these exercises of heart towards God, are to be expreffed and acted out in all proper ways and conduct. This requires much care, labour and felf denial, and a ftrong refolution, and much fortitude of mind. The Chriftian muft confess Chrift before men, muft fpeak for him and in his caufe, whenever there is a proper opportunity, and must publicly profess his belief in him and cordial subjection to him in obedience to all his commands, and attendance upon all his inftitutions. He must pay a ftrict and confcientious regard to the fabbath, carefully avoiding all those things which tend to interrupt his attendance on the religious duties of that day, devoting the whole time as much as may be to the exercises of religion, conftantly attending on public worfhip, with ferioufnefs and devotion. He muft attend much to the Bible, daily reading and meditating upon it, that he may grow in his acquaintance with it, and be entertained and directed by it, "as a lamp to to his feet, and a light to his path." Thus "his delight is in the law of the Lord, and in his law doth he meditate day and night.”

He will attend devoutly on the Lord's fupper whenever he has opportunity, and be careful not to neglect the important preparatory duties of felf examination, prayer, &c. He is a friend to family religion; and, if head of a family, will practife daily devotion in it, in attending to the word of God and prayer, taking particular care that the whole family attend in a serious and orderly manner, and that they are all instructed in things of religion, and under good regulation and government. And he will be careful that no worldly bufinefs or concern interrupt the religious duties of the family. He must also practise and conftantly maintain secret pray

to

A Chriftian cannot maintain his fpiritual life, activity and comfort in the omiffion of clofet duties, and cannot work out his own falvation without conftantly entering into his clofet, agreeable to the direction of Chrift, and being much in devotion there. The prayerless perfon is not in the way to heaven. Prayer comprehends not only petition for what perfons want, for themselves and others, but adoration, and praise and thanksgiving for divine beneficence to themselves and to others, together with humble confeffion of fin, unworthinefs and ill-defert. The Chriftian will find abundant matter for er and devotion, or intercourfe with God, every day and hour, and muft in fome good measure, at least, act up to the apoftolic direction, "praying always, with all prayer, and fupplication in the Spirit; in every thing by prayer and fupplication, with thankfgiving, make known his requefts unto God," to whom he may have access at all times through the great Mediator, with humble boldnefs and freedom.

pray

And as the Chriftian has made a public profeffion of religion, and joined a particular Chriftian church, he is under covenant engagements to watch over his brethren and fifters, and affift in the exercife of difcipline, agreable to the directions of Chrift; which requires great attention, care and refolution, in order to be acquainted with the truth of facts, and judge and act, fo far as he is called to it, agreeable to the truth and the dictates of Chriftian love, and fo as fhall be moft for the honour of Chrift, and the good of every individual of the church. This is included in the exercife of piety towards God, as well as his duty to his fellow Chriftians. And his love to God will induce him to fpeak and act, in all companies and on all occafions, for the honour of God, and fo as to recommend Christianity to all, being conftantly concerned that his converfation fhould be as becometh the gofpel of Chrift.

Another branch of practice by which Chriftians work out their own falvation confifts in thofe duties which

more immediately refpect their fellow men. These are

all

all implied in loving their neighbour as themselves, or doing to others as they would that others fhould do unto them, and in expreffing this love in all proper ways in words and conduct.

They are careful and exact to do juftice to all with whom they have any connection, and are confcientioufly concerned and engaged not to injure any perfon either in their thoughts, words or actions, in any of his interefts, of worldly property or character, of body or foul; conftantly watching againft and oppofing the many temptations and opportunities to do wrong to any of thofe with whom they have any concern, in the leaft inftance or degree; taking diligent heed not to practife according to the many falfe maxims and examples of mankind, but making the holy fcripture their constant rule in all their thoughts, words and dealings with others.

And they are not only concerned and careful to do juftice to all, but they love mercy, and wifh and endeavour to do all the good they can unto all men, embracing all opportunities to promote their best interest, both temporal and eternal, whether they be friends or enemies. They muft exercise a benevolent love to their worst enemies, whatever injuries they may have received from them; they must wish them well, do good to them, and pray for them in particular, while they are praying for all men. And if at any time they are convinced that they have injured any of their fellow men, they must not reft till they have made all the reparation or reftitution which is in their power, whatever mortification, coft and pains this may require.

They must be careful to speak and conduct towards all with becoming decency and refpect, whether fuperiors, inferiors or equals; and to fet good examples before all, of humility, temperance, fobriety, meekness and kindness; being ready to every good work, practifing patience, forgivenefs and long-fuffering, endeavouring to live in peace with all men, as far as fhall be in their power. And to this end they must be careful to

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practife

practife all thofe relative duties towards thofe who are in the neareft connection with them, whether husband, wife, parents, children, brethren, fifters, domeftics, and particular relatives or friends. And they have particu lar and important duties to do towards their brethren and fifters of the church, of the household of faith, fome of which have been mentioned under the preceding head. They must live in the exercise and expreffion of benevolence and kindness to them, being ready and careful to minifter to the relief and comfort of their bodies, by giving them food and raiment, and affording them any help of which any of them fhall ftand in need, and by exercifing and manifefting a particular concern and friendship for them, and complacency in them, in the exercife and practice of that brotherly love which is peculiar to Chriftians.

They must be diligent and faithful in their particular calling and business, ftriving to improve their time and talents to good purpose, fo as to have a fupply for their own bodily wants, and of theirs who depend in any measure on them; and fo as to be able to give relief to all who ftand in need; and fo as to redeem time for religious exercifes, and the improvement of their minds in all ufeful knowledge, which in their circumftances they fhall have opportunity to acquire, diligently improving all their time in fomething really useful to themfelves or to others, or to both.

Thirdly. Chriftians in working out their own falvation must persevere in this work, which has been imperfectly defcribed, to the end of life.

Christ faid to the Jews who profeffed to believe on him, "If ye continue in my words, then are ye my difciples indeed:" [John viii. 31:] which words imply that none are the true difciples of Chrift but those who persevere in obedience to him to the end of life. They ...only who overcome, are faithful unto death, and endure to the end, fhall be faved: [Math. x. 22; Rev. ii. 7, 10.] "If any man draw back, my foul fhall have no pleafure in him," and he draws back unto perdition: [Heb. x. 38, 39.] Fourthly.