character to all future generations, under the noblest appellation, the Friend of God. Thus God completely accomplished his design in his command to Abraham.

IMPROVEMENT.

1. It appears from Abraham's ready obedience to the command in the text, that those who are willing to obey God, can very easily understand the real meaning of his commands. God's command to Abraham was a very singular and self denying command, but he found no difficulty in understanding its plain, but important meaning. His willingness to obey God in the most self denying manner, made him willing to understand his command in the most self denying sense. He knew that God had a right to require him to deny himself, in respect to any thing and every thing that he had given him; and therefore might, if he saw good reason for it, require him to sacrifice any one of his children, and even Isaac his beloved child. Accordingly he felt no disposition to stand and hesitate whether the command came from God; or whether it was contrary to the nature of things; or whether it was inconsistent with other commands he had given him; or whether it was inconsistent with the promises he had made to him; or whether it was kind in him to require such an extraordinary act of self denial. He knew the plain meaning of the words of the command, and was willing to obey it in the most self denying sense. This willingness to obey, was the cause of his willingness to understand it in its proper meaning. And this is the case of those who are willing to obey God, that they are equally willing to understand his commands in his word, which require the greatest self denial. But those who have not the love of God in them, find great difficulty in understanding the most self denying duties and doctrines of the gospel. They find great difficulty in understanding the doctrine of total selfishness, the doctrine of disinterested love, the doctrine of unconditional submission, the doctrine of renouncing the world, the doctrine of divine sovereignty, the doctrine of vindictive justice, and the doctrine of endless punishment for impenitence and unbelief. And those who undertake to explain and preach the word of God, find great difficulty in explaining such texts as teach such self denying doctrines. And where will you find an expositor, who does not labor to soften and explain away the self denying duties and doctrines contained in the Bible? This difficulty of understanding the doctrines and duties of divine revelation, principally arises from an unwillingness to believe and do what God requires.

This was the cause why sinners could not understand what Christ taught them. And to this cause he ascribes it. "Why do ye not understand my speech? even because ye cannot hear my word." To this cause it is owing, that so many complain that they cannot understand those who preach the self denying duties and doctrines, in their plain and full meaning. They are unwilling to do what God requires.

2. Did Abraham exhibit the highest evidence of his sincere and supreme love to God, by obedience to his command? Then we learn that this is the only way for all good men to exhibit the highest evidence of their sincere and supreme love to God. Obedience to God is the most infallible evidence that creatures can exhibit of their sincere and supreme love to him. The angels in heaven never have exhibited, and never can exhibit any higher evidence of their pure, sincere love to God, than their cordial and cheerful obedience to his will. When God meant that Abraham should exhibit the highest evidence of his sincere love to him, he proposed a certain act of obedience; and by performing that act, he exhibited the highest evidence of his supreme love to his Maker. God says to him, "Now I know that thou fearest me, seeing thou hast not withheld thy son, thine only son from me." Our Saviour made obedience to him, the infallible test and highest evidence of true love to him. "If ye love me, keep my commandments." "Ye are my friends, if ye do whatsoever I command you." It is by obedience, that good men exhibit the highest evidence to the world that they love God. Though Abraham professed to love God, yet he never exhibited so high an evidence of it, as when, in obedience to him, he offered up his son. And though christians may have the love of God in their hearts, yet they cannot exhibit evidence of it, without obedience to the divine com-* mands. And it is by obedience, that christians exhibit the highest evidence to themselves that their love to God is sincere and supreme. Abraham exhibited higher evidence to himself that he loved God supremely, by offering up his son, than he ever did before. Men often think that they are willing to do that beforehand, which they find themselves unwilling to do, when they come to the trial. Most who make a profession of religion, probably think that they shall be willing to do all that they engage to do; but how often do they find that their resolutions and hearts fail them! So it is especially with young converts. They imagine that they shall always be willing to obey every divine command, and perform every self denying duty. But it is only by actual obedience, that they find the nature and strength of their love to God.

