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SERMONS

ON

PRACTICAL SUBJECTS.

BY

ROBERT WALKER,

LATE ONE OF THE MINISTERS OF THE HIGH CHURCH OF EDINBURGH.

TO WHICH IS PREFIXED,

A CHARACTER of the AUTHOR, By HUGH BLAIR, D.D.

VOLUME THE FOURTH.

SECOND EDITION.

LONDON:

Printed for THOMAS KAY, No. 332, oppollte Somerfet Houfe, Strand ;

And W. pREECH, Edinburgh,

EII,OCC,XCiX.

ADVERTISEMENT.

#«<J>i>^<<:?^*

THIS additional pofthumous vo- lume, would have been given to the Public long ere now, had it not been for a circumftance which the Editor confiders it neceffary to explain.

When the third volume was put to prefs, foon after the Author's death, there were feveral circum- ftances in the Editor's fituation, which prevented him from making a thorough fearch into the manu- fcripts of the Deceafed. That vo- lume, therefore, confifts of fuch

a 2 Dif-

iv ADVERTISEMENT.

Difcourfes as he, with the affiftance of a refpeftable friend, could felc6l from a general infpe6lion of them. But, about eighteen months ago, the Editor, in arranging fomc pa- pers, found a lift, in the Author's own hand-writing, of Sermons de- figned by him for the contents of a third volume. A few of thefe hap- pened to be the fame which had been fixed on in the feleftion re- ferred to, and which will be found in the third volume. But there were ftiil fixteen unpublilhed, which the Editor fuppofed would be fuffi- cient to make a volume nearly of the fize of the former ones. In this, however, he found himfelf fomewhat miftaken, the Sermons being in general ihort. He was

there-

ADVERTISEMENT. v

therefore obliged to add five more from the Author's other manufcripts ; and that the PubHc may in no re- •rpe6t be kept in the dark, the Edi- tor gives notice, that thefe ad litio- nal Sermons are the firft, and four laft, in this volume.

Canongate^ Edinburgh, March 8. 1796.

a 3 CON-

>

CONTENTS.

Page. SERMON I.

L Corinthians, Iv. 1,2. Let a man fo account of us as of the mi- n'tjlers of Chrifi^ and fle'is)ards of the m^eries of God* M.ore<ver^ it is re- quired infiewards that a ma7i be found faithful^ _ _ _ I

SERMON II.

Romans, vi. 12, 13. Let not fn therefore reign in your mortal body^ that ye fhould obey it in the lufls thereof: neither yield ye your members as infrumcjits of unrighteoufnefs unto fin ; but yield yourfelvcs unto God, as thoje that are alive from the dead, and your members as injlruments of righ- teoufnefs unto God^ - - 18

SERMON IIL

Luke, xvlli. 19.

= He that humbleth himfelffmll be

exalted, - - - og

SER.

viii CONTENTS.

Page SERMON IV.

Psalm cxix. 173, 174, 175.

Let thine hand help me ; for I have cho-

fen thy precepts, I have longed for thy

falvat'ion^ 0 Lord ; and thy law is my

delight. Let my foul live^ and itfhall

praift thee ; and let thy judgments help

7ne, - - - - j5

S E R M O N V. John, xvi. 26, 27. At that day yefdall afk in my name : And I fay not tmto you that I ivill pray the Father for you ; for the Father himfelf loveth yoiiy becaife ye have loved me^ and have believed that I came out from Gody - - - 72

SERMON VI. Hebrews, xii. 28, 29. Wherefore^ we^ receiving a kingdom which cantiot he moved, let us have gracCy whereby 'we may Jerve God accept- ably ^ with reverence and godly fear : For our God is a confuming fire^ 94

SER-

CONTENTS. ix

Fage SERMON VII. Isaiah, xxii. 12. — 14. And in that day did the Lord of Hojis call to weepitig^ and to mournings and to baldnefs^ and to girding with fack- cloth ; and behold joy and gladtiefs, /laying oxen^ and killing Jheep^ eating jflejh and drinking wine ; let us eat and drink^ for to-morrow we fhall die. And it ijuas revealed in mine ears by the Lord of HoJls, Surely this iniqui- ty fhall not be purged from you^ till ye dicy faith the Lord God of Ho/Is , no

SERMON VIII.

Revelations, iii. 18. / counfel thee to buy of me gold tried in the fire that thou mayejt be rich ; and white raiment that thou mayeft be clothed ', and that the foame of thy na- kednefs do not appear ^ and anoint thine eyes with eye Jalve, that thou mayeft fee, - - - - 131

SER^

X CONTENTS.

S E R M O N IX.

ECCLESIASTES, viii. 13. But it Jhall not he well with the wicked^ neither Jh all he prolong his daysy which are as a Jhadow^ becaufe he feareth not before God, - - i^i

SERMON X.

Revelations, ii. 5. Remember from whence thou art fallen , and repent, and do the firft works ; or elfe I will come unto thee quickly, and remove thy candleftick out of his place, except thou repent, - - 1 69

SERMON XL

II. Chronicles, v. 13. 14. // came even to pafs, as the trumpeters and fingers were as one, to make one found to be heard in praifing and thank' ing the Lord, and when they lift up their voice with the trumpets and cym- bals, and inftruments of mufic, a?id ^raifed the Lord, faying. For he is

good.

CONTENTS. xi

Page good^ for his mercy endureth for ever^ that then the hotife ivas Jilled with a cloudy even the houfe of the Lord: So that the priefts could not ftand to m'lnifter by reafon of the cloud \ for the glory of the Lord had filled the houfe ofGody - - - 189

SERMON Xir.

EZEKIEL, XXXvi. 31.

Theft fhall ye remember your own evil ijuaysy and your doings that were not goody and f) all loathe yourselves in your own fight for your iniquities and for your abominations y - - 214

SERMON XIII.

Job, xxxvi. 21.

Taie heed ; regard not iniquity ; for this haft thou chofen rather than affliSliony 12>S

SER-

xii CONTENTS.

Page SERMON XIV.

II. Corinthians, v, i. For we know^ that if our earthly houfe of this tabernacle were diffolved^ we have a building of God^ an houfe not ?nade with hands ^ eternal in the heavens^ 249

SERMON XV.

II. Corinthians, v. i. For we know that if the earthly houfe of this tabernacle were diffolved^ we have a building of God, an houfe not made with hands, eternal in the heavens, 261

SERMON XVI.

I. John, iv. 9. In this was manifefted the love of God to- wards us^ becaife that Godfent his only begotten Son into the world, that we might live through him, - 277

SERMON XVII.

Acts, viii. 39. — and he went on his way rejoicing, 299

SER-

CONTENTS. xiii

Page SERMON XVIII.

Hebrews, v. 12.

For when for the time ye ought to be

teachers, ye have need that one teach

you again ivhich be the iirft principles

of the oracles of God ; and are becoine

fuch as have need of milk, and not of

ftrong meat, - - -318

SERMON XIX.

II. Corinthians, vi. i.

We then, as workers together with him, befeech you alfo, that ye receive fiot the grace of God in vain, - ~ 33^

SERMON XX.

I. John, ii. 15.

Love not the ivorld, neither the things that are in the world : If any nan love the world, the love of the Father is not in him, - -^ 3^3

SER.

xiv CONTENTS.

Page SERMON XXI.

I. John, ii. 15,

Leve not the worlds neither the things that are in the world : If any man love the worlds the love of the Father is not in him^ - - "3^9

SERMON I.

