thy hand, and thrust it into my side and be not faithless but believing? John xx. 27. Who could remain still swallowed up of the world, had he seen, with the three disciples, Jesus Christ transfigured on the holy mount; or, had he been, with St. Paul, caught up to the third heaven, and heard unspeakable words, which it is not lawful for a man to utter? 2 Cor. xii. 2, 4.

I have no intention, my brethren, to inquire how far this conception may be illusory, and how far it may be founded in truth: but I wish you attentively to listen to the declaration made by the apostle, in the words of my text. They stand in connection with the last verses of the preceding chapter. St. Paul had advanced not only that God bestows on every believer the same privileges, in substance, which he has vouchsafed to saints of the first order, but that he actually works in them the same wonders, which he operated in Jesus Christ, when he restored to him that life, which he had laid down for the salvation of mankind, and when, amidst the acclamations of the church triumphant, he received him into paradise.

In the text, our apostle expresses in detail, what he had before proposed in more general terms. He says, that as Jesus Christ, when dead, was restored to life, and raised from the tomb; in like manner we, who were dead in trespasses and sins, have been quickened, and raised up, together with him: and that as Jesus Christ, when raised up from the dead, was received into heaven, and seated on his Father's right hand, in like manner we, after our spiritual resurrection, are admitted to a participation of the same glory. Let us view these two texts in their connection, in order to comprehend the full extent of the apostle's idea: God, as we read, in the conclusion of the preceding chapter, the God of our Lord Jesus Christ, the Father of glory, has displayed what is the greatness of his power to us-ward who believe, according to the working of his mighty power; which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, and put all things under his feet. And, in the words of the text, God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus, Eph. ii. 4, 5, 6.

This proposition, I acknowledge, seems to present something hyperbolical, which it is not easy to reconcile to the strictness of truth: but the difficulties which prevent our comprehending it, do not so much affect the understanding, as the heart. It would be much more intelligible, were the love of the creature less predominant in us, and did it less encroach upon the feelings necessary to our perception of a truth, which is almost altogether a truth of feeling. We should, accordingly, have been cautious how we ventured to treat such a subject, at our ordinary seasons of devotion; but, on this day, we believe all things possible to your pious affections. We believe that there can be nothing too tender, nothing too highly superior to sense, on a solemnity, when it is to be presumed that, with the apostles, you are looking stedfastly toward heaven, after an ascending Saviour, that you are following him with heart and mind, and saying, Draw us, Lord, we will run after thee.

Before we enter farther into our subject, there are a few advices which we would beg leave to suggest, which may predispose you more clearly to comprehend it.

1. Learn to distinguish the degrees of that disposition of mind, which our apostle is describing. He represents the Christian as a man, on whose heart divine grace has made impressions so lively, that he is already quickened, already raised up, already made to sit in heavenly places in Christ Jesus. This disposition, in whatever it may consist, (which we shall endeavour presently to explain with greater precision) this disposition admits of degrees, I mean to say, that it is possible to be a Christian not only in name, and by profession, but a Christian in truth and reality, without having as yet attained it in the most eminent degree. It was necessary to make this observation, by way of prevention of a mental malady, as commonly to be met with in these provinces, as any

where else.

Certain circumstances peculiar to yourselves, have constrained your preachers frequently to inculcate the doctrine of the efficacy of divine grace, and of the sentiment which it impresses on the heart. This doctrine has sometimes been misunderstood. Some have considered certain rapturous emotions, excited in the souls of a few highly favoured Christians, by the power of the Holy Spirit, as the essential character of Christianity. It has been erroneously supposed, that

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to be destitute of these was to be abandoned of God. Hence have arisen those gloomy and desponding ideas which weak minds form, respecting their own state, especially at those seasons when the Lord's Supper is administered. The books generally read, as a preparation for participating in this solemn service, tell us, that it is at the table of the Lord, in a particular manner, the communicant experiences those communications of the fulness of joy, Psa. xvi. 11. that joy unspeakable and full of glory, 1 Pet. i. 8. that peace of God which passeth all understanding, Phil. iv. 7. that white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it, Rev. ii. 17. that anticipated resurrection, that heaven upon earth.

What has been written on this subject is liable to misconception on the part of the reader, as it may have been expressed with too much precision by the composer of such manuals of devotion. Hence it comes to pass that real Christians, who, notwithstanding the imperfection which cleaves to their best services, have most sincerely devoted the remainder of life to God, are haunted with the apprehension of having communicated unworthily, because they are not conscious of having felt, at the Lord's table, all those effects of the presence of the Holy Spirit.

