Covetousness is selfishness, and selfishness in the least degree is sinful, whether it lie in the heart, or be acted out. That which is right in the nature of things, is always right, under all supposable circumstances; and that which is wrong in the nature of things, is always wrong, under all supposable circumstances; and no human, no divine laws can alter the nature of selfishness, nor of benevolence. So that there is no essential difference between limited and unlimited selfishness. If, therefore, there be any essential difference between virtue and vice; or if there be any such thing as either virtue or vice, virtue must consist in disinterested benevolence, and vice in selfishness. The most ingenious writers in favor of selfishness have never been able to do any more than to make it appear, under some circumstances, like benevolence, and, under that appearance, like virtue. But after all, they could never make it appear that benevolence is wrong. This, however, must be true, if selfishness be right. Why then have not the advocates for selfishness ever attempted to prove that benevolence is wrong? This would be to their purpose, and put the question concerning the nature of virtue to perpetual rest. In a word, if there be any one moral and theological truth, which can be completely established by arguments drawn from scripture, reason, and common sense, it is this: that virtue consists in disinterested benevolence, and is essential to the character of every good man in the world.

IMPROVEMENT,

1. If true love to God be disinterested, then the least degree of true love is supreme. Christians cannot love God for what he is in himself, or on account of his own moral and supreme excellence, without loving him supremely; that is, more than they love themselves, or any other, or all other creatures. This our Saviour always insisted upon in his preaching. He required his disciples to love him more than their friends, and more than life, and all the blessings of life. He required the rich young man to love him more than all his wealth. He required Peter to love him above every other object, in order to prove his sincere affection to him. "Simon, son of Jonas, lovest thou me more than these?" and he repeated the question again and again. This emphatically implied, that if Peter did not love him supremely, he did not love him at all. A man cannot love the glory of God and the good of the universe, according to the excellence and importance of these objects,

without loving them more than himself, and all other objects. He that loves himself, or any created object, more than the glory of God and the good of the universe, prefers a less good to that which is infinitely greater; which is a sinful and selfish affection, and precisely the same that governs the hearts of all sinners. For this reason, the scripture represents the lowest degree of true love to God, or disinterested benevolence, as forming the essential distinction between a saint and a sinner. "Every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God," and is not a real Christian. It is not the degree, but the nature, of true love to God, which forms the essential difference between saints and sinners. And this it is easy to see, since true love is really disinterested, and totally contrary to the least exercise of selfishness.

2. If true love to God be disinterested, then every real Christian will give up whatever the glory of God requires. Whenever he sees his interests to stand in competition with the glory of God and the interests of his kingdom, he will voluntarily give up his interests for the sake of promoting his glory. Christ forewarned his disciples and followers, that they would often be called to sacrifice their ease, their friends, their interests, and all that they had in the world, for his sake and the gospel's; and plainly told them that they would not be his followers, unless they made such sacrifices. Accordingly we find, when they were put to the test, they did give up and forsake all, for the honor of Christ and the advancement of his cause and kingdom in the world. And all real Christians are disposed to make the same sacrifices, when they are called to it, and exercise a disinterested and Christian spirit. God requires the same disinterested love now that he required of the patriarchs, prophets, apostles, and primitive Christians, though he does not often place them under the same circumstances. Instead of trying them with persecution, he tries them with prosperity. But it requires the same disinterested love to conduct properly in prosperity as in adversity. It is no easier to be a real and exemplary Christian now than it was in the apostle's day. And Christians may now give as clear evidence of their possessing pure, disinterested love as the primitive Christians did. They have their troubles, their trials, and afflictions, which call for the exercise of self-denial, or pure, disinterested benevolence; and they must exercise it in order to give evidence to themselves, and to the world, that they love the Lord Jesus Christ in sincerity.

3. If true love to God be disinterested, then all schemes of religion which are built upon selfishness are essentially wrong,

and fatal to those who cordially embrace them. There are many such schemes of religion propagated and embraced at this day. Arminianism, Antinomianism, Unitarianism, and Universalism, are all founded upon selfish principles; and the various denominations of Christians, who embrace these various schemes of religion, disbelieve, deny, and condemn the doctrine of disinterested benevolence. We may charitably hope that some in these denominations do not understandingly believe their own schemes, nor understandingly disbelieve the disinterested doctrines of the Gospel. But all who do embrace from the heart and understandingly any scheme of doctrines which is founded in selfishness, are building upon the sand, and will be overthrown, unless they understand, love, and obey the truth as it is in Jesus.