I. Corinthians, iv. i, 2.

Let a man fo account of us as of the mimflers of Chrift^ and ftewards of the myfter'tes of God. Moreover^ it is required in ftewards ihat a man he found faithful,

THE juft conception and faithful dif- charge of the reciprocal duties in fo- ciety are the foundation both of private and public happinefs. In this refpeft the church of Chrift is not diiferent from other commu- nities among men. Although Chriftians ac- knowledge but one fupreme Mafter, yet they are taught to acknowledge among themfelves fubordinate degrees of authority on the one hand, and of fubmiflion and refpedt on the other. The God whom we ferve is a God of order, not a God of confufion ; and he hath pointed out, both in his word and in his providence, the neceflity of doing all things Vol. IV. A decently

^ S E R M O N I.

decently and in good order. The text, and the occafion * likewiie, lead me to fpeak of the mutual regards and duties which ought to fubfift between a minifter of Chrift, and the people committed to his charge : In do- ing which I lliall, through divine affiftance,

I/?, Explain the account given us in the text, of the nature of our office as minifters of Chrift, and ilewards of the myfteries of God. And,

idly^ Point out the correfponding obliga- tions incumbent on Chriftians, with regard to thofe intrufted with this miniftry.

The illuftration of thefe particulars will tend to produce a juft conception, and I truft, through the bleffing of God, the faithful dif- charge of thofe important duties which you and I will henceforth owe to each other.

I am,jf^r/?, to explain the account given in the text, of the nature of our office as mini- fters

* Preached at the Author's adralffion at South Leith.

S E R M O N I. 3

flers of Chrift, and flewards of the myfteries of God.

And in order to have clear apprelienfions of this fubje^t, it will be necellary to look back to the origin of the office, and fee where- in it differed, at its firfi appointment, from the circumftances in which it exifts at prefent. I fet out with obferving, that the miniftry of the word is in all effential points the fame, ever fmce it was ordained as an employment. At the fame time it is plain, that fcveral cir- cumftances attending it are confiderably varied. The ordinary call to the office, which now takes place, is very different from the mi- raculous miffion by which men were con- fecrated to it in former times. Their voca- tion was more immediate, mere ftriking, at- tended w^ith more ample powers, as well as more fplendid effeds. From their immediate infpiration, an authority was derived to their words to which none of us can juftly pre- tend. They promifed, and tlie bleffmgs of time and eternity were conveyed with their words ; they threatened, and vengeance from heaven followed without delay. Belidcs, the iirft teachers of the gofpel enjoyed from their A 2 divine

4 SERMON I.

divine Mafter the communication of his own powers over nature. " Having called the twelve diTciples, he gave them power againft unclean fpirits, and to heal all manner of ficknefs and difeafe." Accordingly, the whole hiftory of their lives is one train of miracles, verifying the reality of thefe powers, and difplaying the fulfilment of that fplendid proraifc, " Verily, verily, I fay unto you, lie that believeth on me, the works that I do fliall he do alfo, and greater works than thefe fliali he do, becaufe I go to my Father." All thefe extraordinary powers have now ceafed. The paftors of the Chriftian church, jn thefe later ages, are neither poffeiTed of the immediate infpiration, nor of the power of working miracles, enjoyed by the Apoftles. They arc now men in all refpeds like vourfelves, to whom God hath convey- ed, by the hands of other men, authority to preach the word, to difpenfe the facra- ments, and to prefide over the congregations in which his providence may place them. Here, then, is a very manifeft difference, ^md an evident inferiority on our fide. Still,

however.

S E R M O N I. 5

however, the original propofition {lands true, that the office is in all efTential points the fame, as exercifed both by them and us. For i*s eafy to conceive, that the fuperior pre- rogatives, which have been mentioned, vary fome circumftances in the miniftry only, but do not in any degree alter its nature. The eflence of this facred office, the foundations of the paftoral authority, remain unimpaired. The miffion is one and the fame by Jefus Chrift to all his faithful fervants in this em- ployment. His promife is unalterable, " Be- *' hold I am with you always, even to the end *' of the world." From his holy hill, where he fits as King of Zion, he provides for the perpetuity of his church, " giving fome apof- " ties, and fome prophets, and fome evange- " lifts, fome paftors and teachers, for the per- ** fedting of the faints, for the work of the " miniftry, for the edifying of the body of " Chrift.''

This, then, is the origin of that facred of- fice which is ftill exercifed among you. This is the lource from which the authority is de- rived that is neceifaiy for fuftainii^g the cha- rad:er. It is this which conftitutes our mif-

A 3 fion

6 SERMONI.

lion the fame with that of tlie Apoftles, and confers on the truths which we deliver the authority of the word of God. So that If the dodrines w^hlch we fet forth are agrecablefli the Scriptures, if the moraUty which we en- force is a converfation becoming the gofpel, we are in all refpeds to be accounted of as *' liiinlfters of Chrift, and ftewards of the " myfteries of God."

But thefe titles, fo ennobling to him who fupports them, are not without very folemn confiderations to corre<Sl; the levity of confi- dence and felf-applaufe. " It is required in. " ftewards," faith the Apoftle, " that a man " be found faithful." What a variety of im- portant duties are included in this requifition r When we fpeak of a faithful minifter, v/e fpeak of the rare and happy union of ability and attention, of zeal and knowledge, of meeknef's and firmnefs, in the fame charader ; for all thefe are necefiary to fuftain the office with propriety. And are thefe qualities to be attained w^ith a flight degree of application r Is it a fmall demand on the confcience of a man, to give its teftimony to his faithfulnefs, in fuch arduous and important refpeds? Thefe

ccnfideraiions

SERMON I. 7

toafideratlons may well give rife to that em" phatical queftion, " Who is fufficient for thefe "things?" efpecially when to all this we t!ike likewife into view the awful threatenings denounced againft the unfaithful difcharge of this office. " Son of man," faith the Al- mighty, to each of us, as he faid to his pro- phets of old, " I have made thee a watchman '* unto the houfe of Ilrael, therefore hear the *' word at my mouth, and give them warning " from me. When 1 fay unto the wicked, " thou fhalt furely die, and thou giveft him " not warning, nor fpeakeft to warn the wick- *' ed from his wicked way, to fave his life, " the fame wicked man fliall die in his ini- " quity, but his blood will I require at thine " hand. Wo be to the fhepherds of Ifnel " that do feed themfelves ; fhould not the " iliepherd= feed the flocks ? Thus faith the " Lord God, Behold I am againft the fhep- " herds, and I will require my flock at their " hand, and caufe them to ceafe from feeding " the flock, neither fhall the fhepherds feed " themfelves any more."

Thus have 1 endeavoured to fet before you

the nature of our office as minifters of Chrifl,

A 4 ard

8 SERMON I.

and ftewards of the myfteries of God. No man can boaft of a more honourable employ- ment. At the fame time, none can afpire to one that requires higher attention, involves more difficulty, or fubje6:s to a more awful account.

But you are not to imagine, my brethren, that while fuch high obligations are laid on the minifters of the gofpel, no duties are, on the other hand, required of you towards thofe who hold that ftation. " Let a man," faith the Apoftle, " fo account of us as minifters of ■*' Chrift, and ftewards of the myfteries of " God." The plain meaning of which ex- hortation is, that Chriftians are required to entertain fentiments correfponding to that re- lation in which they ftand to thofe who labour among them in word and dodilrine.

