most of you have noticed the fame-and that is, in the facred pages, Peter, James, and John, are mentioned together, and were diftinguifhed by the Lord in a peculiar manner, being frequently with him on particular occafions, when the rest of the apostles were not admitted. I have often wondered at this feeming partiality, as many more probably have done; but how to account for it I knew not. And, indeed, we are left to the fame difficulty in a number of cafes recorded in the word, while we only view them in the letter. But when their spiritual meaning is opened, the difficulty vanifheth away, and we difcover marks of infinite wifdom in every circumftance.

The paffages I allude to are the following; firft, this in our text; fecond, Mark v. 37, where the Lord went to the house of a ruler in the fynagogue to heal his daughter; it is faid, "He fuffered no "man to follow him fave Peter, and James, and

John the brother of James;" third, Matt. xxvi. 37," Then cometh Jefus with them unto a place "called Gethsemane, and faith unto the difciples, "Sit ye here, while I go and pray yonder;-and " he took with him Peter, and the two fons of "Zebedee" (that is, James and John) " and began "to be forrowful, and very heavy."

Here we see how peculiarly these three apoftles were diftinguifhed by the Lord Jefus Chrift; and there are feveral other paffages to which I may refer you prefently, wherein one or other of these

difciples

disciples are as particularly noticed. Indeed, the Lord's choice of twelve apoftles, neither more nor lefs, has a fpiritual fignification, and each one of the twelve reprefents fomething spiritual. The reason, therefore, why Peter, James, and John, are thus mentioned together, and fo peculiarly distinguished by the Lord, is, that they spiritually signify, and reprefent, the three grand effentials of all true religion, which must be found in every man, in order to his being with the Lord, and enjoying his peculiar favor and love for ever (as I hope to make appear in the fequel of this difcourfe) that is to fay, Peter represents faith-John, love—and James, obedience, or good works. Not but each of thefe disciples were men of faith, love, and obedience; but the leading trait in Peter's character was faith, in John's love, and in James's good works.

In proof of the firit, fee Matt. xxvi. 33. 35, Peter fays, "Though all men fhall be offended be"cause of thee, yet will I never be offended; though "I fhould die with thee, yet will I not deny thee." And chap. xvi. ver. 18, "I fay unto thee that thou "art Peter, and upon this rock I will build my church, and the gates of hell fhall not prevail "against it. And I will give unto thee the keys. "of the kingdom of heaven," &c. All which is expreffive of a divine faith in the Lord. And that John was more eminent for love, is evident, first, from his being the difciple whom Jefus peculiarly loved, and who leaned upon the breast of his Lord;

and,

and, fecondly, from the three epiftles he wrote, which breathe nothing but love and charity. And that James was peculiarly eminent for obedience, or good works, we need only read his excellent epistle to be convinced of

Hence, then, we need not wonder that these three men are fo unitedly noticed in the word, and were fo peculiarly distinguished by the Lord.When our Lord wrought a miracle upon the ruler's daughter, he fuffered no man to be with him fave Peter, James, and John. When in the garden of Gethsemane, loaded with temptation and forrow, none were with him fave Peter, James, and John. When transfigured on a high mountain, none beheld his glory fave Peter, James, and John.

And do not we from these circumftances learn two or three of the most important of all leffons?

First, That in order to be peculiarly diftinguished of

the Lord, faith, love, and obedience, must be united in the mind

Secondly, That their union is effential to working the greatest miracles, or deliverances

Thirdly, That their union is effential to bearing a procefs of temptations

And, fourthly, that without these are united in man, be cannot behold the Lord in his glory.

These are the leffons we are taught by the above circumstances, and which we will endeavor a little

to

to illuftrate, and then we will notice fome further particulars in our text.

And first, We are taught that in order to be peculiarly distinguished by the Lord, faith, love, and obedience, must be united in the mind. My friends, be not displeased with me, that I infift fo much upon this fubject-there is in our day an absolute neceffity for it; because the doctrines now taught are too much inimical to this heavenly union. Peter alone, or if you will, faith alone, is the favorite fubject in most pulpits, and in most focieties; every thing belonging to religion is refolved into faith. If you afk, how a man is forgiven? The answer is, by faith alone. If how juftified? by faith alone. If you afk, what is the life of the foul? The answer is, faith only. If, how a man overcomes all his spiritual enemies, and his inbred evils? The reply is, by faith alone. And if you afk, are not good works effentially neceffary to forgiveness, juftification, and the like? The anfwer is, no; by no means whatever they have nothing to do therewith. But if you further afk, are not men to do good works? they will fay, not in order to forgiveness, justification, or acceptance with God; but AFTER this juftification and acceptance, goods works may follow. And even in this ftate, they will add, man cannot live without finning against the Lord, though his fins be not noticed, or do not condemn him.

But, firs, the word of the Lord teacheth us quite different doctrines; yea, rather, that faith is nothing

without love, nor love without faith; and that both are of no avail, except determined to good works, or obedience to the divine will. Indeed, faith more properly belongs to the understanding, and love to the will; and good works arise from the union of both. Now, if a man has ever so much faith in his understanding, what is the value of it, if he has no love to God and goodness in his will? And to pretend to both faith and love, without obeying the Lord, what is it but a pretence only. Faith without works, is dead-and love to God, without obeying God, is impoffible. Therefore, faith, love, and obedience, must be united in the mind, or we are not the difciples of Jefus Chrift-we are not his fervants or children. Let us ufe our reafon upon this fubject. Is it reasonable to suppose we are the real fubjects of the Lord's kingdom, because we profess a strong faith in him, if at the fame time we do not love him? Or, by profeffing both a ftrong faith, and an ardent love to him, and at the fame time not obeying him, or doing his will? We are convinced this cannot be. We muft, believe, love, and obey, or we are not the fervants of God. Suppose a fon tells his parent that he believes his commands very good, his precepts exceeding right, and profeffeth to love him and his commands, and yet continueth in the breach of them-where is that fon's faith or love? It is impoffible that he can have either. And I will venture to fay, it is equally as impoffible for a man to have any genuine fpiritual