4. If true love to God be disinterested, then none can determine whether they are truly religious, by the strength, but only by the nature of their religious affections. Selfishness may produce as high religious affections, as pure, disinterested benevolence. But high selfish affections are no better than low. Let men love God ever so sensibly and warmly, merely because they hope he loves them, and intends to make them forever happy; this gives them no evidence that they are real Christians. But if they sensibly exercise disinterested love to God, this is good evidence.

5. If true love to God and men be disinterested, then Christians give more clear and convincing evidence of their sincerity, by their common and ordinary conduct, than by their duties of devotion. They may give evidence both ways, and do, but their common conduct in their common employments and pursuits gives the most clear and convincing evidence. Is not this the common opinion of the world? and is it not well founded?

6. If true love to God be disinterested, then sinners perform no duty acceptably to God, until the love of God is shed abroad in their hearts. They are altogether selfish before.

7. If true love to God be disinterested, then we see why saints are more sensible of their moral imperfections than sinners. They are not so apt to take selfishness for duty, as sin

ners are.

8. Let all examine, whether they possess the spirit of the gospel. It is highly necessary to determine this question. This is the question to be decided at the last day.

SERMON III.

THE VICTORY OF FAITH,

"AND this is the victory that overcometh the world; even our faith."1 John, v. 4.

THE apostles felt a constant and tender concern for those whom they converted to the Christian faith. They knew they were exposed to peculiar danger as long as they lived in this present evil world. Hence they directed all their epistles to believers, and not to unbelievers. In compassion to Christians, they abundantly exhorted them to guard against the world, as the most dangerous enemy to their spiritual interests. But the apostle John seems to have had the largest portion of brotherly love to his fellow Christians, and to have been the most concerned to prevent their being ensnared and overcome by the world. In this epistle especially his main object was to place the world in a true light, that Christians might realize their danger, and use all proper means to avoid it. He would have them consider the world as an enemy to be resisted and overAnd he would have them remember, that they could not maintain their Christian character, without actually overcoming the world. For if they had the spirit of the gospel, and were really born of God, they must live in the exercise of that faith which would raise them above the power and influence of all worldly objects: "For," says he, "whatsoever is born of God overcometh the world: and this is the victory that overcometh the world; even our faith." That is to say, we Christians overcome the world by a sincere, lively, cordial belief of that gospel which has brought life and immortality to light. The spirit of the text may be expressed in this plain doctrine: It is by faith that Christians overcome the world.

come.

I shall first show that the world is an enemy to Christians; and then show that it is by faith they overcome it.

I. We are to consider, that the world is an enemy to Christians. If this be a truth, it deserves their most serious consideration, and ought to lie with perpetual weight on their minds. All the inspired writers represent the world as hostile to the peace, and comfort, and edification of Christians; and warn them to beware of its dangerous influence. The apostle represents it in the text as an enemy, which all true believers actually resist, and do in some measure overcome. But how can the world, which God has made for the temporary habitation and benefit of mankind, be a real enemy to his children, whom he allows and even requires to live in it? It is, indeed, one of the mysterious parts of God's conduct, that he causes his friends to live in a world which is so hostile, and often so detrimental, to the holiness and happiness of the heirs of heaven. But it always has been the case, and we have reason to expect it always will be the case, until the whole number of the elect are called in, and the whole frame of the world is dissolved. Still it is a question, how the world is an enemy to Christians. To this it may be replied,

1. The objects of the world tend to divert the attention, and alienate the affections, of Christians from God. The things of the world are apt to make the same impressions on the views and feelings of Christians, that they make upon the men of the world. And we know that worldly things engross the attention and affections, and stupify the consciences of worldly men. The Bible exhibits striking instances of the corrupting influence of worldly objects upon the minds of unbelievers. The world destroyed him who lived in ease and affluence, and fared sumptuously every day. The world destroyed him who laid up goods for many years, and resolved to live in the love and enjoyment of mere earthly things. The love of the world led Demas to forsake his duty, and the cause of Christ. In all these cases, the objects of the world engrossed the attention, and stupified the hearts and consciences, of those who were destroyed by it. Worldly objects are extremely apt to steal into the affections of real Christians, and before they are aware of it, blind their minds with respect to all the objects of faith. Things seen tend to divert their attention and affections from those great, and invisible, and eternal realities which are the only source of spiritual and divine enjoyments. In this way, all the scenes and objects of the present world are really unfriendly to Christians, and often pierce them through with many sorrows. The world is too strong for their faith, and often overcomes them, and robs them of the most solid peace and comfort in the discharge of every duty.