I. The fame authority which lays fuch ar- duous obligations on your paftors, requires of you to entertain a fpirit of equity and candour towards them. It is certainly but fair to judge of every perfon according to the character he aflumes, and the pretenfions with which he fets out. What thefe are on our part you have al- ready heard. I have fliewn thofe circumftances

in

SERMON I. 9

in which we acknowledge our inferiority to the firft teachers of the gofpel. I have pointed out thofe, alfo, in which we maintain our commif- fion to be equal to theirs. The fum is this, that, on the one hand, we profefs ourfelves to be no more than ordinary, uninfpired, fallible men, like yourfelves ; but at the fame time contend, on the other hand, that we pofTefs ihe fame authority to preach the doctrines of revelation, and to difpenfe the ordinances of religion, which the moft diftlnguifhed Apoftle ever en- joyed. What we exped:, then, of your equi- ty and candour is, that you would judge of us on thefe grounds, and expert nothing from, us but what is confident with them. You may perhaps afk, In what refpeds there is any danger of your tranfgreffing this rule ? To which I anfwer, i/?. That this rule is tranfgreffed, when you confine the refped: to which the office itfelf h entitled, en- tirely to the perfonal qualities and accom- plifhments of mind beftowed on thofe who are invefted with it. When I fpeak of per- fonal qualities, I do not mean that you Ihould underftand me as referring to fandity of con- dud. You cannot make any demand on us on

this

to SERMON I.

this head, beyond what is juft and incumbents God forbid that any of us iliould incur the application of our Lord's faying as to the Scribes and Pharifees, " The Scribes and Pha- rifees fit in Mofes feat, all, therefore, whatfo- ever they bid you obferve, that .obferve and do ; but do not ye after their works, for they fay and do not." We acknowledge, that we ought to be enfamples to believers, not only in word, but in converfation, in charity, in fpirit, in faith, in purity. In this refpedt, therefore, your fevered demands do us no injuftice. But is there not a want of equity in withholding your refpedl from thofe who do not embelliih this office with fhining and fuperior endow- ments of mind ? Is not this the very thing againft which you are warned, when you are told that you have the treafure of the " gofpel in earthen veffels, that the power and excel- lency may appear to be of God." Why (hould it be expeded, then, that minifters fliould un- derftand all mylleries, and all knowledge, even as the fuperior intelligences of Heaven, who ftand before the throne of God I Why flioutd you be dilTatisfied, except we can employ all the moft exquifite arts of oratory to foothe your

ears.

S E R M O N T. II

ears, and amufe your imaginations ? Where are you taught to exped: this from us ? Thefe are not our pretenfions ; this is not the cha- rader we afliime. For let not any man ac- count of us as orators or declaimers, plaufible and artificial difcourfers, who have nothing in view beyond their own credit, and are elo- quent and ingenious by profeffion. We pro- fefs a charader, more humble, indeed, as to anyperfonal importance we can affume from it; but, at the fame time, infinitely more ferious and weighty, even that of minifters of Chrift, and ftewards of the myfteries of God. But,

idly^ This rule of equity and candour is tranfgrefTed in a flill higher degree, when you exped of us to preach dodrines accom- modated to your pafTions, cr to refrain from delivering thofe truths which are unacceptable or alarming. You complain, perhaps, that we difturb your repofe, and interrupt your pleafing dreams of happinefs ; but this com- phunt is both unjuft to us, and injurious to yourfelves : and though at firft fight it may feem levelled at us, is in truth levelled againil God liimfelf: For whofe words, I befeech

you,

12 S E R M O N I.

you, are thefe, " He that believeth not fhall be damned, — If ye live after the flefh, ye fhall die. — Without holinefs no man fhall fee the Lord." Thefe, indeed, are alarming fenten- ces ; but you will keep it in mind that they were not devifed by us. They are among thofe myfteries of God which are entrufted to us as ftewards, and furely no lefs can be ex- pected than that we fhould difpenfe them faithfully. God hath alTured us, that " if we " do not fpeak to warn the wicked from the " evil of his way, that wicked man fhall die " in his iniquity, but his blood he will require " at our hands." Would you then in good earnefl defire that we fhould forfeit our own fouls, and incur the wrath of Almighty God, from a falfe tendernefs to your delufive peace. No, my brethren, this cannot be done; or if it be done, eternal woe will be our portion, eter- nal reproaches will pafs between us. I had rather hear from one in the fpirit of Ahab, " Feed him with the bread and water of afflic- " tion;" or from one in the fpirit of Amaziah, *' Forbear, why fhouldft thou be fmitten," than to hear from my own confcience, Thou hafl betrayed fouls to damnation ; than to hear

from

S E R M O N I. 13

from an Incenfed God, '* Their blood will I re- " quire at thine hands ;" than to hear from the Chief Shepherd, when he fliall appear, " Caft " the unprofitable fervant into utter darknefs, " there fliall be weeping, and wailing, and " gnafhing of teeth." Let a man, therefore, fo account of us in the fpirit of candour and equity, " as miniflers of Chrift, and ftewards " of the myiteries of God."

II. Chriftians, you are required to enter- tain a juft eileem for the office and cha- racter which we bear. I am aware how de- licate a fubjed it is to talk of that eftimation which we claim from you on this account. I am fenfible that our higheft glory confifts in our humility, and our beft dignity in {loop- ing to be ufeful : " For we preach not our- " felves, but Chrift Jefus the Lord, and our- " felves your fervants for Jefus fake." We claim no obfequious homage, we arrogate no dominion over your faith ; but we exped that no man fliould'defpife us ; we account our of- fice venerable enbugh to entitle thofe to refpe<5t who do the duties of it with propriety. Indeed we have not diffidence enough to apprehend, ia the leaft degree, that fuch refped will be

denied,

14 S E R M O N I.

denied, where the proper virtues of our fta- tion appear in our conduO: ; and we know it to be both vain and abfurd to exped: it on any other terms.

Leaving, therefore, a theme, which cannot be purfued long to advantage, we are llili more defirous,

III. That you would make a proper im- provement of the truths which we deliver. Take heed then, brethren, how ye hear. The time is coming when we muft all meet before the iudgment feat of God, to give an account of the advantages which we have enjoyed, and of the manner in which we have improved them. In what way this decifive trial fhall be conducted cannot be certainly known in the prefent time. We are told in general, that the great Shepherd, who fhall then fit in judg- ment, will feparate the flieep from the goats, placing the one on his right hand, and the other on his left. But befides this grand di- vifion, it feems probable, fro*m the analogy both of reafon and Scripture, that thofe who were members of the fame Chriftian fociety, and enjoyed the fame ordinances and means of grace, fnall then be brought together and

con-

S E R M O N I. 15

confronted, that the evidence upon which the different fentences fliall proceed may be the more unexceptionable and convincing to all. The impenitent fmner fhall then have nothing to plead in his own defence, when it fhall appear that many of thofe with whom he lived have been converted and faved by thefe very means which he negleded and abufed. Ic will be impoffible for him to plead any An- gularity in his own cafe, when he fhall be- hold fome of thofe perfons crowned with glo- ry, whom he remembers to have feen in the fame church he frequented, receiving the fame ordinances of religion which he did, and who, perhaps, in many outward refpedis, had fewer advantages for falvation than himfelf. This, my brethren, is a very folemn confide- ration, and, if duly attended to, can hardly fail to have a powerful influence on our minds. We who are entrufted with the care of your fouls, fhall then be called to give an account of our llewardfliip. But you, too, my dear iriends, muft then appear with us, and as we muft declare the meffage we have delivered, lb you muft anfwer for the recep- tion you gave it. Wo will be unto us if we

did

i6 S E R M O N I.

did not preach the gofpel ; and if we did, wo will be to you if you did not receive it. In thefe views, it is no flight or tranfient rela- tion which was folemnifed fo lately in this place : And happy indeed will it be, if the fame fentence of the Judge fhall acquit us both at the great day.

