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.1-
SERMONS
BY THE
REV. THOMAS CIS BORNE, M.A.
VOL. II.
SECOND EDITION,
LONDON:
PRJNTID BY A. STRAHAN, PRINTERS-STREET,
FOR T. CADELL AND W. DAVIES IN THE STRAND.
1804.
CONTENTS,
SERMON I.
On Hearing of Sermons,
2 Tim. iii. 7. Ever leanimg, and never able to come to the Knowledge of the truth, P^ige i
SERMON II.
On Believers and Unbelievers.
Acts, xxviii. 24.
And fome believed the things which were fpoken ; and fome believed not, 2 2
SERMON III.
On Pronenefs to difparage Religious Cha- radters.
Luke, vii. 31. And the Lord f aid ; Whereunto then fjall I liken the men of this Generation f 42
A2
hr CONTENTS.
SERMON IV.
On coming unto Jesus Christ for Life. John, v. 40.
Te will fiot come unto me^ that ye might have Life. - - Page 61,
SERMON V.
On the Calling of St. Matthew.
Matt. ix. 9.
And as ye/us pajfed forth from thence^ he
fais) a man named Matthew ftttiiig at the
receipt of ciijlom : and he faith unto him^
Follow Me. And he arofe and followed
Him, - - - 86
SERMON VI.
Goodnefs illuftrated by the Character of Barnabas.
Acts, xi. 22 — 24.
"they fent forth Barnabas^ that hefjould go as far as Antioch : who^ ijuhen he came, and hadfeen the grace of God^ was glad, and exhorted them all^ that with purpofe of heart they would cleave unto the Lord. For he was a good mail, and full of the
y_ MtyGhoJ and 6f faith. ■ - ~. 107
C O N T E NT S. ^
SERMON Vir.
On Pride.
Prov./xvL 5.
Every one that Is proud in heart Is an abomi- nation to the Lord. - Page 127
SERMON VIII. Zeal illuftrated by the Charader of Jehu.
2 Kings, x. 16.
Come with 7ne^ and fee my "zeal for the Lord, - - * 152
SERMON IX.
On the Parable of the Tares.
Matth. xiii. ;^6,
His difciples came unto him^ fiy'^^^S ' ^^' dare unto us the parable of the tares of the f eld, - - 176
SERMON X.
On Occupation.
Gen. xlvi. 2)'}^* What is your occupation^ - 196
SERMON XL
< Pa the Necellity of unreferved Obedience.
V . "> James, ii. 10.
Whofoever fJoall keep the whole law^ and yet offend in one pointy he is guilty of all, . - - 218
♦I CONTENTS.
SERMON XII.
On Sins of the Tongue. PsAL. cxli. 3. Set a watch ^ 0 Lord! before my mouth : keep the door of my lips, - Page 238
SERMON XIII.
On Sins of the Tongue.
PsAL. cxli. 3.
Set a watch, 0 Lord ! before my mouth:
keep the door of my lips, - 256
SERMON XIV. On the Identity of Wifdom and Religion.
Psalm cxix. 34,
Give me iinde7fta7iding, and If jail keep thy law ; yea. If jail obfrve it with my whole heart. - - - 277
SERMON XV.
Folly illuftrated by the Character of Saul. I Sam. xiii. 13.
And Samuel faid to Satd ; " Thou haf done " fooUfily : thou haji 7Wt kept the com- *' mandment of the Lord^ - 299
SERMON XVI.
On Rel'a;ious Comfort. Isaiah, xl. i. Comfort ye. Comfort ye, my people, faith your God, « - - 320
CONTENTS. vii
SERMON XVII.
On Religious Defpondence.
Psalm xxxviii. 6. I am troubled ; I am bowed down greatly; I go moiirjtvjg all the day long. Page 343
SERMON XVIII.
On the Chriftian Charaders of Youth.
2 Cor. vi. 17, 18. vii. i.
Come out from among them^ and be ye fepa- rate^ faith the Lord^ and touch not the unclean thing : and I will receive you, and will be a father unto you, and ye fhall be My fons and daughters, faith the Lord Almighty. Having therefore thefe promifes,
' dearly beloved ; let us cleanfe ourfelvesfrom all filthinefs offefh and fpirit, perfecting holinefs in the fear of God. 37^
SERMON XIX.
On the Chriftian Gharaders of Youth.
2 Cor. vi. 17, 18. vii. i.
Come out from among them, and be ye fe- parate, faith the Lord, and touch not the unclean thing : and I will receive you, and will be a father unto you, and ye foall be My fons and daughters , faith the Lord
Almighty,
viii CONTENTS.
Almigbty, Having therefore tbefe prom'ifesy dearly beloved ; let us cleanfe ourfelvesfrom all jilthtnefs of Jlejh and fpirit^ perfeEling holinefs hi the fear of God, Page 399
SERMON XX.
On the Method of Salvation.
Acts, xvi. 30. What mujl I do to be faved f - 421
■*^^
SERMON I.
On Hearing of' Sermons.
2 Tim. iiL 7.
]ivcr kaniifi^f a7id never able to come to the Knonx^lcdge of the Truth,
A Description equally emphatical and disheartening! But to whom is it ap- plicable ? If there were fuch characters in an age painfully emerging from Jev/ifli and Pagan darknefs ; are there fuch in modern days ? If fuch charaders are to be foiind among the moft obfcure and mif- guided feds ; are there fuch in the hofom of the national church.? In ancient and in modern times, among feds and in the eftablifhment, of fuch charaders there have been and there are multitudes. Is it pofli- ble ? Shali man be ever learning, and never able to attain knowledge ? Shall man labour, fhall he labour in the purfuit of re-^ liglous truth, and reap no fruii from his ex* Vol. li. B ertions ?
^ Oil Hear'i?jg of Sermons.
ertions? The event is pofTible and frequeiir. In vain the hufbandman fcatters the feetl, if the foil is not duly prepared to receive it. The foil may be well prepared, and the feed may fpring up green among the furrows : but it is in vain that you expedl a plentiful harveft, if you permit the rifing plants to be fmothered by weeds. Is it rea- fonable to imagine that the feed of the Gofpel, the feed from which you look for ■ the bread of life, will flourilh and arrive to maturity ; if you beftow on its cultivation lefs reflection , lefs folicitude, than are nccdi- . fary for the grain which is to fupport your mortal body ? The word of God will in vain he preached unto you, if you be not difpofed to embrace it. The word of God will in vain be preached unto you, if after- wards you fuffer it to be overwhelmed by the bufmefs or the pleafures of the world.
My purpofe is to endeavour to lead you
to that frame of mind, with which a Chrif-
tian ought to confider the difcourfes which
" he hears from the pulpit. Let me requeft
your ferious attention. For on the atten-
" tibn "with which you regard the - general
tiruths now to be laid before you depends not
- bnly the benefit, fiich as it may be, which
inie;;it be recclved,under the divine bleffing,
■-'?•. from
On Hearing of Sermons* 3
from the prefent difcourfe : but much alfo of the advantage to be derived from the fu- ture difcourfes, which the minifters of reli- gion may addrefs to you.
That you may furvey with a comprehen- five eye the extent of your duty, it may be ufeful that you fliould previoufly turn your thoughts to mine. In the firft place, there- fore, I fhall briefly mention the duties of a Chriftian Preacher : and (hall then proceed rtp the duties of a Chriftian Hearer.
I. Go ye into all i^J^ worlds faid our Lord to his difciples, and preach the Go/pel to eiiery creature. Woe unto me^ faid St. Paul, tf I preach 7iot the Gofpel. I determined to
{know nothing among yoUy faid the fame Apof- tl@ on another occafion, but yefus Chrijf^ and bim crucified [a), A Chriftian preacher is not to fet before the congregation a fyf- tem of religion in part devifed or modified by his own fancy. He is not to confider what fpecies of doctrine will prove moft agreeable to the natural imaginations of the
/Jieart. He is not to follow the fpeculative opinions of the wifeft of men j nor to eftab- lifti moral truth and moral duty on the bafis of human authority. He is to look to the
(«) Mark, xvi. 15. I Cor. ix. i(5. ii. 2.
B 2 revealed
4 On Hearing of Scrnlons.
Vealed Word of God. There Is his com- miflion to preach : there is the religion which he is to preach. He is to preach the Gofpel. He is to preach Jefus Chrift, and him crucified. He is to unfold the great plan of falvation for fallen man through faith in the atoning hlood of a Redeemer. He is to teach the indifpenfable neceflity of the re- newal of the heart unto holinefs through the fan£lification of the Spirit of grace-. The corner (lone on which he is to build is Jefus Chrift. On that corner ftone he is to build, not ha^ and Jlubble^ but found and precious materials, materials which will en- dure ttic trial even of fire ; pure and genuine Chriftianity, the unchangeable dodrines and commandments of the Son of God.
Again ; the Chriftian Preacher is to preach the irholc of the Gofpel. He Is ta magnify the juftice no lefs confpicuoufiy than the mercy of Jehovah. He is to pro- claim the eternal vengeance referved for the impenitent no lefs loudly than the glories prepared for the juftified fervants of Chrift. Ke is not to dwell chiefly upon doctrines- to the negled: of pradicc ; nor on pra£lice to the difoarasement of dodrines. He is to preach true dodrine as the ground-work of holy pradice : and to inculcate holy 6 pradicsi
On H^ar'wg of Sermons, 5
practice as the fruit of true dodlrlne. He is to labour to be the inftrument of enlight- ening the underftandlng, and alfo of puri- fying the heart. While he teaches that man is juftified by faith alone, not by the deeds of the law ; he is to convince his hearers that their hope will be vain, unlefs they add to xh^xx faith virtue. How ihall the architect ralfe the palace, unlefs an im- movable foundation fliall iirfl have been eftabli(hed ? But how fliall the pile be com- pleted, if year after year his mind be wholly abforbed in ilbift.rating and dif- playing the foundation ? With his plummet and his fquare continually in his hand, he unremittingly proves every part of his work whether it refts on the foundation. To the foundation every apartment, even every ornament, of the ftrudture has an ul- timate and a difcernible reference. But he fails not to beftow dldind: and due re- gard on the form, the proportion, and the purpofe, of every apartment ; on the na- ture and the pofuion of every ornament. How fliall the preacher, like a wife mafter- builder, edify his hearers into a fpiritual houfcy a living and holy temple in the Lord{b)\ unlefs he founds it on the appointed rock,
(iJJ I Ppt. il. 5. I Cor. lii. 16, 17. Ephvf. ii. 21.
V* 3 even
6 On Hearing of Sermons',
even Jefus Chrift ? And how fhall the preacher, like a wife mafter- builder, pre- pare them to be an habitation of God through the Spirit [c)'^ unlefs, while in every* part of his labour of edification he incef- fantly refers them to the fundamental doc- trines of the Crofs, and to . thofe dodrines traces backward every motive, warning, ad- monition, and encouragement ; he affigns feparate and adequate attention to every Chriftian grace, to every form of fin: un- lefs he fpecifically developes the charadlerif- tic marks and cuftomary bearings of each ; the occafions on which the virtue is moil needed and moft difficult, the fm mofl fre- quent and moft enfnaring ; the deliifions by which the range of the virtue will apparently be curtailed, and the pretences by which its obligation will be plaufibly undermined ; the difguifes under which the fin will veil itfelf, and the palliations by which it will extenuate the guilt of conceffion ? j 1,7^.
Farther : The Chriftian Preacher*' is jiea- loufly to allot an extraordinary meafure of fexertion to thofe branches of religion, whether dodrinal or practical, which he difcovers to be grofsly mifunderftood, or lightly regarded, by many of his congrega-
{c) Eph. ii. 22,
lion;,
On Hearing of Sermons, 7
tlon. To all whom he Is appointed to feed he is to give their portion of meat in due
fcafon {d) : and he is to diftribute fpiritual food in a manner fuited to the ability which different individuals poflefs of digefting it, and to the need which they have of i^J' ftrong meat to the adult, milk to babes [e). Some of the dodirines which he inculcates as of the higheft importance ; fome of the pradical duties which he dei- cribes as requifite marks of a real Chriftian, will be extremely unpalatable to numbers ambng thofe whom he addreffes. At the humbling picture which a faithful minifter cannot but draw of the utter weaknefs and corruption of human nature ; at his deli- neation of the unwearied vigilance, of the
'^pVLthy of life, which he cannot but pro- notmce indifpenfable ; pride, felf-righteouf-
' Tiefs, ■ worldly-mindednefs, will afluredly take offence. At one period the Galatianr. were fo fondly attached to St. Paul, that the Apoftle impreffively reprefents them as de- firous, had it been pofhble, to have plucked out their own eyes and given them unto him. Afterwards their fentiments were completely changed. They were alienated from the Apoftle. They regarded him as (</) Luke, xii. 42. (/) Hebr^ v. 12. 14.
B 4 their
8 , On Hearing of Sermons,
their enemy. Why? St. Paul difclofes the reafon. The Galatians regarded him as an enemy J^ecaufe he told them the trut]i(yj. He fpoketothem without dif- guife. He humoured not their prejudices. He declared that which was right, however unacceptable, however offenfive, he knew that the truth would prove to them. If to his own converts St. Paul himlelf could not preach the truth without giving offence, let not the faithful miniiler of the prefent day ■ hope that his difcourfes fhall oiFend none. If he perceive that fome are offended, what fliall be his conduct ? He <^\A\ pity them. He fhall pray for them But he cannot change his courfe. He mull: perfevere. He reads in the dlfcontented eye of his auditor, " I *' approve not thy dodtrine. I relifh not *' thy ftrictnefs.'* He turns his ear to ^he voice of the Moft High: Son of maul I have made thee a isuatchmah to the houfe of Ifrael : therefore hear the word at My mouth, and give them ivarn'mg from Me, Speak My ivords unto thern^ ivhether thty will hear, or whether they will forbear [g). Is he to obey Man or God ? Is he to be a pleafer of men, or of God? He is to approve himfelf to his own mafter. He is to perfift in ex-
(/) Gal. iv. 15, 16. {g) Ezek. ii. 7. iii. 17.-
plaining
0?t Hearing of Sermons, ^
plaining the whole counfel of God, in fet- ting forth the fincere word of Jefus Chnll, precept upon precept^ precept upon precept^ line upon line^ line upon linc^ here a little and there a little^ in meeknefs injlrudiing thofc that oppofe thetn/elves ; in hunrible hope that peradventiire an hour ma^r come, when God ivill give unto them repentance to the acknowledging of the truth (/?).
Ljfrly \ the Chrlitian Preacher is to preach not himfelf, but Chrift Jefus the Lord;/). He ferves the Lord Chrift: for Chrift he is an ambuiTador : his mafter's glory, not his own, muft he purfue. The pulpit he is to regard not as the throne of his exaltation, but as the place where he is to manifeft himfelf the fervant of all for the fake of Jefus [k\ He is not to aflume to himfelf confequence, as though he were lord over the heritage of God. He is not to feek to have dominion over the faith of his brethren. He is not to convert the houfe of God into a theatre for the difplay of his erudition, of his imagina- tion, of his eloquence. Devoted to his mafter's honour, abforbed in folicitude for the falvation of his flock ; how ihall he
iji) Ifaiah, xxvh'L lO- 2 Tim. ii. 2y. (») 2 Cor. iv. 5, {/■)Ibid.
make
10 On Hearing of Sermons*
make h'lmfelf his own reputation, his own authority, his own fecular advantage, the end and objedt of his preaching ? How Ihall he thus hypocritically profefs himfelf a worker together 'with Chr'iji ? How fhall he thus profane the miniftry of the word of \iit ?
ir. I proceed to the duties of a Chriftian hearer.
By contemplating the devious tracks in which the carelefs and the obftinate are bewildered, we are taught to difcern and to value the path of fafety. Confider then the unworthy motives and views, vrith which men too often piefent themfelves as hearers of fernions.
•Many perfons attend public worfliip, and preaching as one part of it, from cuf- tom, or from a regard to their charadler. They fee the neighbourhood flocking to the church : therefore they go thither* They perceive that orderly and refpe^lable per- fons make a point of regular attendance : and they are not unwilling to embrace the fame method of being efteemed orderly and refpedable. A man of this defcription has fatisfied hiswilhes by (hewing himfelf in the church. To be obferved as forming
one
Oji Hearing of Sermons. \\
one of the congregation was his objedt. To worriiip God in fpirit and in truth, was hot the purpofe which attrafled him. The fervice therefore engages Httle of bis atten- tion. ' In fome paflagcs perhaps he joins, yet mechanically, through form rather than devotion ; but his thoughts are commonly roving among other fubjeds. When he liftens to the fermon, it is without earneft- nefs; and with many a fecret wifh that it were at an end. He relapfes into fome l/^orlrfly train of thought ; until he is aroufed frBtii a vacant reverie, or from medita- tion on his bufmefs or his pleafiires, by hear- ing the joyful found of the eongregatiori riling to depart. '^Itrrj'^ miio or.^ n^f^
Others frequent preaching from curiofity. Like the Athenians, they fere always-eager to hear fome new things In the language of Scripture, they have Itching ears, and after their own lufts heap to then f elves teachers. They wander from one place of worfhip to another; become diffatisfied with any minifter whom they have heard for a continuance ; and fpeedily learn to relilh no preacher, who is not extrava- gant in manner, and violent in declatna- tion. The time foon arrives when, ful- filling the prophecy of St. Paul, they imll
not
IZ On Hearing of Sermons,
net endure found doSlr'me ; hut turn away from the truths and arc turned unto fables (/). They are perplexed and confounded by a multitude of Inftru(£lors. Toffed to and tro, and carried about with every wind of do<3'rine, they depart from the words of truth and fobernefs ; and fall a prey to the Vrildefl delufions.
Others liften to a fermon with a criti- cifing fpirit ; not careful to profit by it, but watchful to fit in judgement upon it. Swoln with fpiritual pride, and deeming them- felves complete mailers of the moft diffi- cult points of dodtrine, they fcrutinife every fentence which drops from the lips of the preacher; put each of his terms to the rack ; examiiie the foundnefs of his orthodoxy with inquifitorial fufpicion; and if they are able to faften upon an cxprellion pot precifely confonant with the niceties of their own religious phrafeology, or capable of being under ftpod in a fenfe fomewhat at variance with their peculiar prepofleflions, deny their inftrydlor to be evangelical, pro- nounce him. blind, an4 congratulate them- fel-ves \ipbn their ovm fcriptural attain- ments and keen-eyed fagacity. Eager to ^enfure, and impatient to decide ; the fruit
(/) 2 Tins. iy. 3, 4
whicl^
On Hearing of Sermons, rj
which they reap from the return of the Sab- bath is to be flattered in prefuniption and confirmed in ignorance.
Others become hearers of fermons for no better purpofe than that of entertainment. Counterparts of the Jews in the days of Ezekiel, who talked one iDitb another at the doors of their hoitfesy andfpoke every o7ic to his brother^ faying y " Come^ I pray yoit^ and hear nvhat is the word that cometh from the Lord\'* becaufe the preaching of the Prophet was to them as a 'vci'y lovely foiig of one that had a pleafant voice ^ and could play well upon an infrument (»?) ; they refort on , the Sunday to the houfe ot God with vie\rs and feelings fimilar to thofe which, im- pelled them on the preceding evening to a. fccne of mufical feftivity. They frequent: particular churches for the fake of *' good preaching." And by good preaching they intend not that faithful difplay and power- ful application of evangelical truth, v/hich. awaken the confcience and probe the heart: bat elegance of language, harmonioufnefs ; of voice, graccfulnefs of delivery, in the "* firft place j and in the next place, fraooth precepts and unmerited encouragements, intcrfperfcd with interefting addrefles to the
{m) Ezek. xxxlii. 32.
pajlion?.
J 4 ^^^ Hearing of Sermons,
paffions. The ear is pleafed and the tafie is gratified; but like the auditors of Ezekiel, they hear the words of the preacher and do them not.
What then are the difpofitions with which a Chriftian ought to liften to difcourfes from the pulpit ? How (hall he fo learn, that he may be able to attain unto the knowledge of the truth ?
The firll requifite is reverence for the Word of God. To explain and apply the Word of God is the object of every fer- mon. To hear the Word of God explained and applied is the obje£t of every ferious hearer. And preaching is one of the means of grace and falvation ordained by the great Lord of the church. Attend then with de- vout regard to the miniftry of the Word. Confider that every dodrine which the preacher unfolds, every command which he inculcates, every promife, every threaten- ing which he difplays before you, are avowedly delivered from the Bible. They are not the doctrines, the commands, the proraifes, the threatenings, of the preachef ; but of God. And he who in any cafe de- ipifes a rule of faith or of practice, which the minifter truly declares to him fr£>H>.^t;^ Bible,. defpifes not man, but God. u.'?
la
On Hearing of Sdrmofis. 15
^^^\n the next place, attend with a teach- ^hle mind. Chile fs you are converted^ faid our Lord to his followers, and become as little childrtn ; you Jljall not enter into the kingdom of heaven. Humble yourlelf in the iicufe of your Maker. Be prepared to receive unwelcome truths ; truths which contradict your favourite opinions, or de- clare war againft your favourite practices. Away with all pride, all obftinacy, all prejudice. Bring every thought into capti- vity to the obedience of Chrift ; and receive with meeknefs the word which is able to fave your Ibuls. ■■^:..0u :,,:: ii D:^.;qci:i L.; ,^ Thirdly; Whate\^ef "be -the truth tv^ich the preacher delivers, apply it, as far as it is applicable, to yourfelf. You are iifteuing foryourfelf, not for your neighbour. Whe- ther this portion or that portion of the fer- mon be applicable to your neighbour, is not your concern. Tbou art tht man. You are the perfon to whom whatever you hear 'is addrefied. Apply it to the benefit of your foul. Bat apply what you hear fairly.' Many perfons become mod dange- rous felf-deceivers, by applying parts of fermons to themfelves, and making no fuch application of other parts. If in one parr, for exaiYiple, the fermon fpeaks -thedan-
j^uage
t6 On Hcarhig of Sejinons,
guage of encouragement to the true Chrif- tian, and enlarges on the blefled promlfes fecurcd to him ; all this encouragement, all thefe promlfes, they inftantly apply to themfelves. But to^themfelves they did not apply other paOages of the difcourfe, in which the marks of a true chriftian were defcribed; marks by which if they had examined their principles and conduct, they would perhaps have diicerned thcm^ felves not to be true Chriftians, and of coutfe not entitled, to the benefit of any encou- ragement or promife. Or if the minifter difplays fome fcrlptural example of the mercy of God to a grievous offender; they fail not to affiire themfelves that mercy will be equally extended to them. But they paid little regard to the proofs of true re* pentance which the minifter had alfo de- tailed as manifefted by that offender: proofs which on due inveftigation they would have difcovered to be wanting in them- felves, and would confequently have been conftrained to perceive that in thair exifting fiate of heart they could have no reafon- able hope of mercy. To apply fermons thus partially, thus unwarrantably, is but to. blind your confcience and to hardea yourfelf in fm. ''»'^- \ Fourthly j
Oji Hearhig of Sermons * 17
Fourthly; Refled: tha^ circumftances ap- parently fmall and cafual feem not feldom to be fdeded by Him, who can crufli the globe with an atom, to aecomphlli momentous ends. To how many Tinners has an individual fermon been made, as it were, the hinge of converfion, the turning point between^ life and death ! Did you withhold your atten- tion from the iaft fermon at which you were prefent ? How know you but in that fermon was contained an elucidation of fome impor- tant dodrine which you mifconceive ; a fcriptufal example of virtue mod need- ful for your inftrudion ; a fcriptural de- nunciation of vengeance againft your ow^n befetting nn ? Kow know you but that to the abfence of the chriftian armour •which that difcourfe would have fupplied, your fall under recent temptations is to be attributed ? How know you but from the •abfence of that armour, temptations even now impending over your head will derive their principal ftrength ? But you have not merely precluded yourfelf from the advan- tage which you might have acquired. The negledt of that advantap;e is a fin for which you muft render an account to God. Every opportunity which he affords you of imbibing inftrudion in his holy temple, is a blelfing, for the improvement of which you Vol. IK C will
iS On Hear'ivg of Scrmoits,
will ^d.i\A refponfible at the day of judge- ment. Beware left the preachmg of his word, ordained by Him for your eternal good, prove, through your wilful difregard, the caufe of an increafe of your eondciuna- tion. --r'^ !:;:;■:.
Fifthly; Let your attention during the delivery of fermons, and your fubfequent meditations on their import, be accompa^ nied with a fervent defire that the Spirit of grace may incline your foul unto know- ledge. V/hoever may plant, whoever may water, it is God who gireth the increafe. \q him raife your heart in prayer through the mediation of his Son Jefus. So fliall He enlighten you by his Holy Spirit to. uriderftand his law. So fhall he caufe the gi^od-feecl-tQ take root in your bofom. So fhall r he prefer ve you from theF: doom 6f the unfruitful hearer. So Ihall he ren- der- you a doer of the law, bringing forth fr.uit unto perfe£tion.
.^To conclude, ^ake heed^ my brethren^ how ye hear. Look well to your hearts. %,qX. the motives which bring you to this place he llich as befit thofe who profefs to he athlrll for lnfl:rud:ion and edification. Let ypur diligence in yielding faithful attention, and your fincerity in applying to yourfelves the. ..truths wKich you hear, be fuch as
become
On Hearhig of Sermons. 19
become thofe who liften to the word of life. Who^ cried the prophet Ifaiah, anticipating the rejecftion of the preachers of the Gofpel by his countrymen ; Who hath believed our report [ti) f When Jefus Chrift appeared, and preached in their fynagogues ; how few in comparifon with the multitudes of his hearers were imprefled with durable con- vidion ! If the Jews could fail of being converted by the preaching of the Son of God J how eafily may you fail to profit by the preaching of his minifters ! Why did the Jews fail of converfion? The word preached did not profit the?n, not being mixed with faith^ with genuine operative faith, In them that heard it (0). Be not ye like unto them. If any dodtrine declared to you from the pulpit appear hard and ftrange, Ao not haftily pronounce it erroneous and un- worthy of God. Have you never deteded yOurfelf in ignorance ? Have you nevei known yourfelf blinded by mifapprehea-* fion and prejudice ? May it not be igno- rance, or. mifappreheufion, or prejudice^ which prevents you from perceiving thu dodrine to be true ? Sufpend your judge^ ment, until you fhall have confidered the fubje^-'maturely and with imparttalit^;
' 'X»)'iraial>j liii. i. {o) Hebr. iv. 2-
10 On Hear'mg of Sermons,
Confult your Bible deliberately at home. Compare one part of Scripture with ano- ther. Why are the inhabitants of Berea honoured with a record of perpetual praife ? Becaufe when new do(5trines wer^ propofed to them, they fearched the Scriptures dili- gently to learn whether thofe things were {o. The fearch was not in vain. They dif- covered that the dodiines were undeniably the doctrines of the Word of God. Imitate ihefe wile men in their zeal : follow them in the track which they purfued in queft X)f truth. If the refult of your examina- tion leaves your doubts unrefolved ; have you not friends equally intelligent and piouSj with whom you may difcufs them ? Have you not rainifters of religion impel- led, let us truft, by inclination no lefs than by duty, privately to confirm your faith by fpiritual inftrudtion and counfel ? Finally ; fupplicate day by day your Almighty Fa- ther for grace habitually to exemplify in the bufy fcenes of life the efficacy of the in- ilrudlion to which you liftened on the Sab- bath. In your prayers forget not your mi- nifters. Intercede for them, and in that inter- ceffion you intercede for yourfelves, that utterance may be given unto them that they may open their mouth boldly to make known
the
* Oil Hearing of Sermons, ?, i
the myftery of the Gofpel, that therein they may fpeak boldly, as they ought to fpcakf/). What Is our united fupplication ? " Make, " we befeech thee, O Ahnighty God, all " biHiops and paftors diligently to preach *' thy holy word, and the people obe- " diently to follow the fame. Grant that " the minifters and ftewards of thy myfle- " ries may prepare and make ready thy " way, by turning the hearts of the difobe- " dient to the wildom of the juft. Grant " unto us all that we, being called by thy " holy word, may forthwith give up our- " felves obediently to fulfil thy holy com- " mandments, through Jefus Chrift our ♦* Lord."
(/) Ephef. vj. 19, 20.
C3
i"!l' . I iMfjU
SERMON II.
On Believers and Unbelievers.
ACTS, xxvui. 24.
And fome believed the Things which were fpaken- and fome believed fwt,
CT. Paul, delivered by his falfe accufers in Judea into the hands of the Roman governor, perceived that no profpedt of preferving his life remained, but by an appeal unto C^far. Exercifing therefore the right of a lloman citizen, he demanded to be fent to the Emperor, that by him the caufe liiight be examined and decided. He was accordingly conveyed, as a prifoner, to Jlome. His firft care, on his arrival in that city, was to ajGTemble his countrymen, the Jews : to fatisfy them, that he had never purpofed, in appealing unto Csefar, to exhibit any complaint againft the Jewifh nation ; and diftindly to fet before them th^t faitli in Jefiis of Nazareth, the prcmifed
Saviour,
On Believers afid Unbelievers, 23
Saviour, for which he was an ambaflador in bonds. His countrymen repHed, -tbstl no charge againd himfelf had reached their ears ; that they had received but imper- fe<ft accounts concerning the doctrine which he profefTed ; that they knew it, however, to be univerfally fpoken againft ; and that they were defirous of hearing a full ftate- ment of his opinions. A day was appointed. Numbers came to his abodes. Earned for their converfion, and zealous for the glory of his Mafter, he expounded to therfl the Scriptures, and tejlijied the kingdom of God^ perfuadifig them concerning Jefus^ toih out of the laiv ofMofes^ and out qJ the- pro'" phets^ from morning till evening, - - V/hat was the effecSl of his labour? Sijme heliev&i the things ivhich were fpoken ; andfomebe'- lieved not, ^ Some believed : Why ?- They cQuld not refift the power and wifdom. with which he fpoke. They were willing to liften to the truth ; therefore their preju- dices yielded. They turned their eyes' to the light ; therefore the light (hone nOt \^ vain. They difcerned in Jefus of Nazareth the undeniable characters of that Meffiah, to whom the Law and the Prophets bare witnefs : they difcerned them with joy and thankfulnefs j therefore they glorlfietl iuoiViad Cwj. God
2-4 On Believers and Unbelievers,
God by faith in his beloved fon. Some believed not : Why ? Becaufe they were exadlly fuch men as the foreknowledge of the Holy Ghoft had defcribed by the mouth of Ifaiah. Their heart was waxed grofs, and their ears were dull of hearing, and their eyes they had doled ; left they ihould fee with their eyes, and hear with their ears, and be converted, and God fhould heal them. Their heart, fixed upon ceremonial ordinances and worldly purfuits, was averfe to fpiritiial religion, humility, and holinefs. Their ear gave no attention to doctrines which contradided their pre- pofleflions, and proclaimed the iniquity of the felf- righteous. Their eyes they wil- fully fliut againft that light from above, by which ignorance was detected, and guilt expofed. Therefore it was that .Mofes and the prophets tellified before them, and produced not convidion. Therefore it was, that hearing they heard, and did not under- hand ; and feeing they faw, and did not per- ceive. Therefore it was, that they withftood the evidence of the Gofpel. Therefore it was, that they would not be converted and healed. Therefore it was, that they would japt a,vcept the falvation of God, " '^' '^ifxj How
On Believers andUnhel'ievers, 25
How ftands the cafe with refpe£t to Chriftians ? To them univerfally is the Re- I'elation of Jefus Chrift addrefled. To them Mofes and the prophets, and all the infpired writers of the New Teftament, deliver their teftimony concerning the Re- deemer of mankind. To them the Sab- bath, as well as many an intervening day, opens the houfes of God, that, after hum- ble fupplication and fincere thankfgiving, they may hear the words of eternal life. To them, the miniflers of religion ceafe not to dired appropriate inftruilion ; "ceafe not to unfold the whole counfel of God ; to unveil the radical corruption of human nature; to make manifeft the power, the de- ceitfulnefs, and the confequences of fin ; to difplay the grand dodlrines of redemption an<i fan<ftification ; to explain and enforce the precepts, admonitions, and exhorta- tions of Holy Writ ; to animate the righ- teous by the examples of faints of antient days ; to alarm the guilty by the fate of former rebels againft the Moft High j to flrengthen the feeble, to confirm the wa- ndering, to convince the gain fayer, to com- ^■fort the afHiited, to inllil caution into the rafh, humility into the prefumptupus* The
rainifters
26 On Believers and Unbelievers.
minirters of religion, thofe at leaft who cordially enlarge their views to the extent of their duty, to the unequivocal import of the vows which are upon them, ceafe not to labour from houfe to houfe ; and pri- vately to imprefs on each individual, as prudence and opportunity may allow, the injunction, the warning, or the encourage- ment, of virhich he more efpecially ftands in need. Thus, to all throughout the Chriflian world is the gofpel of falvationt fent^ How is it received ? As ,i,Vi:)t^a.jBt among the Jews at Rome : Some believe the things which are fpoken ; a/id Tome believe them not. If there he any differ- >*ejace between the two cafes, it is this, Amoqg the Jewiih nation, collectively e^nfidered, there was, on the one hand, more open unbelief j and, on the other, more fmcerity in chriftian profeffion, than exiils at prefent. They who did not believe that Jefus Chrift came from God, feeling no worldly motive to inauce them to diC* femble their unbelief, avowed it, and a(3;e,d upon., it. They who were convinced of the truth of the gofpel, and embraced the Chriftian faith, having no worldly motive t^ lead them to profefs a religion which was every where fpoken aga'mjl and perfe- 1 1 cuteds
On Believers and Unbelievers. 1*]
cuted, ufually became Chriftians under the influence of decided piety. But in thefe days, when to be a declared unbeliever, is commonly regarded as difgraeeful ; there are to be found within the pale of the Chris- tian Church many perfons who have no fledfaft belief in the gofpel. And as in thefe more mild and enlightened countries, no danger hangs over the head of any man in confequence of his being outwardly a difciple of Chrift ; there is feen among profeffed Chriftians a far greater propor- tion of the carelefs and the lukewarm than was to be difcerned by the Apoftles among their converts. Now let it be always and ftedfaftly remembered, that the Scriptures univerfally reprefent as unbelievers not only thofe whofe blindnefs and impiety treat the Chriftian revelation as a falfehood, as % cunningly devifed fable, as an invention of men : but thofe alfo who hold the truth In ufirigbteoufnefs ; thofe who believe ab- ftradedly, but not pradically ; thofe who believe, and do not obey ; thofe who be-* lieve with the underftanding, but believe not with the heart unto juftification*. A dead faith is no faith. It has no claim through Chrift to the rewards of faith. It
* p.om. i. i8. — X. 10.
2 8 On Believers and U/iheiievers.
itl ay become even more fmful and dan- g'erous than open unbelief. To fin agalnft knowledge may be, under poflible circum- fiances, more flagitious than to offend through wilful ignorance. Not to believe in Chrift may fometimes be owing chiefly to guilty unconcern. To believe that he came from God, and dcfpife his commandments, muft be, in the language of the Pralniift, the great offence, muft ht pref/imptuous ftn. Why are the Gentiles pronounced to have been Atheifls, ivithout God in the 'world ^ f Becaufe though they knew God, they glo- rified him not as God. He is the word of Atheifts, who acknowledges that there is a God, and will not obey him. He who Outwardly confefTes Chrift, and practically denies Him, may be the worfl of ugbe* Iievefs. ; » ^i
Confider the charafteriftic features- of the two clafTes, into which the multitudes to >vhom the gofpei is now preached are di- vided. Some believe the things which are fpokea, and fome believe them not.
J. Advert primarily to thofe who believe.
When you caft your eyes upon, the mafs
of profefTed Ghriftians, you obferve among
* EpH. U. I2f AQsot iv Til vxr^v,
' them
On Believers and Unbelievers. 29
them a fet of men manifeftly feparated and dlftinguifhed from the crowd. You fee them feparated from the pollutions by which they are furrounded ; and diflin- guifhed by views and principles different from thofe v/hieh govern the v>^orld that lieth in wickednefs. Thefe are they which believe. Approach them more nearly, and examine them clofely. Infped: their con- duct ; contemplate their objeds ; , invefti- gate their motives. What is the refult of your obfervation and inquiry ? You per- ceive thefe perfons more afliduous than ethers in frequenting public woriliip ; not like others, glad to catch at excufes, and to fabricate pretences for being abfent ;, but contriving leifure, and fubmitting to worlci- ly inconvenience, and even lofs, tnat their attendance on the Houfe of God may not be interrupted* You pcrc-jive them fcru- pulouily regular ir> prefenting themfelves at the facramental ta.ble, Vou perceive theni dedicating thofe parts of the fabbath, whicl^ are unoccupied by public devotion, no;t to idlenefs, not to trifles, not to the adjuft- mcnt of domeflic concerns, but to pious meditation, to religious reading, to edify- ing difcourfe,'to works of mercy ; not iiHb'^ bing off corners and portions for fecular
employ-
3© Ott Believers ajidUnhelievers.
employments ; not fluduating with an internal ftruggle between confcience and Mammon; not weary and impatient like the Jews, who turned again and again their eyes to the dial, and exclaimed, " When *' uill the Sabbath he gone^ that we may fef ^^ forth wheat * f not purloining the after- noon for feftivities of the table ; nor, un- der the fcanty femblance of devotion, pro- ftituting the evening to mufical recreation ; but faithfully conceding the whole period of facred reft to fuch occupations as befit the day which God has hallowed unto him- felf; fuch occupations as comport with a fpecial preparation for eternity ; fuch oc- cupations as are confiftent with the tran- quillity, leifure, and edification of their houfeholds ; fuch occupations as are ad- apted to caufe the day to be a blefhng to their fouls. In the midft of this their chriflian ftridnefs, you behold no often- tation, no fuperftition, no fournefs, no gloom. You fee fomething in their manner and deportment which fliews that this fer- vice is not a matter of form, but that it comes from the heart: that the man does not render it by conftraint, but that he would be unhappy if he did not
* Amos, viii. 5.
- . rende;:
On Believers and Ufibelievers. 3 1
renderir. You ' daily perceivie them in pri- vate mi ti vat ing an intercourle with God in prayer : and by devout ftudy and fubfe- quent refledion, gaining more and more knowledge of the divine will, and of the method of faivdtion. In the common deal- ings of life, you fee them bringing religion into pradice ; confcientioufly making it their objedt to be upright, pundual, mo- derate, and benevolent in 'all their tranfac- tions ; purfuing their wordly callings with diligence, but purfuing them on Chriftian principles, and with Chriftian compofure ; notjlothfid in bufinefs^ yet in their bufmefs^ and by their bufmefs, ferving the Lord ; not elated by fuccefs, not repining under difappointment ; not grafping, not avari- cious, not envious, not full of care, but ftriving calmly and fteadlly to perform their duty, and cheerfully leaving the event in the hands of God. In their families you behold them quiet, confiderate, affec- tionate, patterns of kind tempers, abound- ing in kind adions ; fetting the-ir faces againft folly, againft vanity, againft the appearance of evil ; againft pernicious cuf^ toms, hov>rever popular, however widely diffufed j and taking pains day hy day to train their houfehold in the nurture and '^bn.- admoni-
J 2 On Believers atid Unbelievers.
admonition of the Lord. Univerfally you i difcern that their defire is to do all to the glory of God, that God may in all things be glorified through Jefus Chrifl ; to cru- cify the jBelh with its affedions and lufts ; to feek not their own things, but the things which are Jefus Chrift*s ; to live not unto themfelves, but unto Chrift who died for them ; to adorn the dodrine of God their Saviour in all things, and to omit no means and opportunities which ' can difcreetly be embraced of ilriving to attradt others to the knowledge and love of genuine religion. When they converfe in the retired circle of their friends on facred fubjedts ; you read in their countenances the intereft which pervades the heart. You behold them labouring to grow in grace : not ftationary in religion, but making a progrefs; laying up more and more trea- fure in heaven ; preffing forward towards the mark ; advancing onward towards per- fection. For thefe men are not perfe£l : they are ftill frail and fmful. You behold among them many humbling inftances of infirmity, many fins of furprife, many proofs of the power of temptation, many tokens and effeds of inherent corruption. But they do not allow themfelves in fm :
they lo
On Believers and Unbelievers* 33
They abhor it ; they fight againft it ; they fufFer K not to obtain the dominion over them ; they oppofe it in the armour of God, in the ftrength of his grace : they bitterly repent when they have fallen into tranfgreflion : they fervently fue for par- don through the great atonement : they derive from their fall additional motives to felf-abafement, watchful nefs, and prayer. Why is it that this clafs of profefled Chrlf- tians exemplify the pidure which has been drawn ? Why is it that they are real Chrif- tains ? Becaufe they have believed. Why is it that they have believed ? Becaufe they have inclined their ear unto the things which were fpoken. They have not re- filled the Holy Ghoft. They have bowed to the influence of divine grace. Therefore God hath taken away the heart of ftone, and given to them a heart of flefh ; a heait foftened, purified, and fandified ; a heart replete with fpiritual underftanding, and fpiritual defires. Therefore they are con- verted from darknefs to light. Therefore God hath healed them.
IL Let us turn our thoughts to thofe who believe not.
Vol. II. D Imean
3 4 On •Believers and Vnhetieven,
I mean not now to dlre£l your atten- tion to avowed infidels. I fpeak of perfons who profefs to know Chrift, to believe in Chrift, but by their works deny him. Even of thefe men a minute defcription is not neceflliry. They are in all points the re- verfe of thofe who believe. Their attend- ance on the public fervice of God, and on the other outward ordinances of Chrifti- anity is uncertain, languid, and formal. The Sabbath is a burden to them ; and they are happy when the clofe of it rcleafes them from their conftrained abftinence, if indeed they have pradifed abftinence, from worldly occupations. The Bible refts on their {helves : or the perufal of it is re- garded as a taflc, and is performed heavily, mechanically, fuperficially. Private prayer, if not negleded, is wearifome and lifelefs. Follow them through the daily occurrences of a61:ive employment, and you difcern no traces of a religious fpirit. You fee them felfifh, overbearing, fenfual, contentious, worldly-minded. God is not in their thoughts. His name may fupply the tongue with unhallowed exclamations : but his fear is foreign to the heart. They think not of their baptifmal vow. They renounce not
the
On Believers a?id Unbelievers. 3^
the devil and all his works, the pomps and vanities of this wicked world, and all the finful lulls of the flelli. They leave not all to follow Chrifl: : in fad:, they leave little for the fake of following him. Each indi- vidual referves the indulgence of his fa- vourite propenfity. One is profane, an- other unchafte, a tliird envious, a fourth dilhoneft, a fifth intemperate, a fixth co- vetous. Some unite feveral of thefe ha- bits of wickednefs. In their domeftic rela- tions they are harfh, capricious, uninftruc- tive ; eager in every fchcme or purpofe connected with intereft, or with pleafure ; lukewarm or indifferent in all the concerns of religion. Sin they reprefent as venial, becaufe natural ; or as of little moment, be- caufe God is merciful ; or as fufficiently compenfated by fome attendant good ac- tions or amiable qualities ; or as certain of forgivenefs, if not extremely heinous, be- caufe Chrift has made an atonement. The comprehenfive outlines of a general pidiure cannot in eveiy point follow the variety of individual countenances. But in prominent features all the individuals of the clafs in view juftify this reprefentation. Why is it that they juftify it ? Becaufe they believe not. Why is it that they do not believe I Da Becaufe
'j6 On Believers and Unbelievcf's.
Becaufe by carnal gratification their heart is waxed grofs ; becaufe by wilful inattention their ears have become dull of hearing; be- caufe through averfion to the light their eyes they have clofed. They are habitually un- holy in their inclinations and purpofes ; and therefore have no real faith. They are the willing fervantsof fin ; and therefore belong not to God. They are Chriftians only in name; and therefore are not Chriftians.
To which of the two clafles does each of us belong ? This is a queftion to which our own bofoms, if we fairly examine them, will fcarcely fail to give a true reply. Let me feparately addrefs to perfons of each clafs fome few words of admonition.
If on fearching your hearts, under a deep conviction of the frequency and the ex- treme danger of felf-deception, you receive the anfwer of a good confcience towards God, witneffing the fmcerity of your faith ; be filled with gratitude to the Author of every good gift, by whom it is given unto yon, as unto the Philippians, to believe ok "J ejus Chrift [d]. Thanks be to God^tK-' claimed St. Paul, for his iinfpeakable gift (<?). Was this language merely the language of his lips ? It was the language of his adions ;
{d) Philipp, i. 29. [c) 2 Cor, ix. 15.
the
Otj Believers and Unbelievers. 3 7
the language of his love, of his zeal, of liis patient endurance, of his unceafing toil, of his multiplied fufferings, of his trium- phant death. Conftrained by the love of Chrift, he lived unto Chrift. Live ye unto Chrift, who has died for you alfo. Give all diligence to make your calling and eledion fure. Refledt what numbers have been found in all ages of the Chrlftian Church, who, after thev had walked for a time in the ways of righteoufnefs, have- returned unto the world which they had abandoned, have become the flaves of fin which they had renounced. Demas, faith St. Paul, hath foffaken me^ having loved this prefeiit world [f). That Demas, who had been the companion^of the Apoftle in his pilgrim- age and his miniftry, forfook him. How many has the love of the world, the love of eafe, the love of gain, the love of power, the love of human praife, perfuaded, like Demas, to turnt heir backs upon Chrift ! Refled on the peril attendant on every ftep, when, ceafing to climb the path which points towards heaven, the unhappy victim of temptation turns down the fteep which leads to deftrudlion ! Refled on the detri- ment to the general interefts of religion,
(/■ ) 2 Tim. iv. to.
D 3 tlie
38 On Believers and Unhcl'ievers.
the fcandal to the Chriftian name, the dlf- couragement of the pious, the exulting icofFs of the wicked, occafioned by the fall of thofe who have been confidered as eftab- liihed examples of the faith ! Be not high- minded, but fear. Let him that thinketh he ftandeth, take heed left he fall. Look back on the numberlefs inftances of tranf- greffion which your lives have exhibited fmce you have profeffed to be followers in earned of Jefus Chrift. Look back on the inftances, equally furpafting number, of wafted opportunities, of neglected duty. Call to mind your coldnefs in prayer, your languid application to religious ftudy, your leaning to the world, your pronenefs 10 give way to enfnaring cuftoms, your un- chaftifed tempers, your fecret and befetting fms. Whatever may have been your Chrif- tian progrefs ; do you not even yet difco- ver V\rithin your heart fo much of the power of evil, that you have reafon daily to fhudder left you fhould be altogether overcome ? If you have hope that you are a fervant of Chrift ; rejoice in your hope ; but rejoice with trembling. Diftruft your- felf : rely wholly upon God : pray without ceaftng : be not weary of well-doing : and
ygu iliail be ftrengthencd and upheld by all-
fufficient
On believers and Unbelievers, 39
fufficient grace. This is the viBory which overccmeth the worlds even jowx faith (^).
If there are thofe among you who prac- tically believe not ; let them mark the full enormity of their guilt. Wo unto thee^ Cha- razin^ faid our Lord ; Wo unto thee Bethfaidal For if the mighty zvorks which were done in you had been done in Tyre and Sidon^ they ^would have repented long ago in fackcloth and <afhes. I fay unto you it fjall be more tolera" ble for Tyre and Si don at the day of fudge- Tnent than for you [IS). In this denunciation of our bleflfed Saviour, read his warning to yourfelves. To you the things of eternal life, though you believe them not, have been fpoken. To you, though you rejedt them, they have been unremittingly de- clared. To you, though you have clofed your eyes, they have been difplayed in the fcriptures. To you, though you have fhut your ears, they have been unremittingly proclaimed by the minifters of the Gofoel. To you God has offered the mercy, though you have thruft it away, of being con- verted and healed. How many unin- ftruded Heathens, lying like Tyre and Sidon of old, in darknefs and the (hadow of death, would long ago have glorified God
{g) I John, V, 4. {h) Math. x.i. ,21, 2t#
D4 by
40 Oil Believers and Unbelieven
by repentance in fackcloth and afhes, if the light of divine truth, which h^s been poured upon you in vain, had been vouchfa- fed unto them ! How many idolaters would have broken and burned their images ; while you have cheriihed the idols of your heart 1 How many favages would have re^ linqurlhed their cruel and abominable prac« tice.' ; while you have ftrengthened your- felfin your wickednefs I How many would have turned unto God, while you have denied him ! How many would have laid down their lives for the faith of Chrifl: ; while you have crucified the Son of God afrefh, and trodden under foot, as an un- holy thmg, the blood of the covenant where- with you were fanO:ified ! How -many would have welcomed the regenerating in- fluence of the Holy Ghoft ; while you have hardened your hearts, and done def- pite unto the Spirit of grace! They who have fmned without the Gofpel fliall be judged without the Gofpel ; they fhall be judged according to the difpenfa- tion under which they were placed. But if we fin wilfully, after that we have re- ceived the knowledge of the truth ; if with the unclouded blaze of evangelical light before us we perfift in the paths of dark-
nefs J
On BelicUers and Unbelievers, 41
nefs; there remaineth no more facrlfice for fin J but a certain fearful looking for of judgement and fiery indignation. There- fore fhall it be more tolerable, if you perfift in refufmg to believe and obey the things which have been fpoken ; therefore fhall it be more tolerable at the day of judgement for the idolatrous Heathen than for you*
SERMON III.
On Pronenefs to difparage Religious Charadlers.
Luke, vil. 31.
And the Lordfaid ; Whereunto tbe?t fiall I liken the Men of this Generation f
Nthe education of youth, parental wifdom and kindnefs difplay themfelves, not only by the aptnefs, but by the diverfity of the means feledled for the ac-compliihment of the purpofe in view. It is not merely that the father places at diftind: periods be- fore his child opportunities and fubjeds of inftrudion feverally fitted to the progref- five growth and expanfion of the mind. He ftudies the charader of his oiTspring, and labours to provide inftrudors fpecially fitted for the corredlion of its defeds. If the appointed preceptors have expended, and expended without adequate fruit, the exertion from v.'hich, in confequenceof their talents and demeanour, a fucccfsful refult
might
On Pronenefs to di/parage, &c. 43
might reafonably have been anticipated ; the father looks around for others, if not more able than the former, yet fo far differ- ing from them in peculiarity of difpofition and deportment as to be adapted to make, under exifting circumftances, an impref- fion on the underftanding and the heart. If the floth and perverfenefs of the pupil obftinately refifl:, neither fubdued by prin- ciple, nor fhaken by argument, nor awed by ftridnefs, nor won by conciliation ; the ends of his education are defeated : but let him not charge his ruin on his parent.
The Lord of earth and heaven permits men to call Him Father. He deals with them as his children. In the fucceffive difpenfations by which he revealed himfelf to Adam, to Noah, to Abraham, to the people of Ifrael, he adapted his communi- cations to the adlual ftateof the human race. In his fuperintending intercourfe with the twelve rebellious tribes, we behold him fending forth meflengers diftinguifhed from each other, and recommended to the peo- ple, by every leading variety of qualification fuited to command or to allure attention. The fubhmity of Ifaiah, the fimplicity of Haggai, the vehemence of Ezekiel, the pathos of Jeremiah, the fententious abrupt-
nefs
44 On Pron&nefs to difparage
nefs of Hofea, the allegorical imagery of Joel, are equally employed to convey the voice of the Mod High, to awaken the eonfcience of regardlefs and apoftate man. Hear^ 0 Heavens ! Give ear, 0 Earth ! What could have bebi done more to my vijie- yard that I have not done in it ?
In an earlier part of the chapter to which the text has guided our thoughts, our Sa- viour had enlarged in the higheft terms of commendation concerning the charader of John the Baptift : and at the fame time had reminded the Jews, that the mod fignal of the marks of honour by which John had been diftinguifhed from above was his com- miflion to prepare the way of the MefTiah, His difcourfe he concluded with the follow- ing expoftulation,
Whereimto then JJjall I liken the -men of" this generation ? And to what arc they like f They are like unto children fitting in the market place, and calling one to a?iother, and foying, We have piped unto you, and ye have not danced: we have mourned unto you and ye have not wept. For yohn the Baptift came neither eaiitiz bread 7ior drinkinjr wine : and ye fay, " He hath a Devil*** ^he Son of man is come eating and drinking : and ye fay, " Behold a gluttonous man and a 8 " winebihber^
Jleligious Charadicvs, . 45
" winehibher ^ a friend of publicans and ^'^'finners^ But wifdom is jujiifed of all her children.
I (kfign, in the firfl place, to explain this paffage, and afterwards tb apply it to our own improvement.
I. Whereunto fall I liken the men of this generation ? And to "what are they like ? It was the cuftom of our Lord to exem- plify his meaning, and to render his inftruc- ticns impreffive, by pertinent and familiar comparifons. He now reprefented himfelf as in purfuit of a fimilitude proper to illuf- trate the condutSt of the Jews. Imire- d lately he produces an exact refemblance. The men of this generation are like unto chil- dren fitting in the market-place^ and calling one to the other ^ and faying ; We have piped unto you ^ and ye have not danced: we have mourned to yon, and ye have fwt wept. As though he had faid : " Have you never ob- " ferved in the flreets diffatisfied and obftl- " nate children fetting themfelves againft ** the idea of being pleafed by their " playmates, and turning their backs on " every fport propofed to them ? When " their companions offered fome mirthful ** amufement \ have you not feen the,
" others
4 6 0?i Fronenefs to difparage
others fullenly refufing to join in it X And when to engage their fancies and meet their Immours, the fiditious re^^re- fentation of fonie forrowful circumftance was begun ; have you not marked the unconquerable perverfenefs with which they withheld their attention ? Thus dif- fatisiied, thus obflinate, thus unconquer- ably pervjerfe, have you proved your- lelves in your proceedings with refpedl to John the Eaptift and myfelf. God, foli- citous that you fliould be converted and live, has preiled upon your acceptance the only method of falvation, falvation through my blood, the blood of the Lamb of God which taketh away the fins of the world, by two mefiengers, widely differing each from the other in appear- ance and in habits of life, yohn the Bap- t'ljl came neither eating breads nor drinki?ig wine. He came not in foft clothing, and living delicately. He difclaimed not merely regal manfions, but the cuflomary abodes of men. His raiment was fack- cloth, of camels' hair; his meat locuftsand wild honey: from his birth he tailed not wine nor flrong drink. His dwelling was in the wildernefs : and in the wilder- nefs he fhewed himfelf to Ifrael under
** the
Religious Cbara&ers. 47
*^ the auftere femblance of Elijah. How- were you imprefled by his folemn de- meanour, his abliradion from the world, his unbending felf-denial ? Under ali thefe chara6leriftic marks did you acknow- ledge the preacher of Repentance ? Ye faid, He hath a Devil. You exclaimed. He is mad : he renounces the common comfoits of life : he is a morofe and fu- perftitious fanatic. He is under the de- luding power of an evil fpirit. Let him. preach to the defert : regard him not. Then came the Son of Alan eating and drinking. Then began I my miniftry among you : then proclaimed I grace and life eternal. As the meffenger and the author of peace and joy and endur- ing happinefs, I have fliunned all tokens of aufterity. I have adopted no pecu- liarity of apparel. I have frequented your cities. I have not refufed invita- tions to your houfes. I have gratefully accepted and temperately ufed the ordi- nary gifts of God. I have ftudied not to Ihock your prejudices by unneceOary rigour. I have endeavoured that my private deportment as well as my public preaching (hould conciliate you to faith and holinefs. What has been the confe-
" quence ?