3. It appears from the obedience of Abraham to the divine

command, that all true obedience to God flows from pure disinterested love to him. God has set his seal upon Abraham's obedience, as being genuine, and acceptable to him. But it abundantly appears from what has been said, that his obedience flowed from pure disinterested love. He obeyed the mere will of God, without the least regard to his own interest, but in apparent opposition to it. His own apparent interests all plead for disobedience. But he gave up the objects which lay the nearest to his heart. He gave up his son whom he loved, and all the promises of good which centered in him. He was willing, if God required it, not only to give up his son, but his posterity, though numerous as the stars of heaven, and as the sand upon the sea shore. We know no man who had so much to give up as Abraham; but he gave all that he had, which is the utmost that Christ or God ever required. Abraham's love was not only without interest, but contrary to interest, which justly denominates it disinterested. Moses felt and expressed the same disinterested love, when he gave up all the treasures of Egypt, and cheerfully consented to suffer affliction with the people of God; and when he was willing to have his name blotted out of the book of life, if it might be the cause of saving his nation from ruin. Paul felt and expressed the same disinterested love, in wishing for the salvation of the Jews. Christ came not to do his own will, but the will of his Father; and displayed more disinterested love in dying on the cross, than Abraham did in giving up his son, or than Isaac did in giving up his life. Christ taught his followers to exercise no other than disinterested love; not to love those only that love them, but even those who hate them. And Paul declared that he should have no reason to think that he was a real christian, if he did not exercise that love or charity which seeketh not her own. According to the whole tenor of scripture, there can be no true obedience to the divine commands, which does not flow from disinterested love.

4. It appears from God's design in giving the command in the text, and from the effects of it, that christians have no reason to think it strange concerning the fiery trials which they are called to endure. God has a good design in all their trials. He means to do that which they desire him to do. David prayed that God would try him. All christians desire that God would try them, in order that they may know whether their love is selfish or benevolent, and how far it is selfish. By trials God means to give them an opportunity to know their hearts. And he has another end to answer by trying them; and that is, to give them an opportunity to manifest the reality, beauty and importance of true religion before the eyes of the world. Abra

ham's trial and obedience has exhibited, and will continue to exhibit, the nature, beauty and importance of true religion, through the whole world, and to the end of time. Christians, by patiently and submissively suffering affliction, do great good in the world, and more good very often than they could do in days of prosperity.

5. This subject calls upon all who hope they are pious, to examine themselves by the criterion God has given in the obedience of Abraham. The question to be proposed and answered is, whether they do the works of Abraham. Christ told the Jews that if they were the children of Abraham, they would do the works of Abraham. And his works flowed from disinterested love. You are not so much to inquire whether you labor six days in the week, as why you labor. You are not so much to inquire whether you attend public worship one day in seven, as why you attend. You are not so much to inquire whether you do good to others, as why you do it. You are not so much to inquire whether you love God, as why you love him. You are to inquire into the nature of all your religious affections. And this you may very easily determine, by the examples of real piety recorded for your instruction in the word of God. If your religious affections do not lead you to universal and disinterested obedience to the will of God, your faith and hope and love are false.

The supreme and final Judge has declared, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father, who is in heaven."

SERMON XXVII.

THE HEARTS OF SINNERS KNOWN TO GOD.

FOR if our heart condemn us, God is greater than our heart and knoweth all things. 1 JOHN, iii. 20.

SINCE there is an essential distinction between saints and sinners, it is of great importance that both should know their peculiar character. Saints are those who have been born of God, and are the children of God; but sinners are those who have not been born of God, and are under the entire dominion of an unholy heart. In order, therefore, that saints may know that they are saints, and that sinners may know that they are sinners, the apostle describes the peculiar character and conduct of saints, and the peculiar character and conduct of sinners, in a very plain and intelligible manner. And then he tells them that they both may know whether they have been born of God, and are the children of God, or not, by the description he has given of saints and sinners. "Hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God." The plain meaning of the apostle is this. If those who call themselves christians, are conscious of having such exercises of heart as belong to the Christian character, they may know that they are the children of God; but if they are conscious of having directly contrary affections of heart, they may know that they are not the children of God, but are in the state of nature, and dead in sin. For if their conscience condemn them, God, who knoweth all things, does certainly condemn them as graceless sinners. This amounts to saying,