In the mean time, remember and lay it to heart, that my tafk is not to pleafe or to amufe you, but to difpenfe to you the word of life, which is able to fave your fouls.

Many, I doubt not, will come to this as to other churches, merely to fit in judgment as critics of the fpeaker's abilities. But I hope God will fave us from an undue refped: to any of you in this capacity.

I hope he will fave you from that difdainful nicety which fcorns to be inftrudted with plain exhortations. A profefTed declaimer mayjuftly be cenfured if he fails to entertain his audience. For this purpofe it is his part to make what excurfions he pleafeth into the regions of imagination. But we have a dif- penfation committed to us, a form of found words, from which we muft not depart ; a doctrine which we muft deliver with uncor-

ruptnefs,

SERMON!. i7

ruptnefs, with gravity, with fincerity. Per- mit us, therefore, to aim only at the praife of faithfulnefs, wifliing indeed to pleafe you, but at the fame time to pleafe you only to edifi- cation.

Brethren, pray for us, that we may be found faithful. Pray for yourfelves, that ye may be able to fuffer the word of exhortation, and to profit thereby. And may the great Mafter of the vineyard watch over us with a propitious care, to diredt our labours, and in you to give the increafe of fruit unto holinefs, and in the end everlafting life. Amen.

Vol. IV. B S E R^

i8

SERMON 11.

Romans, vi. 12. 13.

Let not Jin therefore reign in your mortal body^ that ye /hould obey it in the lujls thereof -^ neither yield ye your members as inflruments of unrighteoufnefs unto Jin ; but yield your' felves unto God^ as thofe that are alive from the deady and your members as inflruments of righteoufnefs unto God.

THE Apoftle had, in the preceding part of the Epiftle, opened at great length that fundamental dodrine of our holy reli- gion, the juftification of a finner through faith in Jefus Chrift. In the chapter from which the text is taken, he proceeds to guard the Chriftians to whom he wrote againft thofe falfe conclufions which they might be in dan- ger of inferring from this doctrine. And, that none might pretend to turn the grace of God into lafcivioufnefs, he fhows, with great

ftrengch

S E R M O N IL 19

llrength of evidence, that the truths which he had been ftating fo far from giving en- couragement to a licentious life, oh the con- trary, laid peculiar obligations on all wh6 embraced them to a ftrid: and univerfal ho- linefs. This he argues from the nature of Chriftian baptifm, the initiating feal of the covenant of grace, fhowing, that, by this rite, we are folemnly engaged to die unto fm and live unto righteoufnefs, in conformity to Chrift's death and refurreclion, fignified in that ordinance. Afterwards he goes on to diffuade them from giving indulgence to fia in any kind or degree, and to enforce the obligations to univerfal purity by a variety of weighty arguments. " Let not fm therefore " reign in your mortal body.'* Sin is (aid to reign^ when it bears chief fway in the foul, and the perfon is wholly fubjed to its in- fluence. The beft and moft fandified Chrif- tian on earth hath ftill fome remainder of cor- ruption abiding in him : For perfedlion doth not belong to the prefent ftate ; and he that faith he hath no fm, deceiveth himfclf, and the truth is not in him. The Apoftle there- fore exprefleth himfelf in this qualified man- B 2 ncr.

^0 S E R M O N ir.

ner. Let not fin reigri in your mortal body<, that ye fliould obey it in the lufts thereof. Beware of giving way to your fenfual appe- tites, otherwife you forfeit all the comfort of the dodlrine which I have been teaching, and muft be concluded flrangers to that grace of God, which ejBre<^ually teacheth thofe who are partakers of it, to *' deny ungodlinefs and *' worldly lufts, and to live foberly, righteouf- " ly, and godly, in the world."

Let not fin therefore reign in your mortal body, that ye fhould obey it in the lufts there- of: neither yield ye your members as inftru- ments of unrighteoufnefs unto fm ; " But " yield yourfelves unto God." It is this laft: exhortation which I propofe to make the fub- je<5l of the prefent difcourfe ; and I intend, in the

Fi^JJ place, To explain what is implied in yielding ourfelves unto God ;

2diy, To offer fome directions as to the right manner of performing this duty ; and,

3.^/)', To enforce the exhortation by fome arguments.

I begin with explaining the duty itfclf.

And,

S E R M O N ir. 21

And, in general, it implies, that whatever we poiTefs, all that we are, or have, or can do, (hould be confecrated to God, and devoted to his fervice and honour. The being which we have is derived from him ; every bleffing which we enjoy is the fruit of his bounty ; every talent with which we are diftinguilhcd was freely beftowed by him. To him, there- fore, they ought to be entirely furrendered^ and in the advancement of his glory at all limes employed. When we lerve God wit?i the bed of our faculties, and with the mof!: valuable of our poiTeffions, What is the v»'hole amount of our offering ? Surely if ever lelf- complacent thoughts on this point might have been indulged, David might have indulged them, when he, and a willing people with him, offered unto the Lord of their moft pre- cious fubftance with a perfect heart. Yet hear how humbly he fpeaks of all the cofliv oblations which he had brought. " Who am *' I, and what is my people, that weihould be *'' able to ofier fo willingly after thi^ lort ; for *' all things come of thee, and of thine own '' have we gi^en thee. Thine, O, Lord, is the ■' grcatnelp, and the povver, and the glorv, and

B 3 ^' the

%% S E R M O N II.

" the victory, and the majefty j for all that is " in the heaven and the earth are thine ; *' thine is the kingdom, and thou art exalted " as head above all."

More particularly, we muft yield to God our immortal fouls, with all the intellec- tual powers which they poflefs. We mull dedicate our underftanding to the Father of Lights, to be illuminated by him with faving knowledge, to be employed in contemplat- ing his nature and perfed:ion ; above all, to know Jefus, and him crucified, in whom are hid all the trcafures of wifdom and know- ledge. We muft dedicate our will to that holy rule of refignation which David ex- prefled, when he faid, " Here I am, let the " Lord do unto me what feemeth good in his " fight ;" and which David's Lord exprefled in circumftances infinitely more trying : " Fa- " ther, not my will, but thine be done." We muft confecrate our memories to be trea- fures of divine truth, our afFedions to the purfuit of thofe things which are above, our fenfes to the falutary difcipline of felf-denial, and our members as inftruments of hoHnefs to God.

All

S E R M O N II. 33

All our pofleflions and enjoyments muft be devoted to God. Our wealth and power, our time and our faculties, nay life itfelf, which is the foundation of all our comforts, muft be entirely refigned to him. Neither muft we count death itfelf grievous, fo that we finifti our courfe with joy and true honour. We muft yield ourfelves to God in ail capacities •and relations wherein his Providence may have placed us, and improve the advantages of our different conditions in life for the ad- vancement of his glory. Are we mafters or fervants, parents, or children, paftors or people, rulers, or fubjeds, let us, in all thefe relations, be devoted to God, and difcharge the various duties which refult from them vNdth fidelity and zeal, that we may glorify our Father in heaven, who hath appointed to every man his proper work, and will at length demand an account of the manner in which we have performed it.