48 0?i Pronenefs to difpararge
" quence ? How have you received me ? *' Behold a gluttonous man and a winehibber ; " a friend of publicans and finners, Thofe *' very clrcumftances in my condiid: which " were calculated for the purpofe of win- " ning your regard, and difFufing inftruc- " tion with greater efficacy, you have " twifted into pretext^ for calumny, and " urge as reafons for denying me to be the " Meffiah. This Jefus of Nazareth, you " exclaim, maintains not that ftri<ftnefs of " manners, that fevere fand:ity of conduct, " which become a prophet, and are indif- " penfable in one who announces himfelf " as more than a prophet. He is a fre- " quenter of feafts, and from motives, we *^ doubt not, of fenfuality. The man is a " fmner, and a companion of fmners ; an " afTocIate even of the unhallowed publicans, " whom every Ifraelite of common piety " abhors, whom the Son of God would in- " flantaneoully drive from his prefence. *' Thus ye revile and reject my forerunner " and myfelf. From oppoiite proceedings " you equally deduce pretences for flander, " and excufes for hardnefs of heart. No " raeflenger can be acceptable to thofe, who " are determined to fhut their ears to the ** meflage. No preacher can render reli-
" gioa
Oti Pronene/s to dlfparage Religion. 49
" gion pleafing to men who wilfully aban- *' don themfelves to the power of fin. But " does your refufal to hearken and obey " fhake "the truth of our dodrines and de- " nunciaticns? What if you do not be- " lieve ? Shall your unbelief make the faith " of God of none efTea: ? No. Wifdom is '-*' jiijl'ificd of her children. They who " labour to prepare their hearts for the re- " ception of religion, (hall glorify religion. " Salvation through a crucified Redeemer. " which to your pride is a ftumbling block, " and to the pride of others fhall appear " foolifhnefs ; fhall be welcomed by the " humble and contrite as the power of God " and the wifdom of God. They whd " are willing to hearken with the teachable " fpirit of children to the inftrudion of *' heavenly wifdom, and with the affec- " tionate earneftnefs of children (hall con- " form their ways to her commands ; they " fhall adore the length and breadth and " depth and height of the unfcarchable riches " of Chrift: they fliall juflify the v/ays of " their heavenly Father, VNrho, while he " hideth his counfels from thofe who in " their own fight are wife and prudent, " revealeth them unto babes." Vol. IL E II. How
5© On Pronenefs to cTifparage Reltg'iofh
II. How (hall we apply to our edifi-» cation the lellbns which this portion of holy Scripture conveys ?
Firft : Let us confider it as a very unfa- vourable fymptom of the itate of our hearts^ if we difcover in ourfelves a propenfity to cavii at religion j and to impute blame to thofe perfons, whether minifters of the Gof- pel, or individuals among the kity, who by holinefs of life and converfation, confpicu- cully demonllrate the power of faith. Since the day when Chriftianity was promulgated, to raife falfe accufations againft the fervants of God has been a diftinguifhing feature in the conduct of the wicked. Some of the caiumnics diifeminated by the Jews againft John the Baptifl: and agsinft our Lord have recently been produced. From other paf- kges in the Gofpels we learn that the ene- mies of Ghrift feized every fpecious occa- fion of. loading him with opprobrious names and imputations; of reprefeating bin> as. an impoflor, as a mover of fedition, 4S a, cQprpirator againft Cs^rar, as a defpifer of the Sabbath, a;s a blafphemer of the tem- ple, as a c.onfcderate with Beelzebub. Spon- taneouny vanquifned for a feafon by lies and tiic father of lies, Jefus Chriil gives up the «hotl. Malignity purfues his Apoftles^
Ha-s
0« Pronenefs to difparage Religion. 5 1
Has {he changed her weapons? Hear St. Stephen charged with fpeaking blafphe- mous words againft Mofes and againft God. Hear Paul and Silas accufed at Thya- tira, as exceedingly troubling the city, and teaching unlawful cuftoms. When they had efcaped to Theflalonica, hear them again accufed as men who had turned the world upfide down. Behold St. Paul dragged before the judgement feat of the Governor of Corinth, on pretence that he perfuades men to worfhip God in a manner contrary to the law. Be- hold him afterwards profecuted before t'elix as a peftllent fellow, and a mover of fedition throughout all the world. Exa-* mhie his epiftles. Do not you read many incidental proofs, that the preachers and folio Vv^ers of Chrift had inceflantly to con- tend with malicious falfehood ? Obferve him in one paffage defending himfelf and his brethren againft the flanderous imputa- tion of holding the abominable maxim, that it is lawful to do evil that good may come. Mark him in others defcribing them as de- famed, as labouring under dilhonour and evil report, as accounted deceivers, as made a gazing-ftock by reproachers, as reproached for the fake of Chrift. Our Saviour had E 2 fore-
5 2 On Projienefs to diffarage Religion,
forewarned his difclples, that men fhoulcl falfely fpeak all manner of evil concerning them for his fake. Contemplate the punc- rual accompiiihment of the prophecy. The anxiety with which St. Paul and St. Peter admonif]^ and enjoin their hearers to provide things henell: in the fight of all men. To- walk honeftly in wifdom toward them that are without, tovvards the unbelieving Jews as Vv'ell as Gentiles ; to put to filence by w^ell-doing, the ignorance of foolifh men ; to Ihew themfelves pat- ferns of good works, that he that is of the contrary part may be afhamed, having no evil thing to fay of them ; to maintain a. good confcience, that whereas their enemies fpeak evil of them as of evil doers, all may be afliamed who falfely accufe their good converfation in Chrift. Do not thefe ear- neft, thefe reiterated admonitions and in- junctions exempt the Apoftles from all fuf- |>icion of wilfully provoking the tongue of calumny ? Do not they evince decided fo- licitude, by patience and meeknefs, and the light of an irreproachable life, to guard Chriftianity from obloquy, and by the ma- nifeftation of the fruits of the fpirit, to lead iiien^ to glorify their Father who is in lieaven through faith in the Lord Jefus >
Perufe
On Pronenefs to d'lfparage RcVigioti. 53
Perufe the records of the early ages of the Church. You dlfcover that there is fcarcely any crime, however enormous, however improbable, with which the Chriftians are not charged by their enemies. Purfue the enquiry lower. You difcern, whenever any Chriftians have diftinguifhed themfelves by oppofition to prevailing corruptions, and by earneftnefs in genuine religion ; an unde- niable propeafity in others to blacken their charad:ers by mlfreprefentation and re- proach. Now what has been the main fource of that hatred to Chrift and his fol- lowers, which Jias never ceafed to vent it- felf, among other methods, in flander \ Hatred to the dodrine of Chrift : hatred to that felf-abftinence v^diich it inculcates : hatred to that hollnefs which it exafis. They who love darknefs rather than light hate him who molefts them in their dark- nefs, becaufe they abominate the light by which their deeds would be reproved. They who fupinely llumber on the couch of fecurity endure not tlie man who difturbs them with warnings of the neceffity of that exertion which they abhor. They who have fheathed themfelves in felf-righteouf- nefsdeteftthe man who ftrips ihera of the armour wherein they truft, and fliames E 3 them
54 On Pronenefs to difparage Religion,
them with the humiliating convidtion of their nakednefs. Hence it is that the vo- taries of iniquity calumniate not only the fcrvants of religion, but religion itfelf. Sometimes, like the Jews who denominated John the Baptifl a morofe fanatic, they de- fcribe the reftraints which Chiiftianity im- poles on the evil inclinations of men as a yoke of intolerable bondage. They declaim againft the Gofpel as a fyftem of hardfhip and rigour ; as making no allowance for human infirmities ; as prohibiting the in- dulgence of innocent defires, and the en- joyment of the eafe and confolations of focial life. If they are not thus open in their cenfures, they betray their fecret thoughts by invectives againft every one who delineates the corruption of human nature, the guilt and confequences of fin, and the import and extent of human duty, faithfully and zealcufly according to the Scriptures : and by their owm reprefenta- tions of religion as neither unfolding thofe views of the depravity and helpleflhefs of man, nor urging thofe demands of con- ftant watchfuinefs and ftedfaft purity, which the perfons whom they deride as righteous overmuch difcover in every page of the Word of God. At other times, as
the
On Pronenefs to dlfparage Religion. 55
tlie enemies of Chrlft reviled him as ad- dicted to finful indulgences, they mifrepre- fcnt fome of the leading dod:rlnes of the Gofpel as virtually affording encourage- ment to immorality ; and with fmgnlar eagernefs fet themfelves in array againft the fundamental principle that man is 10 bejuf- tiiied in no refped: or degree by works of his own, but entirely by faith in Chrift, as though it rendered good works unnecef- fary, and fubverted and fwept away the ground- work of holinefs. It is thus that, by multifarious and contradid;ory flanders, wicked men labour to render true religion abfurd, contemptible, and odious, in order to provide an apology for their owndifobe- dience and unbelief. If you difcover in your own bofom thofe difpofitions, which "you perceive to have always prevailed in the breafts of the wicked ; are you not con- ftrained to infer that your mind exinbits a 'fubftantial refemblance to theirs? If you difcern a lurking inclination to be diffatis- fied with the doctrines and precepts of the Bible ; if you detect a fecret pleafure in raifing or hearing objedions againft parts of the Scriptures ; if you perceive yourfclf gladly fnatching at pretexts for i^epreciating the principles and cenfuring
E f the
5 6 On Pronenefs to d'lfparage Religion.
the condud: of religious men ; is it not evi- dent that you have not a warm and cordial love for religion ? Your heart is not right with God. Delude not yourfelves by whif- pering to your confciences that, although you muft admit the truth and the relevancy of the preceding obfervations, you occa- fionally make refpedful mention of reli- gion, and pay a decent regard to her ordi- nances and to many of her injundtions. The Scribes and Pharifees talked, according to their own views of the fubjed, largely of religion ; and in fome points were punc- tilious obfervers of the law. But you know that their religion was not the religion of the Scriptures. You know that in body and foul they were devoted to wickednefs. See that your religion be the religion of Chrift Jefus. See that you love that reli- gion. If you do not feel pain when it is contemptuoully treated, if you are not grieved when its followers are calumniated: in the bottom of your heart you love it not.
Secondly. : If, through the influence of divine grace, you have been brought to the love of religion, wonder not, nor be difcouraged, when you hear the truths of the gofpel llanderedj or yourfelf made the
theme
On Pronenefs to dijparage Religion. 57
theme of evil fpeaklng for their fake. Thus it always has been ; and thus, until Chrif- tianity fhall have eftabiirtied a more general dominion over the hearts of thofe v\'ho avow themfelves her fubje^fts, it always will be. Evil men, confcious that their neighbour is a far more religious character than themfelves, will feel his fuperiority as a reproach, and will alTuredly be on the watch to contrive opportunities of degrad- ing him in pubUc efteem, of fixing fome name cf obloquy upon him, and of difparaging thofe views of religion which have conducted him to excellence in holi- nefs. If you are a zealous fervant of God, prepare to behold many of your pureft intentions mifconftrued ; prepare to hear yourfelf reproved and vilified for adlions, which, according to a more equitable in- terpretation, would have been deemed wor- thy of praife. Prepare yourfelf to hear principles afcribed to you the reverfe of thofe which you hold, the reverfe of thofe which you publicly maintain. Prepare to hear epithets and appellations borrowed from obnoxious feds ; feds, it may be, from whofe errors you may have been the inftrument In the hand of God of refcuing pr guarding wcakgr brethren ; prepare to
5 hear
58 On pronetiefs to d'lfparage Religion.
hear theni borrowed for the purpofe of fixing the odium of thofe errors upon yourfelf. What is the lefTon v/hich this expedation fl-iould teach you ? It ihould teach you how great is the folly of folici- tude for the applaufe of men. When you deferve it not, it may be copioufly poured put upon you : when you have the faireft claim to it, you may be repelled with cen- fure and contempt. Wo unto you^ faid our Lord to his difciples, 'when all men Jpeak well of you : forfi did their fathers unto the falfe prophets *. If you are praifed by the world, is it not becaufe you are conformed to the evil principles and pradices of the world ? Is it not becaufe you live to the world, not unto Chrift ? The w^orld will love its own. Men will praife thee^ faith Pavid, when thou doft well to thyfelf'\. If you are fuccefsful in your worldly plans ; if you give the reins to vanity and plea- fure ; if you devote your riches to fplendid and luxurious enjoyment ; then it is that the world will flatter you and proclaim you happy. Live to the world, and the world will applaud you. Live to Chrift, and an evil world cannot but revile and
* l,ukc, vi. 26. t Pfalm xllx. 18.
condemi;
On Pronenefs to difparage Religiofi. 59
Gondemn you. How righteous, how ra- tional, is the judgement of Holy Writ! How equitable Is the condemnation which the Scriptures pronounce againft thofe who love the praife cf men more than ihe praifc of God ! Chrifl: is not like the world, an undifcerning, a capricious, an unjuft, a forgetful mafter. Be ye His fervanls : feek His favour. Give no real occaGon to others to fpeak evil of you. Abftain even from the appearance of evil. There let anxiety ceafe. Be not uneafy as to the opinions of men. Be not depreffed by the lofs of human approbation. Be not elated nor enfnared by poflefTmg it. Let it be your main folicitude to be found among thofe *wh of e praife is not of men ^ hut of God. The Lord will come, ivho will both brifig to light the hidden things of darhnefs^ and will make manifcjl the com f els of the heart z and then fljall every man^ every true Chrif- tdiin^ have praife ofGod'^. That praife is praife indeed. That praife endureth for ever.
Thirdly : Juftify wlfdom, juftify true religion, by manifefling yourfelvcs to be her children. Draw not from the preced-
* Jloin. ii. 29. I Cor. iv. 5,
6o Oji Fronenefs to difparagc Religion.
ing obfervations a conclufion which they do not warrant. If you are ceiifured by the world on account of your opinions, or your condud: refpeding religion, imagine not that the cenfure is a proof that you arc religious. The cenfure of the world, though often mifplaced, is not always mifplaced. If you are charged with having judged er- roneouily, it may be that you have judged crroneoufly. If you are accufed of having a£ted amifs ; you may have adted amifs. If enthufiafm or fanaticifm be imputed to you; perhaps you more or lefs deferve the imputation. Let the cenfure and the^praife of others equally fend you to your Bible. Search the word of truth. Compare your religious opinions, your religious prad:ice, with the doctrines and commandments of your Lord. Confult him, in his revealed word, with an humble, contrite, and teach- able heart, as a child liftens to its inftruc- tor. It was in vain that John the Baptift preacbed to the fcornful and hardened Pha- rifees ; that generation of vipers, who, though defirous to efcape the wrath to come, would not abandon their fms, and bring forth fruits meet for repentance. It was in vain that Jefus Chrift addrelTed him- felf to that felf-righteous race, who trufted
in
On Pronenefs to dtfparage Religion, 6i
in their own imaginary merits, and de- fpifed the £)ffercd atonement of a Saviour. Myfon^ if thou wilt incline thine ear nnto 'wif- dom^ and apply thitie heart to tmderjland- i?ig: if thou feekejl her as fiver ^ and fear chef for her as for hid treafires : thenfhalt thoit underfand the fear of the Lord^ andfnd the knowledge of God, For the Lord giveth 'wifdom : out of his mouth com eth knozvl edge and underfanding *, When you have, lif- tened to the words of wifdom, recorded from his mouth in the Gofpel, ftrive, through the influence of his Koly Spirit, to obey them as an afiedlionate child obeys its parent. Let your faith prove itfelf by its fruits. At the fame time that you are found in dodrine, be a pattern of every good work. So fhall you be the children of wifdom: fo fhall you juftify wifdom. So (hall you evince that Chrift Jefus is made unto you, wifdom, and righteoufnefs, and fandification, and redemption. So ihali you glorify God in the way of falvation* So ihall you recommend the way of falva- tion to mankind. i^'-uorl^
If you thus judify wifdom, behold the hour approaches, when before the aiOfem- bled world, wifdom fhall juftify you. Fear him who can caft both body and fo.ul intp
, * Prov. ii. I — 6.
hell.
6^ On Vrojienefs to d'tf parage Religion,
hell. But fear ye not the reproach of men : neither be ve afraid of their revilin^^s. Be- hold the hour cOmeth, when Chrift Ihall render to every man according to his deeds. "TbenJIdall the righteous man Jland hi great boldnejs before the face offiich as have afjilBed bim^ afid made no account of his labours. When they fee ity they fall be troubled with terrible fear : and fall be ama%ed at the frangenefs of his falvation^ fo far beyond all that they looked for. And they ^ repenting^ and groan- ing for anguifj of fpii'it^ fh all fay ivithin themfelves ; this was he whom ive hadfome- time in derfion^ and a proverb of reproach. We fools accounted his life viadnefs; and his ind tc bt without honour. How is he num- bered with the children of God : and his lot is among the Saints '■'' /
* WiTJom, V. 1 — 5,
SERMON IV.
On coining unto Jesus Christ for life.
John, v. 40*
2"f will not come unto me^ that ye might have life,
CUPPOSE a leglflator, anxious to deter his Tubjeds from the commiflion of a particular crime, were to annex to it, as a penal confequence, the total confifcation of property. Suppofe an individual, fore- warned of the impending efFedts of difobe- dience, wilfully to commit the crime. Confifcation enfues. The inheritance de- figned for his children is intercepted. Suppofe the children arrived at manhood, and treading in the fleps of their father. Suppofe them habitually trampling upon (latutes, which they feel themfelves bound by ties of duty to obey j and manifefting by efforts of impotent treafon inherent 2 malevolence
64 Oti coming ufito Jefus Chrijlfor Ltfc»
inalevolence againft the Legiflator. Sup- pofe that legillator, however rigorous in juflice, equally abundant in mercy : how- ever reiohite to maintain the honour of his law, equally folicitous to remove every iiri- pedimen: to the exercife of overflowing kindnefs towards tranfgrefTors, Suppoie him, however arduous the talk, to have deviled a. method, by which, without en- croachment on the principles of rectitude, without depreciation of his authority, with- out encouragement to offences, the forfeited inheritance may be reftored \ every accef- fion of punifhment which has been incur- red be averted ; and new pofleffions, far lurpaffing the patrimony which by guilt was loft, be fuperadded. Suppofe the at- tainment of thefe blefhngs, the gifts of free mercy, to be efiedually placed on equitable and eafy conditions within the reach of the offenders. What if you were to hear that the blefTmgs are defpifed ; that the offer is rejedled ? Should you credit the intelli- gence ? Should you conceive that. the an- nals of the world could furnifh many ex- amples of fimilar infanity ? Should you apprehend that in the moil enlightened regions fimilar infanity is frequent at this hour t Should you believe that it is but
needful
On corning unto Jefiis Chrijl for Life, 6^
needful to caft your eyes round the circle in which you move, to witnefs many a correfponding fpe^tacle of frenzy ? Should you believe that at this hour there may be exhibited a kindred fpedacle of frenzy by yourfelf ?
Our Saviour, as we learn from the for- mer part of the chapter before us, had given evxtreme offence to the Jews by ex- preffions which they juftly underftood as a diftindt affirmation of his divinity. He proceeded therefore to declare to them the glorious and pre-eminent power, with which he was, in his human nature, en- trufted by his Father. One branch of this power was to raife all mankind from the grave, ^s the Father raifeth up the dead^ and quickeneth them ; even fo the Son quickenetb whom he ivHL Another was to judge the world. 'The Father judgeth ?w man^ but hath committed all judgement unto the So?i : that all men may honour the Son even as they honour the Father, To thefe declarations our Lord, after fome collateral and explanatory dif- cuiTion, fubjoined the emphatical words of the text ; Ye zvill not come unto me, that ye might have life. In thefe words three fadls were implied. Firft : that the Jews were not at that time poifefTed of life ; nor ca-
Voi.. IL F pable
66 On coming unto Jefus Ch rift for Life,
pable of obtaining it by tlieir own exer* tions. They were in a ftate of death. They were in a ftate of condemnation as finners. Eternal deftru<Stion hung over their heads : and from that defl:rud;ion they were of themfelves unable to deliver their fouls^ Secondly : A method of obtaining life was provided and made known unto them ;: namely, to come unto Chrift. God had openly fet forth his Son, from eternity a partaker of the Godhead, to be a propitiation £or the fins of mankind ; to purchafe folva- tion by his blood ; to reveal to men the- path of righteoufnefs, and to enable them to purine it. Thirdly : The Jews had the power of coming unto Chrift, and of thus obtaining life. On another occafion, our Lord affirmed, as an univerfal truth ; No- mafi can come unto mc^ except the Father 'which hathfent me draw him. But the terms in which he addrefTed the multitude, " Ye vuill not come unto me," prove, that to them, as unto all to whom the Gofpel was preached, the requifite affiftance was vouch- iafed from above ; and that their refufal to i^ek falvation through Him was their own- voluntary deed.
Do you conceive that thefe momentous truths have no other reference than to the
Jews ?.
On coming unto ye/us Chr'ijl for Life, 67
Jews ? They relate to all men. All men equally with the Jews have inherited from the common anceftor of all the fame cor- rupt nature. All men, like the Jews, have incurred the wrath of God, and plunged themfelves into a ftate of death and con- demnation, by breaking his Law : and are equally incapable of fatisfying his juftice, and delivering themfelves from punifhment by any ftrength or wifdom of their own; To all men, as unto the Jews, life, an eter- nal life of happinefs, is offered. To all men Jefus Chrift is propofed as the Author and only Giver of Salvation. To all men grace is extended from above, to render them capable of coming unto Chrift effec- tually for pardon, for bleffednefs everlaft- ing. On all men power and affiftance fufficient progrefFively to incline and enable them, if they refift not the Holy Spirit, to come unto Chrift and attain falvation, ar^ mercifully beftowed. And every man, who perifhes in confequence of not com- ing unto Chrift, perifhes becaufe, though in every refped: enabled to come, he ijDill not come unto the appointed Saviour that he might have life.
Perhaps, however, you may be difpofed
to conclude that you have already obeyed
F 2 the
68 Ofi coming unto J ejus Chr'tji for Life-
the command of coming unto the Lord Jefus. May God grant that you may be warranted in that conclufion ! But on what grounds have you formed it ? Do you con- chide that you have come unto Chrift, becaufe you were born in a Chriftian coun- try ; were baptifed into the Chriftian Church ; have been accuftomed to attend Chriftian worfliip, and to profefs yourfelves Chriftians ? All thefe fteps may have been taken, and you may ftill be in a ftate of death. Were not the Jews outwardly members of the true church of God in their day ? Had not they been received into that Church, according to the ordinance of God, in their infancy ? Had not they been trained up in attendance on the Syna- gogue and the Temple ? Were not they zealous for the forms of their religion, and eager to profefs themfelves the people of God ? Yet how does our Saviour addrefs them ? As men under the fentence of con- demnation. My brethren, to be a real Chriftian is not to be a Chriftian in aame and profeflion; but to be in heart and condud, as becometh the dodrine of Chrift. And no man is in heart and condud a true dif- ciple of our Lord, who has not come unto Him that he might have life.
That
On coming unto Jefus Chrift for Life, 69
That you may be affifted in judgine^, every one for himfelf, whether you have come unto Chrift that ye might have life ; or whether, like the Jews, you have hitherto refufed to liften to his call; I propofe, in the firft place, to fet before you fome of the circumftances wlic'i hinder men from coming unto Chrift : then to explain the manner in which you are to come unto him effedually for falvation : and afterwards to make a fhort and pradi- cal application of the fubjed.
I. Among the circumftances by which
individuals are reftrained from having re-
courfe to Jefus Chrift for life eternal
the moft obvious, is difbelief of the truth
of his divine mlfiion ; or fcepticifm, fo
great as pradlically to be followed by effcds
the fame with thofe of pofitive unbelief.
*' And Ihall a man," we are aikcd, " be
" condemned, becaufe he applies not for
'^ falvation to a pcrfon whom he believes
*' that God has not commiffioned to be a
"Saviour?" No. But he may be con-
tjemned for not believing that- God has
commifrioiicd that perfon to be a Saviour.
Here new outcries againft unchari^ablenefs
-and bigotry are raifed. " Shall a man be F 3 . u ^Qrv_
7© On coming unto ye/us Chr'ijl for Life,
*' condemned, becaufe an Impreffion of a *' certain kind" is not wrought upon his " underftanding : becaufe the evidence ^' adduced in fupport of an aflerted fa£t ■* proves infufficient to convince his judge- " ment ?" Yes : if it be through his own culpabiUty that his underftanding is ft:eeled againft the impreffion, his judgement biaffed againft the evidence. Suppofe that man ftanding to receive his fmal doom, " and thus addrefled from the throne. — " Thou wert endowed, while on earth, *' with facuUies adequate to the examina- " tion of the evidences of Chriftianity. " Thou wert ftationed, not in a region " ftill overfpread with the corruptions of " darkened ages ; but in a land where in '* fimplicity and truth, the pure dodtrines " of the Gofpel were difplayed : not in a ** region where the oracles of God were " fealed up in an unknown tongue ; where ** ignorance furrounded the enquirer ; " where perfecution cut off the faithful ^' worftiipper; but in a land of light and ** knowledge, a land of civil and religious " freedom. My word was unfolded before *' thee, My temples were opened to tJiee *' My Minifters warned and invited thee, '•' in vain. The fupreme importance of
*> Eternity
On coming unto ye/us Chrijl for Life, 7 1
^' Eternity thou couldfl: not but perceive. *' Becaufe, puffed up with ignorance, which *' thou calledft Philofophy; immerfed in *' defilements, which thou wert reiblute not " to abandon ; or Uving only to cares and " trifles confefledly pertaining but to thy "mortal exiftence ; thou blindedft thy ** mind, perverted ft thy heart, refufedft to ** enquire, to liften, to obey: doft thou *' hope to efcape My promulgated fen- " tence, direded to men fo endowed, fo " ftationed, fo warned, fo invited, as thou *' wert ; He that believeth not^ fall he " damned {a) f What could Prefumption reply ? What could Charity fuggeft ?
The Pharifees difdained to apply to ouf Lord for pardon and juftification, becaufe they were felf-righteous. They boafted that they had fcrupuloufly obferved the commandments of God. They valued themfelves on their ideal merits. They fuppofed themfelves to be whole ; and coiv- fequently to have no need of a phyfician. They perceived not that they were fick unto death ; that their heart was full of corruption ; that they were proud, worldly- minded, envious, impure, in every refped: unholy. Numbers who denominate them-
(<7) Mark, xvi. i6.
F 4 felves
72 On coming unto J ejus Chrijfor Life,
felves Chriflians in principle, refemble the contemptuous Pharifee. They cherifh high opinions of themfelves. They humble not their fouls before God. Outwardly decent in their conduct:, and not inattentive to the epcternals of religion ; they prefume that they are fubftantially righteous, and per- haps defpife others. Their hearts, in the njean time, are fet upon their idols ; upon wealth, or power, or confequence, or plea- fure, or praife. Of the depravity of hu- man nature, of the heinous guilt of fin as an offence againfl God, of the need in which they ftand of a Saviour who can beflow upon them forgivenefs and fandi* fieation ; they have a very inadequate and feeble conception. Their love of Chrift is coJd ; their gratitude to him languid. With their lips they acknowledge that through Him alone they expert falvation. But fo far are they from dlfcerning that their falvation, if they are favcd, will be wholly owing to his grace ; and that their own heft works, when tried by the pure and fpiritual Law of God, will be found defe(ftive and fmful : that they look for an inheritance in heaven chiefly through the alTumed merit of their own works ; and deem themfelves dependent upon a Saviour
only
On coming unto J ejus Cbrljlfor Life, j^
only for a little affiftance to make up for their imperfedions,
-Others are prevented from throwing themlelves at the foot of the crofs by the care of the world. Religion feldom enters into their thoughts, and When it crofTes their minds^ is fpeedily expelled by bufi- nefs. They are inceflantly employed in the improvement of their land ; or in the condud' of their merchandize; or in the faperiiltendence of their manufadories ; or in the management of their (hops ; or in the concerns of fome lucrative profeflion. JVIorning finds them eager to begin their dally occupation. Evening difmiffes them \^eary with the labour and buftle of to-day, and meditating on plans of fimilar employ- ment for to-morrow. Year after year roll^ on, and beholds them in the fame track. If you mention religion to them, they reply that they have no time for it; that every hour has its engagement ; that they muft provide for their families ; that they muft adhere clofely to their buiinefs. They, re- mark farther, that induftry is commanded in the New Teftament : that honefly is one of the principal virtues : that they are induflrious and honeft : that, as to public worflilp, they attend their church once in a
day
74 ^^ coming unto ye/us Chr'ijl for Lifi^
day when they have opportunity : that for books and ftudy they have no leifure ; and that, when they can contrive to fecure an interval from the hurry and toil of bufinefs, they have a right to unbend and enjoy themfelves, and are not to be called to ac- count for indulging in a little pleafure.
Others come not unto Chrift that they might have life, becaufe they are faft bound in the chains of criminal practice. They are fenfualifts, or unchafte, or profane, or fraudulent, or rapacious. Their under- flandings are blinded, their hearts are har- dened, by the deceitfulnefs of Sin. They mind the th'mgs of the jiefd : therefore they come not unto Chrift. For the carnal mind is enmity with God, They defpife or deride the method of falvation revealed in the Scriptures. For the natural man receiveth 7iot the things of the Spirit of God : for they are fooUfdnefs unto him: They turn v/ith fecret averfion from the purity of the Gof- pel and the ftridnefs of its Laws. They hate the light ; neither come they unto the light, left their deeds fhould be re- proved, becaufe they are evil. They wink with their eyes left they ftiould fee, and {hut their ears left they fliculd hear. They
take
On commg unto yefus Chr'ifl for Life . 75
take wickednefs for their portion, and this world for their hope.
With fome youth is the impediment. The morning of Ufe fhines bright, and por- tends a glowing noon. It will be long, very long, before the twilight of evening draws nigh. " I purpofe to be a votary " of religion. I am perfuaded that even ^' at prefent I am not far from her paths. *' But why this hurry ? May I not for a *' feafon join my contemporaries in their " amufements? Be aflured that I wall al- •' ways bear religion in mind, and in '' due time will devote myfelf to her en- " tirely." Thou forefeell not the gather- ing mifts of fm, nor the intervening cloud of death I
With others age is the obftacle. " It is *' now too late to change. My mind is "' fettled. My fentiments have long been " decided. Am I to believe that to this '' period I have lived in ignorance ? Do you *' fend me back as a child, to rudiments? Do " you bid me unrip the texture which my " life has been occupied in weaving ? Do " you bid me undermine the foundation on ** which my hope has hitherto been fuf- ♦' tained?" The inertnefs of declining
years
76 On coming unto ye/us Chrifl for Life*
years co-operates with mental repugnance. He comes not unto Chrift for life.
II. Let us next enquire in what mannerj and with what difpofitions, we are to come unto Jefus Chrift that we may have life.
On this fubje£l our Lord himfelf hath fupplied us with copious inftrudtion, What is his own invitation ? Cotne unto me all ye that labour and are heavy laden ; all ye who ^re deje<Sled and opprefied with the burden of your fm ; and /will give you rejl. How does he defcribe the perfons who would liften to his call ? / came not to call the righteous y but ftnners to repentance : not the righteous ; not thofe who imagine them- felves to be already righteous, and therefore difregard my offers of mercy; butfinners; thofe who are deeply confcious of their fallen ftate, and of the guilt which they have accumulated by wilful tranfgreffion, and will therefore joyfully fly to the atone- ment and grace of a Redeemer. Read in thefe declarations the frame of foul with which you muft come unto Chrift. Look into your own breafts. Contemplate the unceafiiig tendencies to evil which per- vade, thpm: tendencies to pride, to fen- fuality, to feUiftmefs, to anger, to hatred, ... to
Oh coming uti'to Jcfus Chrijl for Life, ^y
to difcontent, to hard thoughts of God, to various other wicked difpofitions of the heart. Confider how frequently you have yielded in pradice, how frequently you ftill yield, to fome if not to all of thefe fmsi Confider that againft every inftance of any one of thefe fins the wrath of God is de- nounced. Confider how unequal you have found your own ftrength to wirhftand temptation; how often your goodnefs has been as a morning cloud, as the early dew that pafleth away ; how often your firmed refolutions, fortified by the remembrance of defeat, have been overthrown ; how often, with open eyes, with a clear knowledge of your duty, you have broken thfe command- ments of your Lord and Judge in thought, in word, and in deed. Confider thefe facSts ; and you will perceive tlie corruption of that nature which has defcended into you from fallen Adam. You will behold in its true colours the guilt of your manifold offences. You will become fenfible that your beft ability is weaknefs ; that on your own power no dependence is to be placed. You will be convinced that you have fub- jeded yourfelf to the avenging juftice of God ; to the fentence of eternal condemna- tion which has been pronounced againft all
who
yS On comwg unto yefus Chrifl for Life*
who rebel againft his laws. You will feel, not only that yoa have contracted a debt which you are utterly unable to difcharge j but that by additional fms you are conftant- ]y fwelling its amount. With St. Paul you will bear witnefs againft yourfelf that the law of God is holy, and his command- ment holy and juft and good. With the fame Apoftle you will confefs, that you are carnal, fold under fm : and that fm taking advantage by the commandment, hath de- ceived you and flain you. You will then be prepared to cry out with him ; O wretched man that J am ! Who foall deliver vie from the body of this death ? You will then, like him, be prepared to render thanks unto God for the deliverance which he has provided through Jefus Chrift our Lord, You v/ill then be prepared to come unto Chrift. You will come unto him as the Son of .God, v/hom his Almighty Fa- ther hath exalted to be a Prince and a Sa- viour, that he may give repentance unto all men, and make fatisfadlion for the fms of the whole world. You will come unto him difclaiming all righteoufnefs of your own ; and relying only on his merits for falva- tion. You v/ill come unto him as the good fhepherd Yn\Q laid down his life for f) ' the
On coming unto Jefus Chr'ijl for Life, 79
the fheep ; as the true and living way ; as the fountain opened for uncleannefs and fin. You will prefent yourfelf before him with a fubdued and teachable fpirit ; meek and lowly in heart, that you may find reft unto your foul. You will implore him to receive you under his guidance ; to wafh away your guilt with his blood ; to lead you into the path of life everlafting ; to prevent you with his grace in all your doings, and further you with his continual help ; to difpofe and enable you to re- nounce every finful indulgence, and in the ftrength which He fupplies to work ouC your falvation with fear and trembling.
III. It remains to make a brief and prac- tical application of the fubjeft.
If you are fmcerely anxious that, when the- pi efent life fhall terminate, your fouls may be admitted into the kingdom of Chrift ; you will earueflly and deeply ex- amine yourfelves, whether as yet you have come unto Chrift that you might have life. If you have lived chiefly occupied in the purfuits of a tranfitory world, with lit- tle concern for your falvation ; or if ycJu have habitually proved yourfelves under the power of lin ; or if you have regarded
yourfelves
So On coming unto J^efus Chr'ijl for Life.
yourfelves as fufficientiy righteous, and partly entitled through your o'^*n merits to the kingdom of Heaven ; you have not yet learned the nature of the religion which you profefs ; you have not yet come unto Chrift. If with an humble and contrite heart you have bowed yourfelf before the Lord your Redeemer, trufting wholly and exclufively to Him for pardon, for ftrength, for fandtification, for acceptance with God ; folicitous and refolved through the in- fluence of his grace to evince the fnicerity of your repentance, ofyour faith, of your gratitude, of your love, fteadily devoting yourfelf to his fervice, and bringing forth the fruits of holinefs then may you che- rifh a lively hope that you have been led to approach your Saviour infimplicity and truth.
To which of thcfe defcriptions each of you at prefent belongs is a fa<f^ concerning which every one of you may form, by meek and upright enquiry, a reafonable judgement for himfelf : and it is a fa6l un- equivocally known to God who feeth the heart. Experience how^ever inflru6ts a preacher to conclude that in the congrega- tion which he addrefles, perfons of each defcription are to be found. Allow me, 6 therefore,
071 coming tinto ycfns Chrijl for Life. 8 i
therefore to clofe this difcourfe with fome fhort admonitions, partly direded to thofe who have endeavoured to come unto Chrift that they might have life ; partly to thofe who have not hitherto fled for refuge to the appointed Saviour.
Thofe then who have come unto Chrift let me exhort to remember that, as a tree is known by its fruits, fo is faith to fhew forth Its reality by good works. Let them, give diligence to hold fail the true doc- trine of the Gofpel. And let them give equal diligence to adorn the dodrine of God their Saviour in all things. Jefus Chrift gave himfelf for us, that he might redeem us from all iniquity ; and purify to himfelf a peculiar people zealous of good works. Chriftians are commanded conti- nually to grow in grace, and in the know- ledge of their Lord and Saviour. They are to ftrive day by day to fubdue fm ; to gain the maflery more and more over the evil difpofitions and the evil pradices to which they are efpecially expofed. As long as they remain in the body they will perceive with St. Paul, that the flefh luft-. eth againft the fpirit, and feeks to bring them into captivity to fm : that in them, of
Vol. IL G themfelves,
82 On coming unto Jefus Chnji for Life*
themfelves, dwellelh no good thing ; that the good which the^ would do, which they wifh, and confefs themfelves bound in con- fcience to do, they often do not; that the evil which they would not, the c^il which^ in their hearts they condemn, which they acknowledge that they ought to avoid, they often do. Continue therefore inftant in prayer, in watchfulnefsjin diligence to fhun. temptations, in holy exertions to withftand them. Eulhl your duty as a foldier of Ghrift Jefus. Would you lay hold on. eternal life ? Fight the good fight of faith j. perfevere in well-doing. If you draw back from Chrlft, he will draw back from, you. Unlefs you perfevere in faith and holinefs unto the end, you cannot be faved. Remember too, that you are to ftudy t&- promote on every occafion the glory of the Lord Jefus.- Let your light fo fliine be- fore men, that they may fee your good works, and glorify your Father which is in heaven. Let the happy efFedls of reli- gion on your principles, on your tempers^ on your, manners, on your actions, recom- mend religion to others. Employ your influence, your talents, your example, in the fervice of Chriftj and in the great eft of all fervices to your fellow-creatures, in
winning.
On coming unto ye/us Chriftfor Life, 83
winning them to the knowledge and love of that falvation, which is in Chrift Jefas, and in him alone. If you ferve not your Redeemer in zealous obedience ; where is your gratitude, where is your love ? If you labour not to forward the extenfion of his kingdom; where is your zeal for his glory, v/here is your pity for man ?
With refped: to thofe among you, who have not yet turned unto the Lord Jefus ; I could fcarcely fay too much, if your at- tention, perhaps already wearied, would allow me to enlarge, on the wretchednefs and danger of your fituation, and on the madnefs of continuing in it. You have difrcgarded the great obje(£l for which you were fent into being. You have lived fo this world. You have added fin to fm without repentance. You have defied the indignation of Almighty God. You have defpifed his Son Jefus, who {looped from the throne of his glory, and became man, that he might die for you upon the Crofs. You have fcorned his offers of mercy, and done defpite to the Spirit of Grace. You lie as yet under the judgement of everlafting condemnation to the lake of inextinguifh- able fire. What is your purpofe ? Do you . defign ftill to fet the Lord God Omnipo- G 2 potent
§4 On coming unto Jefus Chr'ijl for Life.
tent at defiance ; ftill to trample on the blood of his Son ; ftill to refifl; the Holy Ghoft ? For you then what rcmaineth, as furely as the Word of God istrue,but wrath unchangeable, tribulation and anguiQi, when the Lord Jefus fliall be revealed in flaming fire to take vengeance on thofe who know not God, and obey not the Gofpel ? Repent ye : even yet repent and be faved. But perhaps you are appalled by the apprehen- fion that after fo long a period of flavery to the works of the devil, it is too late for vou to repent. If thefe be your only alarms, hear for your encouragement the recorded declaration of God himfelf. jis I live^ faith the Lor d^ I have no pie af tire in the death of the isjicked. Turn ye; turn ye. Why will ye die f Hear the words of the Prophet, Let the zvicked man forfake his way^ and the un~ righteous man his paths : and let him return unto the Lord^ and he will have mercy upon him ; and to our God ^ for he will abundantly pardon. Hear the folemn afilirance of Ghrift himfelf: Him that cometh unto 7ne / 'will in no wife caf out. To whom is this lan- guage addreffed from above? To you. You avow your belief of the Scriptures. While you credit the Scripture^, is it poflible for you to doubt of Chrifl's willingnefs to re-
ceive.
On coming tinto ytfns Cbri/l for Life, ^^
ceive, to forgive, and to blefs you, if you will come unto him that you may have life eternal ? Delay then no longer. Put not his forbearance to any farther trial. The time of your continuance on earth may be drawing to a conclufion. The hour of grajce may be nearly pafl. The laft fands of the glafs may be running out. Seize the opportunity which is yet afforded to you. Ufe the time which is yet in your power. Come unto the Lord Jefus, and you fhall find that he is gracious. Perfevere from this time forward with godly fmcerity in faith and love, and holy obedience : and all your former tranfgrefrions fliall be blotted from his remembrance ; and you ihall receive through his merits a crowui of glory, an inheritance of blifs that endureth for even
G3
SERMON V.
On the Calling of St. Matthew.
Mattii. ix. 9.
And as y^fus pcijfed forth from thence^ he
faiv a man named Mattheiv fitting at the
receipt of Cifom : and he faith unto him^
Folio iv Ms. And he arofe and followed
Him.
TJEHOLD^ exclaimed the voice of Pro- phecy, ere it became filent for four hundred years; Behold the Lord ivhom ye feek fhall fiiddenly come to his Temple^ even the Mejfenger of the Covenant^ in 'whom ye delight. Behold He fhall come^ faith the Lord of Hofs [a). The Lord comes to his Temple. 'The Spirit of the Lord^ he cries, is upon Me ; hecaife He hath anointed me to preach good tidings unto the meek : He hath, fent me to hind up the broken-hearted, to pro-
{a) Malachi, iii. I.
claim
X)n ihe Calling of St, Matthew, 87
■claim liberty to the captives^ to comfort all
dh at mourn. Come unto Me ^ and I will give
you refl, I am He which giveth life unto the
world [b). Does not the world flock to
welcome the invitation ? Hear the words
of the Son of God ; Te will not come unto
Me that ye might have life. Many are
.called; but few are chofen (c), Sach was
the general refult. But among the few
who obeyed the call, and were choien,
were thofe, who became the inftrnments
of calling unborn multitudes to falvation.
Their voice is gone out through all the ea?'thy
Mnd their words to the end of the world [d^,
:Such was St. Matthew.
In purfuing the hiftory of the Redeemer .©f the v/orld, the Evangelift is conduded krj the courfe of his narrative to the mod important event of his own life By pro-- feflion he was a publican ; a colledor cf the public revenue, a receiver of the taxes which the Jews paid to the Roman go- vernment. On feveral accounts the Pub- licans were extremely odious to their -countrymen : partly, becaufe it was their :burmefs to gather the tribute exadted by
{I') Ifaiah, Ixi. j, 2. Matth.^ xl. 28, 29. John, vl. 33. 35. (r) John, V. 40. Matth. xxii, 14.
[d) Pfalm xix. 4.
G 4 the
BB On the Calling of St. Matthew.
the enemy, to whom the land of Ifrael was now in fubje(flion ; partly, becaufe the intercourfe in which their occupation en- gaged them with foreigners and idolaters, rendered them, in the eyes of their own nation, unclean and profane ; and partly, becaufe, in executing their ofhce they were proverbii^Uy guilty of extortion, with a view to encreale their own emolument, or to recommend themfelves to their rapa- cious mafters. Of the contempt and hatred ■with which they were beheld you difcern repeated proofs in the Gofpels. When our Lord inftruds his difciples, that for a man to love only his brethren and thofe who love him is a very low degree of Chriftian virtue ; he imprelTes this truth by the queftion ; Do not even the publicans the Jame'^ On another occafien, in order to illuftrate the extreme difgrace, the com- plete excltifion from fellowfhip and bro- therhood, to be inflicted on every man who fhould difobey the apoflolical autho- rity of the Church ; he delivers this direc- tion : Let him be unto thee as a heathen man^ and a Publican. The condefcenlion of Chrift in admitting Publicans into i'o- ciety with Him difgufted and fcandalifed the Pharifees. Why eatcth your Majler
with.
On the Calling of St. Matthew. 8(j
njifith Publicans andfinners P Behold a friend of Publicans and fmners I The name of Publican was in fadi fo detefted, that tlie term fuiner was almoft invariably coupled with it by the Jews. The extenfivenefs and the general truth of the charge of ex- tortion advanced againft the Publicans are confirmed by the reply of John the Baptifl:, when they came to his baptifm, and de- manded of him J Mafler^ what fJoall ive do ? ExaB no more^ he anfwered, tha?i that ijuhich is appointed you. Yet from this obnoxious clafs of men our Lord feledled an Apoflle. Why ? Poffiply for various reafons unknown to us, but manifeft to the unerring wifdom of the Son of God. Some, however, of his motives appear dif- cernible. By this proceeding he probably defigned to abate the extravagant violence of Jewifli prejudice againft Publicans, and other defpifed and abhorred portions of the human race : to fliew that he was able and ready to beftow repentance unto life on the vileft of fmners : and to prove that his Gofpel needed not the aid of human fa- vour for its fupport, but fhould overcome all oppofition through the might of that God, who by the feebleft inftrument can accomplifh the moft arduous purpofe.
8 When
^O On the Calling of St, Matthew,
When St. Matthew heard the call of Chrlft, what was his conduct ? He arofe a?td followed him. Such is his own modeil account. St. Luke, in his narrative of the fame tranfadion, exprefles the circum- fl:ances more ftrongly : He left all ; rofe up^ and followed him [e], ■ He immediately- abandoned his lucrative employment, for- •fook his patrons, his friends, his wealthy his home, to become the conftant attendant of a perfecuted Mafter, who had not where to lay his head.
Jfa/ijmanferveme, faith our Lord, /^ him follow me [^f\. Every perfon is called upon, like this eminent Apoftle, to follow Chrift. Every perfon who would obtain falvation, mull, like him, leave all, and , arife, and follow Chrift. Not that we are required, under the ordinary difpenfations of Providence, to relinquilh our poffeflions, our occupations, our friends, and our fami- lies. On the contrary, ^ve are to ferve, (thrift with our polfefFions, by our occu- pations, among our friends, in the bofom of our families. In what refpeds then is every one of us at prefent required to leave all, and to rife and follow Chrift ? Ac- cording to the nature of the obligation in
'.f) Luke, V. 25?. (y) Tolm, xif. 26.
thefs
On the Calling of Si. Matthew, 91
thefe days incumbent on us, have we, like St. Matthew, fulfilled the duty ? To thele queftions let our meditations be directed.
I. We are to leave all our evil pra6liices> that we may follow Chrift, There appears no breach of charity in the aflumption that St. Matthew, in his bufinefs as a publican, had borne fome rcfemblance to his breth- ren. He was every hour expofed to the temptations, by w^hich they were fo gene- rally overcome. Lie was every hour af-^ failed by the influence of their pernicious example. And the Scriptures do not fur- nifh any intimation that he had diflin- guifhed himfelf frem others in his own line of life': or that it was on account of any confpicuous merit that he was fele^ted to become an Apoftle of our Lord. Be this , circumftance, however, as it may, St. Mat- thew was a child of Adam ; by nature corrupt, in pradtice finful. But he liftcned to the command of Jefus. His original employment, in itfelf fo enfnaring, he for- fook at once. And he feems anxious to fhew his fenfe of the memorable goodnefs of Chrift in calling him from fo guilty a profefTion to be his difciple, by fiill deno- minating himfelf, in a fubiequent part of
his
gz On the Callhig of Sf. Matthew.
his Gofpel, where he recounts the names of the twelve Apoftles, Matthew the Ptih- lican : an appellation never afTigned to him fubfequently to his converfion by any other of the facred writers. ^ He continued fledfaftly with his heavenly Mafter ; gra- dually improving in grace and holinefs, as he grew in the knowledge of his Lord and Saviour. Conformably to his example, "we are to reiinquifh all habits and deeds of tvackednefs to which we have heretofore been addid:ed. This is the firft ftep in re- pentance. Until this ftep be taken, to ipeak of repentance is hypocrify. We muft relinquifh our former iniquities altogether, and without referve. Suppofe that St. Matthew, when Chrift commanded him to become his follower, had anfwered, that he would attend upon Chrift ©ccafionally, when his occupation afforded him leifure ; and that for the future, when employed in colleding tribute, he would commit ads of extortion only feldom. Would Chrift have regarded him ? Would he have ac- cepted fuch fervice ? You muft furrender yourfelvcs entirely to Chrift. You muft follow Him wholly. You muft follow Him alone. In all his adions Chrift was pure from fm, and a pattern of every good
worjc.
Oti the Calling of St. MatthtitK 93
work. When you wilfully indulge In wickednefs; is that to follow Chrift ? When you referve fome favourite fin for your occafional gratification; is that to leave all for the fake of Chrifl:? No man can ferve two mafters. Choofc between the works of God, and the works of the devil ; be- tween the deeds of light, and thofe of darknefs ; between Heaven and hell.
II. We muft renounce, for the fake of Chrift, all our evil inclinations. This ftepis neceiTary to make repentance complete. St. Matthew not only rellnquifhed his occupa- tion, but abandoned it with gladnefs. Ycu do not fee him taking leave of his home with re- ludtance and forrow. He was not afiian-^ed to let it be knov/n to the world that he was going to refign hjs antecedent habits of life; his domeftic comfort?^; his eafe; his former afix)ciates ; his fettled purfuits, for the fake of religion. He prepared a great feaft to wel- come his Saviour to his houfe, before he Ihould himfelf quit it: and invited a nu- merous company of publicans and finners, that they alfo might be blcffed with the op- portunity of liftening to the words of eter- nal life. Afterwards, when you hear him mentioning his former profeffion ; it is not
with
94 ^fi ihe calling of St. Matthew,
with defire to return to it, but with grati- tude for having been called away from it to take up his crofs and follow Chrift. In conformity to this example every Chriftian is not me'rely to abftain, as by conftraint, from fmful actions ; but to glorify his God by cheerful obedience, and to bring his will under thankful fubjedion tohis Redeemer. He is to be holy in thought, holy in heart, holy in his defigns, holy in his wifhes. He is to abhor fm as odious to God, repugnant to his laws, hoftile to his plans, deftrudive to his creation. He is to cultivate ri2;hteouf- nefs as that which God has appointed : that which God loves : that which is the diftin- guifhing and pre-eminent attribute of God; that which fhone viiih. unclouded luftre in the human nature of the glorious Re- deemer: that which the glorious Redeemer lived and died to plant and eftablifh among men. He is to labour to crucify the old man, the original corruption of which he is a partaker, with the affedions and lufts which it produces. He is to be renewed tiirough the operation of the Holy GhoO: in the fpirit of his mind • to be conformed in heart to the image of Chrift : to put on the new man, which after God, according to the image of God, is created in righteouf- 1 2 nefs
071 the Calling of St, Matthew* 95
nefs and true holinefs. He is to ferve God not in the fpirit of bondage, but of love: not as the Ifraelites fubmltted to their Egyptian tafkmafters, bowing to the yoke which they could not efcape : but with the affedtionate acquiefcence which breathed in the words of Chrift, when he exclaimed 5 Father I Not my will hut thine he done !
III. We, like St. Matthew, are to re- nounce private intereft, whenever it inter- feres with our obedience to Jefus Chrift. St. Matthew forfook his pofTeffions, and relinquifhed the employment which fur- nlflied him with fubfiftence, which difclofed the profpetfl of wealth ; that he might be a faithful follower of the Mafter who com- manded his fervice. Behold a decifive proof of fincerity ! He does not honour his Saviour with his lips only. He glori- fies the Son of God by making large facri- fices for his fake; by immediately making every facrifice which is required. He hears of the pearl of great price ; and he parts v/iih every thing that he may obtain it. He counts all things but lofs that he may win the approbation of his Redeemer. He- cafts away his treafures on earth that he niay be admitted tp an enduring inherit- ance
96 On the CaUhig of St, Matthew.
ance in heaven. Art thou converfant witrl the Word of God, and ignorant that fa- crifices, if lefs in amount, yet fimilar in nature, are required from every Chriftian \ Compare the demands of confcience and of intereft. How continual the oppofition ! How prevailing the temptation ! How lawful, ftrange astKe exprefTion may found, how lawful, in certain cafes and within certain limits, in the eilimation of many who arrogate the praife of uprightnefs, is diihonefty ! In the daily and hourly deal- ings of life what opportunities of undu« advantage ! what inducements to profit by them \ In the numerous departments of public fervice what openings for pecu- lation ! How commonly is " the cuftom of *' trade" but another name for lucrative de- ceit! By the purchafe of articles unwar- rantably brought to fale ; by frauds wil- fully pradifed on the colledors of the re- venue ; by filence under their errors, their partiality, or their fupinenefs; how frequent is the evafion of burthens legally impofed! But it is not to difhonefty, according to the ordinary acceptation of the term, that the guilt of unjuft regard to intereft is re- ftrided. Look around and thou fhalt dif- cern countlefs occafions of acquiring or of
retaining
Oji the Calling of St, Matthew, 97
retaining money, or of furthering thy cafe, or thy advancement, or fome other of thy worldly objeds, by various methods, the ini- quity of which, light as it may be deemed, is in many inftances notinferiortothat of diflio- nefty; by flattery, by bribery,by complimen- tary afTiduities, by hypocritical obfequiouf- nefs, by finful compliances, by falfe and in- jurious pretences, by miniflering to preju- dice, to antipathy or to pride, by raifmg or diffufmg unfounded reports concerning thy competitors. Does the man who purfues his prefent benefit by any of thefe means leave all for the fake of Chrifl ? He prefers intereft to Chrift, Even he who profecutes a lawful calling by lawful methods, yet permits it to withdraw his chief attention from the falvation of his foul, to occupy too large a proportion of his thoughts, or to agitate his mind with undue folicitude ; has not left all for Chrift, nor given to Chrift the dominion of his heart.
IV. We are to renounce our own righ- teoufnefs; to caft away all reliance on merit of our own for acceptance with God. Why did Saint Matthew become a difciple of Jefus Chrift ? Why did he leave all to be with that man of forrows ? Becaufe he Vol. II. H beheld
98 On the Calling of St. Matthew.
beheld In that man of forrows one who bare our griefs ; one who bare the fins of many, and made interceffion for the tranfgreffors. He recognized the appointed Saviour ; the Lamb of God which took away the lins of the world. With what feelings does the true Chriftian in every age approach the Son of God ? He looks into his own heart. He fees it full of depra-^ vity. He furveys his condud:. He perceives it to be a mafs of fm. He confeifes the ho- linefs of God : and is confclous how odious he has rendered hlmfelf in the fight of his Creator by tranfgreffion. He contemplates the divine juillce : and trembles at the pu- niiliment v/hich he has incurred. He con- fiders the divine power, and beholds the im- poflibility of efcape. Again he turns his eyes upon himfeif; and acknowledges that there is nothing in Him, which can make an atonement. An atonement is fet be- fore him in the blood of the Son of God. There he beholds a ranfom : there he be- holds pardon and peace and happinefs. ^' Though my iins,'* he exclaims, " be as " fcarlet ; yet in that fountain fhall they be " made white as fnow. Let my righteouf- ** nefs be the righteoufnefs which is of God " by faith in the Lord Jefus. He that hath
5 . ^
*-' the
Oft the Calling of St. Matthew. 99'
" the Son of God, hath life ; and he that " hath not the Son hath not life. There is *' no other name under heaven given among " men whereby I may be faved."
V. We muR', in the lafl: place, follow our Redeemer unto the end. S ich was the ftedfaftnefs of St Matthew. He remained conffantly with Chrift until the evening before the crucifixion. On that evening he {hewed, in common with the other Apoftles, what man is, when the divine grace withdraws itfelf, and leaves him to his native weaknefs. All the Difctplcs of Chr'iji forfook him and fed. Of that guilty flight St. Matthew was a partaker. After the Refurredtion, he received, in conjunc- tion with the other Apofiiles, pardon and ftrength from his forgiving Lord. When Jefus had afcended into heaven, we behold St. Matthew continuing clofely In prayer and fuppVication with the women and Mary the mother of Jcfiis^ and the bre- thren (^) ; and bearing his part as an Apof- tle in the eledion of a fucceflbr to the traitor Judas. Boldly remaining at Jerufa-* lem, when havock was made of the Church after the martyrdom of Stephen ; he
H 2 proved
loo On the Calling of Si, Matthew.
proved that he was not of thofe who have no root, and in time of perfecution fall away. And the early . hiftory of the Chriftian Church informs us that, in the face of danger and death, he perfcvered until the end of his days in preaching the Gofpel of his Lord. From every Chrif- tian patient continuance in v/ell doing is indifpenfably required. Who is it that the Scripture faith ihall be faved ? He that en* dureth unto the end. Who is it that fhall reap the everlafting recompenfe? He who prefleth onward in the path of rlghteouf- nefs, neither weary through floth, nor fainting through timidity. No matt havhig put his hand to the plough^ and looking back^ is Jit for the kingdom of God, The righ- teoufnefs of the righteous foall 7iot deliver him in the day of his tranfgrejjion, Whe}d the righteous tur?ieth away from his right eouf lief s and committcth itiiquity^ and doeth according to all the abominations that the lA-ncked man doeth; f jail he live^ faith the Lprdf Jill his right eoufnefs that he hath donefdall not be mentioned : in his trefpafs ihat he hath trefpaffed^ and in his fin that he hath fnned^ in them fail he die [h).
{h) Luke, ix= 62. Ezek. xviil. 24. xxxlii. 12.
My
On the Callmg of St. Matthew. I o l
My brethren ! you have now feen the comprehenfive Import of the dire<flion to leave all and follow Chrift. You have feen, ^that no one is a real difciple of Chrift who does not leave all to follow him. Being then thu': prcpar&d, enter on the great bufi- nefs of leif-examination. The hour of vour examination in the prefence of men and angels, before the throne of that fame Jefus who has commanded you to leave all and follow him, will arrive. What if It were arrived now ? If you were now to render an account of yourfelf to God ; fhould you be found, like St. Matthew, to have obeyed the call of the Lord Jefus ? Have you for- faken the ways of wickednefs ? When you have been tempted by your own evil appe- tites, and by the practice or the folicitations of your companions ; has it been your cuftom to yield, or to withftand ? Have you cherifhed the love of holinefs ; and be- come more and more fenfible of the hate- fulnefs of fm ? Have you cheerfully facri- ficed prefent gain for the fake of pleafing God? Have you preferred his favour to the favour of men ; and patiently fubmitted to their ridicule and contempt, that you might maintain a good confcience ? Have you kept alive, during your beft perform- H 3 ances,
103 On the Calling of St. Matthew*
ances, a fteady cbnvidiion of your own un* worthinefs ; and i]efted all your hopes of falvation on |:he blood of the crofs ? Have you laboured to become, year after year, more and more earned in faith and obedi- ence ; more and more watchful againfl tranfgreffion ; and more and more imprefTed with true repentance, whenever you have been led to oiFend againft the Gofpel of your Lord ?
It is well if there are not perfons in this congregation, who are far from having made any ferious effort thus to leave all and follow Chri-ft. For who can look abroad into the world without perceiving numbers, Chriilians only in name, devoted in heart and life not to Chrift, but to the world ? The exterior garb of Chriftianity they ilu- dioufly wear. In her ordinances they fcru- puloufly join, But let them be brought to the trial j and their religion proves formality, or hypocrify. Let intereft call them one way, and the law of Chrift another: they follovs^ interePc. Let pride beckon to the left hand, and the law of Chrift to the right : they follow pride. Let paffion, or lloth, or pleafure invite them : they turn their back upon Chrift. Whoever you may be that belong to this dcfcription, re- member
On the Calling of St. Mdtthe^v, 103
member that there are but two mafters be- tween whom mankind can be divided. They, who are not the fervants of God, are the fervants of the devil. They, who are not made partakers through Jefus Chrift of everlafting happinefs with God, fliall be for ever miferable with the devil. — Choofe ye this day whom ye will ferve ; choofe with whom you will dwell through eter- nity. To ferve the devil here, and to dwell with Chrift after death, is an impoffi- bllity. If thou receiveft thy good things here, if thou takeft the good things, as thou calleft them, of this world for thy portion ; thou takeft alfo for thy portion eternal torment.
There are others, it Is probable, among you, who have difcerned the neceflity of leaving all and following Chrift, have refolved to adt according to that con- vi£tion, and have alfo made fome endea- vours to carry tlieir purpofes into effedt : yet have fhewn themfelves fo feeble and fiuduating in their exertions, that in their hearts they are evidently wavering between two mafters. A fin, which they refift to- day, overcomes them to-morrow. A good refolution, which for a fliort period they H 4 have
104 ^^ ^^^ Calling of St. Matthew, have maintained, becomes burthenfome, and is laid afide. Small temptations they repel ; and take credit to themfelves for their victory. Then comes a fomewhat more difficult trial : and they excufe them- felves for yielding under it by exaggerating its magnitude. Then they fall into fome greater offence, which calls forth many ex- preffions, and fome real feelings, of forrow, and is followed by temporary reformation. Aftewards they fall again, and become tired of contending, and lament that the obftacles in the paths of religion are almoll infuper- able. Thus life pafles away in heartlefs "wifhes, lukewarm prayers, fhort-lived refolves, unfteady efforts, imaginary peni- tence, and real fin. , If this be your cha- rader, know that Jefus Chrift demands the whole heart. He requires fervent fupplica- tion, flrenuous exertion, faithful fervice. The whole man muft work : the whole man muft work out his falvation with fear and trembling. If grace is extended in vain, Chrift will refume his wafted gift. How long halt ye between two opinions f If the Lord be God^ follow him»
To thofe who have hitherto manifefted by regular fruits of righteoufnefs, that in
fmc^rity
On the Calling of St, Matthew, 1 05
fincedty they have left all to follow Chrift, let me, in the laft place, dired: fome few- words of exhortation. Though your pro- grefs has thus far been triumphant, your warfare is not at an end. Your adverfarv Hill keeps the field, and defpairs not. His aflaults will ceafe only with your life. Perfevere. If you perfevere ; He who has begun a good work in you, will complete it. But all depends on your perfeverance. The crown of glory is prepared. Lofe it not by relaxing in your exertions. Forfeit not the ^reward of pad labours by future floth. The arm of your Saviour is not fhortened, nor his ear turned away. Look up ftill to him, and go forth conquer- ing and to conquer. Yet a few more days or years of confli£l ; and the vi<5tory is atchieved, and the recompenfe of victory fecured for ever. What are days and years to eternity ! Having fuftained the burdea and heat of the day ; will you faint when the hour of reft, the times of refrefhing from the prefence of the Lord, are at hand? Te have need^ and to your laft hour you will have need, of patience^ that^ after ye have dofie the ivill of God^ ye might receive the promife, ^wX. yet a little while ^ and he
that
1 o6 On the Calling of St. Matthew,
thatJJjall come will co7ne^ and will not tarry, l^he jujl Jhall live by faith : hut if any man draw back^ my foul, faith the Lord, foall have no pleafure in him. Be not ye of them who draw back unto perdition : but of them that believe to the fainng of the foul {i).
(i) Heb. X. 36—39.
SERMON VI.
Goodnefs illuftrated by the Charader of Barnabas.
Acts, xI. 22 — 24.
They fent forth Barnabas^ that he Jhould go as far as Antioch : who^ ivhen he came^ and had feen the grace of God^ was glad^ and exhorted them all^ that with purpofe of heart they 'would cleave unto the Lord, For he -was a good man, and full of the Holy Ghojl and of faith*
TN the management of worldly tranfac- tions, the foundnefs of the principles upon which we condudt ourfelves is a cir- cumftance of prime moment to our fuccefs. If the man of fcience builds 'his fpecula- tions on a groundlefs theory, and fuflains them by an unphilofophical procefs ; fhall not they terminate in emptinefs and dif-
appoint-
1 o8 Goodnefs illujl rated by
appointment ? If the Commander embarked in a perilous enterprife, has formed an er- roneous judgement concerning its nature, and meafures its facilities or its difficulties by a falfe ftandard ; fhall not the event be difaftrous ? Is it not then of inexpreffible concern that, in purfuing the interefts of eternity, you fhould contemplate them with difcerning eyes ; and eftimate, by a true criterion, every particular which is effential to the attainment of your objedt ? The man of fcience may renew his labours on a fir- mer bafis. The Commander, reaping wif- dom from defeats, may conquer in another campaign. Not fo the departed fpirit, wil- fully eftranged, while in the body, from the path of final happinefs. Difappoint- ment in that purfuit is ruin for ever.