To Christians of this description, it is that I address my first advice, That they distinguish the degrees of that disposition of mind of which our apostle speaks in the text. A man may be quickened, may be raised up, may be made to sit together with Christ Jesus, in heavenly places, without haying all the joy which results from this blessed state. The most infallible mark of our being made partakers in the exaltation of the Lord Jesus, is our striving in good earnest, to fulfil the conditions under which that participation is promised us. Let us fortify ourselves in this disposition of mind, and wait patiently till it shall please God to smooth the difficulties which we encounter in this work, by the pleasure derived from a consciousness of having surmounted them in part, and by the assurance which we have of, at length, surmounting them altogether.

2. The second advice which I presume to suggest is this, Be on your guard against the love of the marvellous. It is far from being impossible that a man should confound the effects of an imagination heated by its own visionary workings, with those which the Holy Spirit produces, in a soul of which he has taken entire possession. A person animated

by

by the Spirit of God, can easily distinguish his state from that of an enthusiast: but the enthusiast cannot always distinguish his state from that of one animated by the Spirit of God. In general, the road of discussion is incomparably more sure and direct to reach the conscience, and to form a right judgment of it, than the road of feeling. I know that there are certain feelings superior to discussion. I know that the Holy Spirit sometimes diffuses his influence through the -soul, in such abundance, with so much fervor, with so much activity, that it is not possible the persons thus highly favoured should be ignorant that they are the objects of his tenderest and most particular care. But in order to our being warranted to promise ourselves such communications, the practice of piety must have been carried farther, beyond all comparison, than is commonly the case with most of those who flatter themselves that they have been favoured with singular communications of the Spirit. And, once more, the method of discussion is by much the surer, to arrive at a true judgment of the real dispositions of the conscience, than the test of feeling; in which the temperament, or the imagination have frequently a larger share than real illumination.

Weigh in the balance the proofs, on which the ideas, you have formed of yourselves, are founded. Compare your thoughts, your words, your actions, with the august rules and decisions which God has laid down in his holy word. Regulate your hopes and your fears, according to the characters which you may have discovered in yourselves, after you have studied the subject in this manner. So much for the second advice which I thought it of importance to suggest.

3. Permit me to subjoin a third. Under pretence of guarding against the reveries of the enthusiast, and against the love of the marvellous, presume not to call in question certain extraordinary operations of the Holy Spirit, and neglect not the means of obtaining them. Dispute not with saints of a superior order, what they know by experience to be real. Presume not to establish that measure of grace which you may have received, as the standard for determining that which God is pleased to grant to persons more devoted, than you are, to his service. Form not your judgment, from the pleasure which you may, at present, derive from religion, of that which you may hereafter enjoy, when religion shall have acquired a more powerful influence over your heart. Be not discouraged by the dryness and discomfort which you may VOL. VI.

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now

now find in the practice of virtue: in time you will experience it to be a perennial sourse of delight. This is my third ad

vice.

Having premised these necessary precautions, Let us attempt to justify the idea which is here given us of the Christian. Let us place in contrast, the condition in which he was, previous to his being converted to Christianity, and that which he has attained in virtue of his having become a Christian. Before he embraced the religion of Jesus Christ, he was dead in trespasses and sins. This is a figurative expression, denoting, that sinners are as incapable, of themselves, to shake off the dominion of sin and the misery inseparable from it, as a dead person is to defend himself against corruption, and to restore his own life. But by becoming a Christian, the believer is, through the mercy of God, not only set free from the dominion of sin but is put in possession of the highest recompence of reward that justice ever bestowed on the most perfect virtue which ever existed, namely, that of Jesus Christ.

If never man spake like this man, John vii. 46. never man lived and acted like this man, Accordingly, never was there a man exalted to such a height of felicity and glory. Now to this very height of felicity and glory the grace of God exalts the Christian. How? In more ways than we are able to indicate, in the time now left us. I satisfy myself with pointing out three of these. The believer is quickened, he is raised up, he is made to sit together in heavenly places in Christ Jesus.

I. By the proofs which assure him of the exaltation of Jesus Christ.

II. By the means supplied to satisfy him that he is fulfilling the conditions under which he may promise himself, that he shall become a partaker of that exaltation.

III. By the foretaste which he now enjoys of it on the earth.

I. By the proofs which assure him of the exaltation of Jesus Christ. It is not necessary here to detail them in their full extent. This has been already done on former occasions*. We have shewn you, that, in support of the truth of the

*

Consult the Sermon on Christ's Resurrection, the eighth of Vol. II. of Mr.ROBINSON'S Selection, and Sermon V. of this volume.