If it be inquired for what pprpofes we are thus to yield ourfelves unto God, the follow- ing particulars will furnifh the anfwer.

ly^, We are to yield ourfelves to God, to

do whatfoever he commands ; in all inftances

B4 of

24 SERMON 11.

of duty, to give a prompt and chearful obe- dience to his authority. It ought to be fuffi- cient for us, in every cafe, to know what God hath pronounced to be ar. obligation, whatever the world or the ilefli may have to fay againft rt.'^ "This is the true way to keep our minds in a fteadv decifive frame. " A doubie mind- *' ^d man is unliable in all his ways." He who feeks to afcertain other points befides his duty, will find himfelf perplexed with perpetual difficulties. EmbarralTed with attending to diftrading and oppofite counfels, his condudt will neither be firm nor graceful ; and, even when he does what is right, he will be unable to enjoy the fatisfadion of it, confcious that he did it not in that fimplicity and godly fincerity w^hich alone can render our obedi- ence acceptable. We are therefore to yield ourfelves to God as our fupreme Lawgiver, who hath an unqueftionable title to the fcr- vice of all our adive powers, faying, with Samuel, '* Speak, Lord, for thy fervant hear- ** eth;" and with the Apoftle Paul, "Lord, *' w'hat wilt thou have me to do ?"

idl-jy We muft yield ourfelves to God not only to do but to fufter his wnll. The re- ward?^

S E R M ON- II. 2S

wards of adtive obedience are not found in the prefent life ; on the contrary, the mod faith- ful rer\'ants orf God are often vifited with the fevereft difpenfations of Providence. We muft therefore not only have our loins girt about for chearfiil obedience, but our minds prepared alfo for patient fuffering. We muft be ready to refign our moft valuable poflef- fions, and our deareft comforts, the moment that they are reclaimed by him who at firft beftowed them, faying, with Job, *' The Lord " gave, and the Lord hath taken aw^ay, bleffed " be the name of the Lord ;" and, v^dth David, *' I know, O Lord, that thy judgments are " right, and that in very faithfulnefs thou halt " affliaed me." ^

We are already in the hand of God, by our eilential dependence, as the clay is in the hands of the potter ; let us likewife be fo by our own confcnt and choice. This is the true balm of life. It is this that foftens ad- verfity, and alleviates the load of forrow\ In this we unite the nobleft duty which we can perform, and the moft precious benefit which we can reap. What wiidom can compare with the wifdora of refignation, which not

only

26 S E R M O N II.

only foftens inevitable evils, but turns them into real and permanent good ; which not only foothes the fenfe of fufFering, but fecures a happy and a glorious reward.

'^dly\ We muft yield ourfelves to God, to be difpofed of by his providence, as to our lot and condition in the world. " He hath '' made of one blood all that dwell upon the *' face of the earth." He hath fixed the pre- cife iflues of life and death, and hath appoint- ed where we ihall dwell, and what ftation we fliall occupy in the world. To one he faith, Be thou a king ; and to another, Be thou a beggar. All thefe things come forth of the Lord of Hofts ; and in his will we muft chearfully acquiefce, with a firm and meek refolution to be difpofed of as he fees meet, and to glorify him in the place and fta- tion which he hath ailigned us j to ferve him chearfully, while he hath fervice for us to perform in this world ; and at laft to refign our fouls into his hands, when he fhall re- quire them.

j^thly^ As we muft be refigned to the will of God with refpe(3: to our outward lot, fo we muft be fatisfied with his difpofal, as to

the

S E R M O N II, a^

the meafure of fpiritual gifts which he is pkafed to beftow on us. Should he make \Xf^ but as the foot, we muft be as well contented as if he had made us the hand or the head, and rejoice that we are found qualified for being even the leaft honourable member in Chrift's myftical body. We mufi: not envy our brother for being wifer or better than we, more than for being richer or nobler. And though we may covet earneftly the beft gifts, yet if, in the ufe of appointed means, we can- not attain to them, we ought, with relignation to the Father of J ights, to make a diligent and faithful ufe of what God hath given us, truRing that they who have been good flew- ards over a little, fhall not fail to receive their proportioned reward in the day of retribution. Every veflel of honour hath not indeed the fame capacity ; but every vefiel of honour Ihall be completely filled. None fhall have a mean ftation in the heavenly temple, although fome (hall be more glorioufly diftinguifhed than others. They fhall all be kings and priefts unto God, and manfions fhall not be wanting to accommodate every clafs of guefls in the New Jerufalem.

I

28 SERMON ir.

^- I-proceed now to give you fome diredions as to the manner in which we ought to perform this duty of yielding ourfelves unto God.

I. Before we can perform this duty in an acceptable mannei:, it is neceffary that we have juft views both of God and of our- felves. In a particular manner, we muft have a deep fenfe both of our original apoftacy, and of the a(!ixual tranfgreffions with which we are chargeable. We muft yield ourfelves to God like condemned rebels, who caft themfelves on the mercy of their fovereign. Yet, while we are fenfible of our miferable and condemned ftate, we muft alfo have a view of thofe riches of mercy which are open to the chief of ftnners. We are to re- member, with faith and gratitude, that God fo loved the world, as to lend his only begot- ten Son, not to condemn the world, but that the world through him might, have life : That he only is the way, the truth, and the life : That he is able to fave to the uttennoft all w4\o come unto Ggd by him : That in him dwelleth all the fulnefs of the Godhead bodi- ly ; and that he is made of Goa, to all that believe on him, wiidom, and righteouinels,

and

S E R M O N II. 29

and faadification, and redemption. The knowledge of thefe fundamental truths niuft influence the furrender which we make, of curfelves to God, that it may be an a£l of our underftanding, accompanied both with humi- lity and with hope. But,

II. We muft yield ouvfelves unto God, with ferious, attentive, and awakened minds. It is feldom that any permanent good is ob- tained in confequence of a hafty choice. Even when the object of our choice is juft and valuable, our efteem of it is apt to de^ cline, if it has been embraced at firft with too rafh and violent an aifedion. In proportion as the charms of novelty fade, our attachment to it fubfides, and indifference or averiion fucceed to the eagernefs of a prompt and hafty pafTion. If, therefore, we would prove ftedfaft and faithful, we muft not be precipi- tate, but weigh every circumltance with care, and ponder w^ell ere we fix our choice. We muft remember, that yielding ourfelves to God, will involve in it the renouncine of many favourite engagements, the performino* of many difficult duties, and the mortifying of many defires, which hitherto,' perhaps, it has been the whole. plan.of our lives to gratify.

Let

go S E R M O N II.

Let us, therefore, reprefent to ourfelves the probable confequences, before we imbark in fo important and folemn a tranfaftion. Con- fider the felf-reproach, the cenfures of others, and, above all, the difpleafure of God, which you muft incur, if you retrad from fuch a deep engagement. God doth not wifh to en- fnare you into his fervice. He does not allure you by flattering profpeds of eafe. He does not conceal from you the hardfhips which you muft endure. It is plainly, therefore, his will, that ye fhould confider thefe things, and that before ye devote yourfelves to him, ye fhould count the coft, and fee whether ye are able to fulfil the engagement.