There are few fubjedts refpedting which a more confpicuous variety of judgement prevails than exift:s with regard to goodnefs. How numerous, how difcordant are the flandards by which it is meafured! Enter the crowded circle of fociety, and advert to fome of the different charadters, to which you hear the term Good continually and confidently applied.
Firft: there is the decent and orderly man. He is fo regular ia his attendance
on
the CharaSfer of Barnabas. 1 09
on the ordinances of the church, fo punc- tual in his dealings, fo free from grofs and open vice, fo unobftrufive in demeanour, fo decorous in all his proceedings ; that he fpeedily eftablifhes his claim to the title of a good man. If, when called upon to applaud him as fuch, you venture to paufe for additional information : if, before you deliver your opinion, you w^ifh to obtain grounds for judging whether, while he bears xh^form of godlinefs^ he alfo manifefts the power thereof] whether his religion is an outfide coat, a fuperficial varnifh, or a principle of penetrating influence, war- ming and governing the heart : you are inftantly decried as cenforious and un- charitable and never to be fatisfied. "What,'* you are afked, " is goodnefs ; if fo refpe6t- ** able and exemplary a man as this is not
" good ?'
Then comes the liberal man, and prefers his claim. His pretenfions are inftantly admitted. He is fo open-hearted and be^ nevolent ; fo prompt to empty his purfe ; fo kind to the poor ; fo hofpitable to his friends ! If you begin to examine, however modeftly, however in conformity with am- biguous appearances, w^hether his liberality may not be thoughtlefs profufion j whe- I ther
1 10 Ooodnefs ill uji rated by
ther his benevolence may not be a mere natural feeling; whether his hofpitality may not be the indulgence of fenfuallty and oftentation ; whether other parts of his condu6: uphold or contradi<3: the fuppofi- tion of his goodnefs : you are encountered with vehement declarations that a better man never exifted j and are filenced with the perverted text, that charity covereth a multitude of fins.
Then comes an oppofite charader; the induftrious and frugal man. So much laudable diligence in his bufmefs ; fo much care to provide for his family ; fo much exertion, fo much patience ; fo much per- feverance, fo much felf- denial ; fuch ex- emption from parade, from noife, from extravagance, from diflipation : here is an example of laborious virtue ! If you inti- mate a doubt whether his labours exemplify any difpofition beyond covetoufnefs ; you are treated as a man determined to find fault, as one whom neither generofity nor frugality can pleafe.
The next perfon who demands notice is the cautious man. His objedl is never to give offence. He fays civil things of every perfon ; yet not fo civil of any perfon as to excite the jealoufy of another. He
avoids
the CharaEler of Barnabas, 1 1 1 '
avoids the delivery of any pofitive opmlon. If prefent at a difcuffion refpe6ling fome controverted occurrence, and appealed to by both fides ; he admires the excellent arguments reciprocally produced ; profefl'es himfelf incompetent to decide between them ; or holds fuch a middle courfe as may not be altogether unfatisfadory to either difputant. He attaches himfelf to no party ; but endeavours to induce all feverally to regard him as v^ell inclined to their caufe. He is thought fomewhat referved, and perhaps rather timid and in- confiftent : but, w^hile his conduct is a tiflue of time-ferving infmcerity, he is ge- nerally allowed to be " a very good fort of " man.
Another character in high repute is the eafy good-humoured man. He is fo " plea- " fant," as the phrafe is ; fo cheerful ; fo harmlefs ; fo neighbourly ! Every perfon whom he meets he aprears delighted to fee. He is always furnifhed with enter- taining converfation ; always prepared to join in any fcheme of amufement ; always difpofed to collect his acquaint- ance around him ; always careful to dif- mifs them pleafed with his fociety. It is thus that, poffibly without pofTeiTing a fin-
112 Goodnefs Ulujlrated By
gle eftimable quality, unlcfs a gay facility of temper deferves the name ; he obtains far and wide the denomination of as excel- lent a man as ever was born.
The laft character which fhall be men- tioned is one, that heretofore was confined to the upper ranks : but one whofe prin- ciples, in the defcending contagion of faftiion, have reached the middle walks of life. I mean that charader whom the world calls " a man of honour." The man of this defcription ftudioufly practices what- ever is creditable, and avoids whatever is difcreditable, in the clafs of fociety in wKlch lie moves. When the law of God accords with the rules of the world, he follows it :• not becaufe it is the law of God, but. becaufe it is the rule of the world. When the laws of God and the rules of the world difagree; he prefers the world to his Maker. His language concerning moral condud: is the language of pride; and' fliews that reputation, not God, is the ob- je<5t of his worflilp. Afk him why he Hiuns any particular practice. Does he reply, " Becaufe it is finful ?" The expref- fion is foreign to his lips. He anfwers ; ** Becaufe it is mean: becaufe it is low; ** becaufe it is degrading ; becaufe it is un*
the Charadler of Barnabas, 1 13
** becoming a gentlema?! ; becanfe it is be- ^' neath 7ne : becaufe it is dijldonourabh^^ Why does he purfue a fpecified line of condu(^ \ Becaufe it is acceptable to God ? Becaufe it is conformable to the example of Jefus Ghrifl ? He thinks not of fuch a ftandard. He purfues it becaufe it has the ftamp of fafhionable eftimation. Deftitute, it may be, of a grain of true religion, this man is regarded by multitudes as a model of perfection !
With the goodnefs of thefe various cha- racters, and of others which might have beeft defcribed, fome praifed by one fet of men, fome by another fet, and all df them extolled by themfelves, the vv^orld rings. In the midft of thefe univerfal encomiums, the mind naturally obferves to itfelf ; " If *' all thefe different characters are good men, ^* how eafy muft it be to be good ! And " how excellent muft the world be, v/hich ** contains fo much goodnefs !" Now, un* fortunatrly for that view of the fubjeCt, this reprefentation of the excellence of the world, and of the eafmefs of being good, is not exactly the larT^age of the Scriptures, The Scriptures fpeak of the world as lying in wickednefs ; as being under the power of Satan. They pronounce'its frieaddiip
Voi,. ir. I - to
114 Goodnefs illuft rated by
to be enmity with God. They affirm that Chriftians arc not to be conformed to this world : that we are to be crucified unto the world ; that if we love the world, we ihall periih with the world. Then with refpedt to the facility of attaining goodnefs, the Scriptures aver that the imagination of the heart of every man is evil from his youth : that the heart is by nature deceitful above all things, and defperately wicked. Their common reprefentation of a Chriftian life is that of a ftate of war ; of a ftruggle for the maftery overfm; of wreftling againft principalities and powers of darknefs. They call upon us to be good foldiers of Jefus Chrift; to endure hardfliip for Him; to take imto ourfelves the whole armour of God, the (hield of faith, the breaft-plate of righ- teoufnefs, the fword of the Spirit. They command us not to follow the multitude t6 do evil ; but to walk in the narrow way,- and ftrlve to enter through the ftrait gate, if we feek to inherit falvation. They teach us, with ati immediate reference to the prevailing opinions of the world re- fpeding goodnefs, how frequently that which is highly efteemed among men is abomination in the fight of God. We may tlicrefore feci well alTured, without minute .- . 2 > inqtiiry,
the Chara^er of Barnabas* X15
inquiry, that all thefe difFerent defcrlptions of men cannot be models of goodnefs. We may perhaps reafonably fufpe^t that not one of them is good.
While we are thus bewildered in ob- fcurity and confufion, the word of God holds out a lantern to our paths. The word of God fets a good man before us; Barnabas was a good man.
Here then at length we feel folid ground under our feet. If we can afcertain what was the charader of Barnabas, we know what muft be the character of a good man. Let us examine therefore the circumftances which the Scriptures difclofe concerning him.
Barnabas^ when he came^ and had feen the grace of God^ was glad ; and exhorted them all that with purpofe of heart they would cleave ufito the Lord, For he was a good man ; and full of the Holy Ghojl^ and of faith,
I. Barnabas was fidl of the Holy Ghojl, What is the meaning of this expreffion? Not merely, nor principally, that Barnabas poflefled the power of working miracles. For though he undoubtedly was favoured, like other eminent Chriftians of his day, with many extraordinary gifts of the Holy I % Spirit :
1 1 6 Goodnefs illujlrated by
Spirit: no clrcumftance of this nature is here recorded concerning him. The words are intended as a pidure of the ftate of his heart. They defcrlbe him as fandified by divine grace : as being no longer of the world y even as Qhriji was not of the world; as born again not of water only but of the Spirit ;. as refcued from the dominion of inheren tcorruption, and created anew unto holinefs ; as purified from the carnal mind which is not fubjedl to the law of Gody nei" ther can be fubjedt unto it, being in its eflence diredtly oppofed to it ; and as filled with thefuits of the Spirit^ with all righ- teoufnefs.and godlinefs, with holy views, holy principles, holy tempers, holy defires, holy purpofes, which are by yefus Chrift utito the glory and praife of God.
Here you have one charadteriftic of Goodnefs. ^
11. Barnabas -^2.% full of faith.
Barnabas could affirm, in the words of hi^ compauion, St. Paul, The life which I now lead in thefefj^ I lead by the faith of the Son of God ; by whom the world is crucifed unto me y and I unto the world. His faith was fincere, cordial, warm, energetic, pro- dudlive. It was not a cold and naked afr fent to the hiftorical. truth of the actions of 12. Chrift,
the CharaBer of Barnabas, 117
Ghrlft, fuch as he might yield to a true ac- count of Pontius Pilate or of Judas. It was not a barren fpeculation dwelling in his head as a portion of abftradt knowledge, like a curious principle in mechanics, or a fubtle theorem in aftronomy. It was faith in the Son of God, faith in a Saviour. He fa w the extent of his own corruption, the confequences of his own guik. He was convinced that to refcue him from that cor- ruption, to redeem him from thofe penal confequences, the eternal Son of God had veiled his inherent glories, had become man, had laboured, had fuffered, had died. He felt that the life which was ranfomed was due to Him who had ranfomed it. His foul was filled with iiumble conhdence, with adoring gratitude, with fervent love. With thefe emotions it was habitually filled. On that SaViour, to whom he owed all, he depended for all. To that Saviour, now exalted in human nature to the ri^ht hand of God, he looked with affedionate af- furance for flrength, and guidance, and mercy, and grace. He knew in whom he trufted. His works were the fruits of faith : and his faith was manifefted by his works. Here is a fecorid chara6:eri{lic of Good- ncfs.
I3 IILBar-
1 1 8 Goodnefs illujlrated by
III. Barnabas, whefi Joe came and had fsen the grace of God, ivas glad.
On the perfccution of the Chriftians which commenced with the martyrdom of Stephen, numbers were fcattered abroad throughout Judea and the furrounding countries in queft of places of fafety. "Wherever they came, they diifufed the knowledge of the Gofpel : and fome of them travelled as far as Antioch, and preached the Lord Jefus to the Grecians. When the Apollles, who, under a convic- tion of their duty as leaders of the church, had remained in the face of danger at Je- rufalem, were informed how fignally the Providence of God *|)ad caufed the difper- fion of the Chriftians td> become the inftru- ment of enlarging the dominion of the faith ; they fent forth Barnabas to Antioch, that he might eftablifli the minds of the new converts. When he had arrived, and had beheld the grace of God : when he was an eye-witnefs of the number of the Grecian difciples, and of the efficacious working of the Spirit of God in turning them from darkpefs to light, in leading them to the knov\^ledge of a crucified Re- deemer, and animating them with an ar- dent defire of that falvation which was to
be
the CharaEler of Barnabas. 119
be obtained only through his merits and atonement ; he was glad. His bofom fwel- led with delight : with delight to fee the exaltation of his Mafter's glory, and the extenfion of his kingdom. He would have rejoiced, had he beheld no moie than the tranquillity and outward comfort of his fellow Chriftians, But the delight which fwallowed up all other motives of joy was to behold the growing eftablifhment of the church of Chrift : to behold the Lord adcU Ing daily to it fitch as fhould he faved : to behold men on the verge of deftrudion rendered confcious of their danger, and eager to grafp the hand ftretched out for thsit" deliverance : to behold finners turn- ing with abhorrence from their iniquities, and glorifying the Lord their Redeemer by newnefs of life.
Here you have a third feature in the cha- ra<Ster of a good man.
IV. Barnabas exhorted them all^ that zvith purpofe of heart they woidd cleave unto thz Lord,
The joy of Barnabas did not wafte itfelf
in idle contemplation. His fenfe of duty
permitted him not to flumber. His love
of Chrift conftrained him to labour for
I 4 .Chrift
1 20 Goodnefs illujlrated by
Chrift. His love of man impelled him to the affiftance of man. At. an ea:rlier pe- riod, when he had obferved the diflrefs which prevailed among the poorer Chrif- tians ; having land, he fold it, and brought the money, and laid it at the feet of th't; Apoftles, that it might be diftributed among his neceffitous brethren. On that oicaflon he appears to have received, as St. Luke informs us, from the Apoftles the name by which he was aftervv^ards diftinguifhed": the furname of Barnabas, 'which is, being /«- terpreted the Son of Co?2folation [k). How many fufFerers at that time experienced from his compafTion the comforts of food and raiment ! He now went about doing good, feeding the hungry and clothing 'the naked, in another and an infinitely 'more beneficial manner. He went about as minifter to mankind of thofe hleflings, which" exclufively confer complete and durable confolation : deliverance from fin, fpiritual ftrength, iupport to the foul, the bread of life, the garment of righteoufnefs. He exhorted them all: he neglected not the opportunity of promoting the eternal welfare of any individual. He exhorted
(i) Aas,iV. 36,37.
them
the Char aBer of Barnabas » 121
them all, that with purpofe of heart they would ekave unto the Lord. He warned them individually of the fupreme import- ance of being faithful to Him, of whom they profeffed themfel ves the difciples. He iiet before them the heinous guilt, the tre- mendous confequences, of falling away. He taught them, that neither a temporary adherence to Chrift, nor an outward and formal confeflion of him, confticuted a Chriftian. He taught them that, if they would be acknowledged at the laft day as Chriftians, they muft confefs Chrift with devotednefs of heart unto the end : confefs him by life and by death, by ading and by fuffering : confefs him by renouncing the world j by living unto him ; by feek- ing his favour, not that of man j by ferving him in fpirit and in truth ; by cheerfully encountering for his fake the lofs of eafe, of intereft, of reputation ; by receiving his law as the rule of life ; and by a holy de- termination day by day to fubmit to hatred and danger^ to ridicule and contempt, ra- ther than tranfgrels any one of his com- mandments.
Here you have a fourth mark, by which at good man is to be known.
' Though
12 2 Goodnefs illufirat^d by
Though I have ftudioufly allotted but few Avords to the foregoing particulars ; your patience, I fear, will allow me to make only a very fhort application.
You have now learned, from the infal- lible authority of the word of God, the eflential nature of Goodnefs. Accufto-m yourfelves unifon^ily to eftimate Goodnefs by the fcriptural ftandard ; not by the ftan- dard of the world, but by the ftandard of God. When you are to form an opinion concerning other men, examine and con- fider and hope and judge with charity : but, if you are to judge at all, judge by Scripture. Above all things, let the Scrip- tures be your guide in judging of your- felves. The orderly man may make de- corum his idol : the liberal man, liberality ; the induftrious man, induftrv : the cautious man, w^arinefs : the good-humoured man, popularity in focial intercourfe: the votary of honour, reputation. The worfhipper of each of thefe idols may obtain from the world the character of Goodnefs. But if you are one of thefe worfliippers, let the world extol your goodnefs as it may, you are not a good man. While you worfhip any one of thefe idols, while you worfhip
any
the CharaBer of Barnabas, 123
any idol, you cannot be a good man. Do you defire to attain Goodnefs ? Look to the charader of Barnabas. Obferve the pro- minent features in his portrait. Do you perceive in yourfelf a genuine refemblance to them ? Are you, like Barnabas, full of the Holy Ghojl f Is your bofom the abode of Chriftian graces ; of humility and felf- abafement ; of unfeigned repentance ; of purity and fpirituaUmindednefs ; of meek- nefs, long-fuffering, and fcH'givenefs ; of grateful love to the all-fufficient Redeemer ? Is it, at leaft, your conftant prayer to be filled with thefe and other gifts of the Holy Spirit ; and your fervent defire to be an example of them ? Are you, like Barnabas, full of faith? Is your faith a faith in the Lord Jefus ? Is your faith a living faith ? Has it weaned you from all reliance on yourfelf to habitual dependence on Chrift? Does it conftrain you to a life of zealous obedience full of every good word and work ? Or, when your confcience upbraids the weaknefs of your faith ; is your fup- plication that of the afflicted father of the youth pofleffed by an evil Spirit, Lord! I believe : help thou mine unbelief? Are you, like Barnabas, glad when you fee the grace
S 24 Goodnefs illiijirated by
isfGod? Do you feel warmly interefted m , the i'uccefs of the Gofpel ^ Do you feel the caufe of Chrift as your caufe ? Is the caufe of Chrift that caufe which beyond all others you have at heart ? When a fmner is re- claimed, when a righteous man makes a progrefs in holinefs ; do you delight ia the refled;ion that it is your God, your Re- deemer, your greateft Benefaiflor, who is glorified? Are you, like Barnabas, vigilant and earneft to embrace every lit oppor- tunity of encouraging others to cleave unto the Lord loitb purpoje of heart? To bring others unto the I5ve and obedience of Chrift is not an ofBce peculiar to the rai- nifters of religion. To them it is more efpecially committed. By them it is to be exercifed in a manner different from that which becomes thofe, who are not ordained to the miniftry. But in an appropriate meafure and degree, watchfulnefs and exer- tion to impart religious knowledge and affiftance belong to every man. They are teftimonies of love to God and man re- quired from every one. They are tefti- monies which every one who loves God and man cannot but be folicitons to ren- tier. Are they teftimonies which in your -jii.* nuiV. families,
the CharaBe'r of Bar?iabas . 12^
families, among your friends, among your acquaintance, among your neighbours, you .are anxious properly to render ?
Finally : in examining yourfelves by the fcriptural charaders of Goodnels, take all of them together. Venture not to think- of putting afander qualifications whicb God has infeparably joined. More elpe- cially beware of being enfnared into the prevailing and very fatal delufion, of ima-_ gining that Goodnefs confifts in benevo-v lence. Benevolence can be at the utmoft- but one part of Goodnefs. It i^ a part g^ Goodnels which, if it iiands alone, is no— thing. What could it avail you to love your neighbour as yOUrfelf ; if you do not^ love the Lord your God with- all your* heart ? Nay the greateR: ad:s of kindnefs to^ your fellow-creatures may be entirely dei^ titue of Goodnefs. St. Paul avers that,- although you bellow all your poflefiions- to feed the poor, the deed will profit you- nothing if you have not charity : if yoii have not a cordial love to man founded on. love to God. You may lay down your^ life, if you are a parent, from afFedlion to> your children ; and yet be no more ferving. God by the facrifice, no more be adingQ^ linger the inlluence of religion, than the
brute
126 Goodnefs illiijlrated by
brute animal which encounters death in defence of its young. The quality of a deed is ftamped by the motive. On every occafion examine not only what you do, but why you do it. Nothing is fervice to God, but that which is done from love to God. Does either reafon or the Gofpel authorize you to exped that God fliould reward a deed which is not intended as fervice to Him ? Let me leave before you this pradical truth ; and may divine grace imprefs it upon your bofoms : that nothing Is Goodnefs, which does not proceed from iove to God ; and that no one is a good man, unlefs the love of God be habitually the ruling principle of his life.
SERMON VIL
On Pride.
pROV. xvi. 5.
.Ere?'}' one that is proud in Heart is an AbomU nation to the Lord,
I
N the maladies which aflault the human body, a marked diftinction prevails as to the relative extenfivenefs of theirinfluence. Of fome the force is nearly exhaulled upon the organ or the limb on which they fallen. Others, deeply rooted in the conftitution, pervade the general fyftem : and in every different ftate of the frame, and in every difTerent mode of life, advance their machi- nations, and prepare their final triumph* Fulnefs of blood ftimulates the internal foe : debility meets it with languid refift- ance : exertion accelerates its progrefs : fcdentary habits facilitate its inroads. A
kindred
12 8 On Pride.
kindred analogy difcriminates the dil- tempers of the mind. Some, as hatred and terror, firmly fixing upon particular objedis, are little excited on ordinary occa- fions. Others, alpiring to general fway, find, under all circumftances and at every period, opportunities of gratification* Of paffions of this chara<5ler the mod eminent is Pride. Juftly does it claim the denomi- nation of an univerfal paflion. Age or fex or fituation exempts not from its controul. Body and mind, virtues and vices, it prefTes into its fervice. The heart may ficken, the underftanding may recoil, at the profpedl:. But on every fide the fcene is the fame. We behold men proud in health, proud in the chamber of difeafe ; proud in public, proud in retirement ; proud of their fru- gality, proud of their profufion ; proud of their fobriety, proud of their intemperance; proud of their pride; proud of their hu-' mility.
Liften to the character afcribed by diiFe- rent families to each other. How genera! is that of pride ! To fome houfeholds covetoufnefs is attributed as an hereditary failing ; to fome, irafcibility ; to fome, fuf- picion. How much larger is the number to which pride is imputed ! How few are
eveit
On Pride. Hi)
even the Individuals among your acquain- tance whom, fooner or later, you have not known to be delineated as proud ! How frequently has the charge, whether true or falfe, whether urged againft families or in- dividuals, been brought forward through the impulfe of pride in the perfon who advances it ! Of the bickerings, the jealou- fies, the offences, the diilikes, v>?hich fe- parate neighbours from each other, how large a proportion originates in Pride, ma- nifefted by one party or by both !
/// the day ye eat of the fruit of the tree ^whlch IS in the midjl of the garden^ faid the author of evil to our firft parents, then your eyes foall he opened ; and ye f mil be as gods^ knoiLHug good- and evil. Pride was the paf- fion to which he addrefled himfelf Who art thou among the defcendents of the ori- ginal tranfgreffbrs, who accurately fcruti- nifeft thy bofom, and detedefi: not pride at the bottom of thy heart ? Who art thou that, after impartial and comprehenfive fcrutiny, difcerneft not pride to be more powerful in thy bofom than almoft any other, if not than e.very other, rebellious propenfity ?
In order that w^e may the more diftindly contemplate pride- as to its nature and its Confequcnces ; let us, in the hrft place, con-
VoL. II. K f^icr
I ^o On Pride,
v
iider fome of its modes of operation : fe- condly, ;ts contrariety to religious principle and to the exan^ple of our Lord: and, thirdly, the judgements which by the ap- pointment of God have been annexed to it. We Ihall then be prepared to -apply fome concluding reflections to ourfelves.
I. Let us begin with the confideration of national pride. Trace in geographical order the feveral kingdoms and ftates by which we are furrounded. Inquire the chara£ler of each from attentive obfervers^ to whom by long familiarity it has been developed. You will perceive different regions refpeCsively feparated and defined by appropriate marks of moral difcrimina- tion : and you v^^ill perceive one mark extended to all. This people will be de- fcribed as courageous; that, as interefted ; that, as fickle ; that, as circumfpe6t. But, before the defcription be completed, you will hear each charad:erized as proud. Liften to the voice of nations converfing with each other in the public language of manifeftoes and memorials. How often is pride the mafter-note by which the whole fbrain and cadence is governed ! Liften to their moft retired intercourfe imparted by the records of fecret negotiation. The
mafter-
On Pride, 13 1
mafter-note is the fame. What is the mofl frequent, the moft obftinate Impediment to the fuccefsful conclufion of the treaty ? Pride : pride fometimes wearing the fea- tures of emulation ; fometimes of ambition ; fometimes of refentment ; fometimes of policy ; but under every form and at every ftep difclofing its inherent charader. When an injury has been hazarded ; on what ground does the difficulty of obtaining re- paration commonly reft ? On the value of the invaded right ? Seldom either wholly or principally. It was probably at the inftigation of pride that the aggreflbr made the feizure. It is pride which inftigates his ftruggles to retain it. Prudence, how- ever, or timidity, deters him from the con- teft. He is not unwilling to reftore his prize. But he cannot brook humiliation. He muft not feem to admit that he has done wrong. He muft not appear to have been forced into reftitution. The difgrace of conceffion muft be veiled. Some ipecious pretence muft be framed : fome oftenfible equivalent devifed : fome decent interval allowed. His pride muft be managed : his dignity muft be confulted : his honour muft be faved. Such are the difclofures, fuch is, the language, of diplomatic annalti.
K 2 Throw
IJ2 On Pride,
Throw your eye acrofs the narrow bul- wark of waters, by which the providence of the Moft High has divided and defended us from the Continent; and you behold one of the mofl gigantic of the examples of national pride which have ever aftonifhed an indignant or a fnbjugated world. Our concern, however, is with ourfelves, Judge fiot^ that ye be not judged. In all our in- quiries, national or perfonal, refpeQing the conformity of our motives and our practice to fome fpecific branch of moral and reli- gious duty ; the important queflion, the queftion at iiute between ourfelves and our God, is not whether others have not of- fended more ; but whether we are not offenders. Look on the page of modern hiklory ; call to mind our public language and tranfadions within the compafs of your own memory : and declare in the prefence of a God of truth, a God who fearcheth the heart, whether the vauntings of national pride have not on numerous occafions been difplayed. When we have alluded to the relative rank which we have fuftained paiiong the kingdoms of Europe, to the re- fpedl and the awe with which the Britiih name is regarded in diftant qu^; 'r^^^ 'of^the globe; is it feldom th^-^r o;j' ' • .^^e
4 i
On Prhk. ^ 133
clierlflied the emotions and our tongues uttered the voice of arrogance ? Has Pro- vidence blefled ns v;ith a vi<^orv ? Has it thus maae the moft forcible appeal to our humility ; thus addrefled itfelf to our grati- tude by beftowing, notwithftanding our many fins and provocations, a fignal and unmerited bleffing ? What has been the popular cry ? " Behold, a proud day for *' England !" Has the Divine Wifdom fummoned us to felf-abafcment by defeat ? How has the fummons been obeyed ? City and country have refounded with the excla- mation of felf-fufhcient confidence : " We " muft roufe the proud fp'ir it of Britons !" Even on the perilous edge of that contefl: for life, and for every earthly objed dearer than life, to which we, at this moment, are hurried by an inveterate and frantic foe ; how gene- rally in the fenate and in the private circle, iio lefs than on the parade and in the camp, is national pride, under various forms, ad- drefled, applauded, pufhed forward to ad- ditonal excefies ! Woe to the fenfelefs counfellors of this world who /peak well of pride, which God abhorrcth. Proud aiid haughty /corner is his name^ uvho dealclh in proud wrath (a). Shall the counfel of the
(«) Piov. xx'. 24.
K 3 haughty
J 34 ^^ Pride,
haughty ftand ? Pride goeth before dejlruc- tion ; and an haughty fpir it before a fall ib). There is no kingfaved by the mtdtitude of an h(ft : a mighty man is not delivered by much frength [c). Let u*^ dilip^enrly prepare our holls for battle : but on the Lord of Hofts be our dependence. Away with every lofty look, every boafttui word, every proud imagination of the heart. Put on^ as the eleSl ofGod^ holy and beloved, humblenefs of mind {d). 80 may we meekly hope that the Lord of Hofts ihall go forth with our armies.
Turn to the walks of private life. In every place pride encounters you. Contemplate fome of its ordinary appearances.
Survey the man w^ho is intoxicated by pride of birth. Forgetful that the long line of his anceftry may have been con- fpicuous rather for fuccefs than for defert ; for talents than for virtue : forgetful that the glory of their luccefs, the praife of their defert, was due not to themfelves but to Him, from whom is every good and perfed: gift : forgetful that the merit of anceftors affures not hereditary excellence to their defeendent, but renders its abfence
(^) Prov. xvi. 18. (r) Pf. xxxlii. l6.
(d) Cul. iii. 12.
more
Oji Pride, 135
more degrading : forgetful that the hiim- bleft of his menials, the mod defpifed of the beggars whom he paiTes in the ftreet, claim a pedigree which terminates in Adam, may look back on paradife as the natal feat of their progenitors : he fcorns the mafs ot his fellow^creatures as men of yefterday ; and deems himfelf entitled to homage as though he were a being of a higher nature ; a being who had condefcended to ftep down from a fuperior orb, to receive for a time the refpecl and admiration of the in- habitants of this lower fphere.
Advert to pride of authority. The exercife of power affords to pride the mod folid gratification. From the high eft chair of ofEce to the bench of the conftable ; from the general who vaunts of armies at his difpofal, to the fportfman who exults in the extent of fields, fields perhaps belonging to others, ibver which he is authorifed to perfecute the animal race ; in the hufband, in the parent, in" the landlord, in the mafter ; at home and abroad, in bufinefs, in amufe- ment ; in the eagernefs of fome to diredt, in the reludance of others to obey ; we learn the enfnaring and encroaching influ- ence of pride ; we learn how dear to the heart of the proud is practical command.
K 4 Obferve
136 On Pride',
Obferve the pride of wealth. What toll, what folicitude, what confinement, what felf- denial, what wearifome and per- fevering indufiiy, are devoted to the efta- hliihment of a name for opulence ! To be eminent on the exchange, in the reforts of commerce; to be pointed out as a man rifing in credit and thriving in his enter- prizes ; to difcern the gaze of envy in others, themielves high in the catalogue of the wealthy •, how flattering, how gratify- ing! Through the pride of hh countenance^ God is not ill all his thoughts (^\ To his own fagaciiy, vigilance, and exertion he afcribes the praife : to himfelf he offers in- cenfe. My power ^ he cries, and the tnighf of my hand have gotten nie this ivealth (y). jFrOm the pride of accumulation and pof- feffion advert to the pride of difplaying riches. See new apartments added to the already comfortable manfion. See the number of domeftics enlarged. See the fplendour of furniture and the luxury of the table augmented. See contempt of expence affected. Sec the praife of mag- niiicence afhduoufly purfued. See pride, by various arts adapted to the purpofes of
(f) Pialna j;. 4. (/) Dcur. viii. 17.
oflentation
On Pride» 137
oftentatlon ftooping to contrive its own indulgence.
Contemplate the pride of genius^ Intel- led:, and talents. Under how many various lliapes is it exhibited ! Sometimes it mani- fefls itfelf in difdain of induftry, as indica- tive of dulnefs : fometimes in the love of fmgularity and paradox : fometimes in boldnefs of fpeculation, aud extravagance of conje^lure : fometimes in pronenefs to ftigmatize received opinions as vulgar preju- dices; and in fceptical repugnance to ac«- quiefce in any truth not completely cir- cumfcribed v/ithin the fpan of human: comprehenfion : fometimes in relu<Stance to difcern and acknowledge the neceffity of univerfal and exclufive dependence on Di- vine Grace for ftrength under trials ; and, when the vaunted powers of the unaided mind prove unable to fuftain the foul, in fretfulnefs, impatience, complaints of un- merited hardfhips, and open accufations of the impartiality and goodnefs of God. Some- times it betrays itfelf by overweening ideas which the individual ill difguifes of the ex- tent of his own powers, and by his unbound- ed eflimation of their importance : fome- times by open fcorn of ordinary men, and ot the fobriety of common fenfe; fometimes
bv
XjS On Pride,
by unwarranted daringnefs of enterprlfe, and prefumptuous confidence of fuccefs. Sometimes it is difplayed in impatience of contradidion, in oracular fententioufnefs, in a dictatorial delivery of opinion : fome- times in the authoritative claim, or in the pretended contempt, of applaufe: fometimes in antipathy to real or imaginary rivals ; and in determined averfion to recognize merit in others, efpecially in any perfon diitinguiflied by qualities of mind, kindred to thofe in which this votary of pride makes his boaft.
Obferve the pride of literary and profef- fional attainments. Behold the man of learning in his library fwelling with con- fcious erudition. Behold him ihunning focitty with fuilen Aipercilioufnefs : or coming forth into the world a haughty polemic, displaying himfelf in the field of controverfy as ^ gladiator in the Circus ; eager to draw the eyes of the fped;ators to admiration of his prov^'-efs ; combating for vicTtory rather than for truth ; loading and fLifTening the moft familiar fubjed: of dif- courfe with dogmatical arrangement and the pedantry of quotation ; engaging in focial converfe w^ith the manners and tem- pers of a difputant ftudious to exhibit his 8 pre-eminence
0?i Pride, 139
pre-eminence, and, in the fpirit of literary defpoiilm, to frown down or bear down oppofition. Confider the different profef- fions, whether defigned primarily for the fupport or for the embelliiliment of life: and, behold in the condiidt of numbers who have attained to diftindion a melancholy pr<;of,of the facility with which pride in- finuates itfelf into dominion over the heart. Skill, ingenuity, fuccefs, how often, inftead of humbling the mind with a convidiou of the bounteous goodnefs of God, do they inflate it with felf-complacency ; and tempt it to afcribe to itfelf the powers which are the gift, and the events which are the ap- pointment, of the Mod High !
Several other forms under which pride re- veals itfelf might be diftinguiihed by parti- cular notice : more efpecially the pride of falhion, which, at one time, allies itfelf with vai'iity ; at another, afluming a loftier deport-^ ment, conftitutes the charader recently de- lineated, on a preceding occafion, which the ■world denominates the man of honour [g). But is there not yet an example of pride too portentous to be paffed over in filence, or
{g) See the preceding- Sermon ; and alfo vol. I. p. 380
to
140 On Pride,
to lurk under the vaguenefs of general ex« preffions ? There is an example which unfolds more glaringly than any or than all of thofe which have hitherto been adduced, the odioufnefs, the malignity, the heinouf- nefs of this univerfal paffion. Who is this model of deformity ? Who is this that, like Leviathan in the waters, is a king over the children of pride {h) P The man of fpirltual pride. The man who, with the fpirit of the Pharifee, exclaims, God, I thank thce^ that I am not as other men are (i). The man who, from the . pinnacle of felf- righteounefs, looking fcornfully on his neighbour cries, Stand by thyfelf : come not near ^ to Me: for I am holier than thou (i-); uf ■ .
IL Relied: on the irreconcilable con- trariety between pride and religious prin- ciple, as that principle ftands recorded in the Scripiures, and exemplified in the cha- ra<^er of our Lord Jefus Chrift.
T^he corner-ftone of Chriftian virtue, of Chriftian faith, is humility. What was the weightiefl obftacle to the converfion of the Jews? Pride: Pride which forbade them
(■>^ Job, xli. 34. (f) Luke, xviii. II.
(/•) ilaiah, Ixv. 5.
tc
On Pride, 141
to renounce their expe£lations of a tri- umphant Mefliah, and their confidence in their perfonal righteoufnefs : Pride, which aggravated the offence of the Crofs, the ignominy of acknowledging a Redeemer who had died between two malefadors : Pride, which permitted them not, when they had crucified the Maftcr, to Uften to the fervants : Pride, which prohibited them from brooking the extindion of the Mofaic ritual, and the admiffion of Samaritans and Gentiles into favour with God and commu- nion with the defcendents of Jacob. What obftacle chiefly impeded the converfion of the Romans and the Greeks ? Pride : Pride, which jQiamed them with the thought of accepting a religion fprung from Judea, and difclaiming the fubtleties of philofophy. What is the primary fource of modern un- belief? Pride: Pride, which refufes to do liomage to the wifdom of Revelation, and bow the neck to the yoke of the Gofpeh On whom did Jefus Chrift find it the moft difficult to make an impreffion ? On the extortioner and the unchafle ? The publicans and harlots^ faid he, to the haughty Phari- fees,^o into the k'mgdom of God before y on (/),
(/) Matth. xxi. 31.
Whom
l^Z On Pride.
Whom did his apoftles the mofl: eafily pef- fuade ? The maa diflingu'ifhed by rank or knowledge? Not many 'wife ineti after the fltfJj^ replies Sr. Paul, 7tot many mighty^ not many noble are called. But God hath chofeit the foolifJj things of this 'world to confound the 'wife : and God hath chofen the 'weak things of the 'world to confound the things "which are mighty : and bafe things of the 'world and things 'which are defpifed hath God chofen [m) : the ignorant, becaufe they were not too proud to learn ; the poor, becaufe they were aU"o poor in fpirit ; the humble in ftation, becaufe they were alfo lowly in mind. Whom does the expe- rience of minillers of religion now pro- nounce leaft open to conviction ? The dif- honeft and the diffblute \ No. The cold and carelefs fcorner. Compared with the man whofe heart is (hut up in felf-righ- teoufnefs, or fteeled by inveterate contempt, the abandoned profligate is a hopeful fub- ject of converfion. Do you wonder then to hear the voice of the Scriptures raifed in continual admonitions againft Pride, in coHtinual exhortations to humility ? Li the mouth of thefoolifj is a rod of Pride, The
{m) I Cor. I. 26—28.
Lord
0?2 Pr'uk. 145
Lord hateth a proud look. A high look and a proud heart is fin. Pride and arrogancy do I hate. Every one that is proud in heart is an abomination to the Lord. The Pride of life is not of the Father^ but of the 'world. If any man love the ivorld^ the love of the Father is not in him. When Pride comcthy the?! Cometh fiame : but 'with the lozvly is wfdom. Be clothed ivith humility : for God refifeth the proud^ but giveth grace to the humble. Thus faith the high and lofty One that inhabiteth eternity^ 'whofe ?mme is ILoly ; I d'well 'with him that is of an humble f pi rit, Whofoever exaUeth himfelf Jhall be abafcd ; and he that humbleth himfelf fall be exalted. Serve the Lord 'with all humility of miiid. Walk humbly 'with thy God {11),
So fpeak the warnings and the precepts of Scripture. How fpeaks the example of our Lord ? Being in the form of Gody and thinking it 7iot robbeiy to be equal 'with God; he made himfelf of no reputation ^ and took upon him the fim of a fcrvant and 'was made iJi the likencfs of men : and bei?tg found infafdion as a man^ he humbled himflf and became obedient unto deaths even the death
(«) Prov. xiv. 3. vi. 17. xxi. 4. viii. 13 xvi. 5 xi. 2. 1 John, ii. \^, 16. I Pet. V. 5. Ifai;ih, Ivii, 15. Luke, xiv. It. Acls, XX. 1 9. Micah, vi. b'.
of
144 ^^^ Pride.
of the Crofs [p\ Though by nature God, voluntarily to become man ; to be born in the meaneft ftation ; to be deftitute of a place where to lay his head ; to fele(n: af- fociates and difciples of the lowed rank ; to be the fcorn of the wealthy and the powerful ; to lead a life of continual toil, of unceafmg peril ; to deliver himfelf into the hands of his implacable enemies ; to fubmit to be the jeft of the rabble, the de- rifion of the foldiery ; to hide not his face from fhame and fpitting ; to bear the reed, the crown of thorns, the purple robe ; to hear a feditious murderer preferred be- fore him : to endure this aggravated ma- lignity, this extremity of infult, from crea- tures whom his word had formed, whom His word could inftantly have annihilated ; to die between two thieves by the moft ignominious mode of death ; to die thus, ■praying for his deftroyers ; to die thus as an atoning facrifice for a rebellious and apoftate world : is not this Humility ? Is it not humility ftupendous, furpaffing ex- ample, ftretching the limits of human com- prehenfion ? This was the mind zvhich was in Chr'ift Jefiis, Followers of Chrift Jefus !
[o) Philipp. ii. 6—8.
Let
On Pride, 145
Let this mind be in you [p). Come^ faith your Lord, and learn of Me : for I ara meek and lo'wly in heart (g') . / have given yoUy he exclaims in concluding a pradtical lef- fon of humility; I have given you an ex^ ample that ye JJjculd do as I have done (r). This was the mind which was in Chrift Jefus. Followers of Chrift Jefus ! let this mind be in you.
III. Behold in the fpecial judgements by ■which the Almighty has in former ages manifefted his indignation againft Pride, the vengeance which it has at all times to expect from his unchangeable abhorrence.
The judgements with which the Su- preme Being chaftifes nations for a parti- cular fm are not only penal inflidions upon. the whole people collectively, but fpecial -tokens of difpleafure againft every indivi-» dual guilty of the offence. What is the (in which ftands prominent in the annals of holy writ, as having difplayed fmgulat potency in drawing down national ven- geance from above ? Pride. What is the fm which hath drawn down the moft con-
(/) FKilipp. ii. 5. (j) Matth. xl. 28, 29,
■ (r) John, xiii. 15.
Vol. II. L fpicuous
146 On Pride,
fplcuous vengeance on individual charac- ters ? Pride. Why doth God decree the ^ deRruaion of Moab ? Moab, faith God, Jhall ic dejlroyed from beihg a people^ hecatife he hath magn'ijled h'tmfelf againji the Lord. We have hear d the pride of Moab -, he is ex- ceeding proud ; his loftinefs^ and his arro- ganc)\ a?id his pride ^ and the haughtinefs of his heart {s\ Why is Edom to perifh ? The pride of thine heart hath deceived thee : therefore Edom fall be a deflation (/). Why is Tyre to be demohflied for ever ? Becaufe her heart is lifted itp^ the Lord of Hofts hath purpofed to fain the pride of all her glory (ti). Why is Babylon doomed to perpetual ruin? Behold^ I am againf theCy 0 thou tnojl proud^ faith the Lord God of Hofs\ Cdll together the archers againf Babylon : all ye that bend the bow^ camp againf it round about; let none thereof efcape : recompcnfe her according to her work : for foe hath been proud agai?if the Lord [vd]. Why v\''as Ifrael menaced with devouring vengeance ? Becaufe their heart was exalted: becaufe the pride of Jfrael tefifeth to his face (x). Why was the king of AfTyria
(j) Jerem. xlvlil. 29. 42. Ifaiah, xvi. 6. (^) Jerem. xlix. 16, 17. (a) Ezek. xxviii. 2. Ifalah, xxili. 9.
(w) Jerem. 1. 29. 31. (w) Hofea, xiii, 6. vii. 10,
ren-
On Pride, 147
rendered a monument of divine wrath ? Becaufe thou haji exalted thy voice and lifted up thijie eyes againjl the Holy One of Ifrael; I will pimijh the fruit of the flout heart of the ki?ig of Affyria and the glory of his high looks [y"). Why was Nebuchadnezzar dri- ven from his throne to herd with the hearts of the field ? Becaufe his heart was lifted up and his mi fid was hardened with Pride (z). Why was Uzziah branded with incurable leprofy, and cut off from the houfe of the Lord ? Becaufe his heart alfo was lifted tip (^), and impelled him with obftinate prefumption to invade the office of the prieft. Why was Hezekiah punifhed with the prophetic intelligence that his treafures fhould be the prey, and his pofterity the. captives, of the Babylonians ? Becaufe he exhibited with oftentatlous arrogance the riches with which God had blefl'ed him. Hezekiah rendered not again according to the heneft done unto him : for his heart 'was lifted up : therefore there was ivrath. upon him [b). How did God bring Ahitophel to deftrudion ? By mortifying that pride of wifdom with which he was inflated.
fj^) 2 Kings, xlx. 22. Ifa!:i]i, X. 12. (z) Daniel^
V. 20. ■ (a) 2 Chron xxvi. 18. {b) 2 Chron'
xxxli. 25- and fee 2 Kings, xx. 13 — 18. and Ifaiah, xxix.
L 2 Th£
148 • ()7i Priae,
T^he counfel of Ahitophd was in thofe days as if a mafi had enquired at the oracle of God, And when he fww that his counfel ivas not followed^ he arofe and hanged himfelf (c). Why was Herod fmitten by an Angel and eaten, while yet alive, of worms? Becaufe in the arrogance of his heart he gave not to God the glory [d). What was the fource of that lukew^armnefs In the Laodiceans, againft which the divine indignation Is pro- claimed ? Spiritual Pride. Thou faye/l, I am rich, and encrcafed with goods and have need of nothing (^). Behold on how many forms of Pride the recorded judgements of the Moft High have fallen ! All thefe things happened unto them for enfamples : and they are ipjritten for our admonitio^i [f]'
My brethren ! has it been needful to en- ter Into' larger details ? Is not Pride con- vldled as In every iliape utterly unchriftian ; as the primary caufe of the fall of Man ; as in all ages the foundation of the moft hei- nous tins, of the moft tremendous judge- ments ? Yet have ye not beheld Satan trans- formed into an angel of light f Have ye not beheld Pride ufurping the femblance of Virtue ? Have ye not heard Pride loaded
(c) 2 S.uTi. xvi. 33. xvii. 23. (J) A£ls, xil. 23.
[/) Rev.iii. 17. (/) iCor. x.il.
with
On Pride, 149
with panegyric, recommended to imitation ? Have ye not heard of proper Pride, of decetit Pride, of honourable Pride, of manly Pride ? Do you not inceffantly hear this jargon from the lips of profefled Chriftians ? Proper Pride, decent Pride, honourable Pride, manly Pride ! Talk rather of proper malignity ; of decent blafphemy ; of ho- nourable barbarity ; of manly Murder ! Be not deceived : God is not mocked. Pride, with whatever epithets it may be attended, under whatever decorations it may be dif- guifed, is Pride, is fm. That the proud in heart (hould vindicate Pride ; that by fubtle- ties of expreffion and delufive diftindions they ihould labour to provide excufes and pleas for the indulgence of their ruling paffion, is not wonderful. Leave Pride to the proud. Be not ye corrupted by evil communication to call evil good, and dark- nefs light. The word of God is your ftan- dard. By that ftandard try every word, and motive, and temper, and acftion.
Pride is ever fetting up itfelf againft heaven. When it looks to God, it is with a defire of being freed from depen- dence on Him. When it confiders men, it undervalues His gifts to others ; and prompts us to ad, with refpedt to His gifts, L 3 to
150 On Pr'ide»
to ourfelves as though they were inherent in us, or were our due. Hence the fretful iinpatience of the prefumptuous under the laws and dilpenfations of Infinite Wifdom. Hence the fcornful eye and the boaftful tongue. Hence, in the daily paths of com- mon life, men avow themfelves proud of the fuccefs, prcud of the marks of favour, of preference, of honour, by which they are diftinguifhed. What are thefe diftinc- tions but calls for gratitude and humility ? When St. Paul, comparing the extent of his exertions with thole of the other Apof- tles, incidentally exclaims, / laboured tnorc abimdanily than they all: with what foli- citude does he inftantly guard the expref- fion ^gainll the imputation of feeming pride — Yet not /; but the grace of God 'which ivas with me \g ! Whoever thou art who glorieft, give the glory to God. Who maketh thee to differ from another ? And in hat haf thou that thou didji fiot receive ? J^Jow if thou didJl receive it, ivhy dojl thou glory as if thou hadf not received it (/6) f
Finally, in fcrutinifmg your own bofom that you may difcover whether it is under the influence of Pride, inveftigate with the
{g) X Cor. XV. 10. ^h^ I Cor. iv. 7.
minutefl
On Pride. 151
minuteft accuracy your fenfatlons in cafes of competition. Men, feflecSifig with complacency on their affable deportment towards their inferiors, on that ground take frequent credit with themfelves for hu- mility : and actually become puffed up with arrogance in the contemplation of their imaginary meeknefs. But bring them into contad: with their equals and rivals : and the dominion of Pride is flagrant. Unlefs your bofom is fwayed by unaffected humility in your intercourfe with equals and with rivals ; unlefs habitually and uni- verfally you mind not high things ; conceive not that you are not the flave of Pride be- caufe you condefcend to men of low eft ate (/),
(i) Rom. xii. 16.
L 4
SERMON VIII.
Zeal niuftrated by the Charader of Jehu.
2 Kings, X. 1 6.
Coine with me^ and fee my zeal for the Lord,
TN regions where civilization has made but feeble advances, opinions grofsly erroneous prevail concerning fome of the moft valuable produdions of the earth. Subflances which, among nations enlight- ened by fcience, are daily introduced with fignal utility in medicine, in manufadures, in various arts which fmoothen or embel- lifh the paths of life, are indifcriminately negleded and defpifed : or, in confequence of mifchievous effeds produced by a rafh and unfkilful application of them, or by heterogenous mixtures with which they are debafed, become objeds of averfion and of
dread.
Zeal ilhijl rated by the Cha?'a6fer ofyehu. 153
dread. Or having been found, in cafual trials, to be endued with beneficial powers; they are extolled as invefled with a kind of magical influence, and are blindly em- ployed as pofTefled of univerfal efficacy. Similar milconceptions not unfrequently predominate even among ourfelves concern- ing highly eftimable endowments of the mind : and predominate from fimilar caufes, a very inaccurate infight into the nature ot thofe endowments, and a hafty and un- warrantable ufe and appropriation of them. Thus by fome, genius is admired as an all- powerful talent, grafping without an effort the treafures of Taflc and Knowledge: while by others it is depreciated as unfitting the intelled: for patient refearch, and ter- minating in tinfel and fuperfjcial attain- ments. And thus it is that induflry at one time is dignified as nearly fuperfeding the necefhty of penetration and invention : at another is degraded as cold, plodding, fer- vile, infenfible to refinement, the afTociate of pedantry and dulnefs.
Among mental qualities there is fcarcely, perhaps, one more commonly, mifunderftood and lefs accurately appretiated than zeal. One ciafs of men, furveying with indig- nation the timidity and felfifhnefs of the
luke-
J 54 Zeal illujlrated by
lukewarm, applaud that condud in them- felves as unfophifticated zeal, which is jdeeply tinged with indifcretion, infubor- dination, and unchriftian vehemence. An oppolite clafs, deeming zeal but another name for fiery intolerance and enthufiaftic wildnefs, abhor it as reftlefs, fanguinary, and fanatical : and look with fufpicion on moderation itfelf, until it has fubfided fo low as fcarcely to be dillinguifhable from apathy.
Come 'with me^ and fee my zeal fir the Lord. Such were the words of felf-com- mendation, which Jehu addrefled to Je- honadab, the fon of Rechab. The fpirit -by which Jehu was aduated, the fpirit to .which he affigns the denomination of t2>eal fir the Lord^ is to be meafured and efti- mated. by his actions. An exarnination of his conducSt will enable us to draw forth into clear light, and to detach from extra- neous incumbrance?, the charasfteriftic fea- tures of genuine zeal for religion.
I. The undertaking In which Jehu was engaged was the extermination of the fa- mily of Ahab. By the murder of Naboth, and by habitual idolatry, Ahab flood con- demned to death under the impartial juflice
of
the CharaEler ofyebii. 155
of the divine law. The fentence was de- nounced. In the place where dogs licked the blood of Naboth^ Jhall dogs lick thy bloody even thine. I ivill bring evil upon thee ; / wih take away thy pojierity ; and will make thine houf like the hoiife of yeroboam.^ the fan of Nebat^ and like the houfe of Baa/ha the fon of Ahijah^ for the provocation iJDhcrewith thou haft provoked me to anger ^ and made Ifrael to fin [a). In coniequence of his contrition and humiliation before God, the deftrudion of his houfe was delayed. Becanfe Ahab humbleth himfelf before me^ faid the word of the Lord to Elijah, I will not bring the evil in his days : bat in his fon s days will I bring the evil upon his hoifc {b\ Ahab was now dead. In the vineyard of Naboth the dogs had licked his blood. His ions Ahaziah and Jehoram, fuccefTively inheritors of his throne, and fearlefs of the impending judgement, perfifted in idolatry. In the twelfth year of the reign of the lat- ter prince the hour of retribution arrived. By the fpecial appointment of God, Jehu was anointed to be king over Ifrael ; and was at the fame time commifTioned forth- with to eradicate the houfe of Ahab. T^hus
(a) A Kings, xxi. J9. 32. (b) I Kings, xxi. 79.
8 fciith
156 Zeal illujlrated by
fa'ttb the Lord Gad of Ifrae! ; I have anointed thee king over the people of the Lord. Thou Jhalt fn'ite the houfe of Ahab, The whole hoi/fe of jlhab JJjall perijh [c). In extir- pating^ the devoted race, Jehu aded under the immediate mandate of God. His zeal conformed itfelf to the revealed will of heaven, exerted itfelf in the path of duty. Thus it pofTefled the primary diftindtion, by which genuine zeal for religion is cha- radterifed.
It is not however by a fingle charadteriftic that genuine zeal is afcertained. In colour the counter may exhibit a perfect refem- blance of the unadulterated gold. But liow ftands the comparifon as to weight, as to folidity, as to dudlility ? Let us bring the zeal "of Jehu to the teft of additional cri- terions.
II. In the profecution of his objed Jehu fj^eedily difplayed a ferocious and cruel fprrit." When he met Jehoram, for whom, though no "longer entitled to allegiance, fome emorions of tendernefs might natur- ally' have been excited by the remem- l3fance of ^ antecedent connedion ; he
(f) 2 Kings, ix, 6—8.
Q encoun-
the CharaBer of ye Jo u. 157
encountered the fallen monarch with un- mitigated bitternefs of reproach : and, in- ftead of devolving on his attendants the office of exacting the forfeited life of his former mafter, inftantly, with his own hands, executed the fentence himfelf. That Jezebel, the widow of Ahab and the mother of Jehoram, that {he who, during fo many years, had ftood forward as the patronefs of idolatry, fliould die ; that the blood of the prophets and the blood of all the fervants of the Lord^ which had been fhed by her authority, fliould now be ave7iged upon her head, was a pro- jTiinent part of the divine commiffion (^\ How did Jelui fulfil the mandate of God? When he entered the city of Jezreel, he faw her as fhe leaned from a window : and, perceiving that fome individuals of her houfehold were prepared to obey any diredlions which he fliould give, he com- manded them to throw her headlong into the firect : and fme of her bl%od ifjds fprinkled o?> the wall and on the horfes ; and he trode her under foot. The crimes of this wretched woman merited not com- paffion. But to trample her tQ death unc^er
(i/) 2 Kings, IX. 7.
th^
158 Zeal tllujlrated hy
the feet of his horfes, to drive his chariat in the public ftreets over her mangled frame, was an adJt of favage exultation, of wanton barbarity, an a£t neither enjoined by the voice of the Moft High, nor war- ranted by any plea of neceffity. Genuine zeal for religion, is a branch o^ the ijuifdom that is frcm above. It is therefore, JirJ} pure; the?! peaceable^ gentle^ full of mer- cy \e\ With perfevering firmnefs, un- fwayed by prohioited feelings, it difcharges every duty, however painful, which is impofed by the commandments of God. But it Ihuns even a word of needlefs feve- rity ; and labours to unite abhorrence of fin with the ampleft exercife of juftifiable mildnefs ftDwards the finner. Is the zeal of Jehu, thus deeply polluted by the ma- lignity of human paflions, Zeal for the Lord ? Glory tiot^ and lie not agairijl the truth. This zeal defcendeth not from above : but is earthly, fenfual^ devilifh [f)- Such, when we contemplate this part of the con- duift of Jehu, are the forebodings with which our bofoms are filled.
III. Zeal neceflarily bears a chara£ler of publicity. It manifefts itfelf in adion :
V (0 James, in. 17. (/) James, Hi. 14, 15.
and,
the CharaEler of Jehu * 159
and, when dlretfled to objeds of extenfive importance, is conftrained to labour before the eyes, and amidfl: the concourfe of men. Genuine zeal for religion, thoroughly im- bued with the fpirit of Chriftian humility, though it cannot retire from notice, courts not popular obfcrvation. Stedfaft, yet un- obtrufive, it fubmits to the general gaze, to the general noife of tongues, which, without relinquifliing its appointed office, it cannot avoid : but . pulhes not forward vain-glorious pretenfions, delights not to become the fpedlacle of wonder, the theme of applaufe. Is this the principle by which Jehu appears to be impelled ? Come with me^ and fee my %eal for the lj)rd. His language is the language of arrogance and oftentation. He fays not to Jehonadab ; " Come with me and ftrengthen my hands " under difficulties. Come with me and " fuggeft in this hour of temptation the *' counfels of humility. Come with me, " and animate my gratitude to our God for " this unmerited elevation." — " Come with " me," he cries, *'' and behold me and ad- • " mire me. Survey my activity, my vigi- " lance, my fagacity, my pious deteftation " of the race of Ahab, my devoted attach- " ment to the honour of Jehovah !" At- tachment
1 Go Zeal lllujirated by
tachment to the honour of Jehovah 1 Jehu receives honour from men. Can he truly believe in Jehovah [g) ? Jehu loves the praife of men. Does he not love it more than the prafe of God [h] ? Jehu founds a trumpet before hira as the hypocrites do^ that he may have glory of meti ; performs his exploits in thefreets^ that he may befeen of 7nen (i). Is it thus that he fhall obtain a reward from our Father who is in heaven ? Our forebodings concerning the nature of his zeal acquire additional ftrength. Ere long they may be converted into cer- tainties.
IV. 'The zeal that is from above is, frfl^ pure. Ardent in the profecution of its objed:, it refdrts not to means which are unjuftifiable. It abominates craft and du- plicity. It abhors the fuggeftions of that worldly wifdom, which teaches to do evil that good may conie [k). How fares the zeal of Jehu, when tried by this criterion I From the deftrt^d-ion of Jezebel the new- king of Ifrael proceeds to the extirpation of the feventy fons of Ahab. The letters which he difpatches on this fubjedt to the
is) John, V. 4.1. {h) John, xii. 4-1.. (;?) Matth.
vi 2. 5. (/5) Rom. iii. 8.
rulers
the Charadfer ofyehu. i6i
rulers to whom the education of the young men has been committed; and his fubfe- quent addrefs to the inhabitants of Jezreel while he points to the feventy heads piled in heaps at the gate of the city, bcfpeak a tnind eftranged from the paths of fimpli- city and truth, and verfed in the mazes of dark and ambiguous policy. But the crookednels and fubtlety of the machina- tions in which he delights fpeedlly become more confpicuous. He prepares to exter- minate the worfhippers of Baal : men ju- dicially condemned to death by the Mofaic law, and comprehended within the com- miffion with which Jehu, the minifter of divine vengeance, was inverted. How does he proceed to execute his purpofe ? In the plain track of fincerity ? In unmixed, dependence on the Omnipotent God, who hateth a lying tongue (/) ^ Does he pro- claim his own deteftation of idolatry, the fentence denounced againft idolaters, his fpecial obligation to carry the fentence into efFedl ? He has recourfe to the moft ig- nominious deceit. He proclaims himfelf the Protestor of Idolatry. Afiedling to regard as inconfiderable and unworthy of
(/) Prov. vl. 16, 17. Vol. il. M Baal
1 62 Zeal illtijl rated hy
Baal the facrifices which had been accumu- lated on his altars, and the honours to which his priefts and prophets had been exalted, by Ahab : he announces to the ailembled people of irr:iel the abundantly greater veneration which the idol and his votaries may expedl from the pfefent occu- pier of the throne, jlhab fefved Baal a little: but yehu JJjallfcrve him fnuch. Call unto me all the prophets of' Baal, all his fer^ vaults and all his priejls : let none be 'want- ing : for I have a great facrif.ce to do to Baal {/?/). From every corner of the land the worlhippers of Baal haften. The king "Welcomes them with impofing refpedt. Brmg forth, he cries, vcfments, bring forth robes of honour, for the worfippers of Baal. In blind-exultation they crowd the temple of the idol, unfufpicious that they ore themfelves the deftined vid;im.s. They offer their facrifices and burnt- offerings; nor does the king, watchful to confirm their fecurity, fcruple his participation (//). At the commencement of the ceremony the guards, pofted at the doors, are roufed t^
(w) Sec die whole tranAnSion rerorded 2 Ivings, t. l^"— z8.
(n) And it came to p;U"s as foon as He had made an end of offering the bufat-oiFering, &c.— 2 Kings, x.' 25.
