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1. It is because those who love him merely for his favours, are mortal enemies to his person. He knew Judas was his enemy and would betray him, notwithstanding all his apparent expressions of love. And he saw the same disposition in others, who loved and followed him for his favours. The evangelist tells us, “When Christ was at Jerusalem at the passover in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man.". It is related in the context, that Christ delivered a discourse, which offended his mercenary disciples, and it is said, “From that time many of his disciples went back, and walked no more with him.” In the eighth chapter of this evangelist we read, “As Jesus was speaking certain words, many believed on him.” But after he had more fully explained himself, we are told, “Then took they up stones to cast at him, but Jesus hid himself.” When he was preaching in the synagogue at Nazareth, the. people “admired the gracious words which proceeded out of his mouth.” But as soon as they perceived, that he had no partial affection for them in particular, they were filled with wrath, and attempted with violence to destroy his life. Thus some who loved Christ merely for his favours, discovered their real disaffection to his true character on particular occasions. But finally they all threw off the mask, and exhibited their mortal enmity in the most open and astonishing manner. The same multitudes, who conducted him into Jerusalem with acclamations of joy and triumph, in a few days after, cried with equal zeal and ardour, Crucify him, crucify him! and at last, stood around his cross, exulting in his dying agonies.

These facts demonstrate, that those who love Christ from merely selfish motives, are his mortal enemies. They perfectly hate all his human and divine excellencies, and would destroy him, if it were in the power of their feeble hands. This Christ knows, and for this he may justly exclude them from his blissful presence and consign them to a state of everlasting alienation and despair!

2. Those who love Christ merely for his favours, are real enemies to all his sincere friends, who hear his image and imbibe his spirit. This is a necessary consequence of their hatred to Christ, which he forewarned his true disciples to expect. “If we were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. If they have persecuted me, they will also persecute you." The spirit here predicted, was acted out as soon as the christian church was formed in Jerusalem. The same men, who followed Christ for the loaves, who hated his doctrines, and who procured his death on the cross, afterwards embrued their hands in the blood of James and Stephen, and opposed all the true followers of the crucified Saviour. The same spirit still exists in its full strength in all who love Christ merely for his favours. They are heartily opposed to those, who feel and act agreeably to his precepts and example. And though their present love to Christ for his supposed love to them, restrains their enmity to his friends, yet nothing is wanting but a proper view of their real condition, to draw forth the native malignity of their hearts. And since Christ knows they are real enemies to both himself and to those who love him in sincerity, he may righteously separate them from the society of

the blessed, and appoint them their portion with the great accuser of the brethren.

3. Another reason why Christ should finally reject such as love him merely for his favours is, because they are enemies to his whole work of redemption. He came into the world to save his people from their sins, and bring them into a perfectly holy and happy state. And in executing his gracious design, he will bring all the elect to a cordial reconciliation to God, to himself, to one another, and to all holy beings in the universe. But those who love him merely for his favours, can have no portion or lot in this matter. They love themselyes solely and supremely, and can never enjoy the holiness and happiness of others. The whole scheme of redemption and all the steps taken to accomplish it, will cross their views, wound their feelings, and destroy all their mercenary love to Christ, and to every other holy being. If such persons were admitted to enter the gates of heaven, they would feel a perfect contrariety of heart to all its objects, employments, and enjoyments. There the law of love will be completely fulfilled. There purely disinterested affections will be universally and mutually displayed. And there the most sensible opposition to selfishness and all selfish creatures will be fully, freely, and perpetually manifested. So that the last act of Christ in completing the work of redemption, must be to fix all his real friends in those mansions he has prepared for them, and to banish all his and their enemies from his and their presence forever.

It now remains to improve the subject, which is adapted to throw light upon pure experimental re* ligion.

1. If Christ condemns all those religious affections, which flow from a selfish heart; then there appears to be one essential error prevailing in the christian world. The number is large, among various denominations of christians, who maintain that none can or ought to love Christ, until they know or believe that he loves them in particular, and intends to give them eternal life. They say in support of this sentiment, that the apostle tells us, "we love him because he hath first loved us.” They suppose faith is before love, repentance, or any other gracious exercise. To this

purpose they apply another text, which says, "faith works by love.” That is, according to their construction, produces love. They hold, that the first and great duty of a sinner is, to make himself believe, “without any evidence from scripture, sense, or reason,” that Christ has died for him in particular, has pardoned his sins, and will finally conduct him to heaven. And this appropriating faith, they imagine, will produce true love, repentance, submission, joy, hope, and all the christian graces. Thus their whole scheme of experimental religion is built upon the supposition, that we ought to love Christ merely for his favours, and not for the intrinsic beauty and excellence of his moral and mediatorial character. This sentiment universally prevails among Antinomians. In some form or other, many Calvinists really believe it. Arminians equally deny disinterested benevolence, and suppose men never do nor can act from any higher principle than self love. And every scheme of Universalism is evidently founded in selfishness. But this and all other selfish schemes of religion are, according to the whole tenor of Christ's preaching, fundamentally false and fatal. He abundantly taught, that no part of his religion consists in selfishness, and that no love to him, which flows from that corrupt source, will ever meet his approbation. And the reason is plain to the meanest capacity. Selfishness is the essence of total depravity, and constitutes the carnal mind, which is enmity to God, to Christ, to his friends, and to all true holiness. It is, therefore, an essential and fatal error, to maintain and believe, that we cannot and ought not to love God nor Christ, until we are persuaded we have a saving interest in their love. Those who build their hopes of salvation upon this sandy foundation, will be fatally disappointed, unless they seasonably renounce their error, become reconciled to the true character of God, and esteem Christ, not merely for his favours, but for what he is in himself, as the chief among ten thousands and altogether lovely.

2. If Christ will reject all those who love him merely for his favours; then there is great danger of men's deceiving themselves in regard to their spiritual state. They are naturally disposed to think more highly of themselves, than they ought to think, and to mistake the ground of their religious affections. If they love Christ merely for his favours, they are apt to conclude they love him sincerely, and shall meet his approbation at the last day. This is a fatal mistake which thousands have made. The multitudes, who loved Christ for the loaves, and followed him with joyful hopes, thus mistook the motives of their love, and imagined their selfish feelings were holy affections. The Israelites made the same mistake, who sang God's praise, but soon forgot his works. In times of the out-pouring of the Spirit and a general revival of religion, it is often the case, that the awakened and convinced, by some means or other, obtain a hope of pardon and acceptance, which fills their selfish hearts with raptures of joy: Some hope they are forgiven, because a text of scripture comes suddenly and unexpectedly into their mind; some, because they happen to open to

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