^d/jy In yielding ourfelves unto God, our hearts muft be humbled with ferious and deep repentance, for having fo long gone aftray from him and his fervice. We ought to imi- tate the example of thofe penitents mentioned in the 50th chap, of Jeremiah, ver. 4. " In *' thofe days, and in that time, faith the Lord, " the children of Ifrael (hall come, they and *' the children of Judah together, going and " weeping, they fhall go and feek the Lord " their God. They fhall afk the way to Zion " with their faces thitherward, faying, Come

"and

S E R M O N II. 31

cc

and let us join ourfelves to the Lord in k *' perpetual covenant that (hall never be for- " gotten.** God will not accept of us^ unlets we be truly weary of our burden, and fenfible of our abfolute need of a Saviour. To fuch the calls of the gofpel are peculiarly addreffed ; " Come unto me all ye that labout and are *' heavy laden, and I will give you red. — " For thus faith the High and Lofty One that ** inhabiteth eternity, whofe name is Holy, I " dwell in the high and holy place ; with hirri " alfo that is of a contrite and humble fpirit, " to revive the fpirit of the humble, and to " revive the heart of the contrite ones."

4//6/y, We muft yield ourfelves unto God without any fecret referve or limitation, im- ploring that he may take the full pofTeflion of our hearts, and call out of them whatever oppofeth or exalteth itfelf agalnft him. We ought to fay to him, " O Lord, our Lord, " other lords have had dominion over us ; but " henceforth we will make mention of thy " righteoufnefs, even of thine only.'* He who hath only confident purfuits, may follow them with a profped of fuccefs ; but a mind divided between contrary principles of action, can expect nothing but to be for ever drawn

backward

32 S E R M O N If.

backward and forward, ,as they happen alter- nately to prevail/ In this view it is impof- fible to yield ourfelves to God, if at the fame time we yield ourfelves to fm in any degree. Perhaps, indeed, we propofe to dedicate our- felves to God- in general, and only to fpare ourfelves the mortification of renouncing a few trifling indulgencies. But thefe indul- gencies have unforefeen connexions with others that are not trifling, and thefe again with more. Or fuppofing that they had not, yet the truth certainly is, that when we deli- berately become unfaithful to our confciences in any one inftance^- we lofe every firm ground on which we can withftand temptation in any other inftance. We lofe gradually both the power and the inclination to refifl: evil. God withdraws the good aids of his fpirit, we de- clirie from ey.il to worfe, and our laft ftate becomes worfe than our firft. Such only, therefore, as yield- xhemfelves wholly to God, and acknowledge ,af:er all that they are but unprofitable fervants, entided to acceptance only through the merits of a gracious Re- dqemer, have -c-aufe to hope well. All others build on the fandy but they on a rock. Their fuperftrudure may bcj raifed to the greateft

height,

S E R M O N ir. ;^7^

height, and ftands both firm and graceful. God will pardon their unavoidable iniirmi- ties, and aflift their endeavours. They will of courfe make continual progrefs, and, for every ftep of that progrefs, enjoy an increafe of peace and joy here, and of unfading glory hereafter.

5//?/)', All this muft be done with an expli- cit regard to the Lord Jefus Chrift, through whom alone we have accefs to the Father : " For there is none other name given under " heaven whereby we can be faved but the " name of Jefus." Without this Mediator, God could have no friendly intercourfe with man. The weapons of our rebellion muft: be furrendered into his hands ; for it is in him alone that God reconciles the world unto himfelf. It is by the blood of Jefus that we have boldnefs to enter into the holieft. We are accepted only in the beloved. The Fa- ther receives no offering but at the hand of this great High Prieft:.

Having thus explained the duty of yield- ing ourfelves unto God, and Ihewn in what way it ought to be performed, what remains

Vol. IV. C but

34 S E R M O N II.

but that I enforce the exhortation by fomc motives and arguments.

Need I to reprefent to you the neceffity of this duty ? Can you withdraw yourfelves from being the property of God as his creatures ? Can you evade the difpenfations of his pro- vidence, or fnatch from him thofe iffues of life and death which are incontroul;bly in his hands ? If fo, then you may confuh whe- ther you fhould yield yourfelves to him or not ? But if your preient and your eternal happinefs depends on his favour ; if you can- not fecure an intereft in his favour otherwife than by complying with this exhortation ; if you muft otherwife be left to ftruggle as you beft can, with all the evils of life, and at laft be banifhed his prefence for ever, to fpend a miferable eternity with reprobate fpirits. What choice is left ? Can you hefitate a moment to comply with what you cannot alter, and to furrender yourfelves to hitn who will either glorify himfelf in you as vefTels of mercy, or as vefTels prepared for deftrudion ?

Confider, in the id place, the reafonable- nefs of this duty. This is the argument of the Apoftle to the Romans ; " I befeech you

" there-

S E R M O N II. SS

**' therefore brethren by the mercies of God, *' that ye prefent your bodies a living facri- ** lice, holy, acceptable unto God, which is " your reafonable fervice." — And what can be fo reafonable as to confecrate to God that being, thofe faculties, thofe pofleffions and en- joyments, which we derive from his bounty. If there is reafonablenefs in acknowledging our debts, and in being thankful for our be- nefits ; if thtre is reafonablenefs in fubmit- ting to be guided by unerring wifdom, and to be difpofed of by infinite goodnefs ; in a word, if there be any thing fuperior in reafonablenefs to any other that reafon re- quires, it is this, that we fhould yield ourfelves to that God who made us, who preferves and hath redeemed us, and hath pledged his faith- fulnefs to condud: all thofe to happinefs who put their confidence in him. And this leads me to the laft argument which I fhall ufe for en- forcing this exhortation, which is the advan- tage with which it will be attended. At the fame time that we yield ourfelves to God, he gives himfelf to us in all the fulnefs of his grace : For this is the tenor of his well order-

C2 ed

36 S E R M O N II.

ed covenant; " I will be your God, and ye " fhall be my people." And what an infinite portion is this ? If all the treafiires of grace were open to our choice, Would it be poflihle for us to pitch on any bleffing fo rich and compendious as this, that God would accept of us as his property, and provide for us as he provides for his own ? Surely, then, we cannot want any good thing. His wifdom can guide us through all the perplexing paths of life ; his power can fupport us in every danger and difficulty ; and his goodnefs is more than fufficient to beftow on us all things richly to enjoy.

I have only to add, that the exhortation in the text belongs in an efpecial manner to you v:ho are as yet in early and vigorous years. Now your underftandings are capable of the firmeft impreffions. Now your wills are moft pliable. Now your affedions are moft patient of difcipline. Now your bodies are mofl: ufeful to your minds. Now your minds are moft unfettered, and your whole man moft fufceptible of good impreffions, and moft capable of exerting them in adion. Lofe not, therefore, your irrecoverable advantage.

Anfwer

S E R M O N II. 37

Anfwer now when God calls you with mod afFedtion. Offer yourfelves while you ;ire moft worth the offering. Govern your ap- petites before the evil day come. Now you may gird them, and carry them whether you will ; but if you negled: this precious feafoii, they will hereafter gird you, and carry you whether you would not. An early virtue is the mod worthy and valuable offering, ho- noured and bleft with the kindeft acceptance of God. But when a man fhall look into himfelf, and find his faculties depraved and weakened, flained with the pollution, weaned with the fervice, Cick with the difappoint- ments, and darkened with the impoftures of fin, how comfortlefs a tafk muft he have in preparing an offering to God from among fuch a lame and dileafed herd. " Remember " therefore now thy Creator in the days of " thy youth, ere the evil days come, and the " years draw nigh in which thou Hialt lay, I ** have no pleafure in them.' Amen.

C .3 SER^

3§

SERMON III.

