SERMON II,

JOHN XV. 15:

Henceforth I call you not fervants; for the fervant knoweth not what his lord doth: but I have called you friends.

THE different circumftances of men in fociety, with their different connexions and views, afford juft reafon for their obferving a different kind of conduct in relation to one another. Distance, referve, and a partial opening of the heart are very proper on some occafions; and though we have an undoubted claim to every inftance of humanity from all those who fhare the fame nature with ourfelves, it does not follow that we have the fame title to require or expect their familiarity and friendship. To give these their true value, they must be a voluntary offering, and proceed from a deliberate determination of the will. If this were not the cafe, and if all men were to be treated in the

fame

fame manner, familiarity and friendship would be terms quite unknown, and one general word would fufficiently denote that uniform affection which would equally be due to the whole fpecies. But the diftinction that has now been mentioned is evidently well founded; and our Saviour had it in his eye when he uttered the words of the text. Henceforth I call you not fervants; for the fervant knoweth not what his lord doth: but I have called you friends.

Our divine mafter, when he entered upon his public miniftry, had felected a few followers to whom he gradually disclosed the defign of his miffion, and revealed the doctrines of falvation. In proportion as their minds were enlightened and expanded by the force of divine truth, he proceeded to open up to them the fecret things of the kingdom of God, and accompanied his communications every inftance of fincere and affectionate attachment. To leave upon their hearts the moft lafting impreffions of his condefcenfion and goodness, he even difdains not to fubmit to a fervile office in their favour, and adds the moft tender affurance, that he acknowledges his connexion with them, as arising not merely

with

from

from authority, but from friendship. Henceforth I call you not fervants, but I have called you friends. From this time forward I confider you not in the light of diftance and fubjection, but as connected with me by much. nobler and more endearing ties, even those of friendship: and confequently as having a right to all the marks of the moft cordial re-. gard, and obliged to all the inftances of duty and affection which this relation merits and requires. What was faid immediately to the Apostles, and applied in a particular manner to them, extends, in a certain degree, to every good chriftian, and is delivered for the inftruction and comfort of all fuch. And I have made choice of these words at this time, as furnishing proper fcope for a discourse on the advantages refulting from that intimate relation into which our Saviour thus condefcends to receive his followers.

I have no doubt but the apoftles and firft difciples of our Lord, who were admitted to the freeft and fulleft perfonal intercourfe with him, must have had a fenfe of the importance and felicity of that intercourse, fuperior to what almoft any chriftian can now attain. Perhaps fimilar feelings indulged by

us in the very fame degree to which the natural principles of the mind, and the peculiar circumstances of the times would carry them in the cafe of the apoftles, might in some respects be confidered as proceeding from a spirit of enthusiasm, which, though it may be frequently amiable, is alfo frequently dangerous. But we are to remember, as a counterpoife to the happinefs of the apostles, that they were called forth to the most uncommon trials of their faith and patience, and that, as they had many diftinguished opportunities of cherishing the tender feelings of the heart, and of confirming their faith in Jefus, fo alfo they were under many peculiar temptations to fupprefs the former, and to renounce the latter.

The defign of these remarks is to introduce an obfervation with regard to the method now propofed, namely, that in surveying the advantages refulting from that relation of friendship into which the Son of God admits his followers, I am chiefly to take notice of thofe which I believe might occur to a christian of a pious and fober turn of mind, who should fet himself at this period deliberately to confider the subject, and who

fhould

fhould be more careful to declare with fimplicity the ingenuous feelings of his breast, than to fay things which might furprise, inflame, or excite a powerful, but tranfient ecftafy.

In the first place I would remark, that the consciousness of poffeffing the friendship of one, who discovered fuch a temper and character as fhone in our Saviour, must be a fource of very high gratification, even abftracting from every confideration of profit with which it is attended.

There are some principles, in the truth of which good and bad men are agreed. The fole difference, and indeed it is a very effential one, confifts in the application of them. For instance, That happiness ought to be the fupreme pursuit of mankind, is univerfally acknowledged. The great queftion is, How it may be obtained? No one, I think, can deny that every innocent and virtuous gratification is a natural and just object of our wishes; and if the consciousness of our having the friendship of a wife and worthy person affords fuch a gratification, it is undoubtedly one genuine fource of happinefs. That a confcioufnefs of this kind does afford