-:€ ' vigitaace
the CharaBer of Jehu, 163
vigilance by the admonitory menace : If any vf the men whom I have brought into
your hands^ efcape ; he that letteth him go, his life Jh all be for the life of him. At the clofe they hear the mandate of deftrudion ; Go in and fay them: let none come forth. — T'hns fehu defroyed Baal out of Ifrael. Thus it was. Not by a fearlefs application of the law ; not by a pious difcharge of his regal office ; but by perfidious deceit, by idolatrous hypocrify, does he inflid: the merited puniQiment on the criminals. Does he plead that if he did it in fubtlety it was to the intent that he might defroy the ivorfjippers of Baal ? Does he afk ; If the truth of God hath more abounded through fny lie unto his glory ; why am I judged as a
ftnner (0) f Woe to the man that plunges into wickednefs, under pretence of pro- moting righteoufnefs ! Woe to the man that difobeys one of the commandments of God, on the plea, that he Ihall thus render more efficacious obedience to an- other ! Still do you cherifh a floating doubt as to the nature of the 2eal of Jehu ? Try that zeal by yet another tcft ; and not a fhadow of uncertainty will remain.
(0) Rom. ill. 7.
M 2 V, Ge-
1 64 Zeal illujlrated by
V. Genuine zeal for religion is, in the ftrideft import of the terms, zeal for the Lord. Its prime objedt is the glory of Je- hovah ; the honour of his name, the purity of his worfhip, the influence of his law. Is fuch the zeal of Jehu ? Are his cruelty, his oftentation, his falfehood, no more than heterogenous mixtures, ftupendouS indeed in colledive magnitude, yet no more than extraneous impurities, unnatur- ally adhering to a latent yet adual zeal fot religion ; clouding and debafing the living flame, yet without extinguifhing or fuper- feding it ? Or has in truth fome other principle the dominion of his heart ? From the fins of feroboam the fon of Nebat^ 'who made Ifrael to fi7i^ Jehu departed not ; to •wit^ the golden calves that were 171 Bethfl and in Dan. fehu took no heed to walk in the, law of the Lord God of Ifrael with all his heart : for he departed not fro7n the fins of yeroboaniy iJDhtch made Ifrael to fin. Here the- mafter-motive (lands difplayed. Jehu, raifed by the hand of God to the throne, now looks for the fecurity of it to his own policy. Deftitute of faith in Him to whom he was indebted for all ; he trufts not to the King of kings for the permanence of the gifts which He bcifowed. Deftitute of
gratitude
the CharaEler of yehu. 165
gratitude to his gracious Benefa£tor ; hS returns for unmerited klndnefs habitual profane and prefumptuous difobedience. While regard to the commandments of God conducted him in the path of advance- ment ; he was eager to obey. The pro- fcribed houfe of Ahab, the obftacle to his own exaUation, he delayed not to extir- pate. Of the votaries of Baal, naturally- attached to that family by which they had been patronized, he fpared not one. But here, to his carnal apprehenfion, obedience and intereft ceafe to coincide. Grafping the fceptre of Ifrael, he beholds, with fuf^ picious alarm, the dormant claims of the defcendents of David. In the monarch of Jerufalem he contemplates a rival. Shall he permit the men of llrael three times in a year to go up to worihip in the temple reared in his rival's capital, to be mingled with his rival's fubjeds ? That the men of Ifrael (hould three times in a year go up to worfhip at Jerufalem, is the recorded and peremptory command of the Moll High. 'Three times in a year JJoall all thy males ap^ peur befor the Lord thy God in the place which he JJjall chocfc {p). The chofen
(/>) Deut. xvi. 16.
M 3 place
1 66 / Zeal illujlrated by
place IS Jerufalem. T'hus faith the Lord, But what faith political expediency ? She whifpers in the ear of Jehu, as fhe whif- pered to Jeroboam ; If this people go up to do facrifice in the hoife of the Lord at yerit- falem ; then f jail the heart of this people turn again ^ and the kingdom fhall return to the houfe of David [q). The choice of the king is at once decided. Jt is too much for you^ he proclaims to the people, to go up to ye- rufalcm. Behold thy gods^ 0 Jfrael^ the golden calves of Bethel and Dan, ivhich brought thee up out of the land of Egypt. He who has recently been a pretended worfhipper of Baal, now becomes a real worfl^ipper of the golden calves. He who has been exalted to fovereign power for the exprefs purpofe of annihilating idolaters, converts his authority and his example into inftruments of upholding and perpetuating idolatry among his fubjeds. Bat perhaps this heinous derelidion of God is the crime of a moment, the error of furprife, the de- lufion of unaccountable yet tranfient ti- midity ; and is clofely followed by bitter contrition, by fignal public and faithful reformation. Vain is every attempt to
{q} I Kings, xii. 2(5^ 27.
extenuate,
the CharaEler of Jehu^ 167
extenuate. The varnlfli but ferves to bring forth into ftronger prominence the native features of deformity. During a reign of eight-and-twenty years, unmpved by the recolledion of antecedent mercies, unap- palled by judicial calamities, wherewith in his latter days the Lord ait JfraelJJjort, and delivered the regions beyond Jordan into the hands of the Syrians ; the obdurate monarch perfeveringly bows down with his people before the images erected in violation of the commandment of God, before the altars reared as antagonifts and fupplanters of His temple. Behold Jehu's Zeal for the Lord. To that facred prin- ciple he is a ftranger. Hypocritically alTuming the garb of the fervant of Je- hovah, he is the Have of felfifhnefs and ambition.
It is thus that, by examining the charac- ter of Jehu, we may be taught completely to underftand, and duly to eftimate, the virtue of zeal ; a virtue which that charac- ter has illuftrated in one point by fidlitious refemblance, in many others by oppoution ;ind contrail. The fubje^St may not im- properly be clofed with fome refledions, partly addrefled to perfons who underrate M4 the
i68 Zeal ilhijirated by
the importance of religious zeal ; and partly to thofe who, highly valuing the abftradt principle, imperfedtiy guard it, or apply it amiis.
I. Let men of the former defcription bear wirh me while I afk ; what is the fcriptural ftatcment of the eftimation in which Zeal is ,held In rhe eyes of God ^ The Scriptures anfwer the queftion by pre- cept and by example : and in each mode of reply their anfwer is unequivocal. // is good, pronounces St. Paul, to be %calotiJly affcSfed always in a good thing (r). When the lukewarm nefs of the Laodiceans is lllgmatized with marked averfion by our Lord; what injundion is fubjoined ? Be^ t&ealous, and repent (j). When St. Paul de- lineates the peculiar people for whom Jefus Chrift gave himlelf a facrifice ; how does he characterife them ? As zealous of good- ^orks (/). When he is anxious to de- fcribe his brethren the Jews in the moft favourable terms confiftent with truth ; what is his teftimony ? I bear them record, that they have a zeal of God, but not accord-
(r) Gal. iv. i8. (j) Rev. iii. 19.
(/) Titus, ii. 14.
the CharaBer of Jehu* J^g
tng to knowledge [u). When Ifaiah pro- phetically pictures the Son of God advanc- ing 2M the deflroyer of his enemies, as an interceiTor and a Saviour for man ; is it not among the moft confpicuous parts of the reptefentation, that he h clad with zeal as a cloke ; arraVed with zeal as a vefture enfolding his breaft plate of rightecufnefs and his garments of vengeance (w) ? When the dilciples beheld him regardieis of the malice of the Jews, and refoliitely bent on the imme-iliate purification of the temple; did they call to mind no fimilardefcription from the pen of another prophet ? Ihey remembered that it was written ; the zeal of thine Hgufe hath eaten me up [x\ Why was the priefthood rendered perpetual in the family of Phineha? ? ^he Lord fpake unto Mnfes, fiyif^g ; P hit? e has hath turned away my ijurath from the children of Jfrael^ while he ivas zealous for my fake among them. Wherefore fay^ Behold I give unto him my covenant of Peace. And he Jhall have it, and his feed after him^ even the covenant of an everlafling pricfhood, becanfe he was zea- lous for his Gody and made an atonement for
(u) Rom X. 2. fw) Ifaiah, lix. J7.
{x) John, ii. 17. Pfalm Ixix. 9.
the
1 7© ^ Zeal tllujlrated by
the children of Ifrael (j-). What is the dif- tindive charaderiftic of '^ozh^xh.^ preacher of right eoufnefs (2), of Abraham, of Mofes, of Samuel, of Elijah, of Daniel, of Sha- drach, of Melhech, of Abednego, of other eminent fervants of the MoO: High ho-» noured in the facred records by fpecial tokens of His approbation? Zeal for the Lord ; ?eal evidencing itfelf by faith, by obedience, by holy fortitude, by flrenuous exertions for the glory of God. Is not zeal extolled in Holy Writ as powerfully efficacious in exciting the languid virtue of thofe who behold it ? Your %eal^ affirms the Apoftle to the Corinthians, hath provoked very many [a] to imitation. When the Old Teltament and the New, when the Apoftles and their Divine Matter, pronounce zeal to be acceptable in the fight of God, a badge of religious excellence, an imitation of Chrift, the duty and the charadteriftic of the fervant of heaven : on what ground compatible with revelation, do you venture •to regard it with averfion or with indiffer- ence ? When in friendffiip, in patriotifm, in conjugal, parental, filial, fraternal rela-
(_)-) Numbers, xxv. 10 — 13. (») 2 Pgt. il, 5v
{a) 2 Cor. ix. 2.
tions ;
the Chara&er ofyehu. 171
tions ; when in literature, in arts, in fci- ences, in political concerns ; when in the w^hole circle of worldly affairs refearches and connections, public, private, and do- meftic, zeal is efteemed, is applauded, is re- cognized as the foundation of the higheft: attainments and the mod exemplary con* du£l : on what ground compatible with reafon do you difparage zeal when exer- cifed in religion ? Do ycu reply that the principle, however laudable, however ufe- ful, when applied to other fubjeds, becomes too hazardous, becomes pernicious, v/hen applied to religion ? Would Omnifcience then have praifed, have enjoined, religious zeal? Do you abhor the fiercenefs, the ex- travagance, the enthufiafm, with which religious zeal has frequently been accom- panied ? Abhor the fiercenefs, the extrava- gance, the enthufiafm. But prefume not to extend your abhorrence to a principFe which is praifed, which is enjoined, by Omnifcience. Turn your eyes to the recorded abhorrence of Chrift againft the lukewarm. They who fervently love God cannot but be zealous for God. Deem not yourfelf acceptable to the Judge of heaven and earth, until zeal for reli- gion
172 Zeal lllujlrated by
gion habitually pervades and animates your bread.
II. Thofe pcrfons, however, whom a high fenfe of the value and the neceffity of zeal feems to withdraw from the range of the preceding remarks, ftand in con- tinual need of counfel. Are you num^ bered among the friends of zeal ? Do you confole yourielf in the confidence that you are zealous ? Scrutinize the principle by "which you are a^^uated. The fplrit of party, the influence of aflbciation, natural warmth and eagerness, obftinacy in a fa- vourite fcheme, a bufy and meddling tem- per, a carnal thiril: of intereft and applaufe ; how often have thefe and fi milar motives of action ufurped the feinblance and ob- tained the honours of zeal 1 If your objedt, like that of Jehu, be perfonal aggrandize-r ment ; if, like his, the tempers which you difplay be vain-glorious, furious, malig- nant ; if the meafures which you employ be, like his, fraudulent and hypocritical ; if, in fome of its leading diftindtions, your life be, like his, in habitual oppofition to the commandments of the God whom you profefs to obey : when the pretended zeal
of
the CharaBer ofjehu. 173
of Jehu fhall be expofed before men and angels, by what difgulfe fhall your kindred motive be fcreened from dete(3;ion ? Were the fentence of condemnation again fl; Jehu founding in your ears ; what fentence ihould you forebode concerning yourfelf? Exa^ mine your heart. If examination leaves you felf-convid:ed ; if you difcern, not re- ligious zeal, but fome counterfeit, fome ad- verfe, principle enthroned in your bofom : by fupplication to the Father, through the mediation and merits of the Son, draw down, to your aid the influence of the Holy Ghoft. With weapons of proof from the armoury of God, with the fliield of faith, with the breaft-plate of righteoufnefs, with the fword of the fpirit, degrade, expel the ufurper. If your bofom, explored by rigorous in- veftigation, manifefts the dominion of ge- nuine zeal ; beware left zeal be corrupted by an unnatural alliance with human paf- fions, clogged in its operations by timidity, blinded by theraifts of prejudice, or plunged into difEculties by indifcretion. ^q fervenp in fpirit : but be fiber alio, be vigilant. Con- vert not an inftrument of good into a fource of evil. Let not your good be evil fpokeu of{b). Bring not difgrace upon zeal j raiCe
{b) Rom. xiv, 16.
not,
J 74 Zeal illujlrated by
not, confirm not, prepoiTeffions againH: it. Be fearlefs ; yet give no needlefs offence : be ftrenuous, yet be mild : be ftedfaft, yet be meek : be earneft, yet be prudent. Fi- nally, let your zeal dire<5t itfelf to fuitable objeds ; and proportion its exertion to their relative importance. While it over- looks not any fcviptural truth ; let it mainly labour for the eilablifnment, and the prac- tical energy, of the grand peculiarities of the Gofpel. Be your zeal ChriiHan zeal : zeal for the honour of the Father, of the Son, and of the Holy Ghoft; for the great myjlery of Godlinefs^ God matiifejied in the Jlejlj ; for the falvation of fallen man exclu- fively through the atoning blood of an in- carnate Redeemer; for juftification exclu-* fively through faith in that blood ; for ha- bitual hollnefs and univerfal obedience as the indifpenfable evidences of faith ; for the renevv-al of the heart unto faith and ho-^ linefs and obedience exclufively by the fandifying operation of the Holy Spirit. Pifcriminate between that which is cir- cumftantial and that which is eflential. Be careful for the one ; be anxious and ardent for the other. Be thus zealous for God : be thus zealous for man. Remem- ber that without zeal ycu -cannot truly love, 2 you
the Chara&cr of jchu. 175
you cannot truly pleafe God. , But re- member alfo, that no zeal is acceptable to God, except that which by habitual truits of love to God and man proves itlelf to be genuine Zeal for ike Lord,
S E Pv M O N IX. On the Parable of the Tares.
Matth. xiil. 2^'
His difclpJcs came unto hlm^ faying ; Declare unto us the parable of the tares of the field,
(J LOUD S and darknefs are round about the Almighty : yet righteoufnefs and judgement are the habitation of his throne [a]. Of the counfels of Infinite Wiidom fome remain infcrutable to man. Hence faith is awakened, exercifed, ftrengrhened. From others of the divine difpenfations the veil is partially v^^ithdrawn. Hence arife augmented admiration, livelier gratitude, warmer love. If the ancient prophets fully underftood not the import of their own predidtions; if there were myfteries in the plan of re*
{a) Pfalm xcvii. 2.
12 demptioa
On the Parable of the Tares, 177
demption into which the angels earneftly defined to obtain a more penetrating in- fight (b) : fhall man complain, if, for his own efpecial benefit, knowledge is in fome inftances withheld ? If, in others, exifting obfcurities are diflipated ; fhall he not eagerly welcome the illuminating beam, and gratefully govern his fteps by its light ?
It was not feldom through the medium of parabolic reprefentation that our Lord communicated the moft important truths. Whether dodlrines were to be developed, or moral precepts to be enforced, the parable, fententious in its conftrudlion and interefting by its narrative, feized the me- mory, the judgement, and the heart. The parable before us has for its obje£t to unfold fome myfterious parts of the proceedings of God with refped to men, efpecially under the difpenfation of the Gofpel. The inftrudlion which it conveys is in every point momentous, and worthy of the doc- trine of the Son of God.
The kingdom of heave?t^ faid our Saviour, is likened unto a man^ which fowed good feed in his field. But while menfept^ his e7iemy
(^) I Pet i. 10—12.
Vol. IL N came
178 Oti the F arable of the Tares.
came and /owed tares among the ivheat^ and went his way. Bat ivhen the blade was fprung up and brought forth fruit ; then ap- peared the tares alfo. So thefervants of the houfeholdcr came^ and faid unto him ; Sir^ didf not thou fow good feed in thy feld ^ From ivbence then hath it tares ? He faid unto them^ An enemy hath done this. The fe rv ants faid ^ Wilt thou then that ive go and gather them up ? But he faid. Nay : le/I, ivhile ye gather up the tares, ye root up alfo the ijoheat with them. Let both groiju to- gether unto the harvefi : and in the time of harve/l I will fay to the reapers. Gather ye together firft the tares, and bind them in bun- dles to burn them : but gather the wheat into my barn.
If, in confiderlng the meaning of this parable, you pay due attention to the guidance of Scripture, it will be impofTible to fall into error. For our Lord himfelf, in compliance with the requeft of his dif- ciples, has delivered a diftind and complete interpretation. ^
Jefus anfwered : He that fow eth the good feed is the Son of man. The feld is the world. The good feed are the child?'ert of the kingdoin. The tares are the children of the wicked one. The enemy that fowed them is 2 the
On the Parable of the Tares, 179
the dcv'iL The harveji is the e?id of the ■ ivorld. The reapers are the a?igels. As therefore the tares are gathered and burned in the fre ; fo floall it be in the end of this world. The Son of man fall fend forth his angels ; and they fall gather out of his kifigdom all things that offend^ and them ivhich do iniquity : and fall caf them into a furnace of fre : there fall be iv ailing arid gnafjing of teeth. Then fall the righteous fine forth as the fin in the kindgom of their Father,
In the parable, conne<fl:ed with this fure explanation, we meet with various leflbns, which it highly behoves us to lay to heart.
I. The Son of God defcended from heaven and took upon himfelf the nature of man, that he might fow, by himfelf and his Apoftles, the good feed of the Gofpel throughout the world. But fcarcely had the crop fprung up, when it was found to be mixed with fuch a profufion of tares, of ufelefs and noxious weeds, as threatened to overwhelm it. The prevalence of evil in the Church of Chrift has proved a ftumbling-block to many. They fee multi- tudes of Chriftians, even whole nations, N 2 fwal lowed
i8o On the Parable of the Tares.
fwallowed up in the grofleft corruption of doflrlne ; rendering worfhip to angels, to departed men, to images of wood and flone, to pidures, to reliques ; and fatif- fied that the pardon of fm may be beftowed upon them by men like themfelves, or may be purchafed by fenfelefs ceremonies and Aiperftitious obfervances. Even in thofe countries where Chriftianity is preached in its original purity, they be- hold various herefies and errors ; much fe- cret unbelief; a very general lukewarmnefs as to religion ; and a numerous hoft, even thoufands and tens of thoufands, among profefled Chriftians refembling heathens in pride, worldly-mindednefs, and fenfuality. When they fee thefe things, they are ready to exclaim ; ** If the Son of God has cul- ** tivated and planted this field ; how is it " thus overfpread with tares ?" In fome, aftonilhment advances to infidelity. Not diftinguifliing betv/een Chriftianity and the corruption blended with it, they turn with dilgult from both : and conclude that a religion which produces fuch fruit muft be falfe. Now fo far is the predominance of evil in the Chriftian church from rendering the truth of Chriftianity doubtful, that it bears teftimpny to its confirmation : for it I . is
On the Parable of the Tares, i8l
is the accomplifhment of the prophetic de- clarations of our Lord in this parable and in other parts of Scripture, that his Church fhould thus become infe(Sted and overfpread with wickednefs. But how has this evil been introduced ? Did Chrift himlelf in- troduce it ? No. He To wed good feed only. Did he approve the introduction of tares among his wheat ? No. When he beheld them, he faid, an enemy hath done this. As it was his purpofe that the mem- bers of his Church fhould be put to the proof, and receive the gift of falvation through his blood after a courfe of willing obedience ; he did not bar the entrance againft temptation, he did not preclude the exiftence and ravages of evil. But the author of evil in his Church he ftigmatifed as an enemy. And who was this enemy ? Our Lord has difclofed him. The enemy that fowed the tares is the devil. The au- thor of the evil by which the world, ante- cedently to the promulgation of the Gofpel, was overwhelmed had not remained un- known. Since the hour when judgement was prono.unced in Paradife on the tranf- greflbrs, he had been declared. Since the hour when the third chapter of the book of Genefis was penned, he had flood N 3 recorded.
iS^ On the Parable of the Tares,
recorded. From the fame fountain all the waters of bitternefs have flowed. He who has fcattered evil throughout the Chriftiaa world is that adverfary of God and man, who, in the beginning, brought evil upon earth. From the heginnhrg he was a father of lies and a murderer. By inducing Adam and Eve firft to doubt the revealed will of God, and then to difobey his pofitive com- mandment ; Satan became their mafter. Their pofterity he viewed as his flaves ; the world as his empire. When the avenger of man, the divine Redeemer, came fo fet the flaves of Satan free, to transform the kingdom of Satan into the kingdom of God ; the author of evil fought againft him, perfecuted him, briufed his heel^ ef- feded his death. When the grave had given back its conqueror, when the good feed which Chrift had fown began to flou- rifh ; the devil renewed all his wiles to fmother the rifmg harveft. He came, while men flept, and fowed tares among the wheat. He exerted every effort of fubtlety to draw back into bondage thofe who were refcued from his power. He darkened the underftandings, and took pofleflion of the hearts of men who watched not againft him, liftened to his artifices,
and
Oh the Parable of the Ta2rs. 183
and obeyed not the grace of God. Pie filled them with the love of falfe dodnnes auid of evil deeds. And thofe whom he had enlnared into captivity he employed as inftruments for taking others captive. Hence heretical teachers are termed by St. Paul minifters and apoftles of Satan. Hence alfo St. John affirms that every one who committeth fm is of the devil. The tares are the children of the 'wicked one. The feed which Satan fows and the crop which it produces ; evil fuggeilions, and the per- fons who are governed by them, equally belong to Satan, are equally tares of his" planting. To this hour he continues his enmity againft the followers of Chrift. By inward temptation, by the allurements of finful example ; by blinding men to the true meaning of the Scriptures; by difFufing ignorance, and lukewarmnefs, and fanati- cifm, and pride, and every abominable work of the flefh, he brin^rs multitudes of profelTed Chriftians into his fetters. It is through his perfevering enmity that, when youlookabroad into the field of the Chriftian church, you behold the good feed reduced to ftruggle, as it were, for life againft the tares which on every fide cling around it, and labour to overtop it.
N4 II.
184 On the Parable of the Tares.
II. Though you charge not God as the author of fin ; though you confefs that he cannot be tempted of ev'il^ neither temi)teth he any man : yet perhaps your mind has been aftonifhed and perplexed at his for- bearance and long-fufFering refpeding wickednefs. " When imperfect beings are *' placed in a ftate of trial ; the admifTion *' of evil," you may have faid to yourfelf, " is unavoidable. But why are fmners per- " mitted fo long to triumph in impunity, " in fuccefs ? I know that God is merciful, " and folicitous that all fhould come to ** repentance. But why does he allow ** men to fiourifh or to live, when they ** become hardened beyond the profpeO: " of repentance ? I know alfo that he em- " ploys the wicked for the chaft'Tei^nent of *' each other,and as inftruments of probation '' to the righteous. But might not the *' wicked be chaftifed by other means ? " Might not the righteous be tried without " the conceffion of fo great power, of fuch ** lengthened profperity, to the guilty ? The *' delay of vengeance is encouragement to *' fin. Becaufe fentence aga'inf an evil work *' is not executed fpeedily ; therefore the heart ** of the fons of men is fully fet in them to ** do eviL They begin to imagine that
" God
On the Parable of t Joe 'Tares, 185
*^* God will never execute his judgements ** in their threatened extent ; or that he ^' will never execute them at all ; or even " that he is indifferent as to good or evil. ** Why," you enquire, " has the Almighty *' adopted fuch a plan in the government " of his church ?" He has adopted it becaufe He forefees that it will contribute to the more glorious manifeftation of his own perfedions, and to the increafe of happinefs throughout the univerfe. He permits the continuance of evil fo far, and fo far only, as he knows that it will finally promote the eftablifhment of good. Pro- longed opportunities of rc^)entance, means of worldly chaftifement and probation, are benefits which you acknowledge to arife from the exercife of divine forbearance to- wards the guilty. Can you compute the amount of thefe benefits ? Can you affirm that it exceeds not the evils with which it is accompanied ? Can you affirm that a different fyftem of moral government would on the whole be produdive of fuperior, of more abundant, good ? Turn however to the parable before you ; and read another motive, equally forcible and full of mercy, for the long-fuflerino; of God. He abftains from commiiTioning his miniftering angels
to
1 86 On the Parable of the Tares ^
to go forth and root up the tares, left with them they fhould alfo root up the wheat.
Men, impelled by the defires and con- flrained by the neceffities of their nature lo live according to the intention of Pro- vidence in fociety, find themfelves in va- rious refpeds clofely united notwithftand- ing radical differences of views and of cha- radter. Neighbourhood, relationfhip, law- ful occupations, common intereft, mutual advantage, and the requifite offices and intercourle of life, bind together by nu- merdiis and infeparable ties the fervant of God and the fervant of Satan. The righ- teous and the wicked are fo firmly cou- nted, that affliction cannot overtake the latter without alfo reaching the former. The tares do not grow up fmgly and fe- pirately among the wheat : but are fo twifted round it, fo entangled among it, fo interwoven with it, that to pull them up without pulling up the wheat is impof* fible. Lefs injury will refult to the crop of good grain from their continuance, than from an attempt to extirpate them.
Suppofe a nation, outwardly of the Chrif- tian church, to become memorable for im- piety ; polluted in itfelf ; a torment and a fource of corruption to its neighbours.
You
On the Parable of the Tares. 1S7
You wonder that the earth does not cleave afunder beneath it : that fire does not fall from heaven and con fume it : that by fword, or by famine, or by peftilence, divine ven- geance does not fvveep it to deftrudion. But does it contain no righteous remnant ? When the prophet Elijah imagined that every Ifraclitc except himfelf was become an idolater, God faw feven thoufand who had not bowed the knee to Baal. May not the eye of God difcern thoufands of righte- ous men, where you «ipprehend that there is not one ? And what fliall befall them ? Shall they perifh with the wicked ? That be far from the Judge of the whole earth. Shall not perhaps the whole nation be fparecl for their fake ? Had there been ten righte- ous in Sodom, God would not have de- llroyed it. On the prayer of Lot alone, he refrained from coni'uming the city of Zoar. Do you murmur, if he again vouch- fafes to difplay limilar mercy ?
Suppofe a more com trwon example. Sup- pofe an individual to be diftinguiflied ia wickednefs ; proud, fenfual, diflblute, pro- fane, a defpifer of religion, a teacher and encourager of fm. " Why," you afk, "is " this man permitted to live, and to fpread " mifchief around him year after year ?
" No
1 88 On the Parable of the Tares,
" No general calamity is requifite for his '* removal. Why does not Death fingle " him out at once ?" How know you but that the man may live to repent ? But, not to dwell on that poflibility ; are there no other perfons for whofe fake he may be fpared ? Is there no plant of wheat which might be fatally injured, if this weed were now plucked up ? Has he not parents, whofe prefent interefts are clofely involved in his ? Has he not a wife, or a child, who may be left deftitute, if he fhould be cut off? Has he neither brother nor relative, nor friend, nor acquaintance, to whom his exiftence is at prefent ufeful : or to whom Omnif- cience may forefee that at a future period it will be advantageous ? May not even his vices be overruled by the providence of God into beneficial warnings toothers? May not his pride teach fome to cherifh meeknefs ? May not his intemperance evince the excellence of fobriety ? May not his irreligion imprefs on others the beauty of holinefs ? In feafons of cold or of drought, or of immoderate rain, the proximity of a weed may for a time afford ufeful fhelter to a flem of wheat. May not this weed be as yet fuffered to grow, that it may anfwer a limilar purpofe ?
III. But
On the Parable of the Tares, 189
III. But lliall it always be thus ? Shall the genuine corn never be difencumbered from the tares ? Shall the wicked for ever be intermingled v/ith the juft ? Not fo. The harveft fhall come ; and then {hall be the day of perpetual feparation. Surrounded by angelic hofts, the Lord of the harveft of the whole earth, when the field of his church is fully ripe, fhall return to examine the produce. The times of long-fufFering will then have pafled away. The motives for forbearance will no longer exifl. Judge- ment will claim her office, and proceed to her appointed work. Gather ye together the tares ^ and bind them in bundles to burn them : but gather the wheat into my barn. Such, in the emblematical language of the parable, is the commiffion which the Lord Jefus Chrift, feated on his throne of glory, {hall deliver to his angels. With inftan- taneous obedience they fhall execute the command. I'hey Jhall gather out of his kingdom all thi?igs that offend, and them that do iniquity. They fliall fever from among the righteous all the children of the wicked one : all who have borne no fruit, or cor- rupt fruit : all who have not been purified by the blood of Chrift, and fandified by the operation of his grace. Why fhall
thefe
tgo On the Parable of the 'Tares.
thefe finners be thus collected ? Mark the words of your Judge ; To be caji itito a fur-- nace ofjire : there Jljall be ivaiUng atid gnaJJj- ing of teeth. They fliall be colleded, that they may receive the lot which they have preferred : that having refufed the oppor- tunities of mercy, they may be made the vidlims of juftice : that they may be for ever feparated from God, w^hofe fervice they have fcorned, and may fhare the por- tion of the devil, the mafter w^hom they have chofen ; that they may be cafi: into the lake of torment, v^J^here the worm dieth. not, and the fire is never quenched. But ■what fhall be the bleffing of the children of the kingdom ? ^h&j fall fifie forth as- thefim 171 the kingdom of their Father. The empire of Satan is at end. He is caft into everiaRing chains. He is groaning under •everlafting punifhment. His miniftcrs and his fubjeds, apoftate angels and revolted men, are for evermore fealcd up with him in the bottomlefs pit. The Lord and his Ghrift have taken unto them their great power, and reign for ever and ever. The Son of God has enabled his fervants, who through him have overcome the tempta- tions of Satan, to fit down with Him upon his throne. He has caufed the blefled of
his
On the Parable of the Tare's. 191
his Father to inherit the kingdom prepared for them from the foundation of the world. There they fhine as the brightnefs of the tirmament, as the fun when he Pnone in his (Irength. The firmament is rolled away. The fun is fwallowed up in darknels. But the glory of the righteous fadeth not. They fhine in gloiy fhed upon them trom the throne of God : and, like the throne of God, eftabliihed for ever.
Our Lord, having concluded his inter- pretation of the parable, clofed the fubjedt with thofe folemn words, which he was accuftomed to addrefs to his followers, when he had delivered to ihem inftrudions de- manding fignal regard : He -who hath ears to hear^ let him ear. My brethren ! Re- verence the admonition of the Son of God, and ponder his dodlrine in your hearts. Confider the fupreme and everlafting im- portance of the truths which this parable enforces ; truths important as heaven and hell, and enduring, as to their effedts, unto eternity. If there be no refurredion, take your eafe ; eat, drink, and be merry. Eat and drink ; for to-morrow ye die. But if the Scriptures indeed pronounce that every, man fliall give an account of himfelf be- fore the judgement- feat of Chrifi; ; Who f mil
dwell
192 On the Parable of the Tares,
dwell 'With the devourmg fire f Who can dwell ijoith everlajimg burni?igs ? Enquire, before the day of harveft arrives, to what defcription you belong. Are you of the wheat, or of the tares ; of the children of the kingdom, or of the children of the wicked one ? Let every one examine and return an anfwer to himielf. Are you a fervant of Chrift in fmcerity and truth ; labouring day by day to bring forth fruit unto him to the falvation of your foul through his blood ; and, with Chriftian folicitude, feiz- ing every opportunity which your flation affords of iftrengthening others in genuine faith, and of upholding and advancing them in holinefs ? Or are you a Have and a mi- nifter of Satan, devoted to him, fulfilling his fervice, bringing forth fruit unto death, unto death everlafting ; deftroying your own foul by difobediencej and, like tares that fmother the wheat, endangering and ruining the fouls of others by your wicked perfuafions, and your carelefs and unrighte- ous example ? Ho that is not of Chrift is of the devil. If you know not to which mafter you belong ; it is bccaufe you will not fearch the Scriptures and lay them to heart. The marks of diftindion between the followers of Chrift, and the fubjeds of
the
On the Parable of the Tares, 193
the devil, are fo repeatedly and fo clearly ftated in the Scriptures, that they cannot be overlooked or mifunderftood otherwife than wilfully. If you are of the number of the wicked ; boaft not becaufe you may have been hitherto permitted to triumph in fm, nor prefume that you fhall always efcape. The tares are not the lefs tares, becaufe they are luxuriant : nor the lefs to be burned, becaufe they have now the maftery over the crop. If thou art pro-^ fperous in iniquity, fay not within thyfelf ; " God fecth not: God careth not for it.*' He waiteth only for the harveft. For pur- pofes of his own he may delay to ftrike : but he will affuredly ftrike in the end. If thou perfifteft in rebellion : every inftance of his patience which thou haft defpifed will aggravate thy condemnation. In hell^ no lefs than in heaven, are many manfions* And among the various abodes of torture^ the moft dreadful are referved for thofe, who turn the long-fufferlng grace of God into an occafion and encouragement of fm. If an habitual and humble comparifon of thy heart and condudt with the ftandard of religion difplayed in the Gofpel affords thee ground for hope that the Holy Spirit hath in fome meafure renewed thy heart Vol. 11. O unto
I9/f Ofi the Parable of the fares.
unto ngliteoufnefs : fret not thyfelf becauie of the ungodly, neither be thou envious againft the workers of iniquity. Quietly purfue thy courfe in godlinefs : reft in the Lord, and wait patiently for him. For cvil-doer$ (hall be cut off: but thofe that wait upon the Lord, they Ihall inherit the earth. Commit thy way unto the Lord ; and thou flialt enjoy, even in the midft of snany forrows, the greateft blefTmgs attain- able on earth, peace of confcience inChrift, and cheerful dependence on the Almighty. Fret not thyfelf becaufe of the man who profpereth in the way of wicked devices. Yet a little while, and thou fhalt be tranf- planted from the wildernefs of this world into the land ofpromife; from the thorny field of tribulation into the garden of God.. Health and riches and worldly fuccefs are bounties which it pleafes God to beftow even upon his inveterate enemies. He maketh his fun to Hiine on the evil and on the good ; and iendeth rain on the juft and on the unjuil. Earthly enjoyments are not the rewards which he has fet apart for hi& fervants. For them he has prepared a kingdom yet to be revealed ; a kingdom purchafed for them by the blood of his Son ; a kingdom of honour and glory 5 and
On the Parable of the Tares, 195
and happinefs at his right hand for ever. Be patient in faith and holinefs ; and that kingdom {hall become thine inheritance. Thou (halt enter into peace : thou fhalt ftand in thy lot at the end of days. Thou fhalt behold thy Redeemer face to face. Thou fhalt be in bleffednefs with him throughout eternity.
O2
i^M" ■■ ' I ^»w^y— »i<— >»i>»
SERMON X.
On Occupation.
Gen. xlvi. ;^^,
What is your occupation f
A CTIVITY is the life of nature. The '^■^ planets rolling in their orbits, the earth revolving on her axis ; the atmofphere pu- rified by winds, the ocean by tides ; the vapours rifing from the ground and return- ing in frefhening fhowers, exhaled from the fea, and poured again by rivers into its bofom, proclaim the univerfal law. Turn to animated exiftence. See the air, the land, and the waters in commotion with countlefs tribes eagerly engaged in attack, in defence, in the conftrudion of habitations, in the chafe of prey, in em- ployment fuited to their fphere and con- ducive to their happinefs. Is man born an
exception
On Occupation, 197
exception to the general rule ? While the whole creation toils around him, is he to flumber in fupinenefs ? Man is born to la- bour. For labour, man while yet inno- cent was formed. The Lord God took the man^ and put him into the Gaxden of Eden^ to drefs it and to keep it. To that exertion which was ordained to be a fource of un- mitigated delight ; painful contention and overwhelming fatigue, when man apofta- tifed from his God, were fuperadded. In the fweat of thy face fhalt thou eat bread. By toil muft thy daily food be purchased. To toil muft thou look as the inftrument of fecurity, of accommodation, of comfort, of improvement. Such was the decree. And are none exempted ? None. To Adam, as virtually including the whole human race, of whom he was to be the progenitor, was the mandate iflued. Of bread, as the reprefentative of earthly acquifitions among which it is pre-eminently neceflary, did the mandate fpeak. On every individual la- bour is enjoined. Through labour is every blefling to be fought.
In the early ages of the world employ- ments now confined to the loweft clafles were deemed not unbecoming perfons of the moft elevated rank. The wearifome O 3 cares
198 On Occupation,
cares of agriculture, and the humble offices of domeftic life, occupied princes and kings. Thus fpeaks the voice of profane Hiftory: and thus, even on a fubje6t of compara- tively fmall importance, bears teftimony, unfufpicious becaufe incidental, to the ve- racity and infpiration of the Sacred Re« cords* Of the wealth of the Patriarchs flocks and herds formed a diftinguifhed branch : and to the fuperintendence of flocks and herds was their daily folicitude devoted. Abraham, who was very rich in tattle^ in filver and in gold; Abraham, whole houfehold was fo numerous, that he had already produced in arms on a critical occafion three hundred and eighteen of his trained fervants bom in his own houfe ; when he beheld three travellers approach- ing him as he fat in the door of his tent in the heat of the day, difpatched not an at- tendant With offers of hofpitality, but ran himfelf to invite them to paufe and refrefh themfelves ; and haftening to the herd, •with his Ovvu hands feleded the calf for their entertainment. His grandfon Jacob is now gone down with his family into Egypt. Jofeph, the ruler of the land under Pharaoh, forefeeing that the king, to whom Juis brethren are about to be prefented, will
queftion
On Occupation, 599
queftlon them concerning the mode of life to which they have been habituated ; directs them, for a fpecial reafon fubjoined to the general obligation of veracity, to ftate the truth in its ampleft extent. Wbcfi Pharaoh Jhall call you^ and Jhall fay ; What is your occupation f Te Jhall fay ; Thy fcrvants trade hath been about cattle from our youth even until noWy both 'we and alfo our fathers : that ye may d'well in the land of Gofhen.
Though Pharaoh, when he invited the brethren of his favoured minifter out of Canaan, had fent to them this exprefs mef* fage ; Regard not your fluff; for the good xf all the land of Egypt is yours : though, after their arrival, he faid to Jofeph, The land of Egypt is before thee: in the hefl of the land tnake thy father and brethren to dwell: the idea that they had hitherto dwelt, or were henceforth to dwell, in idlenefs. en- tered not the mind of the king. On their introdud:ion he enquired of them, according to the reafonable expectation of Jofeph ; What is your occupation f On their reply ; Thy fcrvants are fhepherds^ both we and aljo our fathers : he aiTigned to them the land of Gofhen, as fuited by its fmgular fertility for the pafturage of their flocks which they had condudled from Canaan : O 4 and
200 On Occupation*
and having thus provided them with the means of continuing their antecedent em- ployment, he added, in his conference with Jofeph ; If thou knowcjl any men of aSiivity among them^ make them ruUrs over my cattle.
From every individual in his dominions, and from each according to his vocation, Pharaoh looked for ftedfaft and diligent exertion. From every individual among us, as throughout His boundlefs empire, the fupreme Lord of all demands habitual la- bour in the daily employment of the ta-» lents entrufted to our management. In the emblematical language of the parable, the Son of God cries to every one of his profeffed fervants J Occupy till I come. Let us -then, in the firft place, contemplate the motives under the guidance of which we are, each of us, to labour : fecondly, fome of the general lines of human labour, with their attendant temptations : and thirdly, the principal benefits immediately refulting from Occupatiori.
I. Whatfoever ye do^ do all to the glory of God [a]. Behold the univerfal motive of a Chriftian ! Health and ftrength, whether
(a) I Cor. X. 31.
more
Oti Occupation, ioi
more or lefs abundant ; mental endow- ments, in whatever proportion poflefled ; honours, wealth, influence, leifure, how- ever large or however fmall be the extent in which they are feveraliy or collectively enjoyed ; whence are thefe bleflings ? Are they our own independent acquifitions ? Are they our own . indefeafible and inherent rights \ They are gifts, all of them gifts, which we have received. From whom have we received them ? From God. Life itfelf flows from the exuberance of his free bounty. Naked came we into the world : naked in body, naked in mind, powerlefs, deftitute, helplefs. Whence is it otherwife with us now ? Through the exuberance of the free bounty of God. Whatever we polTefs ; health, or ftrength, or mental en- dowment, or honour, or wealth, or in- fluence, or leifure, or under whatever other defcription the bleffing may require to be comprehended ; is the unmerited donation of Him from whofe fulnefs we have all re- ceived, of Him from whom cometh every good and perfect gift. To whom ought the gift to be confecrated ? To Him who beftowed it. For whofe glory ought it to be employed ? For the glory of the Giver. When in the parable to which recent allu- 9 fion
S02 On Occupation*
fion has been made, and In the fimilar nar- rative recorded by St. Matthew (^), the Lord according to his difcretion delivers to thofe of his houfehold certain talents : whofe are thofe talents ? His own. Who are the perfons to whom he commits them ? His own fervants. For what purpofe does he entruft the talents ? That they may be em- ployed. On whofe behalf are the occupiers to employ them ? On behalf of their Lord. To whom are they to render an account ? To their Lord when he fhall return to in- veftigate the tranfadions of their fteward- Ihip. In proportion as every man bath re- ceived the g'tfty and whatever the gift may be, even Jo let him mhiijler the famcy even fo let him feduloufly labour in the employ- ment of the talent, as a good Jleward of the manifold grace of God, If any man fpeak^ let hlmfpeak as the oracles of God ; let him glorify God by fpeech conformed to the dictates of His word. If atiy man minljler^ let htm do it as of the ability which God g'lveth : whether he labours jin a public or In a private capacity, whether he difpcnfes fpiritual or temporal benefits, whatever be the nature or the fpecific objed of his oc-
(/') Lruke, 5:k. Matth. xxv.
cupation ;
On Occupation, 203
cupation ; let him glorify God by a grateful acknowledgment of the fource whence every talent which he employs, every faculty with which he labours, is derived ; and by fuch an application of both as befits one who remembers, that // is required in Jiewards that a man be found faithful. If he lets his light fdine 'before 7nen ; be it allowed to fhine, that men, by feeing his good works, may be excited to glorify his Father^ who is in heaven. Thus, at all times and under every circumftance, let him labour that Cody in all things^ may be glorified through yefus Chrift [c). Whatfocver ye do^ in word or in deedy do all in the name of the Lord fefusi ITe are bought ivith a price ; not with cor^ ruptible things as fiver and gold ^ but with the precious blood ofChri/l ; therefore glorify Qod in your body and in your fpirit^ which (ire God^s [d].
But are we not in all things to labour for our individual falvation ? Unqueflion- ably. Are we then to labour, it is afked, primarily for our individual falvation, or for the glory of God ? Away with the diftindiion ! Produce me a fmgle paffage.
{c) X Cor. iv. 2. Mntfh. v. i6. i Pet. iv. tr. {d) Col. iii. ij. I Cor. vi. 20. 1 Pet. i. i^, 19.
from
204 Oil Occupation,
from the commencement to the clofe of the Scriptures, in which the glory of God is disjoined from the falvation of man ; and then fhall your queftion become entitled to confideration. To live unto Chrift is to glorify God. To glorify God through Chrift with your body and your fpirit, which are His, is the appointed method of attaining the falvation which Chrift has purchafed. As a practical believer in Chrift Jefus, labour that in all things God may thus be glorified : and you fhall receive the end of your, faith ; even the falvation of your fouL
11. Advert to the general lines of humau labour, and to their attendant tempta- tions.
The moft obvious and the moft com- prehenfive of the divifions of human la- bour is that which, from the inftrument principally employed, is denominated ma- nual. To men occupied in this branch of exertion belongs, in its literal import, the primeval fentence ; In the f we at of thy face fhalt thou eat bread. Under this clafs are included all the toils of agriculture ; and all the ruder arts of life, by which the earth isfubdued^ reduced under the do- minion
On Occupation, 205
minion of man, and rendered, as far as Is dependent on his induftry, a fecure and comfortable abode. In the profecution of thefe objects the frame advances in robuft- nefs, and is inured to patient endurance. The hand is hardened by the fpade, the arm ftrengthened by the hammer. The mind, in the mean time, though neceflarily fummoned into adlon, and in no refpe«3: excluded from its proportion of employ- ment, experiences lefs exercife and cultiva- tion than the body. Its powers grow torpid ; and habit fteps into the place of refledion. Hence, unlefs the heart in its proclivity to evil be flayed by fupernatural grace, proceed roughnefs of manners, harfh- nefs of temper, covetoufnefs, fenfuality, brutlfh ignorance. How can he get iv'ifdom that holdeth the ploWy and that glorieth in the goad ; that driveth oxen^ and is occu- pied in their labours; and ivbofe talk is about bullocks f Every carpenter, and work'- majlery the fmith fitting by the anvil, the potter turning the wheel ; all their de/ire is in the work of their craft [e). That llupid unconcern which extlnguifhes the defire of mental improvement, not feldom extends
{e) Eccl'us, yxxvlii. 25 — 34.
itfelf
2o6 Oft Occupation*
jtfelf to the interefts of eternity. The welfare of the foul yields to the accommo- dation of the body. The man is abforbed in the cares of the hour. Toiling for daily fubfiftence, he labours not for the bread of life. Jf^ny ?»^^ would not work; neither Jhould he eat. We command and ex- bort by the Lord Jefus^ that with quietnefs they work^ and eat their own bread* Do your own bufinefs^ and work with your own hands (f\ Yet labour not primarily for the meat isohich perijheth^ but for that meat which endureth unto everlajiing life^ ivhicb the Son of man fhall give unto you : for Him hath God the Father fealed [g).
The next leading branch of labour is that which, exercifmg the faculties of the mind more extenfively than the powers of the animal frame, may be denominated mental. To this branch may be referred, among other ramifications of active life, fome of the ornamental arts, many of the refearches of fcience, the duties of liberal profefTions, the fundions of lucrative office. Over perfons dedicated to purfults of this defcription, no lefs than over thofe who are funk in manual toil, impends the danger
(/) z ThefT. ili. 10. ::., i ThciF. Iv. ii.. \s) }^^'^> vi. 27.
of
On Occupation, 207
of becoming the flaves of a worldly fpirit, of panting for things temporal and for- getting things eternal. Among the temp- tations by which, if not exclufively aflailed, they are more feverely or more confpicu- oufly encountered, are the thirft for fplen- did diftdndions, and the pride of intellec- tual attainments. All Jlefa is grafs ; and all the glory of man as thcjlower of grafs » The grafs withereth^ and the flower thereof falleth away : but the word of the Lord <?«- dureth for ever. If any man think that he knoweth any thing ; he hioweth nothing yet as he ought to know* The Lord givetb wifdom : out of His mouth cometh knowledge and underflanding. He layeth up found wifdom for the righteous [h).
In each of the claffes which have been noticed, the general ftimulus to labour is the defire of gain y in the former nearly unmixed, in the latter occafionally blended with eagernefs for elevation. There is a third clafs in the middle and the higher walks of fociety, v/hofe labour is oftenfibly more fpontaneous ; a clafs confiding of thofe perfons, whom wealth or competence relieves frcin the neceffity of profitable
(A) 1 Pet. i. 24, 25. I Cor. viii. 2. Prov. ii. 6, 7.
toil
7,o3 On Occupation.
toil* Are you of this defcriptlon, and do yoa conceive yourfelf privileged to be idle? If the fupreme Benefadtor has faid to you, as Pharaoh faid to the brethren of Jofeph ; ^he good of all the land is yours : if, as Pharaoh planted them in Gofhen, in the bejl of this favoured land God has made you to dwell : of you He aUo demands, as Pharaoh demanded of the obje6ks of his bounty ; What is your occupation ? On you, no lefs than on your brethren, every day urges its title to employment. Orii you, no lefs than on your brethren, reft the general obligations of life. On you, in proportion as you are exonerated from inferior tafks, the general obligations of life prefs with augmented claims. The neigh- bour, the friend, the fon, the brother, the hufband, the father, the raafter, is called upon to behold in his comparative leifure new ties to the affiduous performance of his duties. In his comparative leifure the landlord is fummoncd to reeognife new motives for directing the adminiftration of the property with which Heaven has en^-' traded him to the good of his dependents, and the dlffuiive encouragement of know-? ^ ledge and piety. To you, in a fpecial meafure, are confided the execution of iV'''* ' vaHCr^Lis
On Occupation, io^i
various functions of magiftr^cy ; tKe ma* nagement of local concerns and inftitutions^ and the difcharge of many public trufts connected with the fuperintendence of the revenue and the civil and military welfare of the community. In fome of the occu- pations appertaining to men of your clafs pride often feeks its gratification ; and the enfnaring influence of intereft, immediate or remote, is powerfully felt. The tempt- ation however to which you are peculiarly obnoxious is, partly becaufe your labour feems voluntary, partly becaufe it is not unfrequently gratuitous, to applaud your- felves as nobly and needlefsly relinquifhing a portion of your time and eafe for the be- nefit of others, and as laying up merit with God and man by works of fupererogation. Merit ! Shall they who have received the moft from God, labour for Him the leaft \ Shall they who have the largeft opportu- nities, the ampleft leifure, for lookhig on the things of others, for advancing the general and individual welfare of their fellow-crea- tures, labour for them the leaft ? Works of fupererogation ! To him that knoweth to do good^ and doeth it not ; to him it is Jin (/)•
(j) James, Iv. 17.
Vol. IL P Occupy
s I o On- Occupation.
Occupy till I come ^ is the univerfal mandate of your Lord. And what was his ex- ample ? Chrtfl pleafed not himfelf [k) ; lived not to his own indulgence. Was not his life a continued fcene of fpontaneous ex- treme and moft difmterefted labour? Do you grudge difmterefted labour, and profefs to follow his fteps ? Are you fo blind to the demerits of your beft performances as to demand reward ^ot of grace ^ but of debt ? When yefhall have done all ^ fay ; we are un- profitable fervatits : we have done that^ and that only, which was our duty to do (/).
III. Confider briefly fome of the bene- fits refulting to the individual from Occu- pation ; and you will confefs that, if God , enjoined labour as a judgement, he en- joined it alfo in mercy.
Labour, in the firft place, not only is the medium of acquifition ; but naturally tends to improvement. Whether the body is to be ftrengthened or the mind to be cultivated,; whether fubfiftence or know- ledge is fought 5. whether the- neceffaries -oc ^he acconxmodations of life are at (lake; whether our own intereft or that of others
/■ n
(/f) Rom. XV. 3. (/) Luke, xvii. 10.
is
On Occupation, '211
is to be forwarded : by labour, under the bleffing of Providence, the objed of to-day- is attained ; by the labour of to-day are augmented the facilities of attaining fimilar objeds to-morrow.
Labour is, in the next place, a powerful prefervative from fm. The unoccupied hand is a ready inftrument of mifchief. The unoccupied mind is a vacant field, in which the feeds of evil natural to the foil fhoot with unlimited growth. On what day is the wickednefs of the irreligious the moft flagrant ? On the Sabbath : becaufe to them it is a day of idlenefs. When are popular exceffes moft to be dreaded ? When Idlenefs gives the reins to licentioufnefs* Behold^ th'ts^ faith the Lord God^ was the iniquity of Sodom : pride^ fidnefs of breads and abundauce of idlenefs was in her [in]. Abundance of idlenefs was among the primary fources of thofe enormities, which drev/ down the fiery deluge from above. He who iiftens not to the voice of tempta- tion becaufe employment prompts the an- fwer, " I have not leifure to attend to " thee :" though he has not attained the praife of virtue, may have efcaped the guilt of tranfgreffion.
{m) Ezek. xvl. 49.
P 2 Occu-
212 On Occupation, "
Occupation, refbided to laudable piir- fuits, claims a place among the fecondary caufes, which pre-difpofe men to progrefs in religion. Idlenels is irreligious in itfelf, as a breach of duty : and contributes to form and eftabliln a habit of mind not merely averfe from all exertion ; but com- monly marked by ftronger repugnance to religious efforts and refearches than to any other branch of employment.
Farther: Occupation, originating in ChriiVian principles and direcled to Chrif-, tian purpofes, is eflential, not only to the refrefhing enjoyment of leifure (for the reft that refrefhes is reft after toil) ; but to the acquifition of genuine compofure, of fe- renity of confcience, of that peace of Go^ which paffeth all underftanding. To be a blank in creation, a cumberer of the ground ; to be torpid amidft furroundlng induftry ; to be entrufted with talents, and employ them not for good ; to owe Infinite obliga- tions, and withhold active evidences of gra- titude ; to be commanded to occupy until the coming of your Lord, and to wafte life in habitual difobedience — with thefe fea- tures in your character is your mind at eafe ? Have you ftable fatlsfadion within ? Does not ftiame redden your cheek ? Does not alarm agitate your foul \
SingleL
On Occupation. 213
Single out from the pafTing crowd of examples a charader habitually flothful : a character flumbering in lazy liftleiTnefs, or bufied in the laborious idlenefs of folly. Single out a fiuggard protrading night unto noon, fliuntering in the irkfomenefs of in- adlivity, hearing in languid vacancy the news of the day ; and kilUng time (weigh well the import of this his cuftomary phrafe), killing time evening after evening at the card table ! Select a young man de- voted to the chafe and its attendant cares : or with fkill worthy of a game-keeper, with ardour which might befit a favage in a wil- <lernefs conftrained to a perilous w^ar againft the beafts of the field, dealing day after day and year after year deftrudtioa from his gun amidft the animal race. Seled: a young woman rolling round the vortex of diffipation, living to accomplifhments and fa{hion and the fong and the dance. Is this to improve life ? Is this to watch againft fm ? Is this to prepare the heart for reli- gion ? Is this to be a fervant of Chrift, who could not but be about his Father s bitfinefsf Shall the Idler, roufed on the great day by the enquiry, *' What has been thy oc- " cupation," reply to the Judge ; " I fcoffed " not at thy word : I rel"pe£ted thine or- P 3 " dinances :
214 On Occupation.
" dinances : I abftaincd from criminal gra- " tifications. Exempted by wealth from " the necefTity of labouring for fubfiftence ; *' I configned my hours to cafe and amufe- " ment ?" You anticipate the anfwer — Cqfl the unprof table fervant into outer dark- nefs : there Jhall be weeping and gnajhlng of teeth.
Let not our inveftigations, my brethren, be ciofed without fome brief and pradticai remarks,
Confider with attention proportioned to the importance of the fubjed the univerfal obligation to labour. If you wifh to with- draw your fhoulder from the burthen ; fuf- pe6t the found nefs of your Chriftian pro- feffion. For thofe whom you love, even at the defire of thofe whom, you love, you delight to labour. Do you love God, and loiter when he commands you to work for fHim \ Whatjoever thy hand Jindeth to do^ do it with all thy tnighi : for there is no nvork^ nor device^ nor hwwledge^ nor wif dom^ in the grave whither thougocjl. What- foever ye do^ do it heartily; as to the Lord, and not unto men. God is not unrighteous to forget your work and labour of love which ye have fhewed towards His name. And we defire that every one of you do fhew the
fams
071 Occupation, 215
fame diTigcnce to the full affuranee of hope unto the end : that ye be not fothful^ but fol- lowers of them who through faith and pU" tience inherit the promifes [n).
Secondly. Be frequent in propofing to yOLirlelf the enquiry, " What is my occu- ^' pation ?" Satisfy yourfelf, not merely that you are occupied, but that you are occupied In employments acceptable to God. To labour in trifles, is not Chrif- tian occupation. To labour in fm is to labour for the devil. What numbers whom the fun rifmg and fetting beholds in an unceafmg hurry of occupation, fhall appear at the hour of account to have been worfe than idle ! What numbers whofe la- bours, highly ufeful to their friends or to their country, have filled the mouth of the world with praife, fhall ftand convidted in the hour of account as having never la- boured for God ! What doefl thou here^ Elijah f was the queftion of Jehovah to his prophet, who had relinquifhed in a mo- ment of alarm the proper fcene of his la- bours. Under every circumftance regard this queflion as addrefled in conjunction with the former to yourfelf. Is this the place -of duty ? Is this the labour of
(") Eccl. ix. 6, Col. iii. 23. Hebr. vi. lo — 12.
P 4 dutv ?
2i6 On Occupation.
djity ? Are you labouring for the Moft High ? Are you labouring in your ap- pointed courfe ?
Thirdly. Would you labour efficaciouf- ly ? Remember whofe is the ftrength in which you muft labour. Truft not in an arm of flefli. Lean not to thine own un-^ derftanding. Bejlrong in the Lord^ and in the power of His niight. Not by mighty not by power ; hut by My Spirit^ faith the Lord of Hojls. Through Chrift who ftrength- eneth thee, thou mayeft do all things. Without Him thou can ft do nothing (o).
Fourthly. Be vigilant, be humble, be devout, in guarding through the all-fuf- iicient grace of your Redeemer againft thofe fnares and forms of fm, which attach themfelves to your occupation. Be forti- fied againft its toils, its pleafures, its re- wards, its difappointments. When under the garb of avarice, or of pride, or of am- bition, or of fenfuality, or of felf-compla- cency, or of difcontent, Satan lays claim to your heart ; What is your reply ? Iferve the Lord ChrJJL
Finally : In the fpirit of Him whofe ??teat and drink it "was to do the will of his Fat her y ^ccuftom yourfelf to regard enjoyment as
(o) Epii. Yi. 10. Zech. Iv. 6. Philipp. iv. 13. Johuj
confifting
On ' Occupation* ' 2 1 7 -
corififtirtg in the performance of duty. By multitudes, duty and pleafure are beheld as diftin£t ; as drawing in cppofite direc- tions : duty, toiling in one quarter, and fummoning to an irkfome taik ; pleafure fmiling in an adverfe region, and inviting to compenfatory gratification. He; and he alone, whom Chriftianity enables to identify them, poffefTes the fecret of virtue and l^ap- pinefs.
\
SERMON XI.
J 11 iji-ija fwi
Gn the neceffity Qf.unreferved Obedience,
James, ii. lo.
Whofoever Jhall keep the whole law, and yet offend in one point, he is guilty of all,
'X'O fome perfons it has been a fubjed of unrealbnable furprlfe, that the Scrip- tures ihould contain paffages apparently of dark and ambiguous import. All the works, all the appointments of God, abound with difficulties. The nature of the air which you breathe, the properties of the foil on which you tread, the growth of the plants and animals- by which you are fuf- tained, exceed your comprehenfion. In the common difpenfations of Providence, in the moral government of the world, there is much which .is obfcure to the li- mited
On the Neceffity of imrefcrved Obedience. 219
mited faculties of man. Why then do you wonder that God fhould permit difficulties to fubfift in the revealed declaration of his will ? If, in the natural world, there is not one of His gifts, which men may not per- verfely employ in a manner fatal to their happinefs ; are you aftonifhed that, in his infpired communications, there {hould be fome thi?igs hard to be underjlood^ ijohich they who are wilfully unlearned and iinjtable may ivreji even to their owfi deJlruEl'ion ? In all his counfels, the Moft High deter- mines with wifdom and with goodnefs. "While his inherent attributes, the evidences of Chriftianity, the doctrines of redemp- tion, and the confequences of righteouf- nefs and of guilt, are diftindly and incon- trovertibly fet before us ; are we not able to difcover reafons which may render it beneficial to us,. that many pafTages of Holy .Writ fhould demand continued enquiry and meditation, before their meaning fhall difclofe itfelf ? Such paiTages try our hu- mility, flrengthen our faith, call forth our diligence, exercife our attention, imprefs our memories. The truth which they in- volve is always of value more than fuffi- cient to repay the labour by which it is rojidered manifefl.
Among
22 o Oh the NeceJJity of
Among the difficult portions of Scripture the text, in the opinion of moft men, flands diftinguifhed. Many perfons when they liear it, Uke the difciples when Jefus Chrifl difcourfed to them of falvation by eating his fleCh and drinking his blood, are of- fended at it ; and murmur among them- felves, This is a hcird faying : ivho can hear itP A hard faying however may be a true faying. That faying at which the tlifciples of our Lord were fo deeply of- fended» that from that time many of them 'psm^. hack and ivalked no more with him^ unfolded the method of atonement by which alone man was to be faved. And the truth comprized in:this hard faying of St. James is a dodrine fo momentous ; that, wnlefs your life be fteadily conformed Io'vl^ you never will receive falvation.. '?