Luke, xviii. 19. •He that humbleth himfdfjioall he exalted^

S man fell by pr'ide^ it is reafonable to conclude that he can only rife again by humility; and here we are taught that this is the exprefs ordination and appointment of God ; for thus faith the faithful and true Witnefs, *' Every one that exalteth himfelf fliall be " abafed ; and he that humbleth himfelf fhall " be exalted." I cannot therefore employ your time to better purpofe, efpecially upon fuch an occafion as this*, than in opening the nature of true humiliation, and endeavouring to il- luftrate the neceffity and ufe of it, to prepare our hearts for thofe enriching communications both of mercy and grace which our Saviour, in this paflage, encourageth us to exped:.

I begin with opening the nature of true

humi-

* Preached on a day of humiliation, before celebrating^ the Lord's Supper.

SERMON III.

39

humiliation. This takes its rife from fplritual difcoveries of the evil of fin, as the tranfgref- fion of a law which is holy, jufl:, and good ; as an ad of outrageous and unprovoked re- bellion againft the niildeft, as well as the mod righteous adminiftration ; as the bafefl: ingra- titude to our kindeft Benefador, the Author of our being, and of all that we pofFefs ; and efpecially as it renders us unlike to him who is not only the ftandard but the fource of per- fection, and confequently incapable of any friendly correfpondence with the Father of our fpirits, the fountain of light, of life, and of joy.

Thefe fpiritual difcoveries of the evil of fm produce a fixed and folid apprehenfion of our own ill deferving becaufe of it. We fee the juftice of the fentence which condemns us, and cannot help acknowledging that we are unworthy of the leaft of all God's mer- cies, and liable to that tremendous wrath which is revealed from heaven againft all unrighteoufnefs and ungodlincfs of men. Hence arife griet and fhame, and all that in- ward diftrefs which neceirariiy attend the con- fcioufnefs of guilt, the prefent fenfe of for- G 4 feited

40 SERMON III.

felted happinefs, and the fearful profped of that unknown mifery which awaits tranfgref- fors in the world to come.

To all which muft be added fuch a deep con- vidion of our utter inability to do any thing that can be effectual for our own recovery, as iflues in a defpair of relief from every other quarter but the free mercy of God, extended to fmners through Jefus Chrift, and the effec- tual operation of his renewing grace. We are not truly humbled till we feel ourfelves wretched, miferable, poor, blind, and naked, equally deftitute of righteoufnefs and ftrength, incapable of making any fatisfadion for pall offences, and having no power of our own to redify that fatal diforder in our frame, which is the bitter fruit of our apoftacy from God.

Such was the ftate of the Publican's mind, who is prefented to our view, in the forego- ino- parable, as an approved example for our imitation ; whilft the Pharifee, who trufted in himfelf that he w^as righteous, flanding apart from his fellow worfhippers, as one who difdained to hold communion with them, boldly addreffed the Divine Majefty, and, under the fpecious form of thankfgiving,

poured

SERMON III. 41

poured forth the pride and uncharitablenefs of his heart. The Publican, we are told, ftood afar off; and, though his face was turned towards the mercy-feat, yet, confcious of his un- worthinefs, he would not fo much as lift up his eyes unto heaven, but fmiting upon his breaft, as the feat of his difeafe and pain, from whence he defpaired of fetching any relief, he as it were flies from himfelf to the God of all grace, and gives vent to his penitent and humble hope, in thefe few but emphatical words, " God be merciful to me a " fmner." But the nature of true humiliation will more fully appear from the falutary pur- pofes for which it is intended, which was the

Second thing I propofed to illuftrate^; and hence likewife we fhall difcover how necef- fary it is, in order to our regaining that hap- pinefs we have forfeited. And,

I. It is of ufe to difgrace and mortify carnal felf, that ufurping idol which fits on the throne of God, and reigns in the heart of every natural man. Herein lies the eflence

of

4a SERMON III.

of man's apoftacy. He is fallen from God to felf. Diflatisfied with the rank which God had afligned him, he attempted to break loofe from the Author of his being, and to feize upon knowledge, immortality, and happinefs, without any dependence upon the hand that formed him. This, my brethren, is the ori- ginal difeafe of our nature ; in this confifteth the fmfulnefs and the mifery of man. He loveth himfelf fupremely ; he liveth to him- felf ultimately ; the genuine language of his heart is, " Who is the Lord, that I fhould *' obey him?"

He begins indeed to alter his tone, when conviction, like an armed man, forceth its way into his foul ; then he feels his depend- ence, and wiflieth to be at peace with that be- ing whom he finds he is unable to refift. For this end he will part, at leaft for a feafon, with many of the members of the body of fin. Nay, fo far as the external adl extends, there are few duties perhaps which he will not con- fent to perform. But, when he is driven from the outworks, he only retires to the chief fortrefs of fin. Still felf is worfhipped in a different form ; and, though he fees that it

cannot

SERMON III. 43

cannot poflefs the throne by violence, yet he hopes that it may be able to purchafe it with a price. Thus the homage that was paid to fmful felf, is only transferred to righteous felf; and now the idol, which was formerly black as hell, being white-wafhed, and decked with fome forms of godlinefs, is permitted to wield the fceptre in peace, till either grace or ven- geance wipe off the falfe colouring, and, ftrip- ping the deceiver of his gorgeous apparel, caft him down to the ground, and put a final pe- riod to his ufurped domination.

Of all the parts of mortification, felf-deniai is by far the moft painful and difficult ; in- deed all the reft are virtually contained in it. Were it only riches or honours, or even the fruit of the body for the fin of the foul, a carnal mind, ftung with remorfe, and terrified with the profpedl of impending wrath, might be brought to part with them ; but to part with his all, with his life, with his felf, this indeed is a hard faying, and more than enough to make him go away forrowful.

Now herein appeareth the end and the ne- ceffity of fuch humiliation as I endeavoured to defcribe. This layeth the whole load up- on

44 SERMON III.

on felf, and breaketh the very heart of the old man ; it fetteth the houfe on fire, in which we both trufted and delighted, and maketh us not only to fee, but to feel that it is time for us to abandon it, left we be confumed. This then is the firft office of humiliation, to hide pride from our eyes, by fhowing us that we are our own deftroyers, and giving us fuch difco- veries of our guilt and pollution, that we are made to abhor ourfelves in duft and in afhes, and to cry out, with the Publican, God be * merciful to us fmners. This leads me to mention a

Second, and more falutary end of humilia^ tion, which indeed may be called its ultimate end, becaufe the felf-annihilation I have been fpeaking of, derives its chief importance from its tendency to promote it, and that is. True humiliation prepares the foul for the honour- able reception of Chrift and his grace.

I fay, for the hotiourable reception of Chrift; it is not meet that he fhould come into an unhumbled heart ; for, though his errand be to heal us, yet he muft have the welcome that is due to a phyfician. He comes indeed to fave us, but he comes at the fame time to be

honoured

SERMON III. 45

honoured in our falvation. Though his grace be free, yet he will not expofe it to contempt, bur have the fulnefs and the freedom of it acknowledged and glorified. Faith, indeed, accepts the gift, but then it muft be a humble faith, that is fenfible of its worth ; a thankful faith, that magnifieth the giver ; and an obe- dient faith, that will pradticaily improve the mercy beftovv^ed. Chrift hath no grace fo free as to fave thofe w^ho neither feel their need of it, nor know its worth. Chrift's be-r nefits are not applied in the fame way they were purchafed. When he came to ranfom us, he confented to be a fufFerer ; for then he bore our griefs, and carried our forrows ; the chaftifement of our peace w^as laid upon him» as the fubftitute and furety of guilty man ; But when he comes, by his faving grace, into the foul, he will not then be entertained vv'ith contempt. He came in the flefh on purpofe to be humbled ; but, when he comes in the fpirit, it is that he may be exalted. On rhe crofs he was reputed a finner, and bore the punifhment that was due to fin ; but, in the foul, he is the conqueror of fin, and comes t9 take pofleflion of his own, and therefore

muft

45 SERMON III.

muft be treated according to his dignity. It was the hour and power of darknefs while he fufFered ; but, when he enters into the heart by his quickening fpirit, that is the hour of triumph, and the prevaiHng power of hea- venly light ; and, therefore, though in the llefh he fubmitted to contempt and reproach, yet he will not endure to be flighted in the foul. No ; there he muft be enthroned in our moft reverend efteem, and crowned with our higheft gratitude and love. The crofs muft there be the portion of his enemies. The crown and fceptre which he purchafed muft be yielded to him ; and every thought muft be captivated to the obedience of his will.