^tvRefie<fi, whoever you may be who have felt jour mind ftaggered by this pafTage, that it is a part of the word of God. This ck?umftance at once eflabliflies its trutb, wliieii rightly underftood ; and the imr portance of rightly underftanding iL Were additional teftimony needful, I might refer you to the Cgnal eminence of St. James in the Chriftian Church. He was one of the Twelve Apoilles. He was the hr other ^ the very near relation, of the Lord 13 Jefus,
utirefcrved Oheduncc, ill
Jefus, according to the flefli. He was ho- noured by his heavenly Mafter with efpeciai marks of favour. For it is evident from the book of the Adls, and from theEpiftles of St. Paul, that, after the afcenfion of Chrift, St. James was uniformly confidered by the Apoftles as it were the chief among them ; and his opinion was regarded with particular refpe(£t [a). He became Bifhop of the Church at Jerufalem ; and in that ftation obtained by his zeal and integrity the furname of the Juft. By the unbeliev- ing Jews he was at length maflacred. And, if the credit of authenticity may be afligned to the pafiage profefTedly quoted from Jo- fephus by early Chriftian writers ; fo de- cidedly were the very enemies of the Apoftle impreffed by his piety, that the miferable deftrudion of the city, which foon afterwards followed, was regarded by many of the Jews as a judgement from God for their guilt in- putting that righteous Chriftian to death.
In the paOage then which is now under conlideration, you hear the words of the Holy Ghoft delivered to you by the
(a) A<fts, xii. 17. XV. 13. 19. j'xi. J 8. i Cor. xv. 7, Gal. i. 19. it. 9 12.
mouth
222 On the NeceJJlty of
mouth of, perhaps, the moft eminent of the Apoftles.
1 propofe, under the Divine bleffing, firft, to explain the meaning of the text : in the next place, to illuftrate by examples the reafonablenefs of the doctrine which it conveys : and, thirdly, to prove that the' do£lrine is not peculiar to St. James, but is the univerfal dodrine of the Scriptures.
I. Whofoever Jhall keep the whole laWy and yet offend in one point ; he is guilty of all,
"What is the 'truth which in thefe words St. James defigns to afBrm ? Does he mean to aver, that the man who commits one fin virtually commits every kind of fin ? He means no fuch abfurdity. He knew that, although one tranfgreflion commonly draws on other and various and greater offences ; a finner may perpetrate feverai kinds of wickednefs without plunging into all kinds. Does he maintain that a perfon who has yielded to one fin, needs not to hefitate as to indulgence in more ? The Apoftle never purpofed to contradid: the Scriptures. He knew that every additional fm cries for additional punilhment. Does he imply that the man who deliberately
breaks
iinreferved Obedience, 22^
breaks any one of the commandments of the Gofpel is neceflarily excluded from falvation ? God forbid ! For how then fhould any man be faved ? The Apoftle well- knew that to every true penitent mercy is extended through Chrift. What then is the fad, which he declares ? He declares tliis fia<£t : that the man, who fms againft any one branch of the divine law, fins againft the authority of the whole law, and againft the lazvgiver of the whole. He declares that the divine law is not to be taken piecemeal : that it is not an aftem- blage of unnconneded commandments flowing from different fources, and guarded by different fandions ; but one entire work, in all its parts proceeding from the will and vindicated by the power of the fame Author. He declares • that God zvhoy by his law, fci'ul^ Do not commit adultery^ /aid alfo^ Do not kill : that whofoever commits adultery off*ends againft the authority of Him who alfo faid, Do not kill : that how- ever widely the nature and circumftances of adions may vary the degrees of their guilt, whofoever commits any one fm re- bels againft the law and the majefty of Him, who has equally forbidden every fm. He declares that no one is a true Chnftian, I who
224 ^« ^^^ Necefflfy of
.. who does not purpofe and labour to keep the whole law : that every perfon who wilfully perfeveres 'many one habitual tranf- greflion, and hopes to efcape the penalty of rebellion, becaufe he obferves many of the commandments of God, will find himfelf, at the day of judgement fatally difap- pointed.
II. Perhaps this declaration of the Apoftle founds in your ears unreafonable. " Is it not *• fufficient," you reply, " if i obey moft •' of the ordinances of God ? If I difregard " one, am I to lofe the benefit of obferving •* all the reft ? Will no allowance be made " for fome one evil difpofitioa or practice, ** to which I am particularly tempted ? If *' I fight ftrenuoufly and fuccefsfully againft *' nineteen finful habits ; muft I be con- *' demned, if I fhould be overcome by the ** twentieth V* You will recoiled: that, w^hen it is affirmed that the violation of one part of the law of God will exclude a man from the kingdom of heaven, notwith- ftanding his obedience to the other parts ; we fpeak of a man, whofe breach of one of the divine commandments is knowingly,
'.and wilfully, and perfeveringly indulged.
.'With this recolledion fully prefent in your
mind,
'unrefcrved Obedience. 225*
Ihlhd, proceed with me to examine, by the confideration of fome parallel examples, whether a perfon who thus difobeys any one part of the divine law can be a fincere follower of Jefus Chrilt.
Suppofe one of your neighbours to be punctual in obeying all the laws of the land with one exception ; but to be obfti- nate In the tranfgreffion of that particular ftatute. He abftains, for inftance, from, offering violence to his fellow-fabjed:s. He enters not into plots againft the Govern- ment. He fubmits to every perfonal fer- vice, which his country requires of him for her defence. He undertakes and exe- cutes any public fundtion, to which his flatlon renders him liable. He pays his •taxe§, in general, with honefty. But there is one particular tax, which he cannot be •perfuaded to difcharge. He acknowledges that the tax is equitable and proper ; and that he is lawfully called upon to pay it. ,He is again and again entreated- to pay it. He is reminded that he owes that tax to his country : that to refufe payment is to rebel againft the laws and to refift his right- ful governors : that, if he perfifts in tlje refufal, juftice muft take its courfe againft him. Solicitations and arguments are k)ft
Vol. II. Q^ upon
226 On the NeceJJity of
upon him. He wilfully perfeveres witli open eyes in refufing to difcharge the de- mand which he confefTes to be juft. Is this man a good fubje£l ? What if he fhould fay to you ; " I obey all the other laws ; " and therefore I "may gratify myfelf in dif- *' obedience to this one law ?" — " All the " laws of the land," you would reply, " reft on the fame authority. In wilfully " breaking one of the laws you are guilty " of fetting at nought the authority of all, " A good fubjecfl will pay equ^l obedience " to every law. You are not a good fubje(5l.; " the punifhment which hangs over you ** is delerved." My brother ! If you live in the habit of wilfully difregarding any one of the commandments of God ; apply this cafe to yourfelf. You acknowledge your- felf the fubjed of Chrift. You acknowledge that every branch of his law is holy and juft and good. You are entreated by his minifters to obey him faithfully in all things. You are warned that in breaking any one of the precepts of the Gofpel you are guilty of rebellion againft the authority of Chrift, which equally requires the ob- fervance of all : that no perfon is a real ■ Chriftian, who does not refolve and ftrive ^to obey them all. In pronouncing fentence
9 againft
uhreferved Ohedienci. 227
againft the difobedient fubjedl you have pafTed judgement upon yourfelf. You are not a fincere Chriftian : you deferve the condemnation which awaits you.
Attend to another example. Suppofe a foldier, regular in his general obedience to the orders of his fuperiors, to refufe to march upon a particular fervice to which he is appointed. He is requefted to re* fled on the nature and on the confequences of his condud. He is admoniflied that the fervice is in the line of duty; that it is abfolutely necefiary ; that it is required from him by his lawful commander. All thefe truths he confefTes : but perfifts in refufmg to obey. Will you fay that, he- caufe he has obeyed his officer in every other point, he is at liberty not to obey in this \ Will you fay that he does not de- ferve fignal punifhment ? Since your bap- tifm you have avowedly been the foldiers of Jefus Chrift. You have promifed obe- dience in all things to the Captain of your falvation. If you refufe obedience to Him in any one point, under pretence that yoti obey Him in all the reft j are you a faith- ful foldier ? Do not you fet at nought his univerfal authority ? Is not the judgement, tvhich impends over you, deferved ?
0^2 Turn
tiS On the Ncccfflty of
Turn your thoughts to the duty of a , fervant. Suppofe a fervant to be in his Ordinary proceedings attentive to his Maf- ter*s diredlions. But fuppafe alfo that fome particular injundion of his employer he tvilfully tranfgrefTes. He acknowledges that the bufmefs in queftion appertains to his place. He acknowledges that his maf- ter has repeatedly ordered him to execute it. But he perfeveres in difregarding the command. Shall he allege ; " I have per- " formed the other work of my ftation j *' and therefore I will not perform this I I " fubmit to my mafter's authority in other ** things : in this point therefore I may •' defpife it ?" Shall he not be told that, in defpifing his mailer's authority in one point, he defpifes it altogether, and fet8 himfelf above it? Shall he not be told that no one is a faithful and good fervant, who is not ready to perform his mailer's v?ill in all things lawful and pertaining to his office r Shall he not be immediately difmifled from the family ? You profefe yourfelves the fervants of God through Chrift. If you obflinately refufe to obey Him in any one point ; do not you radically deny his authority, and exalt your own will in oppofition to it ? Why call ye him Lord, 4 Lord I
unreferved Obedience. 229
Lord ; and do not the things which he fays ? Shall you not be expelled, as unfaith- ful and rebellious fervants, from the houfe- hold of God ?
Let me prefs upon you one example more. Suppofe a child to be in the ufual tenor of its condud obedient to its parent. In one point however it is refractory. The parent repeats his command. The child perfectly underftands it ; difcerns it to be good, and intended for his own good ; and is thoroughly confcious that in every^'par- ticular confiftent, as this command is, with the divine law he is bound to obey his parent. But he ftill refufes to obey. Curfed be be^ faith the Scripture, ivho fttteth light by his father or his mother (^). Is this child a dutiful child ? What if he obeys in many things ? By prefuming in a fingle inftance to determine according to his own choice whether he will obey his parent or not, does he not fet parental authority altogether at nought ? Shall he, who in a fingle inftance wilfully perfifts in refufmg obedience to hi* parent, claim any fliare of thofe rewards which the parent has provided for his du- tiful children ? You profefs yourfelves to
(i) Deut. xxyii. i6,
0^3 have
230 On the Neceffliy of
have become through Chrlfl: the children of God. Are you obedient childretiy if you have not refpeEl unto all his commandments F If there be any one of his injunctions to which you ftubbornly refufe to bend your neck J will you juftify yovu'felf by pleading that in other cafes you have fubmitted to his will ? Why do you not fubmit in this point alfo ? Becaufe you have not the dipofition of a dutiful child. Becaufe you prefer your own wilful inclination to the authority of your Father who is in heaven. 3ha]l you be received into heaven ? Shall obftinate rebellion inherit the recompence of the righteous ? Verily the wrath of' God cometh upon all the childi^eji of difor hedimce,
III. You are now prepared, I apprehend, to acknowledge that when St. James in- ftrudls you that to defpife the authority of God in one point is to be guilty of defpifing it in all points ; and that no man, who wil- fully perfeveres in tranfgrefling one of the commandments of Chrift, has grounds for expelling to be received by Him into glory at the laft day ; the Apoftle delivers a docr- trine v^^hlch is perfedly rcafonable. It is a dodrine which ia the parallel cafes of
fubjeds,
unreferved Obedience, 23 f
fubjeds, of foldiers, of fervants, of children, you confefs to be entirely reafonable. It is the rule by which men rightly judge one concerning another. It is likewife the general rule of Holy Writ. It is the rule which God eftabliQied in the Old Teftament. Read the twenty^feventh chapter of the book of Deuteronomy ; and you will perceive that for each of the fe- parate crimes there fpecified the curfe of God is pronounced to be due. It is the rule by which St. Paul avers no lefs clearly than St. James, that God will judge every one of us. Be not deceived : neither forni- cators^ nor idolaters^ ?ior adulterers^ nor thieves^ nor covetous^ nor drunkards, nor re- vilersy nor extortioners, nor they who are guilty of uncleannefs, or of lafcivioufnefs, or of hatred, or of variance, or of emulations, or of'wratb, or ofjlrife, or of feditions, or of herefies, or of envy, or of murder, or of re~ veilings, or of fuch things, of any fuch fm, of any of the works of the fefi, floall in- herip the kingdom of God [c], Mark the words of the Apoftle. He does not fay that the man who is guilty of all thefe fms, or the man who is guilty of moft of thefe fins, or the man who is guilty of feveral of
(<r) I Cor. vl. 9, 10. Gal. v. 19—21.
0^4 thefe
2'32 On the ISIeceJftty of
thefe fins, fhall not inherit the kingdom of God. He exprefsly affirms that the mai> who is guilty of any one of thefe fins fhall not inherit the kingdom of God. Not but that perfons who have lived in one or even in many of thefe enormities, may yet be faved. Repentance is offered to them by their Redeemer : and if, turning to the grace which is fet before them, they truly repent, and continue ftedfart in holi- nefs, they fhall obtain eternal life. Let the- wicked man forfake his way, and the un- righteous man his thoughts : and let him turn, unto the Lord^ for He will have mercy upon him ; and unto our God^ for he will abun-' dantly pardon. Then however long they had walked, however deeply they had funk, even in the worfl of the enormities recently enumerated by St. Paul ; yet now, like his penitent Corinthians who formerly ixjere fuch, they are wafloed^ they are fandifed^ they are jiiflifed in the name of the Lord jefus and by the Spirit of our God\d). But if a man refolutely perfifts in any one of his finful v/ays, affuredly he fhall perifh. Why ? Becaufe, defpifing the fiift and great commandment, he loves not God with'dll his heart. Becaufe his heart is not right
(^'/) 2 Cor. \'\. I J.
. with
unreferved Obedience » 233
with God. In fome refpedts he obeys God : but in one point he will not obey him. As though by keeping fome of the commandments he could purchafe a licenfe to break others ! A^ though, by withhold- ing fubmiffion from God with regard to one branch of his law, he did not deny his univerfal fovereignty ! As though by per-. fevering in one favourite fin he did not fliew his love for that fin to be greater than for God ! As though by obftinately pre- ferring his own will to the precepts of the Gofpel he did not prove that he was bent on living unto himfelf, not unto Chrift! Jefus Chrift gave himfelf for us^ that he might redeem us from all iniquity. If there be any iniquity whatever which we will not renounce for the fake of Chrift ; we cannot be his difciples, we are not. par- takers of his redemption.
If the rule then, my brethren, which the Apoftle delivers in the text, be in itfelf completely reafonable ; if it be conformable to the principles of equity by which you daily decide concerning men ; if it be not peculiar to St. James, but upheld by the uniform tenor of the word of God : receive it as an infallible criterion of your fpiritual profpe<^s. Try by this ftandard the grounds
of
234 ^^' ^^^ Necejfity of
, of your hope that you are in a ftate of fal- vation. Fix not your thoughts on thofe portions of your conduct which you efteem the faireft. Look alfo to the duties which you neglect, to the tranfgreiTions in which you wilfully indulge. Say not ; " I know ** that I reverence God, becaufe I do many " things for his fake.'* Aflc yourfelf whe- ther it be yourdefire, and your aim, to do all things for his fake. If there be any practice which you pertinacioufly hold faft in oppofition to his revealed will ; you deny his authority, you reverence him not. Say not ; "lam confident that I am re- " ligious and fhall inherit the kingdom of " Chrill ; becaufe I am not unchafte, nor a " thief, nor a drunkard, nor a reveller, nor " heretical, nor feditious." Examine whe- ther you are not covetous. If you are pure from covetoufnefs ; fearch whether you are not addicted to envy. If neither covetous nor envious ; are you not a reviler ? If clear from thefe hns ; do not you cherifh hatred ? Proceed in this method through that catalogue of fins which St. Paul has difplayed before you : from that catalogue purfue your enquiry through the other heads of offences, to which by his con- cluding general exprefiion he refers you.:
and
unreferved Obedience » 235
and learn whether there be not fome one habitual fin, which you obftinately cherifh. If that be the cafe ; believe the word of God, believe the folemn and repeated de- clarations of the Holy Ohoft, that this very fin, unlefs through the divine grace, which awaits your prayers, it be abandoned, will caft you into hell. Hear St. James il- luftrating by a fpecific example, the import of his dodlrine. If any man amo7ig youfeem to be religious^ and bridleth not his to7iguey hut deceiveth his own heart ; that ma7i s re- ligion is vain. The man who bridleth not his tongue, however religious he may in other refpedts appear, is not religious : he may perfuade himfelf that he is religious, but he deceiveth his own heart : his reli- gion may be outwardly fpecious and im- pofing, but it is not religion ; it is a hollow, empty, unfubftantial appearance, a vain, de- lufive, unprofitable ihadow. His unbridled tongue fliall be his deftrudion. Shall his unbridled tongue deftroy his foul, even though in many points he ads in con- formity to the precepts of religion ? Af- furedly. By refufing to curb his tongue he proves that very conformity not to flow from religion. Were his obedience in other points genuine, it would not be limited to
them.
236 On the Neceffify of
them. He is not religious : therefore he juftly perlflies. In the place of an un- bridled tongue fubftitute the fin which you retain, and apply this reaioning to yourfelf. Deceive not your own heart. Beware left you only Jeem to be religious. Beware left your religion be vain. If vou prefer any on^ finful habit to the command of God ; you are not his fervant. If you fuffer any one finful habit to ftand between you and hea- ven ; you defer ve to forfeit heaven. You confefs that God has authority to forbid every fin. You confefs that he has for- bidden every fin. You hear his voice in the Scriptures. His warnings are urged upon you by his minifters. You are fatif- fied that you can obtain falvation in no other path than that which he has traced. You are fully apprifed that, unlefs you la- bour to obey Him in all things, the feverity of his wrath will abide upon you. With this convi(Slion to awaken your confcience, do you fay unto the Moft High ; " Theie " things will I do for Thee ; but this 1 will " not do for Thy fake. Thus far I will " obey Thee ; but here I will be mafter r'* Do you fpeak thus, and prefume to affirm tiiat you pay refped to the fovereignty of the Almighty ? Do you adt in this fpirit,
and
unreferved Obedience. 237
• and hope to be accepted by Him ? Is this to love holinefs ? Is this to feek firft the kingdom of God and his righteoufnefs ? Is this to mortify your corruptions, and to live unto Chrift who died for you ? A good man may be overcome by a fudden tempta- tion : but he will be humbled in forrow to the duft, and will be led by remorfe to encreafed earneftnefs in watchfulnefs and prayer. He who has not been fully in- ftruded may long remain in blindncfs and guilt : yet let his heart become turned unto God, and the eyes of his underftand- ing be opened ; and he will abhor himfelf and repenr. But the man who, with an unclouded kriowledge of his duty, refufes to aim at univerfal holinefs, and perfifts in the referved indulgence of fome unchriftian temper or practice; be that temper or prac- tice what it may, fliall find its fruic to be cveilafting condemnation.
SERMON XIL
On Sins of the Tongue*
Psalm cxli. 3.
Set a watch ^ 0 Lord ! before my mouth t keep the door of my lips,
** W^^"^^'" ^^^^^*'"^ the.inconfideratq^ *' are empty air; formlefsfhadowS; *' tranfient pictures of the Inclination of thef " moment. Even when moft reprehen- " fible, we have intended little by them, " They were the offspring of fufprife. " They were faults, if faults, which died " in their birth. The wind carried them " away and they were forgotten. God " looks to fubftantial deeds. We (hall be " recompenfed according to our works."
Death and Ife^ replies the voice of the Moft High, are in the power of the tongue. By thy words thou fhalt b; jiijirfied ; and by
thy
On Sins of the Tongue, 239
thy words thoujhalt be condemied. For^every idle word that men Jh all [peak they Jh all give account in the da\' of judgement, Jf atiy man &em to be religious^ and bridleth not his tongue ; that man s religion is vain (^). The tongue is the great inciter to fm. It is the hand that executes : but it is the tongue that perfuades. The tongue gives vent ta the heart. Out of the abundance of the heart the mouth fpeaketh [b]. There is no evil thought, which the tongue may not be the inftrument of embodying in words : no fmful purpofe, which it may not be employed to encourage or to re- prefs.
I propofe to explain the nature of fome of the principal fins of the tongue. Our attention fhall firil. be directed to thofe which, when compared with others, appear the lighteft ; and fubfequently to thofe which are the moft heinous. Let me re- mind you however, that for any fm, however light it may appear, nothing but the blood of Chrift can atone ; and that in propor- tion as fins appear comparatively light, they ivill probably be the more frequently re- fa) Prov. xvili. 21. Matth. xli. 36, 37. James, I. 26. (^) Luke, vi. 45.
peated.
i^6 Un Sins of the Tongue,
p.eated, and repeated without being follow/ed by repentance.
i/Let us advert to thofe offences of thip tongue, which may be comprehended un- der St. Paul's exprefrion,yo&///& talking [c).
To this defcription belongs all levity of difcourfe upon folemn or weighty fubje^ls. Some perfons arc {o indifpofed to fobriety of thought, and have To long accuftomed themfelves to regard ferioufnefs as border^ ing upon flupidity or gloom ; that the graveft concerns lofe in their converfation every fymptom of importance. Whatever be the topic under dh^cufTion, a flippancy of manner which they interpret to them- felves as gaiety, and a pertnefs of language which they fuppofe to be wit, are indif^ criminately exhibited. The wifeft reflec- tions are encountered with unmeaning laughter ^ and conclufions of the highefl moment are repelled by a paltry effort at a jeft. Of another clafs, more numerous, and, if it be pofTible, cqualiy thoughtlefs, the converfation is altogether and uniformly idle. Bay after day, at home and abroad, you hear nothing drop from their lips which
{c) Ephef. V. 4.
mani-
On Sins of the Tongue, 24 1
manifefts a cultivated mind, or a deHre of mental improvement. Every thing is tri- fling. In the multitude of words, for fuch perfons ufually are inceflant talkers, you difcover nothing but emptinefs and folly. Not only are all religious enquiries and ob- fervations excluded ; but all difquifitions tending to the enlargement and communi- cation of knowledge are difcouraged at leaft, if not defpifed. Now though reafon and religion are very lmperfed:ly under- ftood, when they are conceived to difcoun- tenance innocent pleafantry, and cheerful relaxation in focial converfe ; and though it fhould be admitted that neither of the two fees of perfons which have been de*- fcribed, are guilty of intentional criminality in their cuftomary mode of difcourfe : yet furely it deferves the confideration of every man whether fpeech, one of the mofl: emi- nent gifts of God, ought not to be em- ployed to the glory of the Giver and the good of mankind ; and whether the glory of God and the good of mankind are pro- moted hj foolijh talking. Does it conduce to the glory of God that, while the actions of your fellow-creatures dwell on your tongue, and form the theme of your praife % there fhould be no mention of His power. Vol. IL R of
242 - OnStnsoftheTotigue,
of His love, of His wifdom, of His provi- dence, of His great and wonderful works ? Does it contribute to your own benefit and to the welfare of others that, while the petty concerns of the prefent life attradt un- wearied attention ; all reference to the in- terefts of eternity fhould be chafed away by levity, or extinguifhed by filence ; that difcourfe to be entertaining muft guard againft being inftrudlive ; and that mirth itfelf fhould lofe the power of pleafing as foon as it begins to be rational ? The lips of the wife difperfe kjwwledge : but the heart of the fooUJh doeth ?iot fo. The tongue of the wife ifeth knowledge aright : tut the moutb of fools pQureth out foolifjuefs (d),
II. Another clafs of fins of the tongue includes thofe which arife from impatience and difcontent.
Of this defcription is hafty and peevlfh language in common life. \n fuch lan- guage, and in the feelings which give birth to it, many perfons indulge themfelves to a greater or a lefs extent, who appear con- fcious of the guilt of violent tempers, and are rarely, perhaps never, known to be hur-
•^ (^) Prov. XV, 2, 7.
^ .
„ ' ried
jtOfliifimu-
On Sins of the Tongue* 243
ried into the extreme of pafTion. In fo- ciety their deportment is placid ; their lan- guage that of mildnefs and felf-command. Neither are they adting a part. On the whole the ftate of their minds' correfponds at the time to their words and demeanour. The flight degree of reftraint which the prefence of a flranger, or of any perfon with whom they are not intimately ac- quainted, impofes, proves fufficient imper- ceptibly to reprefs any rifmg emotion of ill-humour, or to call forth the exertions neceflary to quell it. But follow them into domeftic fcenes, and you no longer con- template an uninterrupted calm. No fu- rious ftorm arifes : but tranfient clouds are continually obfcuring the funfhine. Any little incident which crofl^es the inclinations, any occurrence which difturbs the cuftom- ary order of family proceedings, pro- duces an expreffion more or lefs tindiured with anger. Trifling faults in the beha- viour of any other member of the houfe- hold excite fl:ronger fymptoms of irrita- bility. Scarcely has one petty fource of vexation fpent itfelf, when it is fucceeded by fome new caufe of temporary difquiet. The intervals of tranquillity are faddened by the apprehenfion that fome trivial cir- R 2 cumftance,
244 ^'^ ^^^^^ of the Tongue.
cuniftance, unforefeen until the momeni when it takes place, will fpeedily intervene to diftrqrb the ferenity of the hour. Thus domeftic comfort is perpetually invaded by little uneafinefles, little bickerings, little difagreements : and at length perhaps falls a facrifice to the multiplication of incon- iiderabie wounds. Is this to be kindly af- fedioned, tenderhearted, one towards an- other ? Is this to walk in love ? Is this to imitate the ge}itle?iefs of Chnjl f Who art thou, who thus takeft offence, if fome trifle interferes with thy wifbes of the moment ? Who art thou who weigheft in fuch fcru- <pulous fcales the looks and words of every inmate of thy abode ? Doft thou expedl that all things fliall be condudled, that all things can be conduded, in uniform fub- fervience to thy humour ? Are no com- pliances, no offices of accommodation, no facrifices to the convenience and reafonable. defires of others, due from thee? Haft thou fo little regard for t!ie feelings of thofe un- Jer thy roof, as continually to harrafs and diftrefs them ? Is the affedion of thy fa- mily of fo fitiall value in thine eyes, that needlefsly and for objeds of no moment thou hazardeft the diminution of it ? Exa- mine thy bofom, that thou maye^ deted
the
On Sins of the Tongue, 1 45
the pride and the felfilhnefs, by which it is infefted. Seek the grace of God : for only by divine grace can it be purified.
But fome men advance to bokier mani- ieftations of impatience and difcontentJ- Not only is their fretfulnefs querulous ve- hement and acrimonious in domeftic and in focial life : but, after tormenting man, it Ihrinks not from infulting God. They repine at his difpenfations : they murmur againft his Providence If their plans fail of fuccefs, the fi.rft ftep is, whether with reafon or without reafon, to transfer from themfelves to others the charge of neglect and imprudent management. What is the fecond r To complain that they never prof- per like other men ; that numbers, far lefs deferving than themfelves, have better for- tune : that they have peculiar reafon to complain of hard meafure at the hand of Providence : in fliort, they approach as nearly as they dare to the blafphemous aflertion, that the Ruler of the Univerfe is tyrannical andunjuft. What ! fhall not the Giver of all good diftribute his bounties according to his own pleafure ? To whom are you indebted for life and all its blef- fmgs ? To v/hom do you owe thofe facul- ties of the underftanding with which you • - R 3 are
24^ ^^ •S'//?^ of the Tongue,
are cherlfhing hard thoughts of God ; that voice with which you' are giving utterance X.0 difcontented murmurs againft Him? Having received fo much, is this your gra- titude, to be indignant that you have not obtained more ? Does not He, who knows all things, difcern whether it is better that you fhould enjoy a greater or a lefs portion of his gifts ? Does not He difcern whether the acquifition which you now defire would forward or obftru£l your falvation ? Has not He pledged his unalterable word that, if you truly love him, all things fhall in the end work together for your good ? When the Lord Jefus, whofe fervant you affirm yourfelf, faw that the foxes had holes, that the birds of the air had nefts, but that He himfelf had not where to lay his head v did he repine ? When, after a fall of forty days he fuffered hunger ; did He complain ? He refigned himfelf to the good pleafure of his Father. He prayed that not his own will, but the will of his Father, might be done. When afflided and opprefTed, he opened not his mouth. Even when dragged to the crofs, he was brought as a lamb, pa- tient and filent, to the llaughter : and as a fheep before her (hearers is dumb, fo he opened not his mouth. If you profefs to
be
On Sins of the Tongue. 247
be the dlfciple of Chrift ; follow his fteps. If, in your daily fupplications, you pray that the will of God may be done ia earth as it is in heaven ; cheerfully acqui- efce in his will. Take heed to thy waySy keep thy month as it were ivith a- bridle, that thou fin not with thy tongue. The Lord is in His holy temple : let all the earth keep flencc before him (<?).
III. Let us now confider thofe trahf- greflions of the lips, which may be re- garded as the offspring of contention.
Be ye angry, and fin not. If anger oVet- take you, beware of fm. Sin is the ufual confequence of anger : and among the firft fins which arife from anger are fms of tlie tongue. The irritated mind unburthens itfelf in paffionate language. At firft, per- haps, the expreflions preferve fome meafure of morieration : and the angry man, at tlie very time when he is offending God by intemperate words, is fecretly priding him- felf on his fuppofed forbearance. But //&^ beginning of f rife is as when one lettcth out water : therefore leave off contention before it be meddled with (f)* if once you draw
(<r): Plalm xxxh. i: Hab. ii. 2c. (/) Pi-ov.xvIK 14.
^ R4 up
248 On Sins of the Tongue,
up the floodgates ; you know not how fu» rious a torrent may rufh forth, nor how wide and deftrudive may be its ravages. Behold, faith the Scripture, illuftrating by another image the progreffive violence of contention ; Behold how great a matter a little fire ki?idleth ! The tongue is a fire ^ and fetteth on fire the conrfe of nature ; and is it" felffet on fire of hell (^). When the heart glows with refentment, heat and vehemence of language betray the inward flame. Then follow eager accufations, opprobrious re- fledions, malicious infmuations, fpiteful upbraidings, fneers and taunts and far- cafms and revilings. The begifining of the 'words of his mouth is foalifionefs : and the end of his talk is mifchievous madnefs {h). The tongue of rage blazes fiercer and fiercer; and abft:ains from no injury towards man or towards God. Is this to be the difciple of the meek and holy Jefus ? Is this to imi- tate Him who, when he was reviled, re- viled not again ; when he fuffered, threat- ened not ; when he was unjuftly fmitten, calmly replied ; If I have done evil^ bear witnefs of the evil: but if we 11^ why fmitefl thou me (/ ) f when he was nailed to the crofs,
is) James, iii 5, ^. {h) EccJ. x. 13.
(j) John, xviii. 23.
: prayed
On Sins of the tongue, 249
prayed for his murderers, and fuggefted in his prayer the only plea which could be alleged in extenuation of their guilt ? Is this to remember the petition framed by Him for your daily devotions ; that God would fo forgive your trefpafles, as you for- give them who trefpafs againft you ? Is this to obey his folemn command ; Blefs tbein that curfe you-^ pray for them *which defp'itefully ufe you and perfectite you (k) f Is this to give credit to hia awful declaration ; Whofoever Jhall fay to his brother, Raca ; whofoever fhall malignantly addrefs an- other even with a flight term of reproach, fhall be in danger of the council: and whofo" ever fiall fay, Thou fool, fhall be in danger of hell fire (I) f Is this to believe his re- newed warning by the mouth of St. Paul : Be not deceived : revilers fjall not inherit the kingdom of God {m) ? Do you attempt to excufe yourfelf by the abfurd apology fo frequent on the lips of the paffionate ; that you fhould not have offended with your tongue, if you had not received provoca- tion ? As though it would have been a noble proof of felf-denial to have refrained from outrageous language when there was
(i) Matth. V. 44, (/) Jbid. 22.
im) I Cor. vi, 9, 10.
3 no
250 On Shis of the Tongue^
no motive to excite it ! As though it would have been a fignal teflimony of obedience to God, to have refrained from finning when there was no temptation to oifend ! Why does the Almighty permit provocations to alTail thee, but to prove thee, to know what is in thine heart, whe- ther thou wilt keep his commandments or no: whether thou wilt obey the headlong impulfe of wrath ; or flrive through the grace of thy God, and for the fake of pleaf- ing Him, to remain unmoved ? How is obedience to be exercifed, but by trials ? When is it to be manifefted, but in the hour of trial ? Let every ma?i^ my beloved brethren^ hefwift to hear^Jlois) tofpeak^Jloii) to ijoratb : for the wrath of man ivorketh not the right eoufnefs of God, I befeech you that ye walk worthy of the vocation where- *with ye are called^ with all lowlinefs and meeknefs ; with longfuffering ; forbearing one another in love ; endeavouring to keep the unity of the Spirit in the bond of peace (;/].
IV, I proceed to thofe fms of the tongue which owe their origin to vanity and pride.
(n) James, i. 19. 20. Eph. iv. 1 — 3.
Thefe
On Sins of the I'ongue. 251
Thefe fins may be comprehended under the term boaftfulnefs. The boaftful man fpeaketh of himfelf, and feeketh his own glory. His heart is lifted up ; his mouth uttereth proud things ; he giveth not the honour unto God : he vaunteth himfelf againft the Moft High. When he medi- tates an important undertaking, he fays not with the Apoftle; If the Lord will ^ Ifhall do this or that. His language is that which the Scripture reprobates ; To-77iorrow I will go into fuch a city^ and fay there a year^ and buy and fell ^ and get gain [p\ When his enterprifes profper, he remembers not that it is the Lord who giveth him power to get wealth. He exlaims with Nebuchad- nezzar : Is not this great Babylon that I have built P with the king of Affyria, By my wfdom I have done it ; for I am prudent : with the vaunting Ifraelite, My power ^ and the might of my arm^ hath gotten me this wealth (/). If he talks of religion, it is to fay to his neighbour ; Stand by thyfelf : come not near to me : for I am holier than thou* I thank God that I am not as other men are. I am rich and increafed with fpiritual goods ;
(0) James, iv. 13. 15".
(/>) Dan. iv. 30. Ifaiah, x, 13. Deut.viii. 17.
and
2^2 • On S'ms of the Tofigtie.
and have need of nothing [cj). If he meets with oppofition, he cries out with the over- bearing boafter defcribed by the Pfalmift : With my tongue will I prevail : 7ny lips are viy own. Who is lord over me (r) f Even health and bodily ftrength and adivity are with him the fubjeds of vain-glory, as though he had conferred them upon him- himfelf. Not unfrequently wickednefs it- felf becomes his boaft. He openly triumphs in the violence with which he has borne down an opponent ; in the cunning with which he has overreached a- competitor ; in the revenge which he has exercifed againft a perfon who has offended him ; in being mighty to drink wine, and a man of Jlrejigth to mingle fir ong drink [s). Soli- citous in every circumftance of life to mag- nify himfelf, he fpeaks contemptuoufly and degradingly of others : and the more con- temptuoufly and degradingly in proportion as he apprehends that they may be advan- tageoufly compared with him, or may ftand in the way of his enterprifes and projects. This is he who feeketh honour from men, not the honour which cometh only from
{q) Ifaiah, kv. 5. Luke, xvili. 11. Rev. iil. 17. (r) f[,xiu 4. (j) If. V. 22.
God.
0?i Sitis of the T'onguc, .253
God. This is he who perceiveth not that before honour is humility. This is he who knoweth not that every one who exalteth himfelf fhall be abafcd. This is he who knoweth not that in each of the catalogues of grievous fmners recorded by St. Paul as obje£b of divine vengeance, boafters have a place. Does the boafter call himfelf a difciple and imitator of the Lord Jefus ? Come and learti of me^ faid Chrift : for 1 am meek a?id lowly in heart. He did not found a trumpet before him ; nor caufe his voice to be heard in the ftreet. Though com- miffioned to difplay his miraculous power in public as one of the proofs that he was the predicted Saviour, he delighted to find occafions of exerting it' in private : he re- peatedly enjoined the conccc'lment of his mighty deeds : he ftudioufly transferred the entire praife of his works from himfelf to his Father : he commanded the few witneiTes, whom he permitted to behold his transfiguration, to make no mention of that difplay of glory until, after his death. Seefi thou a man wife in ^ois own conceit f There is mure hope of a fool than of him. Brethren ; in honour prefer one another. Be courteous in word and deed. Let another man praife the^^ and not thine own mouth :
af ranger^
254 ^^ '^^^^ of the Tortgue.^
ajirangci\ and not thine own lips. Let no* thing be done through Jlrife or vain glory: but in lowlinefs ofrnlnd let each ejleem others better than himfelf(t).
Many other ofFences of the tongue re- quire to be noticed : and will form, with the permiffion of God, the fubje£t of a future difcourfe. The number, however, and the magnitude of thofe which have been inveftigated are fufficient to awe the care- lefs into refledion. Where now, ye in- confiderate, are your delufions ? Are words empty air ? Are fms of the tongue like the path of an arrow through a cloud, undifcerned, undifcoverable, forgotten ? If a hook of remembrance is wrttte?! before God for than that fear the Lordy and f peak often one to another : is there no book of remem- brance for them who employ not his gift of fpeech to his glory ? If the Lord hear-^ kens and hears^ when men glorify Him in the ufe of His gift : if He proclaims, They fall be mine ; and I will fpare them^ as a manfpareth his own f on that ferveth him [u] : fhall he not hearken and hear, fhall he not avenge and deftroy, when the tongue
(/) Prov. xxvi. 12. xxvii. 2. 1 Pet. ill. 8. Philipp. fi. 3.
(«) Mai. iii. i6f 17.
14 labours
On Shis of the Tongue, 2^^
labours in the fervice of fin ? In that fer- vice, my brethren, how long have our tongues wearied themfelves ! How little in the application of fpeech have we imi- tated our Lord ; his prudence, his pa- tience, his calmnefs, his lowlinefs. By foolifti talking, by fretful and impatient language, by ftrife, by boafting, by one or by all of thefe fins, how often has every one of us tranfgrefied ! In proportion as we have refembled any of the pidlures which have been drawn, fuch has been our guilt. Do jve deem the difpenfation unreafonable, that words, no lefs than adions, fiiall be grounds of punifhment ? They reft on the fame bafis. They are in nature efi^entially the fame. Words and adtions are equally figns : figns of the ftate of the heart. The word, the deed, the meditated purpofe, fpeak the fame lan- guage in the ear of the Moft High. Alike they reveal the governing principle of the foul. Alike they teftify the fad: which decides our doom: that we are fervants of God j or that we are fervants of the devil.
SERMON XIII.
On Sins of the Tongue,
Psalm cxll. 3.
Sei a watch, 0 Lord! before my mouth: keep the door of my lips,
T N the preceding difcourfe I reprefented to you the nature and confequences of various fins of the tongue. Let me now profecute my defign of warning you againft additional offences equally comprehended within the fcope of the text.
V. The offence to which I fhali in the next place refer is cenforioufnefs.
It is not cenforioufnefs to affirm fin to be fm : to paint its heinoufnefs in its true colours : to proclaim the tremendous judgements which hang over the heads of the impenitent. To palliate guilt as though
it
On Sins of the Tongiie, l^'j
jt were of trivial concern : to denominate various kinds of wickednels by tliofe light appellations, which faPnion moft irreli- gioufly applies to them: to lull the tranf- greflbr into fecuri,ty by obfcuring or ex- plaining away the fcriptural limitations of the divine mercy; by defcribing the pu- nifhments referved for the ungodly as lefs awful in their nature and duration than the plain import of the Word of God pro- nounces them to be ; or by maintaining a cowardly and unchriftian filence, when duty requires you to proteft, to admonifh^ to alarm : to a6l thus is to prove yourfelf little acquainted with the Gofpel of Chrift, or little difpofed to imbibe the fpirit of a Chrlftian ; little folicltous for the glory of your Lord, and for the falvation of your own foul, and of the foul of your neighbour. Neither is it alway cenforioufnefs to make known the faults of another. Not only may public juftice require you to uphold the interefts of fociety by bearing a faithful teflimony againft crimes ; but your duty to your family and to your friends, and your general obligation to fupply feafonable counfel to the unwary, may demand that you fhould reveal, in the fpirit of truth and meeknefs, the adual mifcondud: of Vol. 11. S indivi-
25 S ^^ •S'/;// of the Tdngri's.
individuals : and that you fhoqld poirt-J ouTy according to your deliberate view of their charaders, fuch of their difpofitions, ha- bits and purpofes as, in your apprehenfioir, would prove, were you to remain filent, mifchievous and enfnaring. But when you publifli the faults of others unneceffa-^- i'ily ; when you enlarge upon them to a needlefs length ; when you develope them with unwarranted vehemence; when yon knowingly omit any true or probable cir- cumftanee tending todiminifh their magni- tude : in each of thefe cafes you are cen- iorious. In other words;, cenforioufnefs is fo ta dlfcourfe concerning the offences of another as to tranfgrefs againft charity. Some perfons are cenforious through care^ lefTnefs ; fome through felfifhnefs ; fome through anger; fome through malice ; fome through envy. According to the difference of the fources from which cenforioufnefs fprings, its guilt is more or lefs flagrant. But even when it arifes from careleffnefs, deem it not a trifling fm. You are not carelefs concerning your own character, your own welfare; Are you not to love your neighbour as yourfelf? You feel, pained and injured, if your own failings ajre inadvertently made the fub]e<^ of need- s' lefs-
On Sins of the Tongue, 259
lefs obfervation. Why do you caufe needlefs pain and injury to your neighbour ? Re- fledl how oppofite is cenforioufnefs, from whatever fource it may proceed, to the precepts of Jefus Ghrift. Judge noty that ye be not judged, V/hy beholdejl thou the mote that is in thy brother s eye ; but confiderejl not the beam that is in thine own eye [a) \ Refledt how contrary it is to his example. How pure was his converfation from harfh refledions on the prejudices, the timidity, the cold and wavering faith of his follow- ers : and from needlefs feverity in noticing the obdurate blindnefs, the unconquerable malice, and the murderous defigns of his enemies. Brethren, be ye followers of God^ as dear children^ and walk in love, as Chrifl hath loved ns, Co?7fider yoiirfelves^ lejl ye alfo be tempted [b).
Vr. Let us now direct our thoughts to thofe fms of the lips, which originate in a bufy and meddling fpirit.
From this temper is derived a loquacious interference in the concerns of other men. The people of Athens, when St. Paul was in their city, fpent their time in nothi?ig elfe
(a) Match, vii. x» 3. (^) Eph. v. i, 2. Gal. v*i. i. S 2 but
260 On Shu of the Tongue,
but either to tell or to hear fome new thin'g^ Many Chriftians feem by their conduct to be delcendents of tbefe Athenians. Im- pelled by curiofity, they fearch out every petty tranfadioQ of the neighbourhood; fift it again and again to the very bottom;, and treafure up in their memories, in fuch mattters too faithful, each particle of in- telligence which they have colIecSted. They pry into the interior of families ; worm out every incident of the day ; make them- felves mafters of every change in the do- meftic arrangement ; and difcover every projected plan of alteration almoft as foon as it is formed, often before it has been digefted, by the perfon who devifed it* The ftore of news which they have thus- acquired vanity and felf-importance urge them to communicate. Hence from bufy- bodies they advance to be talebearers. They, wander from houfe to houfe^ being tatlers- alfo^ f peaking thofe things ivhich they ought not [c). Wherever they wander, they fpread mifchief. They encourage idlenefs ;. they inflame inquifitivenefs ; they betray fecrets ; they excite quarrels ; they pro^ long diffenfions. Hear with what accuracy
(<r) 1 Tina. v. 13.
they
On Sins of the Tongue. 261
they are charafterifed in the Scriptures. Aferpent will bite ; o.nd a babbler is no bet- ter. The words of a talebearer are iJDDimds, A talebearer revealeth fecrets. He that re-- peateth a matter fcparateth very friends. Where no 'wood is^ the fire goeth ont : fo^ where there is no talebearer^ the Jlrife ceaf- eth [d). Hear the pofitive commands of God. ThouJIoalt not go up and down as a talebearer among thy people. Let none of you fujfer as a bify-body in other men s matters. Study to be quiet ^ and do your oion bufinefs (/). The conftant objedt of Jefus Chrift was to be employed about that great bufmefs for which his Father had fent him into the world. Let it be your conftant object to attend to that momentous con- cern, for which our Father who is in. heaven hath fent you into the world. Re- peat not the proceedings or the purpofes of your neighbour, except infuch a manner as may tend to edification The Ij}rd bat eth him that foweth d if cord among bre- thren For every idle word that mcnjliall fpeak they JJjall give account in the day of judgement [f),
(J) Eccl. X II Prov. xi. 13. xvii. 9. xviii. 18. xxvi. 2a (*) Lev. xix. 16. 1 Pet. iv. 15. i ThefT. iv. u. (/■) Prov. vi. 16—19. Marti . xii. 36.
S 3 VIL We
262 On Shis of the Tongue.
VII. We are now to confider thofe ofFences, which fall under the general de» fcription of deceit.
Of thefe the moft prominent is open falfehood. It is by the bands of truth that fociety is held together. It is in fincerity and truth that we are to ferve God. The liar deftroys the foundation of all confidence whether in the public dealings of men one with another, or in the retirement of do- meftic life. The evils which the violation of truth produces are fo manifeft ; the dif- ficulty of guarding againft its efFedls is fo great ; and men, with whatever indifFer* ence they behold their neighbour's fin as committed againft God, are fo quick to condemn it when prejudicial to themfclves 5 that he who is notorioufly guilty of lying is held in general abhorrence : and even thofe who abandon themfelves to other branches of wickednefs, and fcarcely pre- tend to pay regard to religion, are folici- tons to maintain a character for veracity, and refent the imputation of a lie as the groffeft of injuries. But the opinions of men concerning ofFences againfl men are of little importance, when compared with the eftimation in which breaches of the divine law are viewed by Almighty God.
On Sins of the Tongue, 263
God is a God of truth. He requires truth in the inward parts, in the heart. Every departure from truth he marks as a fin againfl: Himfelf. Te /hall not deal faifely^ nor lie^ one to another : I am the Lord (^).
The faliehood, however, of the Hps fre- quently fhews itfelf in the form of llander. The obnoxious individual who could not be Injured or deceived by an open breach of truth, may be overwhelmed by the ar- tifices of fecret calumny. Evil reports may be raifed and privately [diffufed con- cerning him : reports, which while their author lies concealed, may execute their office abroad in open day ; and haftening from lip to lip, from door to door, from circle to circle, may undermine his good name, defeat his honeft undertakings, blight his reafonable hopes, injflame his antient ad- verfaries, embody a new hoft of foes, and poifon the minds of his neareft friends with fufpicion and diftruft. Slander is but a more refined, and therefore more raifchie- vous, mode of lying. Are you then fur- prifed at the decifion of the wife king : He that h'ldeth hatred with lying lips^ and Joe that uttereth ajlander^ is a fool (h) \ Well
{g) Lev. xlx. II, 12. {h) Prov,. x. j8,.
S4 may
264 On Sins of the Tongue,
may he be pronounced memorable for folly,- who remembereth not that the words of his lips are recorded againft the day of re* tribution. Do you wonder at the decla- rations of the Plalmlft, that whofo privily- Jlandereth his neighbour JI3 all be cut off : that if any man would dwell in the prefence of the Mod Highjv^he muft be one who back- hittth not with his tongue^ ?ior taketh up a reproach againjl his neighbour {t ) ? Is not the language of the New Tefi-ament on this fubjc£t in full agreement with that of the Old ? Does not St. Paul, in his Epiftle to the Romans, name backbiters among the greateft offenders ? Does not he exprefsly warn the Corinthians againft backbiting aS a great offence ? Does not he pointedly exprels both to Timothy and Titus the fmfulnefs oifalfe accufers (i) .^
What were the engines of lin by which ruin was brought upon mankind ? An open falfehood, and a difguifcd flander. An open falfehood : for the devil unequivo- cally averred, that man fhould not die, though he fhould eat of the fruit of the forbidden tree. A difguifed flander : for
(j) Pf. ci. 5. XV. 3. {h) Rom. i. 30. a Cor. xii. 20. 2 Tim. iii',3. ,Tivus> ii. 3«
the
On Sifis of the Tongue, 26^
the infinuating tempter imputed to God other motives than the true one, motives even of jealouiy and felfifhnefs, for pro- hibiting man from eating of it. Hence the devil is pronounced by our Saviour to be a liar; and the father of lies. Hence too the Jews, as liars, are pronounced the chil- dren of the devil. As th-e imitators, the flaves, the children of the devil, all liars, whether they deal in open falfehood or la lurking flander, are objedls of detefl:ation to Almighty God, yl fy^^^g tongue the Lord hateth r lying lips are an abomination to the Lord. All liars J1 jail have their part in the lake that bui^neth with Jire and brim- Jione (/).
There Is yet another garb which deceit wears, that of flattery. To flatter is to afcribe to anorher that praife to which you do not believe him to be entitled : or to, convey to him in any manner tindured with infmcerity the applaufe which you apprehend him to deferve. In the firft cafe, the flattery is dirc<51: lying : in the fecond, it is hypocrlfy. The flatterer ex- aggerates the excellence of the pcrfons whom he purpofes to conciliate ; know-
(/) Pro. vl. 17. xii. 22. P.ev. xxi. 8.
. ingly
^66 On Sins of the Tongus,
itigly reprefents them as more virtuous, or more powerful, or more wife, or more ufeful, or more valued, than he deems to be the fa6t : approaches them with looks and geftures of ftudied complaifance ; ad- dreffes them with an affumed air of ^hu- mility, admiration, or attachment ; and befitates not, for the fake of forwarding his own felfifh defigns, to fawn upon their humours, to encourage their prejudices, to affedt their opinions, to aggravate their refentments, to flander any objedt of their diflike^ to panegyrize and ftimulate their vices. He utters fmooth words to deceive. The words of his moiUh will be fnioother than^ hitter^ when ijuar is in his heart : his words will be fofter than oil^ when they are intended to adt as drawn /words. He /peaks vanity with his neighbour : with flat" tering lips and w>ith a double heart doth he /peak. But his doom is already on record ; unflattering lips the Lord flj all cut ofl [m).
My brethren : you affirm yourfelves to be the difciples of Cliriil Jefus. Look then to your pattern. He did no fin, neither was guile found in his mouth. If you v/ould love life, and fee good days ;
{m) Pf. sii. 3, 3.
refrain
On Sins of the T^ongue, 567
refrain your tongue from evil, and your lips that they fpeak no guile. Of thofe who are defcribed In the book of Revela- tions as redeemed from among men, the firft-fruits unto God and the Lamb, one characSteriftIc is, that In their mouth ivas found 710 guile. And in the fame porten- tous book the world is repeatedly fore- warned that whofoever loveth and maketh a lie, fhall not enter into the new Jerufalem, the kingdom of the Lord Jefus.
VIIL Let me, in the next place, call upon you to unite in detefting all fms of the tongue which are violations of mo- defty.
On a fubje<5l fo difguftlng I fhall not enlarge. But I muft folemnly deliver to you the teftimony of the Scriptures againft every one who is guilty of fuch offences. Indecent converfation is ftigmatifed in Holy Writ by the name oti filthinefs. Put off all flthy communicatio7i out of your mouth. Let not flthinefs once be named among you (//). There is indeed no fm which is more odious in its nature, more expreflive of a depraved and polluted heart. Let not
(9) ColofT. iii. 8. Eph. V. 3j 4.
any
268 On Sim of the Tongue,
any one imagine that the oiTence is dimi-. niflied in the fight of God, when the licen- tious meaning is obfcured by ambiguous language, or lurks under diftant allufions. God looks into the bofom, and fees all its abominations> Chrifl; hath called you unto holinefs. You are required to be holy, as he was holy ; pure, as he was pure. A true Chriftian will not only watch over his lips, that they may not inadvertently overftep the bounds of delicacy, nor ap-* proach fo near to them as to be in danger of trefpairing : but he will fnun and dif- countenance all difcourfe, which leads to temptation. It is ajhame^ faith the Apoftle, to f peak of fiich things as ars done in fecrU by the wiaked. No unclean perfon hath any inheritance in the kingdom ofChriJl and of God [o\.
\ ^ r
IX. I ciofe the gloomy cat^ilogue of fins of the tongue With one, v\/hich in prcfumption exceeds all others, profaneneis.
This fin comprehends every irreverent exprefficn concerning the Deity, his attri- butes, his providence, his revelation, his judgements. Sometimes it exercifes itfclf
'^o) Eph. y. 5. 12.
in
On Sins of the tongue* 269
in fpeaklng againft the Mod High : in vilifying Him by fcofhng at his laws, fneer- ing at his ordinances, deriding the doc- trines of his infpired word. Sometimes it difplays itfelf in malice againft men ; in calling down vengeance from heaven on thofe who are made after the firailitude of God. It fills every degree in the fcale of guilt, from the flighteft word of con- tempt againft religion, and of difrefped: towards God, to the moft daring blaf- phemy : from the moft carelefs expreffion implying a wifti that a fmall evil from above may overtake another, to the deepeft curfes of everlafting damnation. Murder, perjury, and atheifm are in its train. Its language is fit to be the language only of £ends. Its path leads to the iiabitation of fiends.
Above all things, my brethren, fwear not : that ye fall not into condemnation. Let your communication be yea, yea, nay, nay : for whatfoever is more than thefe, cometh ofeviL ThoufJjalt fiot take the name of the Lord thy God in vain : for the Lord ivill not hold him guilt lefs that taketh His name in vain [p]* There are perfons who perfuade themfelves
{^) Jumcs, V- 12. Matth. V. 37. Exod. xx. 7.
5 that
1'jo On Sins of the Tongue,
that they difapprove profanenefs, and feem to hold themfelves guiltlefs, while they perfevere in the daily, perhaps hourly, pradice of it. Who are thefe felf-deceivers I They who introduce the names of God and of Chrift, and other kindred terms, in fafhionable afleverations, or in exclamations of furprife, of hope, of difappointment, or in fome other light manner, into their ordinary difcourfe. Do they affirm that the oifence with which they are charged is but an idle habit : that the objedionable words drop from their tongues without in- tentional irreverence, without meaning, and frequently without being perceived ? Miferable and vain excufes I How hack- neyed in profane irreverence is your tongue, if the mofl awful expreffions are become familiar expletives ! How reiterated has been the found, if your ear is dead to the impreffion ! If a lively fear and a fervent love of your Maker and your Redeemer prevailed in your bofom ; it is impoffible that you could thus trifle with their facred names. Your heart would fmite you at the thought. The found w^ould die away upon your lips. If you can ufe fuch ex- preffions yourfelf ; if you can hear them ufed without pain : examine your breaft, \i\C:l\. i There
On Sifis of the Tongue. ijl
There is delufion en the furface : it is weH if there be not hypocrlfy at the bottom.
Confidcr, yc who are guilty of any fpe- cies of profanenefs, the example of Him of whom you repute yourfelves the difciples. In public and in private, how replete with reverence and love to God was his conver- fation ! With what high refpedt did he always mention the Scriptures I How truly did the language of his lips accord with his pradical benevolence to men \ Will he receive to himfelf the blafphemer, the fcoffer, the man whofe mouth poureth out curfes, or him who obftinately perfifts in irreverent difcourfe ? The law^ the lavr of condemnation, is made for the unholy and the profane [qY
Suffer me to add, in conclufion, fome few general remarks, relating to all offences of the tongue, and leading to a due ap- plication of the text.
Though for the fake of clearnefs I have treated feparately concerning feparate fms of the tongue, it is feldom that any one of them comes fingly. Or if at firft unat- tended, it does not long continue folitary. The evil fpirit which has occupied the
<5) r Tim. i, 9.
manfioa
272 Oh Sins x)f the Tongu6,
manfion prepares it for others worfe thaii himfelf. Thus the impatient man ufually becomes contentious ; the contentious pro- fane : the foolifh talker a talebearer; the talebearer cenforious and a dealer in falfe- hood. Hence the euilt attached to each diftin6t clals of the offences which we have confidered, and the great probability that he who indulges in any one will be en- fnared into more, concur to eftablifli the extreme importance of guarding the lips againft all. Unlefs you are habitually able to command your tongue, think not that you are a Chriftian. You have the decifive judgement of an Apoftle, that if any one among you feemeth to be religious, and bridleth not his tongue ; that man de- ceiveth his own heart, and his religion is vain. But mark the forcible language in which the fame Apoftle reprefents the diffi- culty, nay, if we are left to our own ftrength, the impoffibility, of controlling this inftrument of evil. Every kind of heajls^ and of birds ^ and of ferpents^ and of things p the fea ; every part of the animated world which men have encountered; is tamed^ and bath been tamed^ has fooner or later been fubdued, of mankind. But the tongue can no man tame : it is an unruly evil^
full
071 Shn of the 'Tongue. 273
full of deadly po'ifon. If any man offend not in ijDOi'd^ the fame is a perfeSi man^ and able alfo to bridle the ivhole body (r). What has been our perfonal experience ? We have acknowledged the tranfgreffions of our lips. We have refolved againft the repetition of them. Again and again new relapfes have covered us with fhame. To fhame has fucceeded grief; to grief determination of amendment ; to determination of amend- ment tranfgreffion. If this then be our fituation : if there can be no religion with- out the fubjedlion of the tongue, and if the tongue be unconquerable by human difci- pline : what courfe is man to purfue ? What courfe, but that which is pointed out in the words of the Pfalmift ? What path but that, which leads to the fiire mercies of David? Let a watch htfet by thee, 0 Lord, before my mouth : keep thou, O God, the door of my lips ! They who obftinately depend upon themfelves (hall prove by lamentable dif- appointments, that human nature can nei- ther cure nor withftand its own corruption ; that it is not in man, unrenewed by the Spirit of God, to govern either his adions or his words according to the law of eternal
(r) James, iii.2. 7, 8.
Vol. II. T life.'
274 ^^ ^^^^ of the Tcmgue.
life^ But with God all things are poflible. There is no undertaking, whatever be its difficulty, which to His power is not eafy. There is no corruption, be it ever fo clofely interwoven with the human heart, which His grace cannot extirpate. Direct your earneft fupplication to the Father of mer- cies for ability to reftrain your lips from evil : for a difpofition uniformly to en- deavour to follow the fteps of your Lord in word no lefs than in deed. Offer up your prayer in fincerity and truth, offer it in the name and through the mediation of Jefus Chrift, who ever liveth at the right hand of God to make interceffion for you : and you fliall receive in due time the affiftance which is needful to falvation. But think not that God will fhower down His grace to abolifh the neceflity of your own exertions, or to juftify you in fluggifh unconcern. Though except the Lord build the houfe^ their labour is but loji that build it ; he expeds that the builders fhould per- form their office. Though except the Lord keep the city, the watchman waketh but in vain: he requires that the watchman fhould be faithful in circumfpedion. From you, if you would obtain from Him the power over your tongue, he demands vigi- lance.
On Sins of the Tongue, 275
lance, caution, forbearance, forethought, perfevering ftruggles agalnft fin. He de- mands that, through the grace which He has already fupplied, you exercife your tongue in the employments and language of devotion ; that in the bufmefs of your ftation, in the hour of leifure, you converfe as befits thofe who know that they fpeak in the hearing of God : that amidft allure- ments and provocations, amidft unhallowed principles and corrupt example, you daily confefs Chrift in the government of your lips : that you redouble your efforts and your prayers, when the prelfure of tempta- tion increafes : that you faint not under difcouragements, nor be weary in well- doing : that, if betrayed into tranfgreffion with your lips, you labour the more ftrenu- Gufly againft tranfgreffion for the future : that you depend not on yourfelf, but ex- clufively upon Him : that, when you have been enabled to preferve your tongue void of offence, you afcribe not to yourfelf but to Him the praife. Shun then, my bre- thren, as you value prefent peace and eter- nal happinefs, every offence of the tongue. Avoid vaifi babblings and foolijh and un' learned quejiions. Be not hajly with your words ; nor fret againf the Lord. Abhor T 2 Jirife,
^2y6 \0n Sins of the Tongue,
firife, railings^ perverfe difputings oj men of corrupt minds and dejlitute of the truth. Be not defirous of vain-glory. Let all bitternefs and clamour and evil f peaking he put aivay from you. Putting away lyings fpeak every man truth with his neighbour : for we are members one of another. Lay afide all guile and hypocrify. Let no corrupt commu- nication proceed out of your mouth ; but that 'which is good to the ife of edifying^ that it may mitiifler grace unto the hearers. Give unto the Lord the honour due unto His name, T^he God of patience and conflation grant that^ according to Chrifi fefus^ ye may with one mouth glorify God,
SERMON XIV.
On the Identity of Wifdom and Religion,
Psalm cxIx. 34.
Give me underjlanding^ and 1 JJd all keep thy laiJD^ yeay Jfiall obfcrve it with my ivhoh heart*
I
N the book of Proverbs and In other parts of Scripture, men are earneftly exhorted to purfue wifdom. It is evident that by wifdom the facrld writers intended religion. They were in fad: fo fteadfaftly convinced that religion is real wifdom, and the greatefl wifdom, and the only true wif- dom ; that the term wiidom continually prefentcd itfelf to their minds as peculiarly adapted to defignate a life of faith and ho- linefs : and folly appeared to them the ap- propriate denomination of fm. In com- T 3 mon
278 On the Identity of
mon with many other pofitions of Holy- Writ, the identity of Vv'lfdom and religion is by no means univerfally recognifed as a faithful faying^ and ivorthy of all accepta- tion. The infidel fneers at the do6lrine as fanatical. The licentious encounter it with broad derifion as refuted by dally expe- rience. And among thofe who jlre un- tainted by fcepticifm and decent in their characters, numbers, efpecially of the young, while they acquiefce in it as a fcriptural declaration, regard it as a ftrange and myf- terious truth : and though not prepared to affirm with the unbeliever and the profli- gate that the fervants of religion are in this life of all men the mof miferable^ reft in- wardly of opinion that the fphere of their own happinefs would be confiderably en- larged if, without forfeiting the future re- compenfe of hclinefs, they were at liberty to expatiate in the prefent gratifications of the fmner. Let us then furvey, ope by one, the charaderiftic marks of wifdom : and examine whether they are not fingly and colled:ively exemplified in the conduct of the man, who fixes his heart upon God through Jefus Chrift.
I. Wif-
Wifdom and Religion, ^79
I, Wifdom, in the firft place, feleds fuch objeds of purfuit as flic difcerns a fatis- fadtory profpedt of attaining. Has religion this charadteriftic of wifdom ? Compare under this point of view the objeds which infpire the exertions of the irreligious man with thofe which the true Chriftian pro- pofes to himfelf. Be it opulence, or power, or reputation, or any other worldly poflef- fion or enjoyment, after which you labour ; how great is the uncertainty whether you fhall fucceed ! When at the clofe of the long-protraded chafe you hang in tri- umphant expectation over your prize ; how frequently does it elude your grafp ! What language is more common in the mouths of men bufied in fuch purfuits than that of difappointment ? How often do you hear' them complaining that they have failed in their defigns ! How often, when they keep filence, do their looks befpeak a complaining heart ! How many men, eager to heap up wealth have found themfelves, after years of toil, fcarcely richer than when they fet out in life ! Their lands have proved unprodudive ; or their crops have been blighted ; or they have been ruined by bad debts ; or their vefTels have been iChipwrecked j or their cuflomers have been T 4 drav/a
28o On the Identity of
drawn away by rivals ; or friends, on whofe recommendation and affiftance they de- pended, have deceived them. How many, in the higher ranks of fociety, feverifh with unceafmg thirft for pre-eminence, h?ve con- tinually been excluded and depreifed by more fortunate competitors ! How often is the man who pants for reputation ftunned with cenfure and contempt, when he fan- cies himfelf lecure of fame ! Look to any other earthly purfuit ; and you behold the fame croffes, the fame uncertainty. You are taught by a crowd of examples how frequently the race is not to the fv/ift ; nor the battle to the flrong ; nor the prize of ability to the fkilful ; nor the reward of in- duftry to the perfevering. But is the man who yields his heart to religion thus ex- pofed to difappointment ? Does he labour and perfevere in the path which he has chofen, and fail of his recompenfe ? His re- .compenfe is fure. The children of this world may fucceed in their purfuits. Th« religious man mud fucceed in his. The favour of his heavenly Father, the atone- ment of his Redeemer, the fandtification of the Holy Ghoft the Comforter, are fe- cured to him by the unchangeable pfomife pf God. Omnipotence is pledged to upr
hold
W'lfdom and Religion. 281
hold him ; Infinite wifdom to guide him ; eternal love to blefs him. His inheritance is beyond the reach of accident and vi- ciffitude. When Chrift, who is his life, Ihall appear ; then Ihall he alio appear with Chrift in glory,
II. Wifdom fets its afFedions upon thofe ^ings which are in their own nature the moft excellent. Has religion this mark of wifdom ? Let it for the prefent be fuppofed that both the advantages which are enfured to the fervants of God, and thofe which the world holds out to its followers, are valuable. Which of the two are in their own nature the more defirable ? Let it be aflumed, that you have the power of at- taining riches and honours, and fenfual pleafures, to the largeft extent of your wifhes. Are thefe attainments, or religion, beft entitled by inherent excellence to the poffeflion of your heart \ God has formed you with a reafonable foul. Is it wife to prefer to the holy exercife of yourunder- ftanding thofe indulgences and employ- ments, which terminate in the body ? God has created you capable of loving and obeying him. Is it wife to prefer your own inclinations, or the examples of others,
to
282 0?t the Identity of
to his favour, to his fervice ? You cannot love two oppofite mafters. Tou cannot ferve God and mammon. The friendjhip of the world is enmity with God. Whofoever will be a friend of the world is the enemy of God (a). To devote your heart to God andalfo to the world is impoffible. Which Mafter is the more worthy ? Which fervice is the more honourable ? They that ah after the flefj mind the things of the fefh : they that are after the fpirit mind the things of the fpirit. The works ofthefefo are md- nifeji : adultery ^fornication^ uncleannefs^ laf- civioufnefs^ idolatry^ ivitchcraft, hatred^ va- riance, emulations, wrath, frife, feditions, herefies, envyings^ murders, drunkcnnefs , re- veilings, malice, blafphemy,flthy communica- tion (b). Is it needful to lengthen the ca- talogue ? The fruits of the fpirit are love, joy^ peace, longfuffering, gentlenefs^ goodnefs, faith, meeknefs, temperance, righteoufnefs, truth, bowels of mercies, kindnefs, humblenefs of mind. Whatfoever things are true, w>hat' foever things are honef, whatfoever things arejuf, whatfoever things are pure, what- foever things are lovely, whatfoever things are of good report ; Religion bids you think on
(«) Lulce, xvi. 13. James, iv. 4. {h) Rom.viii. 5.
G;il. v. 19— .21. Col. iii. 8.
thef
Wifdoin and Religion, 283
thefe things [c] : Is not this to approve things which are excellent [d^ ? Is not this to ma- nifeft wifdom ?
III. Wifdom choofes for its portion thofe acquifitions, which in the pofTeflion are ac- companied with the higheft delight. Some- times it is under the neceffity of making a choice between objeds which afford delight at prefent, and thofe which promife delight at a future time. Under thefe circum- ftances, if the diftant good 'be far fuperior to that which is at hand ; wifdom content- edly refigns her profpeds of the benefit which is near for the fake of the greater benefit which is remote. But if any me- thod fliould be difcoverable, by which both the prefent and the future advantage may be fecured ; wifdom difplays her difcern- ment by adopting that line of condu(9:. How then ftands the cafe with refpe£t to religion ? Confider the point firft with re- gard to prefent fatisfadion. Does the re- ligious man, or the wicked man, receive truer enjoyment from the common bleflings of this world ? The religious man affirms that he himfelf receives the truer enjoyment
(f) GaL V. 22, 23. Eph. V. 9. Col. iii. 12. Philipp. iv. 8. {d) Phillpp. i. 10,
from
2S4 ^« i^^ Identity of
from them. This aflertion the wicked man denies; and flrenuoufly contends that the balance of pleafure is decidedly ©n his fide. Which of the two is the proper judge ? Certainly not the wicked man. For he knows nothing of thofe attendant circum- ilances, which in the mind of the religious double the relifh of the moft ordinary gra- tification. He has had no experience of that heartfelt gratitude and love to the all- bounteous donor, which enhance the value of the fmalleft, gift. He has no fenfe of that tranquillity of confcience, that joy of the foul, that peace of God w^hich pafleth all underftanding ; by whofe cheering in- fluence the heart of the righteous is pre- pared to reap from circumftances, whence others could fcarcely extract an atom of pleafure, a continual feafl of delight. At any rate the wicked man, whatever he may know of the pleafures of the world, knows nothing of the delights of religion. How can he then be qualified to compare the one clafs of gratifications with the other ? How can he decide a queftion, of w^hich he underftands but a part ? Now the reli- gious man not only enjoys the comforts peculiar to righteoufnefs ; but he fliares in common with the wicked every earthly
eood.
W'lfdom and ReVigioru 285
good. He poflefles both : he can compare them together : he can with certainty pro- nounce on their prefent relative value. Perhaps you reply, that there are various worldly pleafures from which the man of religion thinks it right to abflain, and others of which he takes not fuch ample draughts as his rival : that confequently the finner muft, in thefe refped;s, have the greater en- joyment at prefent : and that the religious man is evidently difqualified from judging of the worth of pleafures which he has never tried. Take then a judge whom you will confefs to be competent and impartial. Refer the queflion to a man, who, after having long run the career of fm and plunged without reftraint into worldly pur- fuits and fenfual indulgences, has providen- tially been led to devote himfelf to religion, and has perfevered during a period of years in his Chriftian courfe. Here is a man who can fpeak from experience. Here is a man who has put to the proof the pre- fent fatisfadlions both of a righteous and of an unrighteous life. What is his determin- ation ? Afk him whether he now enjoys happinefs greater or lefs than that, which he pofleffed heretofore. He will tell you that the two cafes admit not of comparifon. 8 He
286 On the Identity of
He will tell you that you dired him to contraft the puddle with the fountain ; the dufkinefs of twilight with the blaze of noon. He will tell you that, until he was brought into the paths of righteoufnefs, he never knew happinefs. He will tell you that, while he toiled in the fervice of fin, he was acquainted with noify merriment, frantic riot, licentious diflipation : but was ignorant of pure and genuine fatisfaftlon. He will tell you that in the midft of laugh- ter he found his heart forrowful ; and the end of that mirth heavinefs. He will tell you that wine is a mocker and Jlrong drink is raging ; and that whofoever is deceived thereby is not 'wife. He will tell you that they who live in pleafure are dead while they live : that when h^faid unto his hearty *' Enjoy pleafure ;" behold this alfo was va~ nity. He will tell you that finful gratifica- tion leaves a fting behind ; a fling loaded with fecret venom, poifoning the fources of happinefs. What will be his reprefent- ation of his prefent fl:ate ? He will defcribe himfelf as a witnefs to the truth of the fcriptural declarations, that happy is he who keepeth the law of his Creator : that Godlinefs has the promife even of the life which now is, " Now," he will exclaim, 10 '* I know
Wifdom and Religion, 287
" I know what it is to live. Now I know " that what I formerly accounted pleafure, " was labour and emptinefs and vexation* " Now know I the value of thofe calm and '* fure delights of religion, which once, be- " caufe I knew them not, I defpifed. Now " know I that in the common bufmefs and " common comforts of life the righteous " man receives ampler gratification than " the fervant of fin derives from unbounded " indulgence."
So ftands the comparifon, if comparifon it is to be termed, as to the prefent life. With refpedt to the life to come, com- parifon cannot be mentioned. Whether the blefllednefs of heaven or the pains of hell be preferable ; whether it be wifdom to choofe the future rewards of religion, or the future punifhments of guilt ; thefe are queftions which require not an anfwer. Even if there were no hell in referve for the ungodly ; and if admifilon into heaven could not be obtained but by a life of an- guifli from the cradle to the grave : wif- dom would tell you that fo glorious an in- heritance it would be a privilege to pur- chafe at fo low a price.
IV. Wif-
2^8 On the Identity of
IV. Wlfdom occupies Itfelf in the pur- fuit of efficient remedies for evils adlual or probable.
Is this pofitlon defcriptive of religion ? Evils are temporal, or fpiritual. Compare as to evils of each clafs the advantages of the righteous and of the unrighteous. Be it admitted that in the cafe of poverty, and of every grievance which money can re- move or palliate, the irreligious have in re- ferve means of cure or of alleviation froni which the fervant of Chrift is interdided.. You will not, I prefume, contend that in thefe refpedts the wicked man proves him- felf poffeiTed of a preponderance of hap- pinefs, becaufe without fcruple he reforts to paths which lead to the pillory or the gallows. Under the lofs of health, or of friends, or of relatives, no comfort pecu- liar to the wicked can be fpecified. But under poverty and every other afflidion which experience or imagination can pour- tray, the man of religion is not only com- petent, equally with the wicked, to have recourfe to every upright method, in other words, to every method truly defirable, of attaining all the affiftance which earth can fupply J but is fuftained by fupports and
con-
Wifdom and Religion, 289
confolatlons exclullvely his own. Genuine fympathy delights to f'ooth him ; adive compaffion, and unbought kindnefs^ to be- friend him. Thofe who are gone before he hopes again to meet ; hopes to meet in happinefs ^ hopes to meet in happinefs not diminifhed, perhaps enlarged, by the in- ftrumentality of his intercourfe during their pilgrimage below. From religion the pious fufferer learns not merely to endure, but to be thankful and to rejoice. In tr.bula- tion he recognizes needrul and merciful chaftifement. He beholds the hand of his Father : he treads in the footfteps of his Redeemer. But let us no longer dwell on outward trials. Advert to fpiritual evils ; the only evils which in the eftimation of the religious man merit the name. Advert to the dominijon of radical corruption ; the curfe of the broken law ; the malignity and wiles of principalities and powers of dark- nefs. Behold religion rejoicing in the purfuit of remedies obvious, effedtual, all- fufficient. Behold her in complete and indefeafible pofTeflion of her remedies. Behold her oppofing to radical corruption the influence of grace ; to the curfe of the law, the blood of the crofs : to the prince of darknefs, the omnipotence of Chrift. To Vol. 11. U fpiritual
290 V On the Identity of
fpiritual evils what has the wicked man to oppofe ? Nothing : abfolutely nothing. He ftands forlorn and naked in the conflid: ; without fhield or dart, without fhelter, with- out refuge. Will you plead that, being ig- norant of his ftate, and free from pangs of confcience, he lofes not in point of prefent happinefs ? The averred fads are untrue. He is far from total ignorance : and farther from uninterrupted tranquillity of confci- ence. Many a beam of light flafhes terror on his mind : many a pang of convidion ftrikes a dagger through his heart. But fuppofe his ignorance total ; his fearleflhefs unbroken. If ignorant in this land, he is ignorant wilfully and therefore criminally. If his confcience is paft feeling, it is becaufe he has feared it himfelf. Do you place under the head either of happinefs or of wifdom, that pverpowering torpor of the foul, which is upheld by criminal Ignorance, or reigns as the concomitant of obduracy?
V. Wifdom fixes her attention on thofe defirable objeds, which, other circumftances being equal, are the moft durable. Is this charaderiftic of wifdom to be found in re- ligion ? How long do the pleafures of fin continue?. Certainly not longer: .than Yx^Ci . . But
Wifdom and Religion, 291
But do they commonly lad (o long ? In many an inftance, while they are flill at* tamable, the relifh for them is deftroyed by fatiety. Then ho-w frequently are they bani{hed by viclflitudes of fortune ! Riches make theinf elves wmgs and fly away. Anx- iety pufhes into the place of Amufement. Diftrefs occupies the ftation of delight. NecefTity fuperfedes indulgence. But let the current of profperity remain full. The tide of youth and ftrength cannot be fuf- tained. Old age advances with uninter- rupted pace. Then come gray hairs and trembling limbs, and painful days and wakeful nights. Where are now the plea- fures of the wicked ? What is the fatisfac- tion now to be extracted fVom honour, or from wealth, or from power, or from the friendihip of the world ? What is become of all the vanities of life ? It is not that their fervant is fhortly to leave them. It is that they have deferted their fervant. They have left him a prey to bitter recoUedion, to fruitlefs wifhes, to difappointment without remedy and without hope. Like the plun- dered Ephraimite, the wretched votary looks around in vain for his idols. He had fet his heart on fhadows which cannot profit J and is miferable becaufe they are U 2 gone-
i
292 On the Identity of
gone. How fares in the mean time cli€' man of religion ? His treafures are not fubjed to decay. The lofs of worldly good manifefts the unalterable value of the por- tion which he has chofen. Stripped of earthly pofl'effions, it is then that he ap- pears truly rich. Encompafled with tri- bulation, it is then that he difplays inherent happinefs. In penury, in ficknefs, in afflic- tion, he proves that he retains that which is more valuable, that which in the mo- ment of trial he feels to be more valuable, than all that the world can give ; that which is not, like the gifts of the world, perifltiable ; that which the world is equally unable to give and to take away. But let it be fuppofed that the wicked man grafps his good things^ be they what they may, until death. The righteous man, travelling by his fide, enjoys his delights unto the fame period. So far, as to duration, the fervant of God is not under any difad van- tage. But from the inftant of death how ftands the comparifon ? That inftant which for ever extinguifnes the pleafures of the wicked, fees the happinefs of the righteous only in its commencement. Before the righteous eternity fpreads abroad its im- meafurable and inconceivable extent;, and
{hews
Wifdom and Religion. 293
fliews lilm that extent filled with blefled- nefs, filled with bleflednefs for him. He can die no more ; for he is become like unto the angels : and is of the children of God, being of the children of the refurrec- tion. He looks forward, let it not be faid with hope, for hope is fwallowed up in •certainty ; he looks forward with aflfurance incapable of difappointment or diminution to unutterable and progreffive blifs, in the prefence of Chrift, before the throne of God, throughout ages beyond ages, for evermore, world without end.
Religion then, we may affirm, purfues, like wifdom, objed:s the attainment of which may be fecured : like wifdom, fets her af- fedions upon thofe things which in their nature are the moft excellent : like wifdom, choofes for her portion thofe acquifitions, which in the pofleffion are accompanied with the higheft delight ; like wifdom, fteadily fceks after effedual remedies for evils, actual or probable ; like wifdom, fixes her eye ftedfaftly on that happinefs which is, in the fulled fenfe of the term, durable. Is not this to fay that wifdom and religion are the fame ? Is not this to pronounce that religion is the perfe(5tion pf wifdom ? Is not this to affirm that U 3 wicked-
294 ^^ ^^^ Identity of
wickednefs is folly ; the extreme and the confummation of folly ; that it is folly fo extravagant and enormous, that every other example or kind of foolifhnefs de- ferves, when compared with fin, to be de- nominated wifdom ? Are not your thoughts now ready to break forth in the language of Holy Writ. T^he fear of the Lord^ that is wifdom : and to depart from evil is un- derfanding : It is the fool that maketh a mock at fm ; the fool^ 0 Lord^ fhall not fand ifi thy fight [e) ? Is this the language of your hearts ? See then that ye 'walk circumfpeBly ; not as fools^ but as wife {f)* You know the fountain of wifdom. Chrift is not only the power of God, but the wifdom of God : and of God he is made unto us wifdom no lefs than righteoufnefs and fandification and redemption (^). How is wifdom to be obtained ? If any of you lack ivifdom^ let him afk of God ^ who giveth unto all men li' her ally and upbraideth not ; and it fhall he given him [h). How will God beftow the gift ? By the infpiration of his Spirit, the Spirit of Chrifl^ the Spirit of wifdom. What is the defcription which the fpirit of wif- dom has delivered of wifdom : not of the
(e) Prov. ix. lo. xiv. 9. Job, xxviii. 28. Pf. v. 5". </) Eph, V. 15. {g) 1 Cor. i. 24. 30. (A) James, i. 5.
I o wif-
Wifdom and ReUgion* ^2^5
wifdom of this world, which is foolifhnefs with God ; but of the wifdom which cometh from above ? l^he wifdom that is from above Is firfi pure : theti peaceable^ S^^^" tle^ and eafy to be entreated ; full of mercy and good fruits ; without partiality^ and without hypocrify (/). It is pure : it is holy and undefiled ; it leads the heart to devote itfelf to God J it infpires abhorrence even of the appearance of evil. It is peaceable : it fludies thofe things which make for peace, and things whereby one may edify another. It is gentle : it is averfe either to give or to take offence ; it deals no un- merited cenfure ; it vents no harfli lan- guage ; it abounds in humility, meeknefs, forbearance, and charity. It is eafy to be entreated : it lends a willing ear to lenient counfel : it cheerfully forgives a brother even until feventy times feven. It is full of mercy ; it is adively and invariably tender, companionate, and kind ; breathing love for all men, and feeking the welfare of all men. It is full of good fruits ; it honours not God with the lips only; it fays not to the naked and hungry, Depart^ be ye warmed a7id filled ; and yet gives them not thofe things which are needful -, but it
I (i) James, iii. 17,
U 4 proTe«
%^6 On the Identity of
proves its faith by righteous obedience-^ fhews itfelf by its works in a good life and converfation. It is without partiality : it draws no needlefs or unwarrantable diftinc- tions between man and man ; it renders equal juftice to all, and diftributes kindnefs in proportion to the united claims of ne* ceffity and defert. It is without hypocrify: it aflumes no delufive exterior ; it is a fted- faft obferver of truth ; it will fubmit to any lofs, any fcorn, rather than efcape theni by having recourfe to the crooked manage- ment which is the policy and the pride of the children of this world. Such are the charadtcrs by which the Holy Ghoft has diftinguifhed heavenly wifdom ; that wif- dom which comes down from heaven ; that wifdom w^hich points- to hraven ; that wifdom which makes wife unto fal- vation through faifh in Ghrift Jefus j that wifdom for want of v/hich the fool dieth even death eternal. Have you this wif- dom ? If you have it not, you have no- thing. Had you all the abilities, all the learnii^g, all the riches, all the grandeur, which mortality can attain, and had not this wifdom ; you would have nothing. /^^//^/ow.vJ^iith bur Lord, is jujiified of her
childrcnv' Are you the children of wifdom ?■ . .ii- Do
W'ifdom and Religion, 297
Do you prize her above all things \ Do you walk by her rules ? Do you (hew forth her fruits ? Do you labour for her rewards I Do you maintain her caufe ? Do you in- vite others to her leflbns ? Give me under- fiauding^ exclaims- David, and IJhall keep thy law ; yea, I Jhall obferve it with my whole heart. Under whatever points of view you confider the fubjeit, the refult is uniformly this : that to fear God and to keep bis commandments is the ivhole wifdom as well as the whole duty of man. Let us la- bour then, -my brethren, by fervent fup- plication,.to draw down upon ourfelves this bleffing from above. Let us befeech the only wife God to renew a right fpirit within us, that we may forfake the fooliih and live ; that we may go in the ways of underftanding, and find it a well-fpring of life.. While we perceive that wifdom and truQ religion are the fame, let us pray that He may grant us underftanding to difcerii that there is a religion which is not wif- dom, but folly : a religion of form, and de- corum J a religion of felf-juftifying mo- rality ; a religion of the head, not of the heart. . Let us intreat him to teach usyo to number our days, that ijue may apply our kearis unto wifdom ; to enforce upon us not
only
298 On the Identity ofWifdom and Religion.
only the inexpreffible importance of work- ing out our falvation through the grace of his Son Jefus, but the fhortnefs of the time during which we have to work. May He inftrudl us habitually to bear in mind how fpeedily the longeft life will have paffed away: and how , uncertain, it is, not merely whether we fhall be preferved unto length of days, but whether another year, another month, or even another hour, may not have ended our exiftence upon earth. May He caufe us to be roufed to ferious and deep refledion by the frequent examples which He difplays of the precarioufnefs of life. May He caufe thofe who are in the vigour of health ever to remember that ftrength rears not even a momentary bul- wark againft death : and thofe who are of a feeble frame, daily to confider how flight a barrier is interpofed between them and diffolution. O that men were wife; that they underjlood this ; that they would COU" Jider their latter end f
SERMON XV.
Folly illuftrated by the Gharader of SauL
I Sam. xiii. 13.
And Samuel f aid to Said ; " I'hou hajl done '^ foolijhly : thou haft not kept the com^ '* jnandment of the Lord^
TT7HEN the children of Ifrael, diflktif- fied with their fituation under the immediate fovereignty of the Moft High, perfifted in requiring to be governed, like the neighbouring nations, by a king ; Saul, a youngman of the tribe of Benjamin, was the perfon whom God placed upon the throne. We perhaps, had we poffefled no ulterior information, might have been difpofed to expert that, when the Searcher of hearts caft his eye over the twelve tribes in queft of a man whom he might appoint to be ruler over his people j He would feled:
one
300 Folly illujlrated by
one confpicuous for piety, and prepared by ftedfaft faith to meet the trials with which his exaltation would be attended. Yet why {hould we have expected fach a choice? Is it the'eftablifhed order of Pro- vidence that piety fliould be recompenfed by elevation to dignity and power ? Are the rulers of the earth, whether in Pagan or in Chriftian lands, whether God raifes them to empire by the fettled courfe of fuccellion, or by the ftorms of warfare and revolutions, ufually eminent for religion beyond the mafs of their fubjeds ? Was it to be prefumed that when He gave to his people a king in His anger (^), in His anger at their rebellious rejedion of His own regal fway, the individual fingled out fhould be one whofe excellence might lull them into forgetfulnefs of their crime ; rather than one who through raifconduO: flowing from wilful perverfenefs of cha- racter might be the inftrument of con- vincing them of their guilt, and of the pre- eminent diftindion and peculiar happinefs which they had renounced ? The thoughts of the Moft High are not as our thoughts. He knows by what governor, in any par-
[a) Hofca, xiil. il.
13 ticular
the Charadier of SauL 301
ticular nation and at any particular time. His own fecret and righteous purpofes, whether of mercy or of vengeance, will be moft efficacioufly promoted. He knew what king was moft fitting for the Ifrael- ites : and that king he gave to them.
I purpofe to lay before you the leading circumftances in the condudt of SauU and afterwards to deduce, for your edification, ibme of the inferences which they fug- geft.
I. In the early behaviour of Saul, after the period when he is introduced in the Scriptures to our notice, there is much to prepoflefs us in his favour. When he is addrelTed by Samuel as the perfon on whom the defire of Ifrael fhould fpeedily be fixed ; his reply bears ftrong indications of modefty. The fame modefly is after- wards difplayed, when he hides himfelf among the furniture of the tents from the choice and admiration of the people. When» by the cafting of the lots before God, his appointment to the throne has been an-, nounced to the afTembled tribes of Ifrael ; he unoftentatioufly returns to his father's houfe, and difdains not to occupy himfelf 2S heretofore in the fuperintendence of the
flocks
302 ¥olIy lllujlrated by
flocks and herds. When the children of Belial^ wicked and rebellious men, con- temptuoufly demand ; How Jhall this man fave us ? and defpife him and offer to him no prefents, no teftimonies of the refpe^t: due to the delegate of Heaven : he fuftains the infult with patience ; he holds his peace. When the reft of the people, warmed in their attachment to their new monarch by his victory over the Ammonites, exclaim. Who is he that/aid^ Shall Saul reign over us ? Bring the men, that ive may put them to death : he ftrenuoufly interpofes to fave the offenders ; and interpofes, apparently, from motives of reverence and gratitude to God. There Jloall not a man be put to death this day : for to-day the Lord hath wrought falvation ifz Ifrael,
The fruit, however, correfponds little with the bloffom. The impreflions pro- duced by early fymptoms of moderation and of rerpe(St for his fovereign Benefactor are foon to be effaced. The hour of ferious trial comes on. A vafl army of Phiiiftines invades the land. The inhabitants conceal themfelves from the enemy in caves, in thickets, and among the rocks. Saul with difficulty affembles a fcanty body of troops almoft del^itute of weapons of war. He
has
the CharaBtr of Saul. 303
has been direded not to march towards the invaders until a folemn facrificc unto God ihall have been celebrated in the camp by Samuel, who has previoufly fixed feven days as the period within which he fhall arrive {b). For the purpofe, as we may conclude, of exercifmg and putting to proof the faith of Saul, the approach of Samuel is delayed. The feventh day is paft ; and Samuel appears not. The fol- diers of Saul, weary and difpirited, melc away. What meafure (hall the king adopt ? Shall he liften to the voice of duty, which commands him to wait with patience for the arrival of Samuel, to whom it belongs to offer the facriflce ; and in pious confidence to leave the event to God ? Or (hall he liflea to political expediency, which tells him that he has tarried feven days^ according to the fet time that Samuel appointed [c) : that the abfence of the pro- phet beyond the appointed time will be a fufEcient apology, though he fhould per- form the facrifice himfelf: and counfels him to perform it immediately, left the forces which yet remain fhould defert him ? Saul, impatient and weak in faith,
[h] Sec ch. X. 7, g. (.-) Ch. jali. 8.
fuatches
304 i' clly ilhiflrated ly
fnatches at the feeming advantage of th^ moment : and fhrinks not from purchafing it at the price of difobedience. He calls for burnt-offerings and peace-offerings. Scarcely has he made an end of offering the burnt-offering, when Samuel arrives, Saul endeavours partly to extenuate, partly to vindicate his conduct ; pleads the critical emergency ; and talks of having reludantly forced himfelf to undertake the facrifice. The prophet at once cuts off all excufes by- a declaration, to the truth of which the underftanding and the confcience of the king bear witnefs : 'Thou haft dofie foolifhly : thou ha/} 7iot kept the commandment of the Lord thy God, ijuhich he commanded thee* And he proceeds to inform the difobedient monarch, that had he been faithful under this trial of humility, his kingdom (hould liave been for ever eftabliflied by the Moft High : but that now the Lord has fought out a man after his own heart, and or- dained him to be captain over his people, becaufe thou, O Saul, hajl not kept that which the Lord commanded thee. Thou hajl done fooli/Jjly : thou hajl not kept the commandmeiit of the L^rd thy God,
In the next memorable clrcumftance in- the condu€^ of Saul, the. folly of fm is
exempliiied
the Cbara&er of Saul, 305
exemplified by an inftance of extreme rafti- nefs and violence. God, by a miraculous interpofition of his power overthrows be- fore Jonathan the hoft of the Philiftines. Saul, breathing vengeance againft them, and apprehenfive that, if the Ifraelites fhall paufe to take the fmalleft refrefhnient, an additional number may efcape, Jlra'itly charges the people with an oath, Curfed be the man that eateth ajiyfiod until evening ; that J may be avenged on mine enemies. What are the confequences of this adjuration ? In the firft place the Ifraelites are diftrefled with extreme faintnefs through want of fuftenance : and the flaughter of the Phi- liftines proves far lefs cxtenfive than it might have been had their purfuers been allowed to refrefh themfelves, although in the moft hafty manner, with the honey, which they found in great abundance ia a wood through which they pafled. In the next place, Saul brings a curfe upon the head of his own fon. Jonathan, not having been prefent when his father bound all the people by oath to abftain during the whole of the day from food ; eats a fmall quantity of honey in the wood. The duty of habitual circumfpedlion and the exceed" ing Jinfulnefs of fm^ are not feldom indi- VoL. II. X cated
306 "Folly illuji rated by
CUted In Holy Writ by the temporal con- fequences annexed even to fins of inad- vertence. So facred is the obligation of an oath impofed lawfully, however rafhly, by the fovereign authority, that the breach of it by Jonathan, though arifmg not from wilful difregard, but from unfufpicious ig- norance, entails upon the people marks of the divine difpleafure. The Supreme Being, when Saul afks counfel of Him whether the purfuit of the Philiftines fhall be con- tinued, returns not an anfwer. The king *i^ inftantly aware that the oath which he impofed on the whole army has been broken : and pronounces that the offender, even if that offender be his own fon Jona- than, has forfeited his life. After public^ fupplication to God, the lot is caft for the difcovery of the tranfgreffor. It falls on 'Jonathan. His father condemns him to death : God do fo^ and more alfo : fir thou Jhalt furely die^ yo/iathan. The people, however, will not endure the execution of the "fentence. Jonathan led them on to the victory which has juft been atchieved. Shall Jo'iiathan d'le^ they Exclaim, ivho has wrought this great falvation in Ifraelf As the Lord liveth^ there JJjall not one hair of his bead fall to the ground : for be hath wrought
with
the Chara&er of SauL 307
*with God this day. So they refcue him, that he dies not. Let it be obferved that the guilt of Saul, with refped: to this tranfadtion, is not confined to the blind fury, which impelled him to impofe the oath on the people. If the crime of Jo- nathan was one which the king had au- thority to pardon ; why was he fo obfti- nately barbarous as to condemn his fon \ But if, in his apprehenfion, divine juftice indifpenfably required the life of the of- fender : why did not Saul at all perfonal hazards adopt fuitable meafures afterwards fcjrA carrying the irrevocable fentence into effetft ?
Though Saul by his difobedience re- fpedting the facrifice has incurred the for- feiture of the kingdom; yet God, ever merciful and long-fuffering, forbears to commiffion Samuel to anoint a fucceflbr to the throne : and is willimr to p:rant to the unworthy prince an opportunity of rein- ftating himfelf in the divine favour. When the children of Ifrael were coming up from Egypt, the Amalekites, though defcended from Efau the brother of Jacob, laid wait to deftroy them in their march. In con- fequence of this unprovoked and unnatural hoftility, the Lord God, after difcomfiting X2 the
308 Folly illujl rated by
the Amalekltes before his people, as the event is recorded in the feventeenth chapter of Exodus, iflues the following injundtiou to Mofes : Write this fir a memorial in a book^ and rehearfe it in the ears of Jojlma ; / idHI utterly put out the rejnembrance of Amalek from tinder heaven. The Lord hath fivorn^ that the Lord will have war with Amalek from generation to generation^ In the twent5''-fourth chapter of Numbers, God repeats by the mouth of Baalam his de- termined purpofe: Amalek ivas the firfl of the nations : btft his latter end fhall he^ that he perifi for ever. In the twenty-fifth chapter of the book of Deuteronomy, God delivers this exprefs command to } 1 rael : Remember ivhat Amalek did unto thee by the isjay^ when ye w^ere come forth cut of Egypt : hoiv he met thee by the wajy andfmote the hindmofl of thee^ even all that •were feeble behind thee^ when thou wajl fint and weary : and he feared not God. There- fore it fall be^ when the Lord thy God hath given thee refi from all thine enemies round about in the land ivhich the Lord thy God giveth thee for an iftheritance to poffefs it ; that thou fhalf blot out the rejnembrance of Amalek from under heaven. Samuel, by the diredlion of the Moil High, now com-
the Cbara57er of Saul, 309
mands Saul to execute the long predicted vengeance. Having folemnly reminded him of his univerfal ob]t2;aLlon to hearken to the voice of the Lord, who had exalted him from obfcurity to the throne 3 ihc prophet in the name of Jehovah declares, that the original crime of Amaiek was prefent in the divine remembrance ; and orders him to go and fmite the Jinners tb€ Amalekites^ men, women, and children : and utterly to.deftroy every thing belong- ing to them, whether ox or fheep, camel or afs. Saul afiembles his armies, and ex- terminates the Amalekites ; with the ex- ception, however, of iheir king Agag, whom, for the purpofe of exhibiting him tn triumph through the land of Ifrael, or from fome other worldly motive, he pre- fumes to referve alive. Nor was this tranfgreffion the extent of his difobedience. Saul and the people /pared the bejl of the Jheep and of the oxen and of the fatUngs and of the lambs ^ and all that 'was good, and "Would not utterly dejlroy them : hut every thing that was vile and refufe^ that they de^ Jiroyed utterly. The ungrateful monarch, flubborn in rebellion againfl the will of his heavenly Benefactor, is now decifively X 3 taformed
310 Folly illujlrated by
informed that God has rejected him (^), At firft, with daring falfehood he fteadily avers to Samuel, that he has obeyed the commandment of the Lord. Then he charges the difobedience upon the people : then pretends that the fheep and oxen have been faved for the purpofes of facrifice. Driven from evafion to evafion, he can no longer diffemble his guilt : but is con- ftrained to confefs that he has flown upon the fpoil, that he has feared the people inftead of God, that he has obeyed their voice inftead of the voice of God. The extreme folicitude with which, after this confeflion, he importunes Samuel to turn with him and honour him before the el- ders of the people, demonftrates that the refpedt of men is ftill the darling objed of his heart. To the conduct of Saul throughout the whole of this tranfadlion can a name more appropriate than folly be afcribed ? Can any fad: be afcertained more clearly than the identity of folly and fm ?
Saul is now an outcaft from the divine favour He is permitted to retain the kingdom during his life : but judgement
(«^) See alfo i Sam. xxviii. i8.
in
the Character of- Saul. 311
in Its moil terr'ihle form delays not to overtake him. The Spirit of the Lord de- parts from him. The fupport of divine grace Is in 'a great meafure w^Ithdrawri ; and in a proportion precifely correfpondin.g he is judicially abandoned to his natural depravity. In proportion too as he has removed himfelf from the guidance of the Mod High, he falls under an oppofite control. From time to time an evil fpirit from the Lord, an evil fpirit exercifmg its malignity under the permiffion of Almighty God, troubles him. You wonder not, un- der thefe circumftances, to behold the re- mainder of his days darkened with calami- ties and crimes. You wonder not to fee him purfuing year after year the life of David \ aiming his javelin at the heart of his own fon Jonathan ; malTacring the priefts of the Moll High with their wives ,and children ; prying Into his own deftruc- tion by confulting a woman with a fa- inillar fpirit : and clofmg a long period of private and public mifery by an attempt at felf-murder ; and finally by imploring and receiving; death from the hand of an Ama- leklte, |L furviving fugitive of that nation, vvith refped: to which he had difobeyed the probationary mandate of his God.
X 4 How
312 Folly illujlrated hfS:
How fhall the life of Saul be rummarily defcribed ? / have fmned : I have played the fool : Ihave erred exceedingly. "Whofe are thefe words ? The words of Saul him- felf in his latter days. Do you require flronger teftimony to the identity of folly and fin ?
II. From the foregoing hiflory feveral important obfervations may be derived.
We learn, in the firft place, not to re- pofe blind and premature confidence on fome few promifmg appearances as to piety. Let every fymptom favourable to the fuppofition that religion is the ruling principle in the charad;er of another be cordially welcomed, and judicioufly en- couraged. But remember the difference between the firft tranfadions in the public life of Saul, and the general tenor of hfs fubfequent proceedings : and learn to guard your willing hopes from degenerating info fanguine credulity. Conceive not that an amiable deportment, accompanied evefi with ftrong inftances of modefty and for* bearance, inftances which may originate in natural feeling rather than in a defire of pleafing God, are demonftrations that the heart is religious. Conceive not that esr-
amples
the CbaraBer ofSauL 3 13
amples of religious confideratlon on fome particular occafions are proofs that religion is firmly apd durably eftablifiied in- the bofom. Gold is not known to be genuine, until it has ftood the teft of fire. The crop is not eftimated by the blade, but by the harveft. Wait until religion has for fome time been tried by the temptations of life, before you pronounce on its reality. Wait until faith has manifefted itfelf in a fleady courfe of good works, before you affirm yourfelf certain that it is fincere. Wait until the man has habitually (hewn himfelf difpofed to facrifice intereft and pleafure, evil tempers and evil practices, for the fake of Chrift, before you decidedly aver him to be a fervant of Chrift. Che- rifh, in judging of others, the warmth and the tender nefs of Chriftian charity : but recollect that Chriftian charity requires not that you caft away caution, and dis- regard the inftrudion of experience. Above all things, beware of being deluded -by the contemplation of fcattered tokens in your own condud: of love to God into a confident opinion refpeding yourfelf. Your trials as yet may have been flight. Others far more formidable may be on their way, may be at hand. Let hhn that
tbinketb
^ 1j4. Folly ilhiftrated by
th'inkdh he Jiandeth^ take heed lejl he fall. Be humble j be watchful; fhun temptation ; -refift temptation. In the midft of your moft earneft exertions look for fuccefs wholly through fupplication for the grace which is in Chrift Jefus.
Confider in the next place the guilt af impatiently endeavouring to attain a pre- fent good by departing from the way. of God's commandments. The Deity would not accept a burnt-offering from Saul, when prefented in a manner contrary to his ap- pointment. Every thing which is not con- formable to his revealed will is evil. Are you involved in difficulty or trouble ? Are you perfuaded not only that you could extricate yourfelf, but that you could ac- complifti fome purpofe good in itfelf and highly defirable, by departing only, as it were a hair's breadth from the divine law ? . Do it not. To do evil that good may come ,is declared by St. Paul to be an utterly un- chriftian do<3:rine. Look back on the dif- obedient king of Ifrael. Remember that ryour Lord is putting you to trial. He is proving your patience, your fubmiffion, your faith. What if thou feemeft to thy- felf to difcern a fliorter way to deliverance than that which He has prefcribed ? Keep
thy
the CharaSier of Saul. 315
thy foot from it. It is the. path of folly : it is the path of fin : it leads to deftrudion. Abide thou in the track of righteoufnefs. This is the way. Walk thou in it. Turn not afide to the right hand or to the left. Abide thou in the track of righteoufnefs : wait thou the time of the Moll High : and in his own time and by the track of righteoufnefs the Mod High fhall guide thee to peace and to ialvation.
Behold, thirdly, the guilt of rafh refolu- tions and vows. In concerns of import- ance, that which is refolved haftily, is com- monly refolved foolifhly. But whenever, like Saul, a perfon forms a determination, or fetters himfelf by an engagement, under the precipitate impulfe of paffion : feldom fhall a confiderable time elapfe before he perceives reafon for deep and lafting re- gret. He fhall find himfelf pledged to a line of condudl which will entail upon him many an hour of forrow. Or he fliall dif- cover that his promife cannot be carried into efFe£l without fm : and either ihall add to his offence by performing it ; or by con- fcientioufly declining to fulfil it, fhall excite clamour, fufpicion, hatred, and fcorn. Or he fhall be tormented by doubts whether his refolution was juftifiable or unwarrant- able :
3 1 6 Folly illujl rated hy
able : and hampered by fcruples and un- certainty as to the meafures to be purfued. Would you determine wifely ? Would you fee the path of duty diftindly ? Would you maintain peace of mind and a tran- quil confcience ? Refolve with deliberation. Ponder all your plans, fix all your pur- pofes, with a cautious regard to the com- mandments of God : and bind not yourfelf to any ftep of importance, until you have reverently and impartially examined, ac- cording to the degree of attention required by the nature of the cafe, whether you are not plunging yourfelf into temptation or entangling yourfelf in tranfgreflion.
Fourthly, mark the heinoufnefs of fear- ing man rather than God. What fin is more general ? What fm is more confpi- cuoufly arrayed in the attributes of folly ? How frequently do men knowingly de- viate from the line of fmcerity, or partici- pate in fome dee<l of wickednefs, left they fhouM give offence to a perfon from whom they have expedations. How often do they yield to intemperance, to extrava- gance, to diffipation, to faihionable follies or falliionable crimes, left they (liould be ridiculed by their companions, or lofe in the opinion of the neighbourhood, fome 13 Por-
the CbaraBer of Saul, 317
portion of modifh repute ! Dull of hearing to the voice of their God, with how quick an ear do they catch the rumour of con- tempt ! PurbUnd to the injunctions of their Saviour, with how fufpicious an eye do they look around for the glance of derifion 1 How often do they remain filent, when they ought to bear their teftimony againft unrighteoufnefs 1 How often, when reli- gion is fneered at or mifreprefented, do they flirink through falfe fhame and carnal fear from fpeaking the truth in its vindi- cation ! Remember the guilt of Saul : trem- ble to imitate it. Who art tfjou that art afraid of a ma7i that fiall dk^ and of the Son of tnafi 'which fJoall be made as grafs ': and forgetttji the Lord thy Maker ^ Let the Lord be your fear ; let Him be your dread. Fear Him who can caft both body and foul into hell. Fear Him who has declared that, unlefs you confefs Him upon earth. He will not confefs you at the day of judgement. Fear Him who has fore- warned you that, unlefs you are ftedfaftly willing to renounce and comparatively to hate all things for his fake ; you cannot be his difciple, you cannot be walhed in his atoning blood.
LaftJv-
5 1 8- Folly illujlrated by
. Laftly : let the example of. Saul admo- nifh you to frequent meditation on the confequences of difobeying God. Thou fhalt know, like that unhappy king, that in every refpedt thou haft done foolifhly, whenever thou haft not kept the command- ment of "the Lord; Thy worldly proje6ts which thou hopeft tO forward b)'- tranf- greffing the rule of duty, fhall by that very ftep. be defeated. Or if for a time they appear to have been promoted by thy fm ; ere long thou (halt find that they have been promoted to thy forrow-afld confu- fion. In difappointment and in fucc-efs thou fhalt equally reap thy punifhment. But are thefe the heavieft effedts of obfti- nacy in tranfgreffion ? Prepare thyfelf for feverer judgements. Prepare thyfelf for the moft dreadful of the tokens of divine indignation. Prepare thyfelf for the de- parture of the Holy Spirit of God. Shall the heart harden itfelf againft Jehovah ; and fhall he not abandon it to itfelf? When the Pharifees refufed to liften to the Son of God ; he direded his inftrudion to the , publicans. When his countrymen at Na- zareth perfifted in unbelief; he no longer wafted his miracles upon them. When the Jews at Antioch rejeded the preaching of
7 St.
the CharaEfer of SauL 319
St. Paul ; the Apoftle turned, under the guidance of the Holy Ghoft, to the Gen- tiles. Behold In thefe examples, the efta- blilhed courfe of the divine counfels. Grace, neglected and ^bufed, is with- drawn. If God fhall withdraw his grace from thee; thou fhalt become, like Saul, the fervant of another mafter. An evil fpirit, that evil fpirit: who is the author of fm and mifery, fl^all feize thee as his prey. Then who fhall break thy chains r Enflaved to Satan, thou flialt perform his pleafure here : thou fhalt fulfil his work, adding iniquity to Iniquity : and into his kingdom fhall death remove thee, there with him to be tormented for ever and ever.
My brethren ; kfiow'mg the terror of the: Lord, ive perfuade men, Refied: and be perfuaded. Grieve not the Holy Spirit of God. Forget not the bleffings of redemp- tion. Glorious as was the earthly domU nion to which Saul was exalted ; how faintly does it fhadow out the kingdom which the Lord of glory has purchafed for you ! Be faithful unto death ^ that Ije mdij give you the crown of life*
SERMON XVI.
On religious Comfort.
Isaiah, xI. r.
Comfort ye, comfort ye, my people, faith your God,
T T is thus that the prophet Ifaiah an- nounces the Gofpel to the people of Ifrael. To his evangelical eye, enlightened by the fpirit of Jehovah, futurity becomes prefent. Through the obfcurity of remote ages he beholds the fun of righteoufnefs glowing w^lth unclouded beams. AVhat he beholds he reveals. Heavers to the twelve tribes that the word of their God ftands fail forever; that at the appointed hour, however diftant, God will eftablifh the co- venant made with their forefathers ; that He will fend the promifed Redeemer, who AkUI feed his flock as a (hepherd, preach
good
On religious Comfort, 3 2 1
good tidings unto the meek, bind up the broken-hearted, proclaim liberty to the captives, and comfort all that mourn. But the Gofpel was not to be good tidings only to the pofterity of Jacob. Its confolations were to extend, as Ifaiah repeatedly de- clares, to the Gentiles, to the utmoft corners of the world In unifon with the decla- rations of this eminent Meflenger of God ; with the primeval covenant to Abraham, that in his feed all the nations of the earth fhould be blelTcd ; and with the correfpond- ing promifes of the Moft. High renewed from generation to generation, by facceed- ing prophets ; is the voice of the Angel, who communicates the birth of Ghrift to the fhepherds : Behold^ I br'mg you good ti" dhigs of great joy ^ 'which JhaJl be to all peo- ple. Coniidering therefore the words of the text as pertaining no lefs to ourfelves than to the inhabitants of Judea to whom they were addrefled ; I would endeavour, under the bleffing of God, to apply them, to our immediate inftrudion.
Comfort ye^ comfort ye^ my people^ faith "'our God.
We have here from the lips of etern^ truth, the affurance of a very great bleffing to follow from the preaching of the Gofpel ;
Vol. II. Y Co?nfori -
322 On religious Comfort,
'Comfort : and a defcrlption of the perfonS ■to whom the bleiTinpj belongs ; My people, I propoTe in the firft place to fhew what the comforr is, which the gofpel of our Lord conveys to mankind : and afterwards to defcribe the perfons, who are authorifed to take that comfort to themfelyes.
I. Whenever we fpeak of comforting another, the very expreflion implies that he is in tribulation and diftrefs. When the Gofpel of Chrift is ftated as bringing com- fort to men ; the ftatement itfelf proves that, without the Gofpel of Chrift, the condition of men muft be wretched. If the Gofpel is to minifter effedual comfort under that wretchednefs, it muft meet all our wants : it muft lay open a method of complete deliverance from the evils of every kind under which we labour. Ex- amine then what is the fituation of men, of every one of us, by nature : and fearcli whether Jefus Chrift has not provided for us in his unbounded mercy the means of being refcued from all the miferies,to which by nature vv^e are fubjed:.
What is the fituation in which each of
you finds himfelf, in confequence of that
corrupt nature which you have brought
8 - into
On religious Comfort* 323
into the world ? You diCcover that from the earlieft period which you can recoiled: you have been prone to fin. Sin fhewed fymptoms of its power over you in your infancy. As childhood advanced, fin ma- nifefted itfelf in additional (hapes. Youth came attended with new offences. Man- hood added to the number. You perceive the imagination of your heart ftill to be evil continually. In word, or in thought, or in temper, or in conduct, you difcern that you are a perpetual tranfgreffor : dif- regarding God, unwilling to obey Him, v/eary of ferving Him, diftruflful of his Providence, difcontented with his appoint- ments ; injurious to your neighbour, un- kind, unforgiving, full of felflfhnefs, en- vious, proud, ambitious. Nor can you prefume to whifper to yourfelf that, when you trefpafsagainft heaven and before man, you do not know that you are offending : or that you are conftrained to offend in oppofition to your judgement and choice. Whatever plea may be alleged in fpecial inftances of ignorance or of furprife ; you in general fm againft your knowledge and convid:ion. In aim oft every cafe of fin, your confcience either reproaches you at the timej or would have reproached you, Y-2 if
324 ^f^ reUgwus Comfort,
if you had not wilfully fhut your ears, and denied yourfelf leifure to liften to its warn- ings. And when you tranfgrefs through ignorance ; are you not ignorant, becaufe you would not labour to obtain inftrudion ? Thus you find yourfelf a finner; a grie- vous finner; a finner times without num- ber; a finner without excufe. Guilt, if you deal fairly with your own bofom, ftares you in the face. Confcience ex- claims that you deferve punifhment : that a holy God abhors fm : that a juft God will avenge his broken law, and punilh Tinners as they deferve. You have finned : the penalty of fin will be exaded. That penalty you are unable to difcharge. In the debtor who owed ten thoufand talents, and poffefTed not any thing which could contribute towards payment, you recognize yourfelf. What amends can you offer to God even for the fmalleil inftance of fm ? Can you undo the pafh ? Even if hence- forth you could wholly abflain from tranf- greffion, v^ould that abflinence be more than your duty ? It could not annihilate an atom of antecedent guilt ; nor turn afide a fingle ftroke of the fcourge brandifhed over you. Is it not thus under human laws ? If a man perpetrates a murder ; does
his
On religious Comfort, ' 325
his forbearance from additional murders releafc him from the fentence of the law- incurred by that which he has committed ? But you diftindtly perceive that, even if you could have the option of buying par- don for the paft by future abftinence from fin ; you muft defpair of the purchafe on thofe terms. You are coavinced that, if at this moment pardon for all the fins of which you have been guilty were gratuitoufly be- ftowed ; you inufl exped, according to mournful experience, to fubjed yourfelf afrefh by new offences every year, every day, to the indignation and vengeance of God ; and be filled with foreboding terrors of punifhment in the world to come. Then, with refpedl to the prefent life ; how deflitute of comfort, without the Gofpel, is the condition of men ! Man is born to trouble, Difeafe, weaknefs, and pain, po- verty, danger and difappointment, the lofs of thofe whom we love, diftrefs by land and by fea, at home and abroad, thefc are among the natural evils entailed upon man- kind. Of the greater part cf thefe evils you all muft have experience. Of this bit- ter cup you all mull drink. How grie- vous muft be the burden of thefe afflidions, if there be no profpedl beyond the grave y 3 capable
326 On religious Comfort,
capable of affording prefent alleviation! How wretched mull be the fituation of man by nature ; prefent forrow, defpond- ency as to future happinefs, dread of fu- ture puniftiment. In the midft of thefe miferies the Gofpel addrefles you. What is its voice ? The voice of comfort. AVhaf is its intelligence ? Glad tidings of great joy to all people : to all people ; for to all it offers comfort ; on all it beftows the power of profiting by the. good tidings "which it conveys. It fets before all people a vSaviour, who died for the fms of the "whole world : who invites every man to come unto him for comfort : who pro- mifes to receive all that come unto him ; who beftows upon all moral ability to come unto him that they may have life. " Come " unto me," faith your Redeemer, " and •* all your maladies fhall be remedied, all " your neceffities fhall be fupplied. What " though you have committed numberlefs " fms? I offer to you unlimited pardon. *' What though the law of God which you ** have violated, the law to which you can " render no fatisfadion, denounces its curfe " upon your head ? Fe<ir not. I have " turned the curfe afide from you : I have " borne it myfelf in your behalf. I have
« ful-
Oil religious Comfort, 327
-*' fulfilled the law : I have made an atone- " ment. What though you are imraerfed " ia weaknefs and corruption ; unable to " think any thing good of yourfelf ; un- " able to will or to do ; unable to difcover " the method of pleafing God ; unable to " continue in the path of righteoufnefs *'', were you placed in it ? In your weak- ** nefs my ftrength fliall be made manifeft " and perfeded. Your corruption I will " cleanfe, in the fountain which 1 have " opened for uncleannefs and fin. By " the Holy Ghoft the Comforter, whofe " influence is at my difpofal, I will en- '' lighten your underftanding and renew " your heart. From Me you fliall learn " the will of my Father : from Me you *' fhall have grace whereby you may ferve " Him acceptably. What though you are " furrounded by prefent evils ? I am head " over all things. All things fhall work " together for good to you in the end. I *' lead you to a world vvhere there Ihall be " neither pain nor forrov/ nor death. " Your friends who fleep in Me fliall God ♦^ bring with Him. Your light afilictions " which are but for a moment, fhall work " for you a far more exceeding and eternal " weight of glory.'*
y 4 Are
328 On religious Comfort,
Arc not thefe glorious offers ? Are not thefe promifes of comfort ? Is not the glory difplayed to every man ? Is not the comfort placed freely within the reach of every man ? Well may the Gofpel be pronounced good tidings of great joy to all people !
11. But will all men attain to the glory ? Is the CO afort fealed to every man ? The Scriptures conftrain us to anfwer, " No." They who at the great day fhall receive the fentence. Depart from me^ ye curfed^ into everlajlingfre^ for ever fail (hort of the glory ; have had no effectual intereft in the conffort. To whom then are the glorious confolations of the Gofpel to be applied ? The Lord God himfelf anfwersihe queftion: " Comfort ye, comfort ye, My people.''^ My people are the perfons, my people are the only perfons, who fhall be admitted into My kingdom of glory. My people are the perfons, My people are the only perfons, to whom during their continuance upon earth the comforts of the Gofpel belong.
Who then are the people of God ? That is the momentous queftion.
To render you at prefent one of the
people of God is it fufficient to have been
10 baptized
. On religions Comfort, 329
baptized into the ChriiVian church ? Is It fufficient fpeculatively to believe the truth of ChriRlanily \ Is it fufficient to avow yourfelf a Chnftian, and to attend Chris- tian worfhip ? Is it fufficient to feel plea- fure in difcourfe concerning religion, and to be eager in frequenting a multitude of religious ordinances ? If no one of thefe particulars is by itfelf fufficient to prove you to belong to the people of God ; are all of them together fufficient ? Turn to the Scriptures. Propofe your queilion. Who are the people of God ? Receive the an- fwer from the Holy Ghoft by the mouth of St. John. Beloved ! he that doeth good is of God ,^). He, and he only, is one of the people of God, who in heart and life is truly a Chriftian. He, and he only,, is at prefent entitled to the comforts of the Gofpel ; he and he only fhall receive eternal confolation in heaven ; who has that ge- nuine faith in Chrift which worketh by iove ; who demonilrates that he belongs to God by faithful obedience to his com- mandments.
Beloved I he that doeth good is of God: hut he that doeth cvil^ hath not feen God;
{a) 3 John, 10, II.
underflands
330 On religious Comfort,
underftands not God, belongs not to Him. Is this the only paflage in which St. John declares that faithful obedience is the teft by which you are to judge, whether you are of the people of God ? Let the Apoftle reply for himfelf. Little childreit^ let no man deceive you. He that doeth right eouf- nefs is righteous : he that committeth]Jin is of the dtvd. In this the children of God are manifejied, and the children of the devil : whofoever doeth not rlghteoifnefs is not of God. Every one that doeth righteoufnefs is horn of God, Every one that loveth God and his neighbour is born of God. And this is the love of God ^ that we keep his command-' merits. He that Jzeepeth his commandments^ the commandments of Chrift, dwelleth in Him. If any man love the world, the luf of theflefh, and the lujl of the eyes^ and the prick oflfe ; the love of the Father is not in him, Ifivefay that we have fellowf dip with Him^ and walk in darknefs ; we lie (b). But perhaps you deetn St. John fingular in this dodrine. What then faith our Saviour ? If a man love me^ he will keep my voords : he that loveih me not keepeth not my fayings,
[h) I John, iil. 7; 8. lo. ii. 29. iv. 7. v. 3. iil. 24. li. 15, 16. i. 6.
He
On religious Comfort, 3^1
He that keepeth my commandments^ he it Is that loveth me. Ye are my friends^ if ye do iJDhaifoever I command you. Herein is my Father glorified^ that ye hear much fruit':
fo fhall ye he my difciples (c). Is not the beloved difclple in complete accordance with his Mafter ? But after the afcenfion of our Lord do the other Apoflles ^agree with St. John in preaching this dodlrine ? Hear, in the firft place, St. James. Be ye doers of the ivord^ and fiot hearers only^ de- ceiving your own ftlves. What doth it prO'
Jit^ though a man fay he hath faith ^ and have not iJDorks ? Can faith fave him f Knozv^ 0 vain man^ that faith ivithout works is dead [d], Againft whom does St. Jude diredl the condemning force of his Epiftle ? Againft men polluted by continuance in fm ; concerning whom he pronounces that, becaufe they ivalk after their own nn~ godly lufts^ they have not the Spirit {e)\. How fpeaketh St. Peter ? His Epidles are replete with exhortations to liolinefs as in- difpenfable to falvation ; and warnings againft fin as the forerunner of deftrudlion. He defcribes Chriftians as appointed through
{c) John, xlv. 2I.,23^24. XV. 14. 8. (r/) James,
i. 22. ii. 14. 20. {e) Jtids, i8, 19.
fanSfification
^^2 On religious Comfort,
fanEliJication of the Spirit unto obedience. He commands them to be obedient children^ not fafhioning themfelves according to the
former lujls in their ignorance, but to be holy in all manner of converfation : to ab/lainfrom
fiefdly lufs which war againjl the foul : to efchew evil and do good, if they love life ; to add to their faith virtue and knoiukdge and temperance and patience and godlinefs and brotherly kindnefs and charity, if they ivould ^ have an entrance mini/iered unto them into the everlafing kingdom of our Lord and Saviour fefus Chrif \f\ The only re- maining writer of Epiftles, whether addref- fed to individuals, to particular churches, or to Chriftians at large, is St Paul. Is he of the fame fentiments with his brethren ? Time allows me to produce but few of his expreflions : but they fhall be fuch as are decifive. '\they that are Chri/Ts, have cm- cified the fefh with the aJfe6lio7is and li/Jls, If any man have not the Spirit of Chri/l, he if none of His. As many as are led by the Spirit of God they are the fons of God (^). How is a perfon to know whether he is led by the Spirit of God ? By examining
(/) I Pet. i. 2. 14, 15. ii. II. ili. 10, 11. 2 Pet. \. 5, 6, ij. (^) Gal. V. 24. Rom. viii. 9. 14.
whether
On religious Comfort, 2>'h%
whether the fruits of the Spirit are brought forth in him. What are the fruits of the Spirit ? ^ St. Paul rephes ; ne fruit of the Spirit Is all goodnefs and rlghtcoifnefs and truth ; love^ joy, peace, long-fufferlng, gen- tlenefs, faith, meeknefs, temperance^ every good -word and work (^).
All thefe teflimonies, my brethren, whe- ther of our Lord Jefus Chrift or of his Apoftles, breathe the fame language, pro- claim the fame truth. They proclaim that God acknowledges not any man as one of His people, who does not habitually and unrefervedly labour in all things to keep His commandments. Evangelical obedience is to be the foundation of evangelical com- fort. It is by obedience, not feparated from faith, but wrought through faith and in evidence of faith : not regarding it- felf as pofTeffed of any native holinefs, but afcribing every thing in itfelf which is pure to the Spirit of grace : not laying claim to recompenfe as of debt, as in any degree purchafed by inherent merit of works, but looking for reward entirely as of grace, as in every particular from firft to laft purchafed by the juftifying atone-
{h) Eplief. r. 9. Gal. v. 22, 23. 2 ThelT. ii. 16, 17.
meat
334 ^'^ religious Co}?iforf,
ment of Chrlft : it is by this obedience and by this only that you can prove yourfelves to be the people of God, that you can be- come entitled as fuch to the confolations of the Gofpel.
Let us proceed briefly to apply the ob- fervations which have been made.
Truth, by eftablifliing itfelf, overthrows error, and diflipates delufion. If a true flandard of judgement be recognifed; the authority of every faife ftandard is de- ftroyed. If Chriftian obedience be the criterion by which you are commanded to judge of your title to comfort j can any other criterion be neceflary ? Can any other be fafe ? Can any other be fcrip- tural ? You .perhaps have been accuftomed to believe that God has been pleafed by a fovereign decree to feledt from the mafs of mankind certain favoured individuals 5 whom, while he leaves the reft of the pofterity of Adam to merited punifhment, he exclufively crowns with the privileges of mercy. " Thefe," you have faid to yourfelf, " are the eled of God : thefe are " the heirs of falvation and its attendant " bleffings. To this chofen number I " belong. To me, as belonging to them^ *' the comforts of the Gofpel, prefent and
" future,
On religious Comfort, '}>'hS
" future, are enfured." UnbiaiTeJ re* fearches into Scripture, and a clofer com- parifon of things fpiritual with fpiritual, might poffibly convince you that your fundamental doctrine is not the doctrine of your Lord. But what if it were ? Why fpeak you of comfort belonging to you as one of the eled: ; when your Lord pronounces it to belong only to the obe- dient ? If you are not faithful in obedience; will you prefume, under pretence of being one of the eledt, to take comfort in con- tradidion to the declaration of Jefus Chrift ? If you are faithful in obedience ; Is any thing farther requifite to authorife you to apply to yourfelf the comforts, which Jefus ChriO: afiures to the obedient ? Or have you, on your own principles, any right to confider yourfelf as one of the eled: of God longer than while you continue faithful in obedience ?
But your miftake may be of a different kind. " I have experienced," you affirm, " an internal impulfe, an impreffion from " above, an indefcribable fenfation of peace *' and joy wrought in my heart by the " Holy Ghoft, as a feal and pledge of the '* adlual forgivenefs of my fins. When a *' reconciled God has thus fpoken peace
to
33^ ^^^ rel'igmis Comfort,
" to my foul ; do I not well to take t6 •* myfelf the comforts of the Gofpel ?'* Undoubtedly; //^ God has authorifed you to regard Him as having thus fpoken peace to your foul. But where is your warrant to place your confidence on an inward im- pulfe ; to regard an indeterminate feeling as an impreffion from the Holy Ghoft, as a token and feal of forgivenefs ? I read in the Word of God ; When the wicked wan turneth away from his wickednefs which he hath ccmmttted^ and doeth that which is lawful and rights he fhallfave his foul alive. In the fame infallible word I read that iri- dignation and isorath^ tribulation and an- guifo^ (hall be upo?i every foid of man that doeth evil. I read that he who evinces his repentance and his faith by obediencej^ is forgiven ; that he who is difobedient ftands at prefent condemned. But where am I referred to impreffions and impulfes? Recoiled: the credulity of the human mind on all fubjeds with which fervid pafTions are intermingled : the recorded extravagances of the imagination ; the in- confiant fluduations of internal feelings, according to the vicifTitudes of ftronger or weaker fpirits, of health and ficknefs, of jirofperity and adverfity ; and the facility
■ witk
On religious Comfort, 337
with which men of lively conceptions and flender judgement work themfclves into a perfuafion, that they experience an indefi- nite impulfe, which they are taught to cxpe(£t and are eager to receive ; and the difficulty with which men of contrary qualities would venture to credit a fimilar fenfation. Meditate on thefe unqueftionable truths J and you may fee reafon warmly to thank your God, that he has not di- redted you to judge of your ftate by a vague and variable and tranfient criterion, a criterion fitted to produce prefumption or defpair ; but refers you to plain and fubftantial fads, to the habitual frame of your heart manifefting itfeif in practice, to a flandard which fcarcely leaves the poffibility of delufion to him who applies it with devout and inveftigating obferva- tion. And what though you perfift in your doctrine ? Will you exalt an impulfe, of which you cannot certainly know that it proceeds from the Holy Ghoft, above the Scriptures, which you acknowledge to pro- ceed from Him ? If you are habitually obedient to Chrlft through faith ; do you deem the fcriptural promife of forgive- nefs to all who thus obey Him an infuffi* cient fecurity, an inadequate ground Vol. II. Z of
338 On religious Comfort,
of comfort ? If you are habitually dlfobe- dient ; will you believe on the credit of an impulfe that you are forgiven, in oppofi- tion to the Scriptures which pronounce you to be in a ftate of condemnation ?
In the two examples already brought forward, you have heard the truths incul- cated by the text applied to the corredion of errors in judging of our ftate, which arife from inaccurate views of Chriflian dodlrine. Let me now apply thofe truths to an error connected with mifapprehenfion of the duty of a preacher.
Ivlany perfons cherifh very imperfed: and partial views of the proper nature of preaching. They relifli no difcourfes, ex- cept fuch as they term comfortable. They delight to hear of the freenefs of the Gof- pel ; of the fulnefs of the Gofpel ; of the privileges of the Gofpel ; of the comforts of the Gofpel : of any thing rather than the duties of the Gofpel. In their hearts, if not with their lips, they are prepared to fay to their minifter, as the Jews faid to Ifaiah ; Prophefy not tin to us right things : fpeak u7ito us fniooth things (/). They re- member not the admonition which St. Paul
(/) Ifui>;h, xix. JO.
delivered
On reUgions Comfort. 339
delivered to Timothy, that it might be the rule of his preaching : All Scripture is pro^ Jit able for doSirine^ for reproof for correSlion^ for inJlruSlion in right eoufnefs : that the man of God may be perfe&^ thoroughly fitrn'fljed unto all good works (i). If you love not to hear the ftrid: and holy morality of the New Teftament preffed and enforced upon you by Chriftian principles: is it not a proof that you do not relifli the ftridnefs and holinefs of that morality ? Is it not a proof of a fecret confcioufnefs that your morality is not of that ftri£t and holy na- ture ? If it is with reluctance that you lend your ear, whenever the terrors referved for the wicked are proclaimed : is it not a proof either that you prefumptuoufly imagine yourfelf unconcerned in thofe de- nunciations of divine vengeance ; or that you wilh to fmother and lay afleep your inward mifgivings of fm ? Injudicious and dangerous is that fpiritual phyfician, who adminifters little except opiates and cor- dials. Ignorant and deluded is that private Chriftian, who condemns and rejeds every other mode of treatment. Let your wounds be fearched to the bottom, if you are fo-
[k) 2 Tim. iii. i6> 17. '
Z 2 * licitous
34^ On t'digious ComforL
Iicitous that they fhould be healed. Wel- come every degree of difcipline neceHary to your everlafting health. Apply not to yourielf the comforts of the Gofpel farther than the predominant frame of your tem- pers, difpofitions, and defires, and the ha- bitiial courfe of your life and converfation, afford evidence on which you may be fcrlpturally authorifed to hope that^ at prc- fentj you belong to the people of God. If you are not living unto Chrift through faith ; if your converfation is not fuch as becometh the Gofpel of Chrift ; if you walk not worthy of the vocation where- with you are called j if you are not proved to be one oii\it peculiar people of Chrift by being purified from the dominion of cor- rupt tempers, principles, and practices, and by having become %ealous of good TJDorks : to prefume on the comforts of the Gofpel is unwarranted and deftrud:ive.
But if, after deep and devout felf-exami- nation, you have folid reafon to hope thai faith in the Son of God has led you to de- light in his commandments ; if it be your prevailing defire that the renewing grace of the Holy Spirit fhould fandlify your heart unto obedience; if it be your habitual ftudyand endeavour to bring every thought, 2 ' every
On religious Comfort, 341
every temper, every adion, into fubjec- tion to the lav^rs and corjformlty with the example of your Lord ; to love God above all things, and man, in the next place, for the fake of God ; arid t-o rnanifeft the ftedfaflnefs and fervency of your love to God and man by uniform and unequivocal deeds, by living to the glory of your hea- venly K-ing and the good of your fellow- creatures; then may you humbly confide that you are at prefent one of the people of God ; then may you regard yourfelf as enti- tled by the mercy of Chrift to apply to your own comfort the promifes of the Qofpcl. Remember, however, the ground on which you ftijind. Remember that, if your obe- dience begins to flag ; if a worldly fpirit gains ftrength in your bofom ; exactly in the fame proportion your title to comfort is undermined. The right eotifnefs of the righteous Jhall 7fof deliver him in the day of his tranfgreffion. When the 7'ighteous turn- eth from his right eoufuefs a?id committeth iniquity ; he fiall even die thereby. Re- member that when St. Paul befeeches God to comfort the hearts of the Thefla- lonians, that petition is conneded with a fecond prayer indifpenfable to the fuccefs of the former ; that He would eftablifh them Z 3 in
342 On religious Comfort.
in every good word and work. Blcjfcd are they faith our Saviour, by the mouth of St. John, almoft as it were clofmg the volume of Scripture with the momentous warning ; blejfed are they that do his com- inandnient's^ that they may have a right to the tree of rtft{l). Brethren ! remain ftedfaft in obedience. So fliall the God of hope Jill you with all joy a?id peace in believing^ that ye 7nay abound in hope through the power 'of the Holy-Ghoji {m),
(/) Rev. xxii. 14. {m) Rom. xv. 13.
SERMON XVII.
On religious Defpondence.
Psalm xxxviii. 6.
/ am troubled; I am bowed down greatly ; / go mournitig all the day lo?ig,
' I ^HE eyes of the mind, no lefs than thofe of the body, are incompetent to fuftain, without being dazzled and be- wildered, a fudden tranfuion from darknefs to light. The objects which float before them, new, dimly viewed, imperfectly comprehended, are divefted of their pro^ per fhapes, their native colours, their genuine dimenfions, their wonted accom- paniments, their obvious ufe and applica- tion ; and not unfrequently prefent them- felves as gigantic phantoms, arrayed in imaginary terrors. It is only by colledl- ing the powers- which Providence has im- Z 4 planted,
344 ^^^ religious Defpondcncc,
planted, by exerclfingthem with difcretion, by gradually rendering them familiar with unaccudomed fcenes, by reforting to ap- propriate means for ftrengthcning their debility and redifying their errors, that the recently awakened organ learns to judge, to difcriminate, to underdand ; to appreciate the various fubjeds of its con- templation ; to direct them to the ends which they are feverally calculated to an- fwer ; to invite alfiftance and to derive confolation from every quarter whence by the appointment of Heaven the bleffings may be obtained ; and, while it diftin- guifhes between real and fancied dangers, and feduloufly guards agalnft perils actu- ally fupervening, to difmifs groundlefs alarm.
When perfons who have lived not tinlo Chrijl who died for them^ but imto them- felves ; whether immerfed in the grolTnefs of open vice, abforbed in the cares of the world, funk in fluggifh indiiference, or refting on pundilioufnefs of moral de- corum ; when fuch perfons by the effec- tual application of the word of God, by ficknefs, by adverfity, by the lofs of a dear friend or relative, or by fome equally fea- fonable operation of the vifiting hand ot
Omnipotence,
Qn religious DefponJence, 345
Omnipotence, are roufed from their fpi- ritual lethargy : when they perceive that their life has been a fhadow, a dream, a childilli play, a tidue of duties negle<flcd and wilful tranfgreffions: when they furvey the holinefs and the juftice of God whom they have defpifed, and fee them- felves fufpended by the thread of mor- tality over the abyfs of eternal condemna- tion : it is not unufual for their terror and dejeflion to fettle into the bitternefs of defpondence. The curfes of the broken law, the thunders of inevitable vengeance, found inceli'antly in their ears. Before their eyes the books are opened : and the long catalogue of their fms ivritten in the books overwhelms them with agonifing diiinay. Groaning under the anguifh ex- perienced by the afflicted Pfalmift, but deftitute of the gleam of comfort which, in the humble confcioufnefs of penitence, he ventured to cheriih ; they are troubled^ t-hey are boaved dcwn greatly y they go mourn" ing all the day long. The arrows of the Lord Jllck fajl in them; and His hand prejf- eth them fore » There is no foimdnefs in their fejh becaufe of His anger ; neither is there any reji in their bones becaufe of their fn. For their iniquities are gone over their head ; '"'^- as
^46 O/i religious Defpondence.
as an heavy burthen they are too heavy for them. Ihcy are feeble and fore broken ; they roar by reafon of the difquietnefs of their heart. Adopting with fad conviction this defcription of their own miferies, they prefume not with David to fubjoin ; In thee^ 0 Lord, do I hope : thou wilt hear, 0 Lord, my God. " Ours," they exclaim, " are the ^' threatenings of Scripture : its promifes *' belong not to us."
I propofe, in the {irfl place, to defcribe the general circumftances attending reli- gious delpondence : fecondly, to point out the ground of cure : thirdly, to fpecify and examine the principal arguments vv^hich the dejected individual frequently alleges as proofs, that he is not warranted to ap- ply to himfelf the promifes of the Scrip- tures : and laftly to addrefs fome pradical diredlions to perfons who experience a pronenefs to religious defpondence.
I. When religious defpondence takes poiTeiTion of the mind, a new and delufive medium interpofes itfelf between the fuf- ferer and all the objeds which he con- templates. To his eyes every incident alTumes an alarming charader. In the common events of life he perceives thq
hand
On religious Dcfpon deuce, 347 .
hand of God flretched forth agalnft hhn. The ordinary courfe of Providence is transformed into a fucceffion of fpecial judgements. " All thefe things," cries the territied mourner, " are againii me : mani- *' feftations of divine difpieafure ; inflic- ** tions of penal vengeance ; warnings of " irrevocable exclufion from God !'* Paft offences prefent themfelves in the garb of fingular enormity. And fomctimes one of the leaft confiderable deviations from duty, a deviation perhaps originating in error and inadvertence, prefTes forward on the imagination as one of the greateft of crimes ; and forms the groundwork of dif- torted reafonings, and of intolerable dread. The body participates with the mind. The reftlefs fword wears away its fcabbard. Nervous agitation undermines health. Health undermined aggravates nervous agitation. Exertion becomes feeble and rehid:ant ; gradually intermits, progref- fively declines. Relative, focial, and do- meftic duties are negledced. Activity and alacrity, fources heretofore of pleafure no lefs than inftruments of ufefulnefs, are ab- forbed in liftlefs melancholy. Diffatisfac- tion fpeedily becomes vifible in the counte- nances of the lefs religious members of the
familv
^/^% On relighns Defpondetice.
family. From a clouded and unfocial home they fly in queft of cheerfulnefs abroad : and day by day are ftrengthened in the per- fuafion that gloom is the infeparable con- comitant of piety. The fufFercr mean- while is agitated by inereafing anxiety and forrow. — '' I fee the decay of affe^ion in ** thofe to whom I was moft dear. I am " a burthen to all ; an obliacle to religion ; " forfaken of God ; continually more and " more odious in his fight. Well may I "be troubled : well may I be bowed down ** greatly ; well may I go mourning all the ** day long !" The load of a^ittion is fiot feldom aggravated by the meafure§ which are adopted for the purpofe of re- moving it. Unfeeling cenfur^rs confpire with injudicious friends. At one time de- jection is encountered Vv^ith harfhnefs ; at another with neglect ; at another with peremptory oppofition ; at another wii}> blind and debilitating tendernefs. But the fbvereign remedy prefcribed by the worldly* minded is diffipation. The afHided party is prohibited from -meditating on the fub*. jt^ of religion ; an injunction alike abfurd in itfelf and impoflible to be obeyed : an4 ii hurried from place- to place, Irom com- pany to" company, from amufement tp
amufement,
On religious Defpofidence* 349
amufeinent, that neither opportunity not leifure may be afForded for reliedion. By this procefs the portion of mental anguidi which may be attributed to bodily indifpo- iition is occafionally relieved. But, amid changing fcenes and changing occupations, the root of the malady remains untouched in the heart. The ioul difcerns the futility of the means employed for its comfort : and by the difcovery is confirmed in its diftrefs. If the tempeft fubfides, it is only to recur with augmented violence : or t-o fettle into the fatal calm of felf-rightepuf- nefs and unconcern. Such is the nature, and fuch is the fuccefs, of the meafm-es to which the relatives and connexions of the fufferer commonly refort. The modes of relief purfued by the defponding party often prove equally inefficacious, or equally in- jurious. Attempts are made to quiet the confcience by voluntary aufterities, by di- verfified experiments of mortification and penance. Or counfel is eagerly fought on every fide from dogmatical and difcordant advifers. Or a multitude of religious books is indifcriminately accumulated and de- voured; error, erudition, criticifm, contro verfy, unite in augrnenting perplexity: and the mind wanders from volume to
volume.
^^o On religious Defpondence.
volume, "without guide or clue, bewildered, unfettled. confounded, and difmayed. Hence has followed delufion, heiice enthufiafm ; hence has melancholy been impelled to the confines of frenzy. The Scriptures them- felves, partially examined and applied, are heard to utter no voice but that of terror. The judgements in ftore for the impenitent form the theme of inceffant meditation. When the eye cafually meets a promife or an encouragement, it hurries away as from forbidden ground. Had Eve fled from the interdided tree with , the trembling perfe- verance with which the vidtims of defpon- dence fly from the confolations of Holy AVrit ; neither her forrows nor theirs, nor thofe of the human race, had been known.
/ II. What then, amid thefe jarring re- fources unavailingly employed for the at- tainment of relief, are the genuine grounds of cure ?
By devout, comprehenfive and impartial felf-examination let the fufferer labour to fatisfy himfelf, whether he feels a deep and abiding convid:ion of his guilt ; and whe- ther he cheriilies a rooted and earneft de- fire to be delivered through the Lord Jefus Chrift, not only from the punifhment but
from
On religious Defpondence, 351
from the dominion of fin. If he feels not this conviction, and cheriOies not this de- fire ; it cannot with truth be affirmed that he repents. If he hibours under the con- viction of guilt and the dread of punifh- ment ; yet is no farther folicitous to be livered from the dominion of fin than in proportion as he difcerns that penal confe- quenccs are the attendants of tranfgreffion : fin is not hated for its own fake, is not abhorred as odious to God : there is no love of holinefs in the heart, no fcriptural repentance. If he entertains a feeble and unmeaning defire to be preferved from the power of fin for the future ; yet ad- mits not a deep impreffion of his aClual guilt ; feels no acute compunftions, no ferious uneafinefs, in the recollection of the years during which he has lived without God in the world : he is in his own eilima- tion whole, and has not perceived his need of a phyfician ; he is in his own eyes righteous, and has not regarded the call of Ghrlft to repentance. Unlefs both the con- viction and the defire are riveted in his hofom ; he repenteth not. The Scripture, which denounces vengeance againft all who are impenitent, gives him not a title to take comfort. Its promifes prefuppofe.
7 true
352 On religious Defpondenee,
true repentance. As yet therefore \\\ff belong not to him* Is he anxious for confolation ? Let him hear the voice of the Apoftle ; Repent^ and be converttd^ that thy fins may be blotted out. Then may he fubmiffively hope with fiUal faith, that even in the cxifting fcene of trial the times of refrejhing JJj all come from the prefence of the Lord*
But if by the refult of his enquiry he IS authorifed humbly to confide that the convid;ion and the defire, not irrationally and unfcripturally feparated, but co-exifling in fober and cordial union, decidedly cha- raderife the habitual frame of his foul : he is, in other words, authorifed to, confide that God has bellowed upon him the gift of repentance ; and is warranted in apply- ing to himfelf the fcriptural promifes made to the penitent. He falls under our Sa- viour's defcriptlon of thofe that moiirti ; and may therefore truft in the hope of being comforted. He labours and is heavy laden : and may therefore be afliired that Chrift is ready to^ii;^ him refl. His heart is broken and contrite : he may therefore rely that it is a heart which Thon^ 0 Gody wilt not dcfpife. His is the godly forrow that worketh repentance : therefore may
he
Oti religious Dejpondtnce, -353
lie be afTured that, if he continues, the fervant of Jefus, it will terminate in fal- vatio7i,
III. Unequivocally and repeatedly and prominently as thefe truths ftand forth iri the word of God ; many an individual under the overwhelming influence of de- jection is deterred, and deterred in different cafes by different views, from profiting by their confoling import.
Sometimes the dcfponder argues thus : *' God is a God of mercy ; but mercy has " its limits. Inferior offenders may be " bleffed with forgivenefs : but how can I " prefume to nourifh hope ? So many are " the years during which I have lived not " unto Chriil but unto myfelf ; to fenfu- " ality, or to pride, or to vanity, or to *' covetoufnefs, or to diffipation, or to fomq ** other flagrant fm ; warm as to worldly ** objeds, dead to religion ; maintaining a *' form, it may be, of godlinefs, but deny- " ing the power thereof: fo ample have *' been the offers, fo abundant the opportu- " nities, of religious inflru6tion and edifi- ** cation which I have flighted and abufed; *' fo loud the warnings of Providence to ** which I have refufed to liften ; fo fignal Vol. IL A a '' and
3-54 ^'' religious Befpondenct.
" and fpecial the mercies which my hard* ** ened heart has withflood : fo long have *' Lfmned, and with fuch aggravations, " that even by a moft merciful God I am " juftly abandoned to defpair." Abandoned to defpair I Does not the voice of God proclaim in the Scriptures that upon true repentance all fuis fiall be forgiven unto the Jons of men ; that the blood of Chrifl cleanf- eth from all fin ; that though your ftns be as fear let y they fiall become ivhite as fnow ^ Have you not heard, do you not believe, the univerfal invitation, the unlimited pro- mife, of your Saviour: Come unto fne, all. ■ who labour and are heavy laden ; and I 'will give you ref. — Him that cometh unto me^ whoever he may be, whatever he may have been ; / loill in no wife cqjl out f Is not the parable of the prodigal fon a prac- tical illullration and eftablilhment of thefe truths ?
" But, alas !" another fufferer replies, '' the very firil words which you cited as *' proclaimed by the voice of God are con- ** neded by the fame voice with others " which feal my deftru£tion. Allfnsf?allbe ''^forgiven unto thcfons of men ^ and blafphe* ^-^■viies whcrewithfoever they fhall blaf ^^-pheme. But is there not an exception fub-
** joined r
On rdigms Dejpondeiicf. ;^^^
"joined? He that fi all blafpheme' againjl " the Holy Ghojl hath never forgive fiefs. " Behold the fin, the unpardonable lin, *' with the commiffion of which my terri- " fied confcience charges me. I know that " on the nature of this fm confiderable ob- " fcurity refts. Iknow that by fome in- *' terpreters the guijt is reftrained to the " crime of thofe felf- convicted oppofers, " who afcribed to the power of Satan the ** miracles of the Son of God. I know that *' by others it is fcarcely extended beyond " that obdurate malignity, which defied ** the extraordinary wonders wrought " through the effufion of the Holy Ghoft *' in the days of the Apoftles. But do you " not admit that the fm may be perpetrated " in modern times ? And if it has been " perpetrated by me ; is not my defpond- *' ence judicial, incurable, the prelude of *' damnation?'* That the fm maybe per- petrated in modern times fhall not be de- nied. That it has not been perpetrated by you is an indifputable truth. Together with deep and abiding convidion of guilt do not you alfo cherifh a rooted and earned defire to be delivered through the Lord Jefus Chrift from the dominion no lefs than from the punifliment of ii\)f} Then A a 2 have
3 5 6' On religious Dcfpo?idence,
have you the charad:eriftic marks of a true penitent ! Away with the crime, be it whatever it may, which your appalled ima~ gination has transformed into blafphemy againft the Holy Ghoft. You poiTefs the grace of repentance. From the Spirit of grace only can you have received it. The Holy Ghoft then regards you with favour. You cannot have blafnhemed againft Him. Your defpondence is groundlefs, is unfcrip- tural. Approach and take of the waters of comfort.
" Had my offences,*' cries another mourner, " terminated in myfelf ; I (hould " have dared, however grievous had been *' niy guilt, to have cherifhed a hope of ** mercy. But I have been the inftrument '' of Satan for the deftrudion of my bre- ** thren ! 1 have allured them into the " way of perdition. It is through my " guilt that Chrift has died for them in vain. ** Their blood cries againft me for ven- " c;eance. It is I who fealed their doom : " and#in fealing it I have fealed my own." Child of afflldion ! take comfort. How know you that the doom of your com- panions in tranfgreiTion was fealed ? If fealed, know you not that it was fealed principally b|^|hemfelves ? . But let it be
aifumed
On religious Defpo?idenc€. 357
aflumed that you were mainly inftrumental \\\ their guilt. Look then in the firft place to fcriptural examples of forgivenefs ex- tended to other inftruments of iniquity. Look to Aaron pardoned and accepted and reinftated in the office of High Prieft, after he had ereded the golden calf, and had xhw?, brought fo great a Jin upon the people [a). Look to Manalfeh, who reared up altars for Baalim^ aiid zvorJJjipped all the hojl of heaven and ferved them, and built altars for them in the koufc of the Lord and in the two Courts of the houfe of the Lord^ and fet a carved image ^ the idol which he had made.^ in the houfe of God ^ and can fed his children to pafs through the frCy and ufed enchant- ments^ and dealt ivith a familiar fpirit and with ivizards ; and made yudah . and the inhabitants of ferufalem to e7''r, and feduced them to do more evil than did the heathen y whom the Lord had dejiroyed before the chil- dren of Ifracl : look to this .inflrument of evil, ivhen he ivas in affinion and befought the Lord his God^ and humbled himfclf greatly ^ before the God of his Fathers and prayed unto him : and God ivas entreated of him and heard his f application^ and brought him agaifi
(fl) Exod. xxxii. 21. -xl. 12 — 14.
A a 3 into
35^ ' ^« religions Defpondettce.
into bis kingdom {b\ Look to Paul, not merely the perfecutor of Chriftians but the inftrument of their apoftacy by compelling them to blafpheme [c] ; yet exalted after- wards to be the Apoftle of the Gentiles. If thfe gate of pardon was open to fuch in- ilruments of fin ; againft whom is it clofed? In the next place confider that, according to your argument, fcarcely any fmner could obtain forgivenefs. How rare are the fins whofe effects terminate in the individual tranfgreflbr ! Where is the habitual fmner, who by perfuafion or by example has not been highly dangerous to the falvation of others ? Obferve, finally that your ar- gument is in diametrical oppofition to the unlimited promifes of Chrift. To all who labour^ to all who are heavy laden^ to all whofe heart is broken and contrite^ to all who grieve viiih godly forrow^ to all who come unto Him for pardon ; to all fuch without ex- ception or referve the Son of God offers himfelf as a Saviour.
Sometimes dejeftion llrives to enablifli kfelf on another foundation. " Though ** with deliberate finceriiy I can affirm,"
fi) a Chron. xxxiii. 3— »3' a Kmgs, xxio 9, (f) Afts, xxvi. \i,.
cries
On religious D^fpondence. 359
cries the mourner, " that my convidion? " of fin, and my defires to be delivered botk *' from its punifhment and its power, ac- " cord with your demand : though not- " withftanding the reluctance and deadnefs *' of heart which 1 deplore, I am habilMally *' diligent in prayer, in meditation, in the " ftudy of the Scriptures : and though my •' confcience bears humble yet undoubting '* teftimony, that, during a period of very ** confiderable length, I have perfevered in *' thefe views, in thefe difpofitions, in thefe *' exertions : yet I do not find comfort, I *' therefore conclude that comfort is not for *' me. Happy, too happy, if at lali I might " obtain forgivenefs ; i am not to look, I " ought not to look, for peace." Now thus to reafon is, in effect, to discredit the reiterated and univerfal promifes which have recently been brought forward from the oracles of God. But it is impojfible for God to lie. With Him is no variablenefs n<ir Jhadouj of turn' ing. fefits Chrijl is the fame yejierday^ a?id to-day^ and for ever. . .Farther : , though the promifes of God will aiTuredly be fulfiUerf to perfevering penitents ; it . muft Jdc re- membered that, in the ordinary exercife of His fovereigtity. He pledges hin^felf ilbt as to the period of their accomplifliment. Aa4 To
360 On religious Befpondence,
^To thofe who come unto Him He pro- mifes rejl and comfort and peace and joy in the Holy Ghoji, But to his own wifdom he relerves the decifion as to the mode and the time of conferring and enlarging his gifts. In his general dealings with mankind it pleafes Him to work gradually, by the life of means which He has appointed. The hufbandman expects not that Heaven will beftow the harveft immediately after the fowing of the feed Days and wrecks he is to wait in patience before even the blade fliall appear. But if he fuftairis his fences, weeds his crop, and in all refpe£ls diicharges with vigilance the duties of his occupation : he fhall behold the ftems pufhing their growth higher and higher, until they are advanced to maturity. In the fame gradual and progreiTive mode of communication are the bleiTings of grace and comfort generally vouchfiifed ; vouch^ fafed not under the guife of inftantaneous illapfes, imaginary impulfes, entbufiaftie fervours, but in fobriety and ferenity, mea- sure after meafure, in proportion to patient perfeverance in a devout ufe of all the appointed means o'i grace, and in a fedu- lous and faithful improvement under grace already befiowed. If God fufpends the
On religions Di^fpondenCe. 361
gift of comfort ; if he imparts it flowly and fparingly : is it not becaufe He fees that fuch a method of proceeding is requlfite for the trial of your faith, and will eventu- ally work, if you continue lledfaft in humble reliance and obedient love, for your good ? Be not. weary in well-doiTig : for in dne few /on you fjjall reapy f you faint not. Even were the Lord of all, in the lingular myf- terloufnefs of His counfels, apparently to hide his face from you until death : ftill fhould you be found one of thofe who, having fet in clouds, fhall rife in glory.
Sometimes the defpondence fortified by the fufpenlion of religious comfort is darkened by the gloom of erroneous doc- trine. The wretched individual begins to apprehend that he is predeftinated to wrath and angiiifh everlafting : that, if not ex- prefsly created for the purpofe of being rendered miferable, at leaft he is " pafled " over" in the difpenfation of redeeming mercy : that he is virtually reprobated, being defignedly excluded by the foverelgn will of God from the number of thofe, vs'hom the Almighty is fuppofed fpecially to have eleded to be the fole partakers of his converting grace. To alleviate alarms lexcited by mifconceptlons of the revealed
counfel
2^2 Oh religious Defpondencc*
counfel of the Mod IJigh may be ^n ob- je£t fometimes attainable by that ingenuity of inconfiftent explanation, which, even while it prunes the exterior branches of an unfubftantlal fyftera, labours to guard the trunk from attack. To fubdue them, the axe muft be laid to the root : the falfe doc- trine muft be manifefted to be falfe. To the fervent piety and the pradical holinefs of numbers of our Chriftian brethren, who conceive themfelves to read in the word of God the tenets in queftion, my teftimony, however unimportant, I rejoice to bear. But conftrained as I have repeatedly been to know the terrors which thofe tenets have produced, it feems an adt of duty in ad- dreffing perfons expofed to fimilar terrors not to withhold my deliberate convidion, that the tenets are deftitute of fcriptural fup- port : and that the detached paflfages of Holy Writ whence they are deduced fairly ad- mit, when confidered in themfelves, and clearly demand, when taken in conjundion with the reft of Scripture, a very different jnterprctatiofi. For the prefent purpofe.it may be fufficient to refer the defponding fuiFerer to fome plain paflages of the divine word, which teach that falvation, in every refped unattainable 'but through our Lord'
Jefus
On religious Defpondence, 2>^^
Jefus Chrift, is through Him open to every man : and that on every man of rational faculties the free mercy of God beftows for the fake of the great Redeemer a portion of antecedent grace fo far influencing the will, the underftanding, and the heart, as, with- out intrenching on moral agency, to enable him, if diligent in the application of grace received, to obtain through the blood of the crofs an inheritance among the faints. Have I any pleafure that the *wicked JJoould die^
faith the Lord God? As I live^ faith the Lord God, I have no pleafure in the death of the wicked ; but that the wicked turn from his way, and live, 'Turn ye, turn ye ; liuhy will ye die {d) f Can we frame to the imagination any fenfe, in which thefe words could be uttered without delufion ; if there were any perfon not actually enabled by divine grace, in will no lefs than in every other requifite faculty, to turn unto God \ The Lord is not willi^ig that any fhotdd pc^ rifh ; but that all fjoidd come to repent arice [e], God our Saviour will have all men to be
faved (f), Jcfus tafed death for every man (^) ; gave himfelf a ranfomfor all (h) ;
[d) Ezek, xviil. 33. xxxiii. a. {e) 2 Pet. iii. 9.
(/) 1 Tim. ii. 3, 4. (^) Hcb. ii. 9. C^) 1 Tim. ii. 6.
364 On religious De/po?idence.
is the propitiation for the fins of the whole ^world \f). Could any one of thefe declara- tions , have be^n made, if there had been 2i fingle individual adually or virtually ^* paffed over," in the plan of redemption ; unconditionally excluded from the pojfTibi- lity of obtaining falvatien through Jefus Chrift ; unblefled with that preventing in- fluence on his will, without which he muft remain incapable of profiting by the Re- deemer's death ; tantalized by offers of mercy, with which he. is left morally in- competent to clofe ? Would our Lord have commanded his difciples to preach the Gofpel to every creature [k)\ if there had been a lingle perfon to whom it muft neceflarily have been preached in vain ? And muft it not neceflarily have been preached in vain to the man, had fuch there been, whom God had not freed by the an- tecedent operation of His grace upon the will from all impoflibillty of believing \ Is it pofiible that redemption can be general, if eledibn renders it neceflarily partial ? Is it true that all men may be faved, if G-od. beflows only on certain feledl individuals
(f) I John, ii- 12. iji) Marl-^ xvi. 16. /_
the'
Oh r'&lig'wus DtfporldctKS, ^^G^
the preventing^ grace without which no man can be faved \ Is it not trifling to affirm, that all may be faved, " if they will ;'* while without the preventing grace of God, faid to be beftowed only on the ele6t, no man can " will ?" Are thefe conclufions to be evaded by a verbal diftinclion ; by replying that it is not a " natural" but a " moral" impoffibility which precludes thofe who are not of the number of the eledt from falvation ? As though the moft efTential part of a man's nature were not the moral conftitution which he brings into the world ! I forbear to accumulate icriptural paflages fimilar in import to thofe which have been produced. The views which God has difclofed of his own attri* butes, and the univerfal tenor of his word, are altogether at variance with the opi- nions which it has here been requilite to withftand. Fear not, ye mourners. Every man may become one of God's clcd.. Go forth and profper. The v/ay of falvation, unbarred to the whole world, lies before you. Enter it, purfue it, in the flrength 6i your God.
IV. To perfons who truly repent througli Chrift, yet are at the fame time opprefTtid
7 ^y
^66 On religious Defpondence,
by a pronenefs to defpondence, the follow- ing pradical fuggeftions may not be al- together ufelefs.
Direft your thoughts habitually and im- partially to all the attributes and " the ** whole counfel of God.'* Remember His mercy no lefs than his juftice ; his redeem- ing love no lefs than his holy abhorrence of fin. Fix your attention no lefs fted- faftly on the promifes than on the threaten- ings of Scripture: on the encouragements held forth to the penitent, no lefs earneftly than on the curfes denounced againft the carelefs and the prefumptuous. Be not eafily moved with apprehcnfion that you pay more than proportionate regard to the confolations of the Gofpel. The inherent bias of dejection will draw you with fuf- ficient force towards the confines of un- warranted alarm. Beware left it urge you acrofs the boundary.
In reflecting on your paft fins, let them be regarded as grounds of habitual felf- abafement, of profpedive watchfulnefs, of zealous diligence, of unwearied exertion, of grateful and fervent love towards God your Redeemer for the ftupendous falva- tion fet before you. But view them not as obftacles to the forgivenefs and accept- I ance
Onrdigihus' Dcfpandenct, ^67
ajijce of a- true and perfevering penitent ;= aor as affording the flightefl: foundation for dread that the Holy Spirit, who has enabled you to bring farth the fruits of repentance, will withhold from you the grace and ftrength which you iliall here- after feek as needful under impending trials of your faith.
- If feafons of dejection fhould recur ; if, at the very time when your underftanding is fatisfied of the truth and the adual re- levancy of the fcriptural arguments which forbid you to defpond, even in the face of convidiori, defpondence fhould opprefs your foul ; wonder not, nor be dlfmayed, as though an unprecedented or extraordi- nary event had befallen you. The ftate of mind is not uncommon. Survey it in its true colours. In the midft of defpondence, remember that you are defponding agalnft your judgement and your confcience, againft rfeafon and the word of God. Con- fider whether defpondence, thus conftltuted atid circumftanced, is not in part to be im- puted to, bouily . indifpofition, to the tre- itiofs .of : uervoug . inquietude. Confider whether; in part : it may not be deemed, whether, it, -mull ngt iix , part.. Ije^ deemed;
- u • ^. v: '• . ^. ■ >^ . :: >:v a Cubtk
368 On religious Defpondencc.
a fubtle and fpecial temptation. The ad- versary of man adapts his ftratagems to the individual whom he afiails. The fanguine he tempts to rafhnefs, the lukewarm to in^. adivity, the confident to prefumption, the timid to defpair. To what method of Su- perior promife could he refort for the pur- pofe of deterring you from perfeverance in labouring for falvation, than the fcheme of inducing you to believe that by you mercy is unattainable ? From a method of fuch pro- mife is it probable thM he fhould refrain ? Meet the danger with adequate circum- fpedion. Encounter the foe with appro- priate arms. Let health receive due at- tention, Rejiji the dev'il^ and he 'will fiec from you. 'Take the JJjield of faith ^ 'adhere- ivith you fjall be able to que?ich all the fiery darts of the wicked One, Fly for fuccour to the throne of grace. Fraying always with all prayer andfupplication in the fpirity and watchitig thereunto with all perfeverance^ plead with Him whofe foul wdi^forrowful even unto death; with Him who knows what is the agony w^ith which the victim of fm exclaims, My God ! my God! why haft thou forfakeji vie ! who is touched with tb^ feeling of our iffirmities^ having been in
all
0?i religzous Dcjpondenct* 369
ai'l points tempted like as ijvc are; ivho in that he h'lmf elf hath fuffered^ being tempted^ is able to fucconr them that dre tempted. He will fulfil his word. He will miniitet" ftrenc^th for the conflidl. He will not fiiffer y)u to be tempted above what you are able to bear : Imt with the temptation will alfo make a IV ay to efcapc^ that you may be able to bear it. Why is thy foul cafl down : why is it To difquleted within thee ? Hope thou in God : for thou fhalt yet praife Him for the help of his countenance.
Finally ; be active. Be fedulous to em- ploy an ample portion of your time, fo far as may be entirely compatible with a juft regard to health, in the modes of praiStical ufefulnefs, which belong to your ftation : and in the vigilant difcharge of the offices of domeftic life. A zealous purfuit of pradlical ufefulnefs, a vigilant performance of relative duties, rank very high among the good works by which you are to evince the fincerlty of your faith, and to adorn the doSlrine of God your Saviour. The ma- nagement of worldly concerns, when con- ducted in a worldly fpirit, is fin. But when kept wholly fubordinate to the great purpofes of exiftence, the glory of God
Vol. II. B b and
37© On religious Defpondence,
and the falvation of the foul ; when carried on from Chriftian motives, with Chriflian tempers, and for Chriftian ends; it is a branch of fervice to God, it is one of the fruits of religion.
wl W^
SERMON XVIII.
On the Chriftian Charaders of Youth.
2 Cor. vi. 17, 18. vii. i.
Come out from among tbem^ and be yefepa-
rate^ faith the Lord^ atid touch 7iot the
unclean thing : and I will receive you^ and
will be a father unto you^ and ye fh all be my
fons and daughters^ faith the Lord AU
mighty. Having therefore thefe proinifeSy
dearly beloved; let us cleanfe ourfelves
from all flthinefs of flefh and fpirit^ per'-
feBing holinefs in the fear of God »
\X7HEN a perfon converfant with the vegetable produdions of the rarth obferves in the foreft a plant, whofe pro- perties he is defirous of improving ; he removes it from its native wild into his garden. There, rooted in luxuriant foil, Iheltered from inclement blafts, fecured B b 2 againd
372 On the Chrijiian
againft immoderate humidity, duly watered in i'eafons of drought, detended from the encroachment of worthlefs herbs which even in that cultivated fpot are continually fpringing oil every fide ; it teftifies by a confpicuous transformation the foftering care of Its protedlor. Its growth enlarges ; its juices are meliorated \ its tints are heightened ; its fragrance is exalted ; its fruits are multiplied. It is no longer a barren weed: but the delight of Him who has apprcfpriatfed it to himTeif,
In correfpondence with the general oytr^^ lines of this fimiHtude, the God of mercy purifies unto himfelf a peculiar people. By theminiftration of the Gofpel Herefcues them from the noxious vicinity of wicked- nefs; fuftains them with his arm ; nouriih^s them by his grace j cheers them with the light of his countenance ; and enables them to bring foith fruit unto perfedion.
Between tlie objeiils of favour, however, io, the two cafes, there exirts a very impor-y tant diffejence. The plant is unconfciotis, fenfelefsj pafTive. It knows not its bene- failor nor his purpofes. Choice has no concern in its improvement. Not fo the human being addreffed by the Gofpel, Him God has created a moral, agent. From X r, :i him
Cbaradlers of To7ith, 2>1}>
him God requires atftive concurrence ; co- operation of the will qianifefted by exer- tions of obedience. He does not hurry the man by arbitrary force from amid ft the thorns and thirties of Iniquity. Come out from among thcm^ he cries, a7id befepa- rate. Beftovving on the helplefs individual adequate powers by the influence of his Spirit ; He commands him to exert them and come forth.
To remove an aged plant from the fo- reft, and to caufe it to flourifh in the gar- deri, might be a tafk level to the fkill of the cultivator. But he gives the preference to a younger ftem, whofe fibres are lefs firmly riveted in the foil, and lefs clofely interwoven with the roots of the conti- guous thic'ket. To pluck up the veteran fmner, however deep he may have fhot his roots downwards towards hell ; and to enable him to flourifh like a green olive- tree in the courts oi'' the houfe of his God ; is an undertaking devoid of difficulty to fhe Omnipotent. But with fingiilar com- placency He looks on thofe, who have re- ceived Him ^?, the guide of their youth. Out of the mouth eieii ofbalf.es arid fucJiUngi ReperfeEltthpraife. Advancing (jhildhood rfeceives hew marks of his love." "60 w^, ye B b 3 children^
374 '^^ ^^^ Cbrl/lidTi
■children^ he cries by his Holy Spirit, hearhn unto me : I will teach you the fear of the Lord, Suffer little children^ exclaimed his beloved Son, to come unto vie^ and forbid them not: foroffuch is the kingdom of God, In the Old Teftament is heard the gracious admonition ; RemeJ?iber thy Creator in the days of thy youth. And in the pafTage from the New which I have propofed for our confideration, a paffage ftridly conne<3:ed by the context with the fuhjed of marriage, iX is tp young perfons that the promife, though pertaining to all Ghriftians, is priT marily addrefled : / 'mill receive you^ and ivill be a Father u?ito you : and ye fiall bs viy fons and daughterly faith the Lord ^41-^ mighty.
How is an interefl: in this promife to be pbtained ? By coining forth and being fepa-^ rate from the pollutions of the world : by deanftng ourfelves from all filthinefs offejh and Spirit y ^nd perfeSling holinefs in the fear of God,
In order to apply thefe univerfal inftruc- tions to the efpecial benefit of the young ; I defign in the prefent and in the fucceed- Ing difcourfe to point out the diftind: bear^ ings of fome of the principal Chriftian vir- tues on the chara<^ers and duties of youth
in
Charadlers of Youth* 375
in general, and, as opportunities arife, of each fex in particular.
I. The architeift, whether purpofing to credl a cottage, or a palace, or a temple, provides for the fafety of the future fu- perftrudure by devoting his firft care to the folidity of the foundation. In youth, as in every other period of life, the foun- dation of every Chriftian excellence is piety : a fervent love of God habitually fubmitting itfelf to the guidance of his law. Wherewith Jhall a young man cleanfe his ruay ? By taking heed according to thy word, jfofiah did that which was right in thejight .of the Lord; atid declined neither to the right hand nor to the left. Why ? For while he was yet yomig he began tofeek after the God ■of Davidy his father [a). Why had the young men whom St. John addrefled been enabled to overcome the wicked One ? Becaufe, adds the Apoftle, the word of God abideth in you. Youth is the feafon of ardent afFee- tions. Shall the heart be warm in its at- tachment to earthly relatives and aflbciates: and cold towards your heavenly Father, .TGur kindeft friend ; cold to Jefus Chrift
{a) Pf. cxix. 9. 2 Cliron, xxj:iv. 2, 3.
B b 4 who
aj^ho died for you, and is uui ajhanicd, fjx call you brethren ? Youth is the feafonwhea the perception of deHght is the moll lively. •Shall you be penetrated \vith a feelings of obligation, with tei^der emotions of grati-r tude, towards an earthly benefactor j ^ud unthankful to Him whogivcth you all thhigi rkhly r to e?ijoy ? Y.outh is the feafon of flrength and alacrity. Shall the iluggifh fpirit, the inactive feeblenefs, of age be feen jealous in labours for the glory of .God ; and ihall you be torpid as to his fervice ? Youth is the feafon of inexperience. Shall you be earneft in the puriuit of human knowledge, obedient to human counfel ; and negligent of the light which Jehoyah b^S revealed^ that it may be a lantern tp your path^ of that univerfal wifdom which is given by infpiraiion from Him^ and is able to make you "wife unto falvation through faith which is in Chrijl fcfus? Youth, viewed with a reference to the protra6:ed term of mprt;al Ufe, poifefies the fruits of but a fl;iort period for growth in grace. If the faint of an hundred years looks back from his deathbed with regret and felf-abafement .on his progrefs in the qualiiications by which he is to be rendered meet to be a partaker of the inheritance of the faints in
light ;
Charadiers of Youth* 377
light: do you, whofe progrefs Is as yet comparatively fmall, you whofe career may to-mofrow terminate in the grave, linger and loiter iand trifle on your way ?
II. Under the preceding head was in- cluded reverent acquiefcence in the doc- trines and the commandments of the word of God. Hence the mind naturally pro- ceeds to the fubject of docility under hu- man inftru(£tion.
To parents, as inftru£lors, the place of p re- e m i n e n c e i s a fli g n e d . Hear the inji ruc- tion of thy father ; a?id forfake not the law of^ thy mother. For they Jhall be an orna- ment ofgT'ace unto thy head, and chains about thy neck (b). In the parent are united in a degree not to he paralleled in the cafe of any other earthly fuperior, authority arid afiedion : authority eftablifhed on pe- culiar foundations ; and afFedlion impelled by peculiar rnotives to temper the exercife of command, and fo to guide the reins as to render controul produdive of the higheft attainable benefit to the individual under fubjedion. But according to the general order of nature, with the ancient is wifdom^
{b) Prov. I. 8, 9.
and
378 On the Chrijtiayi
and In length of days Is tinderjianding [c]. Men live not for themfelves alone. The aged in the viciflitudes of their pilgrimage have collefted experience for the young. Such is the appointment of Providence. Let youth refpedt the wifdom and the mercy of the appointment. It is good for a man that he bear the yoke in his youth {d). To thofe who have the rule over you whether it be to watch for your fouls as they that muft give account; or to impart their acquifitions; in literature, in fcience, in profeffional fl^ilU in the arts and the tranfadions of life ; render, to each according to his ftation and office, the deference which is due. To God iilone be infallibility afcribed. . But remember that the ground-work of im- provement is a teachable fpirit. Diftrufl. yourielf. Welcome with refpexf^ful atten- tion the advice of your feniors ; fponta- neoufly feek counfel from their better judgment. Your contemporaries in age, however amiable their difpofitions, how- ever promifmg their talents, areexpofed by youth to tliofe very dclufions by which your own opinions are likely to be mified, l)y which the eyes of your elders may no
(r) J-wb, yli. \l. (<•/ ) I.imcnt. iii. 27.
longer
Charadlers of Tout b. 379
longer be dazzled. On what accouat did the ten tribes revolt from Rehoboam ? Be- caufe he forfook the coiinfd of the old men that had food before Solomon his father ; find anfwcrcd after the advice of the young men that were brought up ivitb him [e). When your monitors kindle not with the admiration with which you gaze on the object before you ; when they rate it at a vaUie far inferior to that with which your fervid fancy has arrayed it : fay not to yourfelf ; " Their feeUngs are chilled and " deadened by time. Their underftand- ^* ing is darkened by the mifts of years. ^' They are no longer competent to appre- ^' ;Ciate the fatisfadions within my reach, " the gratifications belonging to the prime ^' of life.'* If, In the fulnefs of felf-fuf- iiclent confidence, you refufe them credit for fuperiority in wifdom : recoiled: at leaft the obvious advantages under which they exercife th€ir judgement. They have trod- den the length of the paths, on which you are but about to enter. They have tried by experiment the attainments, concern- ing which you decide only from fpecula- tioi>.
(r) 2 Chron. xi:. 6, &:c.
. III. Clofely
380 On the ChriJ}ian
■Iir. Clofely allied with the Chriftiaii ob- ligation of docility under the inftrudion of friends who are advanced in life, is the duty of habitual reverence fo:: age. Thoujlmlt rife tip before the hoarv head^ ajid honour the face of the old mafi : I am the Lord. Vt younger fubmit y otirf elves iin to the elder [f]- When Timothy was commilTioned by St. Paul to correct with epifcopal control the difordersfubfifting in the church atEphefus ; mark the tendernefs which he was com- manded to exercife in checking the faulty proceedings of a fuperior in age : Rebuke fwt an elder : but intreat him as a father ; a7id the elder 'women as mothers. Agabift an elder receive not an accufation but before two or three witnejfes (g\ If fuch wavS to be the conduct of Timothy, when invefted with judicial authority -aver the aged : what ought to be your condud: ? How repug- nant to the injundions of the Holy Ghoft, how abominable in the fight of God, is contemptuous negled; in behaviour to the old I What deteftable enormity refts on the head of thofe, who convert the infirmities of age into a fubjefl of derifion ! If to-
(/) Lev. xix. 32. I Pet, v. 5. [g) i Tim. v.
J, 2. 19.
wards
Char defers of Youth, 381
wards awy-agied individual negledt or de- rifion be thus heinous: what is the (in of thofe who defpife or deride a parent ? The eye that mocheth at his father^ and defpifeth to obey his mother ; the ravens of the valley fball pick it out^ and the young eagles fjjall eat it. What is thefirfl commandmejit with p?^omife [h) f Honour thy father and thy mother. Obferve the impartial equality with which the command extends its pro- tection and confirms its privileges to each of your parents. Within the fcope of this command, all periods, fituations, and cir- cumftances are comprifed. But the Spirit of God does not fend you forth to the dif- charge of filial duties without an injunc- tion immediately referring to the cafe of aged parents. Hearken unto thy father that begat thee^ and defpife not thy mother when fhe is old \^\ Conformable to this injunc- tion is the admonition of the fon of Sirach — Grieve not thy father as long as he liveth. And if his unde^fi an ding fail ^ have patience with him : and defpife him not., when thou art in thy full firengtb [k\ Suftain the trembling fteps, fupply the waning facul- ties, of the protestors who upheld thee
(A) Prov. XXX. 17. Eph. vi. 2. (/) ProV. xxlii. 22. [li) Eccl'us. ii>. 12, 13.
while
^S2 On the Chrijlian
while tottering in infancy, and pondered by day and by night for thy good, when thou knewcft not thy right hand from thy left. If thy career be prolonged ; thou alfo {halt be old. Thou Ihalt lean on the arm of duty: thou ftialt call on afFedion to fmooth thy paths.
'IV. The obligations to be confidered in the next place may be ranged under the comprehen'ive head of felf-government. '-'-
The fupports of felf-government are, firft, fobermindednefs ; fecondly, the habit' of forbearance.
Sobermindednefs, or fobriety, implies th6^' difpaffionate contemplation of objects di— veiling them of falfe brilliancy and undue importance. On the youth of each fex, as particularly obnoxious to delufion through warmth of paffion, vivid nefs of imagination, and the fpecioufnefs of new attractions, the duty of fobermindednefs, enjoined on every age, is diftindly impreffed by St. Paul, leach young women to he fiber. Voting men Ukewife exhort to he fiber-- minded (/). To youth alfo, in common with their feniors, the general exhortations
(/) Tit. II. 4. 6.
te
Chara&ers of Tout b. 2>^2,
to fobriety, witli which the word of God abounds, are direded. Sobermindednefs leads to felf-government by redlifying the judgement, and exercifing through the me- dium of the rediiied judgement, a chaftifmg influence over the affections. If the youth- ful Chriftian is commanded not to love the worlds nor the things that are in the world y how much more reafonable in his appre- henfion is the mandate ; how much lefs eager will be his attachment to the Injl of theflef and the luf of the eyes and the pride of life^ when liis underftanding is opened and his heart fobered by the reflection that the "world paffeth away and the liift thereof but he who doeth the will of God abideth for ever [in^l How much more cheerfully will he turn from the tl/uigs which are feen to purfue the thi?igs which are not feen ; when his foul is penetrated with the con- viction that the things which are feen are temporal^ but the things which are not feen are eternal («) /
The tranfactions of every day are ex- emplifications of the power of habit. No circumftances are fo trifling, none fo mo- mentous, as to be below or above its in-
(w) John, ii. 15. 17. (n) 2 Cor. iv. i8.
. , fluence.
6
3^4 ^^ f^^ Chrljlian
flilence. No ftep within the ability of mart is fo eafy, or fo difficult, as not to be ef- fentially retarded or advanced by the op- pofition or the co-operation of cuftomarV pradice. Of all human attainments^ felf- government is the moft Arduous. ■ Bettef is he that ruleth his fpirit^ than he that takefb a city. Ytt arduous as it may be, to falva'- lion it is indifpenfable. Is it then a matt^f of indifference whether the aid of habif be cultivated, or defpifed : whether habit be fecured as a faithful ally, or converted into an obftinate foe? Is not habit equally potent to ftrengthen you in forbearance as in a£lion ? Behold the advantage whicht the children of this v/orld derive from the affiftance of habit in bridling their paffions, in reftraining their tongues, in reducing their very geftures and looks under fub- ordi nation. Will not you feek the -famd aid for nobler ends ? Is it not your wif- dom, is it not your duty, to make a cov't' nant with your eyeSy and with the thoughts of your heart ; univerfally to keep under your body and bring it into fubje&ioft ; nay even to refrain on many occafions from innocent indulgences for the very purpofe of forming and upholding that habit of forbearance, whofe power, when confirmed,
is
CharaBers of Youth, 385
IS in the hands of divine grace of fuch fig- nal efficacy in fupporting you againft tempt- ation ?
The importance and the right applica- tion of a fteady principle of felf-govern- ment may be illuftrated by an examination of its bearings on various Chriftian duties.-
A fanguine temperament; buoyant fpirits; want of familiarity with viciffitudes, obfta- cles, and difappointment ; confpire to hurry the young into levity, impatience, haftinefs, petulance, and impetuofity. Gravity is deemed ftupidity : caution, fearfulnefs. Delay becomes intolerable ; oppofition, grievous. Behold a fcene for the exercife of felf-government. By gentlenefs towards others, by firmnels of command over your- felf, by ferenity, by kindnefs of temper, by- patient acquiefcence, prepare yourfelf to remain unruffled amid the trials of life. If the veflel is incapable of regulating its courfe under the fhifting gales and fluc- tuating tides, which await its early de- parture from the harbour ; how fhall it ftem the waves and blafts of the middle ocean ?
Temperance difplays a fpacious field for felf-government. Who hath woef Who hath for row ^ Who hath contentions f Who hath babbling f Who hath wounds without \
Vol. II. C c caufe ?
586 On the Chrijltan
caiife P Who hath redncfs of eyes f They that tarry long at the ijDine. The moft con- fi'rmed abominations of excefs arife from fmall beginnings. Are you temperate ? There was a time when the habitual drunkard was as temperate. Would you ftand faft in temperance ? Would you be preferved from the additional enormi- ties, the fucceflive ftages of profligacy, to which intemperance ^inftigates and hurries its vidHm ? Abftain from the confines, from the very appearance of evil. Place the reftraint on the defire. Look fiot thou upon the nsDine when it is red^ when it giveth its colour in the cup. At the lajl it biteth like a ferpent^ and Jlingeth like an adder (0). Keep the natural appetite for food under uniform difcipline. Every appetite, how- ever natural, however ufeful or requifite, encroaches and eufnares. Take heed to your/elves^ leji at any time your hearts be overcharged ivith furf citing (^). To glut- tonous men their belly is their God, Ab- hor faftidioufnefs of tafte, and a folicitous preference of one kind of viands to ano- ther. Meats for the belly ^ cries St. Paul : but I ivill not be brought mider the po'wer of any [q). Take no thought^ fays your
(0) Pror. xxiii. 29 -32, (/>) Luke, xxi. 34.
(y) i Cor. V. 12, 1,3.
Lord,
Chara&ersofTouth, 387
Lord, what ye Jh all eat^ and what ye Jhall drink : for after thefe thhigs do the Gentiles fcek (r). That critical acutenefs of palate, that fcientific infight into the compofition and qualities of meats and drinks^ in which modern pupils of Gentile principles make their boaft, is difgraceful to a Chriftian at any period of life, and fmgularly difgrace- ful to the young.
Moderation is temperance extended from the gratifications of the palate to every other worldly indulgence, accommodation, and purfuit. Let your moderation be known unto all men : the Lord is at hand {s). In this emphatical precept, which as relating to a leading branch of felf-government, advances claims particularly forcible to the obedient attention of youth, the firft object to which the mind is called, is the duty en- joined ; moderation, Confider its nature. Guard againft prevailing miftakes on the fubjed:. Not to be immoderate is not moderation. To abftain from intemper- ance is not to be temperate. Not to be intemperate is a negative abftinence from fm. To be temperate is the pofitive prac- tice of virtue. Between that abftinence and this pradice, how broad is the fepara-
{r) Matth, vi. 31, 32. (j) Philipp. jv. 5.
C c 2 tion \
388 On the Chrijlian
tion ! Apply this example. How often do men take credit to themfelves for mo- deration, when they ought to take fhame for the want of it : credit for not proceed- ing fo far as others, inftead of fliame for proceeding farther than the genuine fpirit of Chriftianity allows. The fource of the delufion is obvious. They compare them- felves with others ; not with the word of God. Be it your care to judge by the true ftandard. If the habits of perfons in your ftation, however moderate the indi- viduals may be deemed by the world, would prove immoderate when brought to the teft of Scripture ; how fhall you ftand guilt- lefs, if, with the bible in your hands, you follow them ? The meafure of the duty in every inftance being thus afcertained ; at- tend to the manner in which the duty is to be difcharged. Let your moderation he known unto all men, Mark the energetic import of the terms. It is by no means fufficient that your own confcience, after a folemn and fcrutinifmg appeal to the word of God, pronounces you moderate. Your moderation mufl be known ; unoftenta- tioufly but decidedly known. There mufl be no opening left for equitable doubt. Your condud: mufl be unequivocally fuch,
both
Chara&ers of Youth. 389
both 111 Its general tenor and in each par- ticular inftance, as to exckide all fubftan- tial ground for uncertainty as to your mo- deration. And to whom is your modera- tion to be thus known ? To your friends and neighbours ? JJiito all men. Its cha- raders muft be fo confpicuoufly imprefled upon every part of your proceedings, that even a ftranger could not reafonably fufpedt its reality; that all who pofTefs if it be but a flight knowledge of your condition and circumftances, fhall be con drained by irrefiltible evidence to fay within their hearts ; " This man lives under the Chrif- " tian influence of moderation." " But will " not our moderation," you reply, " be mif- *' judged by the worldly-minded as narrow- " nefs of fpirit, as parfimony, or even as " pride ?" Very probably. The mifconcep- tion however is the concern of thofe who misjudge. You have done your part. To do lefs than your part, becaufe others may misjudge your condud, would be to re- gard man more than God. " But will not " Chriftian moderation make us (ingular ?" On many occafions aflu redly. Let not your heart be troubled. Be fingular : not for the fake of fmgularity, but of moderation. Never be fingular for the fake of being C c ,^ fingular ;
39© On the Chrijlian
fingular : never flirink from being fingular for the fake of being virtuous. If you are fingular becaufe you remain in the path of duty while others have deviated from it ; it is they v/ho have left you, not you who have left them. Let not your heart be troubled. Carry on your view to the mo- tive, by v/hich the duty of moderation, of decided and avowed and confpicuous moderation, is enforced. T'he Lord is at hand. Behold here the grand encourage- ment to fober-raindednefs and forbear- ance ! Behold here the grand fupport un- der fmgularity and contempt ! The fafhion of this world pafleth away. Superiority will fhortly be levelled, gratification ex- tingui(hed, poffeffion terminated, by death. After death cometh the judgement. As to the fad:, though not as to the degree, of future bleflednefs or mifery, judgement but promulgates the fentence irrevocably fealed by death. The Lord is at hand to deter- mine your everlafting doom : to receive his faithful foldier into glory, or to confign his irreclaimable enemy to perdition. The end of all things is at hand : be ye therefore fober^ and ivatch unto prayer.
There are two fubjed:s, commonly fe- ducing to youth, to which the preceding
re-
Charadlers of Youth. -^qi
refle<ftions on moderation may briefly be applied ; drefs, and aniufements.
The minds of young men are engaged by the concerns of life, in employment more feriousand lefs frequently intermitted than the occupations which belong to their contemporaries of the weaker fex. And while women are lefs expofed than men to the aflaults of the ruder paflions ; the ad- vantage is counterbalanced by a greater liabiliiy to temptations conned.ed with per- fonal appearance. Hence perhaps it is that the wifdom of God addreiies the female fex with feparate and emphatical admoni- tions. / iznll that 'Women adorn them/elves in modejl apparel iv'ith fiamefacednefs and fobrietjy not with hroidcred hair^ or gold, or pearls y or cojily array : not the on t ward adorning of plaiting the hair^ of wearing of gold, or of putting on of apparel (/). If the temperate ufe on fome occafions of the modes of ornament here fpecified be n - cognifed as confiftent with the fpirit of the injundlion ; no fuch confiftency can be allowed to a needlefs indulgence, or a vain delight, in any kind of fliewy or expenfive decoration. And foppery or collly array in young men is even more
(0 I Tim. il- 9. 1 Pet. iii. 3.
C c 4 crimioil
392 On the Chrlflian
criminal than fimilar difregard of fcriptural precepts in young women. From both fexes, unobtrufive fimp]icity in drefs, and refolute oppofition to extravagance, and to every fafhion, however prevalent, which borders on indelicacy, are indifputably re- quired. To both fexes • has Jefus Chrift iiTued the mandate ; Take no thought what ye Jhall put on. To both fexes has he de- clared that to be folicitous concerning drefs was one of the charadteriftics of the fmful Gentiles. Remember that it is the prin- ciple, not the nation, which conftitutes the heathen. Remember too that, if fm in- duced the neceffity of clothing ; to be vain of our habiliments is indeed to glory in owrjhame.
Amufements, imful in their own nature, or bringing with them temptations dan- gerous to young perfons in general or to yourfelf in particular, many virtues com- mand you to renounce. Moderation ad- vances a ftep farther in the path of forbear- ance ; and requires you to exercife reftraint as to indulgence in blamelefs amufement. She pronounces that amufement transformed into bufmefs, becomes fm. She warns you chat with moft amufements the fedudions o,f vanity are blended -, that with all, the
faares
CbaraBers of Youth. 393
fnares of indolence are interwoven. She bids you contemplate the irkfomc vacuity into which they, to whom a particular re- creation has been rendered habitual, are plunged when it is cafually precluded. She tells you that in whatever proportion the time bellowed on any amufement is too great ; exadly in the fame proportion too little is affigned to fome occupation of duty. She tells you that unlefs by uni- form felf-command, and occafional felf- denial, you retain the complete maftery over yourfelf as to innocent indulgences ; it is impoffible that you fhould withftand with eafe, it is improbable that you fhould adually withftand, the allurements of re- prehenfible gratifications. It is the un- happinefs of many perfons, efpecially of the female fex, to experience fuch an edu- cation, to be accuftomed at home no lefs than abroad to fuch difcourfe and fuch examples, as to be led to regard amufe- ments as a fea of pleafures, by navigating of which they are to be repaid for the thraldom of fchools and inftru(3:ion. O wretched ignorance of human duties ! O miferable eftimate of the objeds of human exiftence ! If at any time you feel a fenfa- tion of painful difappointment when pre- vented
394. ^'^ ^^''^ Chrjftlan
vented from partaking in fome expelled amufement ; be afl'ured that your heart rates amufement at too high a value. A child is excufable, when the butterfly which it was on the point of feizing eludes its grafp. Let the well-inftruded Chriftian be Joher ; and confider things indifferent, with indifference.
There remains yet one fubjedl:, with re- fpetft to which felf-government muft be exemplified ; purity.
Purity commands you to f,ee youthful lujls («), under whatever form, and in whatever degree, they may prefent them- felves ; and to renounce all incitements to fin, all fociety, all fcenes, all books, all dif- courfe, which tend to inflame the paffions or to pollute the imagination. No unclean per/on — ponder well the fcriptural compre- henfivenefs of the term — iVo unclean perf on Jloall mherit the kingdojn of God (:v).
Purity claims alfo the regulation of the demeanour and conduct of young perfons towards thofe of the other fex.
It was even on Timothy, the eminently virtuous Timothy, that St. Paul preffed the admonition, to treat the younger 'women as
iu) 2 Tim. ri. 22. (w) Gal. v. 7. i Cor. vl. 9,
fee.
fjlers^
CharaE*.ers of Youth, 395
Jijiers, with all purity. The phrafe implies not only a confcientious abhorrence of every a£lion, of every word, which is an offence againft the feelings of modefty ; but a fcru- pulousabftinence fromindifcreet familiarity, a guarded forbearance from unbecoming le- vity, a cautious avoidance of every pro- ceeding likely to impair the habit of deli- cate propriety. If fuch are the obligations incumbent on young men ; what circum- fpe<ft referve, what fandity of manners, does God require from women ! Let each fex be aware that, by ftudied afliduities and particular attentions, to entrap through mo- tives of vanity or felfifhnefs the affedions of another, is among the moft cruel fpecies of robbery and fraud. Let them fo regu- late their deportment as tacitly to prevent or to remove mifconceptions on the part of thofe, who may groundlefsly deem themfelves objeds of efpecial regard. With equal care, with an equally firm conviction of duty, let them watch over their bofoms, that their own affedions be not haftily feized. If in the commoneft tranfadions of life the glory of God is to be the ruling principle of a Chriftian ; is that principle to be difmiffed, is it to be poflponed, in the moll important engagement, marriage ?
8 Shali
396 On the Chrijltan
Shall the bleflingof the Lord of all accom- pany a contract, in which his honour is flighted, his approbation held of fecondary importance ? Do you feek the glory of God ? Do you hope for his bleffing ? Cherifh not a thought of being united to another in marriage, until you have folid grounds for deliberate belief that the indi- vidual in queftion is a true fervant of Chrift : a fervant of Chrift not in the loofe accept- ation of the terms prevalent in a carelefs world, but in that comprehenfive and fcriptural import which they fhall be found at the laft day to have involved. If per- fonal attractions, or amiable manners, or lucrative or fplendid connexions, prepon- derate in your heart ; you are the Have of engaging features, or of alluring manners, or of intereft, or of ambition ; not the fer- vant of Jehovah. Hear the voice of God prohibiting his chofen people from mar- riages v/ith idolaters. Hear St. Paul com- manding Chriftians to marry only m the Lo^d [y]. Hear him, in the very paflage which is the foundation of the prefent difcourfe, commanding them ?iot to be yoked tmequally ivith unbelievers. What fellozv/Jjipy
(j) I Cor. vll. 39.
he
Chara&ers of Youth, 397
he exclaims, hath righteoiifnefs with tm- right eotffnefs ? What communion hath light with darknefs ? What concord hath Chrijl with Belial^ What part hath he that be- lievetb with an i?ijidel ? Let it not be fup- pofed that the energy of thefe words re- fpedls merely the cafe of a Chriftian about to marry a heathen or a fceptic. It re- fpedts the cafe of a Chriftian meditating marriage with any perfon whom God re- gards as not a Chriftian ; a perfon who like the covetous man, or the glutton, being en- flaved to fome habit of unrighteoufnefs, is ftamped by the Scriptures an idolater; a perfon who lives not unto Chrift, and there- fore has no efficient faith in Chrift ; a per- fon whofe heart, idolifmg the world, is cold and formal as to genuine religion. Refle(ft too on the danger which would neceflarily enfue to your own principles no lefs than to your happinefs, from an union with a partner not truly religious : and you will confefs that on this as on every occafiofi intereft moves hand in hand with duty. Guard then your affediions againft fudden and premature impreffions. Look primarily to the religious character of the individual towards whom you feel a dawning of regard. Weigh circumftances I with
39^ On the Chrijlian Chara&en of Youth,
with preclfion : weigh them under a lively lenfe of your predifpofition to fee all things with a favourable eye. If attachment in- finuating itfelf into the bofom has been permitted to make progrefs, ere you dif- cover that its object is in the primary qua- lification defedive ; how diftreffing is the alternative of relinquifhing your profpeds at the expence of a bitter facrifice, or of perfifting at the rifk of your prefent and eternal welfare ! But if you (brink from the facrifice, you do not love God above all. In making it, whatever you fufFer, you fuffer as a Chrijlian ; you fuffer Jbr righte- oufnefs* fake. In fuch {vi?^tnngs blefed are you. Ad thus in all things, and you fhall be blefled for ever.
SERMON XIX.
On the Chrillian Charaders of Youth.
2 Cor. vl. 17, 18. vil. I.
Come out from among them^ and he ye fepa* rate ^ faith the Lord^ and touch not the un- clean thing : and I will receive you^ and will be a father unto you^ andyefoall he myfons and daughters^ faith the Lord AU mighty. Havi?ig therefore thefe promifes^ dearly heloved ; let us cleanfe ourf elves from allfilthinefs offlefi andfpirit^perfeEi^ ing holitiefs in the fear of God.
'T^HE Chriftian graces of piety, docilitv, and reverence for age, together with the leading obligations into which felf- government is ramified, were inveftigated in the preceding difcourfe with efpecial regard to their influence on the conduct of youth. May the guidance of the Holy
Spirit
40O V ' On the Chrljl'ian
Spirit dire£t, and His bleffing profper, our inquiries into feveral branches of dut)'', which remain to be examined with a fimi- lar reference.
V. With felf-government difcretion is intimately conneded. Each borrows aid from the other, and lends reciprocal aflift- ance. If, in proportion as difcretion in- fluences the character, the path is fmoothed for the exercife of felf-command ; in pro- portion likewife as fober-mindednefs and forbearance produce experimental efFecSts on the condudl, the difcriminating powers of difcretion are ftrengthened, and the ex- ertion of them is rendered prompt, eafy, and determinate. 'To give to the young nan difcretion^ was an object which occupied the heart of the wifeft of men. My fon^ keep found wifdom and difcretion. Difcretionfoall preferve thee^ and foall be life unto thy foul. Let the aged teach young women to be dif creet. I will that the younger 'women give 7ione occafion to the adverfwy to fpeak re- proachfully {a\ Such are the precepts of the Moft High. Difcretion neither recom- mends immoderate fufpicion ; nor en-
{a) Prov. i. 4. li. 11. iii. 21, 22. Tit. u. 5. i Tim. V. 14.
trenches
CharaUers ofY^otith, 401
trenches oncandidfimplicity and Ingenuous openneis ; nor authorifes the fmalleft devia- tion from the path of fincerity. But, as in- cluding vigilant and cautious deliberation, it impofes a curb on the natural precipitance of the young : requires them to examine ere they choofe ; to underfland before they decide ; to diftinguiOi between qualities in fome points fimilar; to prefer a fubftance to a fliadow, an enduring to a tranfient en- joyment, a great good though remote to a trifling acquifition at hand. It regulates words no lefs than actions; inculcates feafonahle filence ; enjoins compofure of deportment ; upholds ferenlty of mind. How many unguarded fpeeches, how many rafli compliances, how many unwife en- gagements, hov/ many difputes, mifcon- ceptions, offences, and animofities, fubje<fis all of fubfequent and unavailing anxiety, would difcretion have precluded ! How many wafted opportunities of prudent re* mark, of falutaiy advice, of active ufeful- nefs, would difcretion have feized ! Dif- cretion exacts a rational appropriation of time, and a judicious fele«^ion of employ- ments. It profcribes noxious and trifiing books ; and, among the diverfity of im- proving ftudies, directs your eye to thofe Vol. II. D d which.
402 On the Chrijlian
wliicli, according to your ftation, promire the largeft portion of defirable fruit. It forbids eagernefs and curiofity to exhauft the powers of youth in boundlefs excur- fions throughout the regions of learning : and inftruds you to limit your purfuit to objeds not furpafling your grafp by their number or by their magnitude. Again and again it founds in your ear the danger of rvil commiimcatio7i : warns you that amiable feelings give no alTurance of religion : that alluring manners may veil a profligate heart : that wit compenfates not for vice, nor gay cheerfulnefs for indifference to piety. It reminds you that all the delight of th'C Pfalmift was /;/ fuch as excelled i?i virtue ; that he was yz conipaniori to them that feared God ; that men will form their judgement concerning you from the charader of thofe with w^hom you allbciate : and that, ac- cording to the natural propenfity of your heart to evil and the powerful contagion of corrupt example, an unfavourable judge- ment, if at prefent premature, will probably 'be verified.
• 'VI.. In the general deportment and con-» dud of fociety the young receive a peculiar meafure of benevolent attention. Their
minds
CharaSlers ofY^outh, 403
mihds too have not as yet forgotten early leflbns and habits of compliance : nor loft the warmth of fanguine credulity amidft protracted experience of hypocrify and felfifhnefs. Hence the Chriftian duty of benevolence urges its demands on youth with greater pofitive advantages, and in the face of fewer obftacles, than exift in ma- turer life. If the world, tolerant as it may be where age has chilled the feelings of fympathy, and caution chained the hand of liberality, regards youthful malignity and youthful unkindnefs wath deteftation : with what eyes fhall God^ who pronounces the want of benevolence unchriftian in any period, behold it in the young ? Though the relief of the diftreffed by pecuniary af- fiftance, or by thofe comforts which money can purchafe, is fo far from conftituting the fubftance of benevolence, that you may be^ flow all your goods to feed the p^or and be to- tallydevoid ofChriftianf^^W//; it is yet one the fruits which true benevolence cannot but render. If any man hath this ii)orld^s good^ and feeth his brother han)e netd^ and fijutteth up his bowels of compajjion from him * how dwelkth the love of God in him [h) \
{b) I John, iii. 17.
Dd a If
404 On the Chrtflian
If we are all members one of another, fel- low-members of that body of which Chrifl is the head : if to feed the hungry, to give drink to the thirfty, to take in the ftranger, to clothe the naked, to vifit the fick and the prifoner, is to minifter to the neceffities of Chrift [c] : how dwelleth the love of our Redeemer in us, if we minifler not to thofe whom He is not ajloamed to call his brethren^ whofe treatment he confiders as expe- rienced by himfelf ? To oeconomy as a branch of felf- government a flight aliufion has recently been made. Let oeconomy now be regarded in a point of view ftill more attractive : let it be regarded as the fountain appropriated to feed the ftream of beneficence. If we are directed to look every man to the things of. others : if the poor man is commanded to "work with his hands^ that he may have to give to him that need-- eth: Shall not youth in eafy circumftances fave that it may beftow ? Shall youth content itfelf with the renunciation of expenfive va- nities ? Shall it not delight to impofe filence .on many guiltlefs defires ; to facrifice many lawful indulgences ; to reftridt within nar- rower limits the portion of time employed in harmlefs but unneceffary occupations;
(c) Matth, XXV. 35, &c.
that
CharaBers of Tout Id. 405
that by difpenfing bounty with a larger hand, by diffufing comfort over a wider circle of mifery, it may gratify itfelf not merely in the ampler cxercife of compaf- fion, but in more abundant manifeftations of love to its God and its Redeemer?
By the operation of benevolence on the heart let \.he young be guarded againft that pronenefs to'entertain haPcy jealoufies, and to form uncharitable opinions, to which, amidft the unexpeded difcoveries of evil in their afiociates, they will be tempted. In contemplating thofe whom on the whole you difapprove, let the eye be no lefs open to merits than to failings. Let the failings of another teach you to meditate on your own offences, Univerfally difcreet, fami- liar exclufively with the good ; be candid, and courteous, and benevolent to all.
VII. Of youth one of the principal orna- ments is diffidence. With fome of the duties already inveftigated, particularly with docility and reverence of age, diffidence is intimately joined. So extcnfive however are its bearings on the charader, fo general is its importance as a fafeguard to youthful virtue, that its claims to feparate confidera- tion are not to be withftood. To be little D d 3 in
406 On the Chrifliart
in your own eyes ; to diflrufl: your own powers ; to deem humbly of your own at-? tainments ; to feek for wifdom from the experienced ; to honour all men ; in lowli- nefs of mind to efteem others better than yourfelf J to decline the haunts of temptar tion ; to reprefs the fallies of vanity ; to nip alFedation in the bud ; to refill the fuggeftions of pride ; to turn a deaf car to the perfuafions of ambition ; to recoil from the voice of flattery ; to receive bleffings with lively confcioufnefs of demerit ; to refign them with thankfulnefs that they have been enjoyed fo long: thefe are among the leiTons of diffidence. Plainnefs and mpdefty of apparel are indifpenfable tokens of diffidence. So pronounces St. Paul, w^hen, in contradiftinOiion to decora- tions confifling in gold atid pearls and cojlly array ^ he direcSts that women fhould adorn tbemfelves with fiamefacednefs [d") Diffi- dence is likewifeinfeparable from meeknefs. Their union is I'epeatedly prefyppofed in the injundions of Holy Writ. Thus when the female fex is warned by St. Peter againft a fondnefs for exterior embellifh- ments j the Apoflle, according to the 4i-
(//) I Tim. ii. 9.
vine
Chara&ers of Youth, 407
Vine wlfdom ftamped on every page of the Scrfptures, fubjoins : Let their adornhig be the ornament of a meek and quiet fp'irit ; an ornament which^ however undervalued, negle<5led, or defpifed by the world, is /// the fight of God of great price [e). If low- linefs and humility, if convidion of inhe- rent weaknefs, if gratitude for undefcrved mercies, are requifite in every Chriftian : from every age and fex diffidence is re« quired. If the obligation is to be ftrength- ened by confcioufnefs of inexperience : it weaves additional ties around youth. If delicacy of frame and of mind, naturally predifpofmg to diffidence, are efpecial in- dications of the divine will : then is the want of diffidence peculiarly offenfive in young women. The declared object of the Scriptures with refped: to the female fex is to form a retiring charader. To be keepers at home ; to guide the hoife ; to be obedient to their hifbands ; to bring up their children; to uniteyZ'^r, modeftand refpedful deference, with chajle converfatlon ; not to be id/ersy nor tattlers^ nor bu/y-bodles, nor ivan- derers from hoife to houfe ; thefe are among the facred precepts defigned to imprefsandto
(r) r Pet. iil. 4.
P d 4 fuftaim
40 8 On the Chr'iflian
fuftain it. Againfl: that chara£t:er the pre- vailing fyftem of modern education and modern proceedings declares war. If the precept to be adorned imth fiomefaccdnefs^ when prefented to parents and inftrudiors, be received with pailive acquiefcence in- tending no practical regard ; it experiences favourable treatment. More frequently it is encountered v^rith a fraile of felf-com- placent lagacity, v;ith open indifference, or with undifguifed contempt ; as an anti- quated-injunction abrogated by eftabliOied cuftom, a maxim annulled as inconfiftent with the fuperior tafle and breeding of a po- lifhed age. And the'pupil who is unfortunate enough to betray fymptoms of a tendency to exemplify it, hears her conformity to a fcriptural model, her obfervance of a fcrip- tural duty, pronounced vulgarity and ig- norance ^of the world ; and is taught that the adorning which God has befiowed and enjoined is in the eyes of enlightened fa- fhion a bicmifh and a difgrace. The leading concern of the greater number of thofe perfons, who as relatives or guardians have the fuperintendence of young women, feems to be, firft, to train up the pupil in accomplifliments for the purpofe of dliplay; and, afterwards, to pufh her forward into
occafions
CharaElers if Youth, 409
occafions contrived for difplaying them. To a£l t!ius is ftyled " doing juftice" to lier 1 If, from thel'e leflbns and this difcipline ihe (liould efcape with the feelings of diifi- dence unfubdued ; Ihe is configned to the influence of that general and unabafhed familarity, which conftitutes, in the appre- henfion of qiultitudes, the eafe and perfec- tion of modern manners. Remember, ye young, the inftrudions of your Cod. Let not cuftom with her countlefs wor- fhippers feduce you to deem effrontery politenefs ; or to regard a Chriftian grace as dependent on the fandion of an idol. Come out from among thern^ and be ye ft- parate.
But while diffidence is affiduoufly che- riflied as no lefs in itfelf a virtue than as the ornament and guard of every other virtue ; let not its nature befo mifconceived, its influence fo unwifely extended, as to rob the mind of felf-pdffeflion. Am^idft in- genuous humility and retiring meeknefs, let difcernment to perceive the track of duty, promptitude to enter it, perfeverance to abide in it, be unimpaired. Let not Chriftian modefty degenerate into falfe fhame. Be not afiamcd, njuhcn it concerneth thy fouL For there is afoame that bririgeth
fn:
41 o On the Chriftian
Jin : and there is afia7ne which is glory ana grace. Accept na perfon againjl thy foul ; and let not the reverence of any man caufe thee to fall. Be not thou afjamed of the law of the Mojl High. Be not thou afhamed of the teflimony of our Lord [f). Ridicule is the weapon which the diffidence of youth is leaft able to parry. Take then to thy- felf the fhield of faith. That {hield no dart of the wicked one can penetrate. When fmners entice thee^ confent thou not. FolloTD not a multitude to do evil. Remember Him, who for thy fake hid not his face from fmme and [pitting^ endured the crofs^ defpifed the fl?ame [g). Remember his awful de- nunciation : Whofoever foall be afjamed of me and my words ^ of him fh all the Son of man be afjamed when he cometh in his own glory and the glory of the Father (A). Re- member the Apoftles of your Lord, who rejoiced that they were counted ivorthy to fufferfhame for his name [i). As Chrif has fvfercd for us • arm yourfelf Ukcwife wiith the fame mind. If any manfuffer as a Chrif tian^ let him not be afmmed; but let him
{/) Eccl'us, iv. 2C — 22. xlii. I, 2. 2 Tim. i. 8. (s) If. I. 6. Heb. xii. 2. (/6) Mark, viii, 38. Luke,
ix. 2 5. (i) A<fts, V. 41.
glorify
CbaraBers of Toutb, 4 1 j
glorify God 07i this behalf. Bleffed art thou when menJJjall revile thee^ and fay all man- ner of evil concerning thee filfely for the fake of Chrifi, Rejoice and be exceeding glad (/^). Maintain not an unhallowed filence, when evil is fet before thee. With meeknefs, yet openly and firmly, bear thy teftimony to the commandments of thy Redeemer. Confefs Him before men ; that^ ivhen He f jail appear^ thou mayef have confidence^ and not be afoamcd before Him at His coining (/).
VIII. A duty whofe claims on youth are particularly ftrong, whofe fphere embraces every duty already inculcated, finally pre- fents itfelf. This duty is Exertion.
He that gathereth in fummer^ is a lanfc fan (ni). If to require much from thofe to whom much has been committed be a rule of equity fo obvious, as to have efta- bliflied by the common confent of man- kind its authority over worldly tranfadlions ; do you forget that God has promulgated this identical rule as the criterion of your final doom ? The line of exertion traced
{I) I Pet. \v. I. 16. Mntth. V. II. (/} I John»
ii. 28. (m) Prov. X. 5.
out
^12 On the Chrijlian
out by the hand of duty for the you*h of either fex will be varied by the elevations and depreffions, and by every other variety of local circumftances, which diverfities of rank and fituation introduce into that part of the map of life through which in dif- ferent inftances it is conducted. And in all cafes the exertion of young women will predominate in the unobtrufive offices of domeftic life ; that of the rohiifter fex in the laborious cares of biifinefs. Rejoice then, ye young, in your ftrength ; rejoice, not that you have ftrength for toilfome diflipation ;'and fmful indulgence, but flrength to dedicate to God : ftrength to fuftain the declining years and requite the early folicitude of a parent ; ftrength to uphold a brother or a fifter tottering in the rugged paths of tribulation ; ftrength to fuccour a circle of relatives and friends in proportion to their refpecflivc claims and neceflities ; ftrength to prove by active and diverfiiied ufefolnefs that you love your neighbour as yourfelf ; ftrength to Superin- tend and guide in the fear of God a houfe- hold or progeny of your ovvrn ; ftrength to labour in the difcharge of the duties at- tached to the ftation in v\^hich He who dil- pofes the lot of all men has ordained that
*7 you
ChafaSiers of Youth* 413
you fhould labour for Him. Rejoice, ye young : rejoice and glorify your Redeemer. Be itot partakers of other men s fms : keep yourfclves pure. Bear fruit abundantly unto Chrift. Lay up treafures for life everlaft- ing. Employ your unbroken vigour, your unclouded minds, as hiftruments of right eouf- nefsiinto holinefs ; inftruments for promoting the temporal and eternal welfare of your- felf and of all with whom you are con- neded. Be diligent in w^ell-doing. Be not enfnared into a purfuit of trifles. Work, thou who art entering on the days of thy prime, work for God and for man. Then, when thy limbs tremble with age, and lan- guor creeps over thy frame ; then fhall thine heart be cheered with the remem- brance of part exertion : then flialt thou blefs the grace of God, which difpofed and enabled thee to bear with faithful perfe- verance the burthen and heat of the day.
In the fubjedls which have occupied the prefent and the preceding difcourfe, you have contemplated, my youthful friends*, the principal marks of that fcriptural cha- radler, for the attainment of which your God commands you to come forth and be fcparate from t}i€ world. Touch not the mi- clean thing. A folemn and moil compre-
hen five
4^4 ^^ ^^^ Chrijlian
henfive injundion ! You are furrounded by contagion. Contamination lurks on Tevery fide. The objeds which cuftom and example obtrude on your regard are too often like unto 'whited fepulchres ^ which in- deed appear beautiful outwardly^ hut within are full of dead metis bones and all unclean^ nefs. The paths which you are invited to tread lead anpng graves which appear tioty and the men that walk over them are not aware of them. Linger not in the precincts of deftrudion. Sport not amidft the breath of infedion. Pity the wretched vidims of corruption : but come out from among them and be ye feparate. Such is the mandate ! Does the Father of mercies ifTue a command unaccompanied with encouragement to obedience ? Never. What, in the prefent inftance, is the encouragement ? / will re- ceive yoUy and will be a Father unto you^ and ye fjall be 7ny fons and daughters^ faith the Lord Ahnighty, What though folly lliuts her doors againfl your return ? My por-^ tals open at your approach. What though pride difclaims your friendfhip ? I will love you as a Father. What though the world difowns you as her children ? Ye (hall be my fons and daughters, faith Jehovah. Within the fcopc of this promife what blef-
Characters of Youth, 415
fing IS not comprifed ! To be refcued from the dominion of darknefs and tranflated into the kingdom of light ; to be tranf- formed from enemies into fervants of the Moft High ; to be made objeds of love to Infinite Goodnefs ; to be flieltered under the wings of Omnipotence ; to be guided by the fuperintendence of Eternal Wifdom; to be wafhed in the blood, fandified by the grace, accounted as the brethren, of God's Incarnate Son ; to receive into our hearts the Spirit of adoption whereby isoe cry^ Abbuy Father ! to have the Spirit itfelf hear voit- nefs with onr fpirit that we are the children of God ; to be heirs of God and joint-heirs ivith Chrifi ; to rejoice under every earthly trial "duith joy unfpeakable and full of glory in the hope of an incorruptible inheritance of blifs: thefe are among t!ie privileges of the fons and daughters of the Almighty. Uavitig therefore thefe promifes^ dearly he- loved; let us cleanfe ourf elves from allflthi- nefs of ftp:) and fpirit y perfeBing hoUnefs in the fear of God, Mark the earneflnels oif affectionate entreaty with which the Apoftle animates you to labour for the high prize of your calling. I fpcak, he cries, almoft immediately before he delivers the words of the text, I fpcak as unto my children, *i Bear
ij.i6 0?i the Chrijlian
Bear with me if I feel a porrlon of bis carneftnels. , I /peak as unto my children. Shall thefe {lupendous mercies be propofed to you in vain ? When the Lord of the univerfe, the God whofe favour conftitutes the bleflednefs of angels and archangels, llvetches forth to you the arms of paternal love : do you recoil, do you hefitate, do you loiter ? When Jefus the Redeem.er of mankind points to the crofs on which hs died for your offences, and thence directs your eyes to the manfions in His Father's houfe : will you prove yourfelves dead to gratitude, blind to glory ? When the Spirit of fandtihcation is folicitous to fhed abroad the love of God in your hearts : will you refufe the grace of adoption, will you feal yourfelves the children of the de- vil ? Far be fucli infatuation ! Be you, like youthful Timothy, 2iK\ example to be- lievers, I^aften to range yourfelves under the ftandard of Heaven. Survey the pro- mifed recompenfe, the vidor's crown. But prepare your hearts for the warfare. Pre- pare to contend a gain ft principalities and powers of darknefs. againft the rulers of the darkfiefs of this ivorld^ againil x\\t pri]ice of this worlds the God of this ivorld. Prepare to cleanfe yourfelves from -all lilthinefs of fle(h and fpiric. The body of corruption
muft
CharaElcrs ofTouth, 417
inuft be kept under abfolute control. . The deeds of the flefli muft be mortified; its afFedions and luffs muft be crucified. The baptifmal vow muft be fulfilled. The vain imaginations of the heart muft be repref- fed ; the malignant paflions quelled ; the afpiring fchemes, the prefum.ptuous confi- dence, the empty wifdom of unhumbled nature renounced, ^very thought muft be brought into fnbjedion, reduced under captivity to Chrift Jefus. There muft be no referve ; no bartering and trafncking for heaven ; no pretext of corapenfation for one fmful habit by many afls of obedience. The furrender of the foul to God muft be total. Not {ovc\^ jilthinefs ^ but all filthinefs muft be abjured : not ail filthinefs of the fcjfj only, but all filthinefs alfo of ^\\QJpint. The purpofe of clcaufiiig^ the pradtical aim of cleanfing, muft be univerfal. Nothing which pollutes in the eyes of God muft be tolerated. Not only muft all filthinefs be cleanfed away, but holinefs muft ho. ptr- feEled, A negative charadler is unknown to the Scriptures. If you are anxious to be purified from iniquity ; you are anxious likevvllc for poJiiive acqulfitlons, for con- tinual progrefs in holineis. For thofe ac- quifitions in that progrefs, you are incef- VoL. II. E e fantly
4l^ On the Chrijlian
fantly to labour. The pattern of your Saviour is to dwell upon your mind. To transfer into your own difpofitions an en- creafing portion of his Spirit ; to form your own condu£l: into a nearer and nearer, however diftant, refemblance of his excel- lence ; to grow in grace, to add virtue to virtue, to prels forward towards the mark, to furmount the remaining obftacles of fin, to bi;£ak the bands which retard your exer- tions ; to be holy as Chrift is holy, perfect as he is perfed ; to redouble your fpeed when you difcover yourfelf to have linger- ed, your diligence when you perceive that you have been carelefs : behold the tenor of your life, 4f you are bent on perfeding holinefs. But isjho h fiifficient for thefe things P No man. How then is holinefs to be perfected ? In the fear of God. Fear God : and the difficulties of a Chriftian courfe are no longer the fubjedt of de- fponding apprehenfion. The fear of God infures the prefence of His all-fufiicient grace. The fear of God infpires lowlinefs ; but in working lowlinefs it creates confix? dence in Him who has promifed to uphold the humble. It fummons to unremitting fupplication : but >feaches that He whom vou fupplicate is mighty to flive. Go on "■''•• *• • • 4 then
Chara&ers ofTouth, 411)
then in the Jirength of the Lord : make tncn- fion of bis righteotftefs only, PI6ture to yourfelves one of the children of this world grown old in fm and unconcern ; and throwing his eye backward over the glooiu of wafted years. Behold the hand of hea- ven ijoriting bitter things agamji him^ and caufing him to poffefs the iniquities of his youth I Can he recall the day that is paft? Can he ftretch forth the remnant of age to the meafure of his paft period of probation \ Will regret transform the fruits which he has borne unto fm into ac- cumulated treafufes of holinefs \ Suppofe his heart broken and contrite. At what price would he not rejoice to purchafe the chance of thofe years, which Providence may yet have in ftore for you ! With what eagernefs of holy exertion, with what de- terminations of righteous perfeverance, would he enter upon his new career ! With what folicitude would he watch over his heart ; with what humility would he reft on the grace of his Saviour ; with what zeal would he labour for a lot in the inhe- ritance of the faints ! To him this defcrip- tion is a fhadow. To you it may be a difplay of realities. Do what the aged pe- nitent would have done. Lofe not a mo- E e 2 ment.
420 On the Chrljlmn CharaBeri of Youth,
ment> The fpan yet remaining to the aged penitent, fcanty as are the limits with- in which the courfe of nature confines it, may be longer than that which you are to occupy. If you procraftinate your de- cifion ; he may be glorifying God in a Chriftian old age, when you have clofed in (death an unchridian youth. Hear the invitations of Jehovah ! Devote your- felves to that Mafter, of whofe fervice you never (hall repent. Ghoofe that good part ^ 'which fiall never be taken aivay from you. I anticipate the afpirations of your fouls. — *' O God! we defpife not thy promifes; '^' we difregard not thy mercies. Incline '' us, enable us, to £ome forth and be fepa- " rate, Preferve us from the unclean thing : " receive us to Thyfelf. Send down the " Spirit of thy grace to dwell with us, to '^^ guide our hearts in thy teftimonies, to " eft*ab]iili our feet in thy paths. So fliall " we be thy fons and daughters, O Lord " Almighty \ We iliall reign with thee, «' J.efus oor Redeemer ! We (hall rejoice " for ever befor thy throne, Our Father " which art in heaven !'*
SERMON XX. On the Method of Salvation,
Acts, xvi. ;^o.
What rmiji I do to he favedt
CUPPOSE a mariner fhipwrecked on a defert ifiand to behold in the horizon the blue fummits of a ciiain of mountains, which he knows to rife in a cultivated re- gion flouridiing with all the comforts of hfe. To arrive at that happy land becomes the- object of his unccaling defire. But how is the object to be attained ? Shall a lender raft, fuch alone as in his deflirute condition he can fabricate, float him thither amid currents and winds and waves ? Some- times, in a moment of confidence, he per- fuades himfelf that his deliverance is within the compafs of his own ability. Soon he recognifes the feeblenefs of his powers, E e 3 the
422 On the Method of Salvation*
the certain inefficacy of his exertions ; and is ready to call on the rocks and woods of his abode to fhield him from the lingering deftrudion which awaits him. Then he rears his fignals along the fliore, anxious if they may but win the notice of fome bark from a civilifed nation, or even of the vagrant canoe of a favage ; and thus procure for him a paffage to the haven where he would he^ or, at leaft, affiftance on his way, and inftrudions how to accompliih the re-v- mainder of his courfe. Behold the pic- ture of a fmner felf-convided of guilt, con-, fcious of impending judgement, aware of the pofhbility of deliverance, ignorant of the method by which deliverance is to be attained, and eagerly looking around fo? information and fuccour \
What mtfjl I do to be fdvedf Such waa. the quefticn which the jailor at Phillppi propofed to Paul and Silas. Selfrcon- demned as a tranfgrefror ; earneft, like the fhipwrecked mariner, for efcape ; and in one refped fingularly favoured, infomuch as by the terrors of the fupernatural e:irth- quake he was convinced that the way of falvation was to be learned from the very perfons whom he had recently thrufl into, the innermoft dungeon ; he fervently im- plored
071 the Method of Salvation, 423
plored, in the few and moft comprehend five words which the extremity of folici- tude infpired, the guidance of thefe mef- fengera of Chrift. We, no lefs than the jailor, are fully fatisfied that from the word of God, however it be conveyed ; from the meflengers of Chrift, whether they fpeak to us in perfon or in their writings ; the v^ray of falvation is to be fought. Pro- pofing therefore that queftion, each of us for himfelf, let us firft confidcr the anfwers which many who bear the name of Chrif- tians return to it. And fecondly, let us fearch for the anfwer returned to it in the Scriptures.
I. What mujl I do to befaved? " Be de- " cent," it is by fome replied, " in your • *' life and converfation. Obferve with re- •* gularity the eftabliflied rites of public " wor(hip. Be upright in your dealings. " Maintain a refpedlable character. In- " dulge not in any flagrant vice. ACt " thus, and you will have no caufe for ap- " prehenfion. God is a God of mercy. ^' He does not exped unreafonable fervice. " He is not a rigorous mafter, an unjufl judge. He knows our ftrength, or ra- *' ther our weaknefs : and he demands not E e 4 " from
((
424 On the Method of Salvation,
" from us more than we are able to per?? " form. He is acquainted with the incli- " nations of our nature : and though he " ufes ftrong language in the Scriptures *' for the purpoie of re {training us within " equitable bounds, he will not call us to *' a ftridt account for the moderate indul- " gence of our defires." The meaning of counfei is often illuftrated by looking to the condutSt of the counfellor. Survey the general condud of the men who offer this couniel. What is the ordinary courfe of their lives ? Altogether wcildly. You fee each man, under the fallacious garb of de- corum, living to his favourite paffions and propenfities. One is habitually fenfua! ; another, proud ; another, covetous ; ano- ther unchafte. The worfhip paid to God is a cold and formal and reluctant fervice. The heart is devoted to its own idol. You icarcely feel it neceilary to refer to the Scriptures in order to learn whether thefe advifers have returned a fatisfadtory an- fwer to your queftion. Your underftand- ing fuffices. You reply to yourfelf : " If " pra<Slically and habitually I live to the " world ; how can I hope for a reward " from God ? If, while I profefs to be " his fervant, I am in my heart and con- c " dud
On the Method of Salvation. 425
*' du(St feeking my own pleafure only : " 1 am a hypocrite. Can hypocrify lead " to falvation ? I miift afk other coiinfel." What muft I do to be faved ? " You *' judge rightly," reply your new inftruc- tors, " that your former advifers have fur- " nifhed a very imperfed: anfwer to your " enquiries. They have forgotten that a " charadter, to be pleafing to man or to " God, muft be amiable. Svv'eetnefs of " manners, eafy affability, courteoufnefs " and good humour, are indlfpenfable. " Be candid. J^^idge no one. Shim mo- " rofenefs. Partake freely of the- gifts of " heaven. Gaiety is the proper attribute " of innocence. Study to pleafe all, and " to make all pleafed wit'u thernfelvcp. " To cheerfulnefs add liberality according " to your convenience. So fhall you ren- " der all around you happy in this world : " and may juftly conclude that God will " render you happy with them in the next.'* Still you perceive, notwithftanding thefe impofing terms, that the fuggefted addi- tions may have contributed to the former character nothing but a fpecious varnifli. Thofe additions may be nothing better than more rehned accompliihments. How many felfifh, how many deceitful, how many
abau-
426 On the Method of Salvation,
abandoned men have correfponded with this defcription ! Can thofe qualities which may be attained, thofe proceedings which may be adopted, by the wicked, enfure falvation ? But allow the qualities to be in fincerity polTefTed. Concede to them their dua excellence. How far are they from completing the fcriptural pidure of a Chrif- tian ! How far does this decent and ami^ able man fall ihort of the example dif- played by the Apoftles, and the early fol- lowers of Chrift ? What proof is here to be found of fandity, of heavenly-mindednefs, of fuperiority to the world, of mortifica- tion of the corruptions of the heart ; of thofe difpofitions towards God, the Father, the Son, and the Holy Ghoft, which the Scriptures inceffantly inculcate and de- mand ? More is yet requifite. The quef-^ tion is ftill unanfwered. What muft I do to be faved ?
*' If you would be faved," replies ano- ther fet of advlfers, *' be a ufef?il character, " Benevolence is the firft of Chriflian viN *' tues. He that loveth his neighbour hath *'^ Julfilkd the law. Be adtlve for the good " of others. Beflir yourfelf zealoudy in *•' the public offices belonging to your *^ iVition. Affiil: jour friends with your
" advice.
On the Method of Salvation. 427
" advice, with your intereft, with your ** purfe. Forward local concerns. Patro- *' nize general improvements. Encourage *' public inftitutions. Abound in private *' charity, So fhall your name be ho- ♦* noured among men. So fliall you not ** fail to receive falvaticn, the due reward ** of your virtues." That you mud la« hour to be ufeful, if you v/ould obtain fal* vation, is unqueflionable. It is equally true that he, who loveth his neighbour, hath fulfilled the law, fo far as his concludt towards his neighbour is concerned, But IS religion fummed up in ufefulnefs to your neighbour \ Docs not religion look to mo- tives ? If it be not from a religious motive that we are ufeful to our neighbour ; is our ufefulnefs any mark of religion ? Has it any principle in common with religion? If a wicked man from a wicked motive performs an afl of great ufcf-ulnefs to his neighbour; is he therefore religious? If a carelefs man from a motive neither virtuous nor criminal confers a fignal benefit on another; is he therefore religious? Mere ulefulnefs, it is cv'dent, proves nothing, and avails nothing. Then as to the fulfil- ment of the law. Is it only towards man thi\t v/e have a hv/ to obferve ? Is there
not
428 On the Method of Salvation,
not a God ? Are we not bound by a law to him? Are there not peculiar dudes con- tiaually owing to him ? Is not ev^ry aft of duty to man founded on duty to God ? Is not every acl of duty to man acceptable before God only when it is performed from love to God ? Are we not commanded, "whatever ive do^ to do all to the glory of Cod^ that God may in all tlmigs be glorified through fcfus Chri/l ? it is undeniable then that ufefulnefs to man is not the bafis by which a title to falvation can be fuftained. What mull I do to be faved ?
" You forget," exclaims another clafs, *' yow forget the Ihare which the atonement " of Chrifl vindicates to itfelf in the work '^ of human falvation. We vnW difclofe " to you the grounds on which we are *' coniklent that we ourieives fliall be faved. *' We b.ave always (hexvn ourfelves punc- ** tual in frequenting religious ordinances. *' W^e have led extremely moral lives. We " have not overlooked amiabfenefs of de- "*' portment. We have been highly ufeful *' in our generation. On each of thefe *' foundations, were we inclined to boaft, " we might edabllfli powerful pretenfions. " But we remember the frailty of our com- ** snon nature ; and do not wifli to difiem-
"ble
On the Method of Salvation, 429
" ble our own imperfedlions. We thank ** God that we are not as many other men, " are : but before him we do not profefs *' to be righteous. We acknowledge that " we are to be faved through Jefus Chrift. ** Much as we have done, fomething con- " fiderable, we doubt not, has been left " undope. That deficiency Chrifi: will fup- " ply. Our own merits, balanced againll " our offences, are infufficient to turn the *' fcale. Chrift will add from his what is "needful to make it preponderate." Is this then the Gofpel plan of falvation through a Redeemer ; of falvation by free grace ; of falvation not of Vv-orks, left any* man fliould boaft ? If Abraham, the father of the faithful, the friend of the Mofi: High, had nothing whereof to glory before God : do you prefume to come as claim- ants of falvation in part, in great part, as of debt; as in part, in great part, due to you on the ground of purchafe by the me- rit of your works ? Was it to fupply the fmall addition requifite to turn the fcale in your favour that Jefus Chrift became man, laboured, and died ? Is this an object cor- refponding with tlie emotions of the Sacred writers when their tongues labour for ut- terance, and I'ccm incapable of, producing
expreftions
4jO On the Method of Sal-Dation,
expreflions adequate to fhadow out the' tranfcendent mercies of redemption ? What is the glory which you accord to the Son of God ? The glory of your falvation ? No* That glory you affiime primarily to your^ felf. The charaders previoufly defcribed named not the name of Chrift. They feemed not to take him into the account. One looked for falvation through decent morality : another added amiablenefs as 'a requifite; another fubjoined ufefulnefs. You feek falvation on the ground of felf- righteoufnefs. You name Chrift : but it is only to difhonour him. You take him into the account : but it is only to exclude him from the chief concern in the office of faving you. Each of your- predecef- fors was his own idol. You worfhip yt)ur-' felf. Miferable counfellors, mijer able com- forters are ye all [a] /My fms ft are me in the face. I feel my own helpleiTnefs* What muft 1 do to be faved ?
II. You have heard fome examples of the manner in which the ignorant and the proud reply to this momentous queftion. NovV receive an arifwer from an Apoftle ; Believe
(ej. Job, x.vi. 2. ,
in
Oti the Method of Salvation, 431
in the Lord J ejus Chr'tjl ; and thou JJjalt be faved.
Believe in the Lord Jefus Chrift ! What is the meaning of this command, to the obfervance of which the promife of falva- tion is annexed? Is the meaning this? " I muft acknowledge the Bible to be the " w^ord of God. More particularly I muft ** give full credence to the xiarrative which ** the Scriptures deliver of the actions and ** the fufferings of Jefus Chrift. I muft ** believe all the articles of the Creed; I *' muft keep my mind fully fatisfied, in de- " fiance of cavils and difficulties, that the " Chriftian religion is true. I muft alfo^ *' be perfuaded that the fpecific doctrines " of the Gofpel are adual verities." This faith is the faith of the underftanding : and as a firft ftep, is abfohftely neceffary. But if your faith is to conduct you to falvation, it muft be perfected in another quarter. How fpake the Evangelift Philip ? " If " thou believ^ with all thine hearty thou "-mayeft be baptifed." How fpeaks St. P^ul ? " With the heart man believeth unto ".rlghteoufnefs (^)."
- You perceive then that faith, if it ter*- minates in the underftanding, is nothing, Irt- its way to the heart it muft convince the
' {b) Aflsjviii 3-. Ram. s. 10.
judgT?.
432 On the Method of Salvation,
judgement : becaufe our Maker deals wltli us as rational creatures, and requires a rea- fonable fervice. But the heart is its obje<^. There it muft arrive. There it muft dwell. There it muft reign. Believe with the heart in the Lord Jefus Chrift, and thou fhalt be faved.
What then does Chriftian faith, as go- verning the heart, include ? It implies a deep fenfe of our own inherent corruption. For how fhall we be duly folicitous for a cure, unlefs we are imprelTed with the danger of the difeafe ? It implies an aweful confcioufnefs of the punidiment, to which we have juftly become obnoxious by wilful tranfgreffion. For how fliall we be fuf- ficiently earneft to be relieved from the penalty which we have incurred,Hinlers we are fenfible of its amount? It implies a decided convidion of our own inability to difcharge any part of our debt to divine juftice. For otherwife how fhall vce be deeply anxious to feek for a>mediator and a furety ? It implies a fervent defire to be refcued from the future dominion of fm. For to what purpofe Ihould we be delivered from the fentence pronounced againft us, if we are fpeedily to bring down upon our- felves the fame fentence again ? It implies an expcriinental knowledge that, if we are
aban-
On the Method of Salvation, 433
abandoned to our natural ftrength, we Hiall unquefllonably be tbe prey of I'm, as here- tofore. For if we imaelned ourfelves to
o
be equal to our own defence; why Ihould we look around for fuccour ? It implies undoubting belief that in Chrift Jefus is perfect falvation; perfect wifdom and rlghte- oufnefs and' fandliiication and redemp- tion. For otherwlfe where would be the adequate encouragement to confide our falvation to him ? It implies a cordial af- furance that he alone is the way, the truths and the I'lfc^ that no man cometh unto the Father but by him (^•). For other wife how fhall we be guarded againft the blafphe- mous dclufion of framing to ourfelves co- ordinate or fupplementary mediators ?
How then will this faith manifeft itfelf ? By its fruits; by its efficacy in impelling and conflraining us to a£t in every refped: conformably to its nature. If we believe ourfelves to be radically corrupt ; we fliall renounce with dilgufl:, the idea of pro- feffing any righteoufnefs of our own. If we believe ourfelves obnoxious to punifli- ment \ we fhall devoutly apply for an in- tereft in the appointed ranfom. If we be-
(f) John; xiv. 6.
Vol. II. F f lievc
434 ^^^ ^^^ Method of Salvation,
lieve ourfelves utterly unable to difcharge any portion of the demands, which the avenging juftice of God urges againft us ; we fhall confefs that our deliverance, if we are delivered, will be an ad of free and unmerited grace. If we are fervently de- firous of future holinefs ; we fhall feek with proportionate folicitude the renewing influence of the Spirit of fandiification. If we are convinced that, left to ourfelves, we cannot but fall ; we fhall place our whole reliance on the continued guidance and fupport of the Holy Ghoft. If we are convinced that Jefus Chrift is an all-fuf- ficient Saviour ; to him we fhall have re- courfe for falvation. If we are fatisfied that there is falvation in no other ^ that there is no other name under heaven given among nie7i vuhereby we may befaved: to him alone we fliall commit our fouls. To him we fhall fly, as the Iamb of God who taketh av/ay the fins of the whole world : is having made atonement even for us by his ^ blood: as our prefent advocate with the Father : as ever living to make IntercefTion for us : as having the fuccours of the Holy Spirit at his difpofal : as invefted with all power in earth and heaven : as loving us with unparalleled afFe(Stion : as watching
over
On the Method of Salvation. 43^
over us with unwearied care : as our ex- ample, our inftrudor, our law-giver : as having afcended into the manfions of his Father to prepare a place for his fcrvants : as again to return in glory, that he may raife all the generations of man from the grave ; judge the alTembled world in righte- cufnefs ; receive his faithful followers to himfelf ; and feal up the wicked with the devil and his angels in the abodes of un- utterable and everlafting deftrudtion.
Thefe are the fruits of faith, when firfl it brings the finner to the foot of the crofs. What are its fruits, when rifmg from the foot of the crofs, the penitent Tinner pro- ceeds to approve himfelf the fervant of that Lord, who loved him and gave Himfelf for him ? Its fruits are unto hollnefs. Looking unto ye/us, the author and Jijvjloer X)f his faith ^ the' penitent finner adluated by a new principle, living to new objects, devoted to a new mafter, labours in the ftrength of his Redeemer's grace to be- come dead unto fin and alive only unto rigliteoufnefs. He is eager to manifeft his gratitude to his Saviour. To the laws of Chrift he cheerfully and unrefervedly fub- mits. In the fteps of Chrift he endeavours to tread. The glory of Chrift he is watchful F f 2 and
43 6 On the Method of Salvation.
and zealous to promote. la God^ the Fatiier of his crucified Lord, he beholds, a Father reconciled even to him. In his brethren of the houfehold of faith he be- holds men united to himfelf not merely by the common ties of nature, but by the ad- ditional and facred bands of redeeming love. Even in the wicked he beholds thofe whom the Son of God died to fave : whom God ftill fpares that they may accept falvation through His Son. Hence 'adive love to God and man charadierife the fervant of Chrift. Fearful of falling fliort of the glo- rious falvation fet before him ; aware of the tremendous power of his fpiritual ene- my, yet not call dov/n, becaufe he refts on the arm of an Almighty Redeemer: he ftudies to adorn the doctrine of God his Saviour in all things, to be a pattern of every good work. Waiting for the coming of his Lord, looking forward to things un- feen, he difplays not only the active virtues of the Ghriftian charafter, but thofe alfo which are paffive : refignation to the ap- pointments of God, patient endurance of afflictions, unvv^e'aried forgivenefs of in- juries, willlngnefs to bear contempt and reproach for righteoufnefs' fake. In no degree relying for acceptance on his works ;
but
On the Method of Salvation . 43 7
but confcious that, unlefs his faith is evi- denced by habitual works of hohn^fjBi^ he nevsr fhall fee the Lord ; he unremittingly labours to maintain a confcience void of offence towards God and towards . man. Thus faith worketh by love, and by works proves itfelf to be perfed.
•To us individually^ niy brethren, the great queftion is, whether we are feeking falvation in the way which the Scriptures teach : whether Vv^e are feeking it through Him whom God has ordained to be the Redeemer. Are we placing confidence in a moral abftinence from certain vices, a a moral regard to certain virtues ; hav'mg the form of godlincfs^ but denying the power thereof I decent in the externals of religion, but rejefting the univerfality of its do- minion, averfe kg its humbling and fpi- ritual nature ? Or do we repofe our trufi: on an amiable charader ; the refult of polifhed manners, eafy good-humour, engaging affability, and ready compaflion ? Or are we depending on the fancied me- rits of ufefulnefs ; while, in the midft of our ufefulnefs, God;has not been in all our thoughts ? Or are we pharifaically pre- fuming on a fuppofed righteoufnefs of our own ; bringing in the Giver of all
8 things
438 On the Method of Salvatloiti
things as our debtor, or deeming ourfelvcs to have paid a part of the price of our fal- vation in the eompenfatory coin of our own works ? Or are we relying exclufively on Chrift Jefus \ Do. we feel ourfelves to be dead, and conftrained to come unto Him that we may have life ? Through Him do we feek pardon and reconciliation and grace ? Have we taken his yoke upon us \ Are we willing to bear his burthen ? Do we obey him as the Captain of our falvation ? "While, equally difclaiming an unprodudive faith, and works proceeding from any other root than faith, we main-' tain the infeparable union and the indif- penfable neceflity of faith and works; di<S we accurately affign to each of thefe requi- fites to falvation its proper and peculiar and exclufive office ? Do we ftedfaftly bear in mind that faith is the inftrument whereby we obtain an intereft in that treafure, which completely and folely purchafes our falva- tion, the atoning merit of Jefus Chrift : and that good works, acceptable to God not through defert of their owm, for our beft works are imperfed: and fmful, but folely through the blood of our Redeemer, are requifite, as fruits of faith ; are requifite to prove the exiflence of that true faith of the
heart,
On the Method of Salvation. 439
heart, which, wherever It exifts, cannot but produce them ? Do we acknowledge that faith is the gift of God ; a flame primarily kindled in the breaft by Him, and by Him ftill to be fuftained : a ftream to be preferved in purity and adivlty only by perpetual fup- plies from that fountain whence it origi- nally flowed ?
If we now difcern, my brethren, the momentous import of the queftion fl:ated in the text ; if we perceive that from the "Word of God, from the Word of God ex- clufively, the anfwer is to be derived : let us paufe and reflect on the fingular gra- titude with which, in confequence of the extraordinary mercies vouchfafed to us, our bofoms ought to glow. Cafl: your eyes over the map of the Chriftian world : ex- tend your furvey through every region where the name of Chrift has been named: and point out, beyond the precinds of our native ifle, the fpot v.here we fhould have enjoyed equal advantages as to the attain- ment of the knowledge of falvation. What if we had ^tQw the light in Judea, the cradle of Chriftianity : or in Antioch, or in Colofle, or in E^^hefas, or in Corinth, fcenes where the vineyard of our Lord was planted and watered by Apoftles?
Trampling
44^ On the Method of Salvation,
Trampling on the ruins of the temples of the Father, the Son, and the Holy Ghoft; we had hewed, before the crefcent of Ma- homet, and refted our everlafting hopes on the impoftures of the Koran. What if we had been born in any of the num.erous kingdoms overfliadowed by the fupremacy of Rome : or within the bounds of that enorm.ous empire, where the corruptions of the Greek church maintain their, fway ? Riveted in the chains of prieftcraft and fuperftition ; bending in idolatrous rever- ence before images or pidures; and con- figning our falvation to the care of ima- ginary interceffbrs ; we had fc,rfaken the one Mediator between God and Man. I for- forbear minutenefs of comparifon with the ftate of our Proteftant brethren abroad. Whatever be the points of fuperiority in our lot, may the God of mercy impart them to the whole world ! Let us in the mean time rejoice w^ith thankful humility in the lot which from His unmerited grace we have received. Let us praife Him who has caufed us to inherit the bledings of a land of liberty, civil and religious ; of a church in doctrine evangelical, in difci- pline apoiiolical. Let us remember that from him to whom much is ^iven^ much JIj all
he
On the Method of Salvation, 441
ht reqmred. When wc contemplate the light with which we have been favoured : nationally and individually, what are we ? What punifhment do we not deferve ? While the judgements of God are abroad in the world ; may the inhabitants of this our country learn righteoufnefs ! While the horizon is faddened with the encircling tempeft, while the thunders of vengeance are roaring in every furrounding land ; may there be wrought in us through faith in the Lord Jefus the broken and contrite heart which God will not dcfpife ! To Him who giveth to all men liberally and upbraideth not, let us plead for the gift of faith, the foundation of all other gifts from heaven, in conftant prayer. Let us ftrengthen our faith by the ftudy of his word ; by religious meditation ; by contemplating the fervent piety, the perfevering holinefs, the unfha- ken fortitude, the labours of love, the joy- ful endurance, the triumphant death, of eminent believers in Chrift Jefus in antient or in later days. Let us encourage our- felves in our earthly pilgrimage by habi- tually looking forward with the eye of faith to the thitjgs uiifeen^ that better coun- try, that blifsful home, that incorruptible inheritance, that city with eternal founda- VoL. IL G g tions
442 On the Method of Sal'vatton,
tions whofe builder and maker is God, which is the fubftance of our hope. Let us believe in the Lord Jefus Chrift ; and we Ihall be preferved from the ftorms of time, or be ftrengthened to fuftain them. Let us believe in the Lord Jefus Chrifl ; and however fierce may be the fiery trial which comes upon us, however our eyes may be confumed loith grief, and isuax old hecaufe of all our enemies, we fhall he faved, with everlafting falvation.
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