This is the end of humiliation, to employ the foul for the fuller entertainment of the Lord that bought it ; to prepare the way be- fore him ; to whip the buyers and fellers out of the living temples of our hearts, that they may become holinefs to the Lord, a fit habi- tation for the King of Glory.

From this account of the nature and ufe of humiliation, you may be able to judge what meafure of it is abfolutely neceffary. It muft

at

SERMON III. 47

at leaft go fo deep as to undermine our pride, and bring us fo low, that the blood of Chrift, and the favour of God, fliall become more precious in our efteem than all the riches, and honours, and pleafures of a prefent world. At the fame time, we muft beware of afcrib- ing to our own humiliation any part of the office of Chrift, or of the honour that is due to him. We muft not think that we can re- commend ourfelves to the favour of God by the worth of our forrows, though we fhould weep even tears of blood. It is not true humiliation, if it lead us not wholly beyond ourfelves, to feek pardon and life from Chrift alone; and therefore it would be a plain con- tradiction, if humiliation fhould aflume the place of fatisfaCtion and merit, or be in any degree relied upon inftead of the Saviour, or fo much as aflbciated with him in procuring our falvation.

Hence likewife we learn, that humiliation becomes exceffive, and counteradls its chief end, when it confines our attention fo entire- ly to our own unworthinefs, as to darken our views of gofpel grace, and prevent or obftrudt our application to Chrift. But as few, com- paratively

4B SERMON III.

paratively fpeaking, err upon this fide, 1 lliall rather take occafion, from what has been faid, to point out fome of the fymptoms of the oppofite extreme, and then call upon thofe whofe humiliation, upon trial, fhall appear to be defective, to beg of God the bleffing of a broken and contrite heart, which is the pro- fefled defign of our affembling together this day.

\,fi^ Then, they may certainly conclude that they are not fufficiently humbled, who fuffer their hearts to be lifted up with their duties or attainments, and are not fuitably affe(51;ed with thofe imperfedlions and blemifhes which neceflarily cleave to their beft performances. The true Chriftian grows downward in humi- lity, in the fame proportion that he abounds in the fruits of righteoufnefs. The nearer he approaches to a holy God, the more clearly he difcovers his own guilt and pollution. Thus holy Nehemiah, after he had been re- counting, to the praife of divine grace, the many eminent fervices he had been enabled to do for the church, addrefles to God this humble prayer, " O fpare me, according to " the greatnefs of thy mercy!'*

2^,

SERMON IIL 49

id^ When you are apt lo murmur and re- pine, becaufe your duties are not accompanied with a prefent reward ; wlien you are ready to fay, in the language of the Jews of old, " Wherefore have we fafted and prayed, and " thou regardeft not;" this is another fymptom that fecretly you entertain an opinion of fome worthinefs in yourfelves ; for, where noiliing is due, there can be no right to complain when the favour is either delayed or refufed.

3<y, When you begin to think that any of Chrift's fayings are hji^rd, and to willi that his laws were lefs ftridt and critenfivej and arc hefitating whether you fliould yield to them or not ; when you are unwilling to take up his crofs, and to forfake all for the hopes of glory, but are fet upon a thriving courfe in the world, and fuffer your hearts to be over- charged with the cares of this life, and are cumbered about many things through vour own choice, this fhows that you are not yet fufficiently humbled, otherwife you would not fl:and thus trifling with Chrift ; and, if God have mercy upon you, he will bring you down, abafe your earthly appetite, teach you

Vol. IV. D 'to

so SERMON III.

to know that one thing is needful, and con- ftrain you to choofe the better part.

4/^, When you grow heartlefs and dull in the fervice of God, and relifh no fweetnefs in the exercifes of religion ; when you begin to be indifferent about communion with God, and have little anxiety to know whether your fervices be accepted j when you can pray without looking after your prayers, and at- tend upon ordinances almoft merely from cuf- tom, or to keep confcience quiet, without a jeal concern to find God in them, or to re- ceive benefit from them ; efpecially if you are fo far indifferent about the fpiritual confola- tion of the faints, that vain company, or amu- ling diverfions, can make up for the want of them, and keep your minds eafy and fatisfied without them ; it mufl: be obvious to your- felves, that you need a fharper rod than you have ever yet felt, that you may be effectual- ly taught to know your true home, and to take greater pleafure in the fellowship of your Father and brethren than in ftrangers and enemies to God and your own fouls. Once more, in the

Stb

SERMON III. 51

^th place, When, inftead of feeding upon ordinances, and receiving them thankfully, you rather pick quarrels with them, and thofe that difpenfe them ; when you cannot bear to have your faults laid open, but hate and revile the faithful reprover ; when you grow cenforious and uncharitable, like the Pharifee in the context, treating others vnxh contempt, aggravating their failings, and extenuating their graces ; efpecially when men begin to grow wanton in matters of religion, itching after novelties, and afFeding fmgularity ; when they think themfelves fitter to teach than to learn, and that the church is not pure or good enough for their company ; all this cries aloud for farther humiliation : And, when it fhall pleafe God to lead them into the chambers of imagery, and expofe the hid- den contents of them to their view, he will make them to ftoop to the very perlons whom once they flighted, and to judge themfelves unworthy of the communion of thofe whom they formerly defpifed as unworthy of theirs.

Thefe are a few marks by which i would

have you to try yourfelves ; and, if you find

that any of them are partly applicable to you;

D 2 or.

52 S E R M O N III.

or, if by any other means you can dlfcovei' that pride and felf-exaltation ftill retain too miicli power in your hearts, let me now be- feech you to cry carneftly to God for that humble and contrite fpirit which he exprefsly requires, and hath gracioufly promifed to ac- cept.

Grief, I know, is an unwelcome guefl: to nature ; but grace can fee reafon to bid it welcome, as a neceiTary confequence of our paft fms, and an cffential preparative for our future recovery.

You will fubmit to the fevereft regimen, and take tlie moll: loathfome potions, for the health of your bodies ; and, Should you not fubnlit to the bittcreft forrows, and the keen- ed rebukes, for the (i.iving of your fouls ? It is true, as I formerly obferved, that your deep- cft humiliation merits nothing, and can make no amends to God for your fins ; neither is it for any want of fufHciency in the blood c-f Chrift that it is required ; but it is part of the fruit of his blood upon your Touls ; for, if his blood do not melt and break your hearts, you have no part in him.

Confidcr

SERMON III. 53

Confider whence you are coming, Is it not from a ftate of enmity againft God ; and is it decent, is it ingenuous, to leave fuch a ftate, without lamenting that you (laid in it io long?

Confider what forrows they be, which thefe forrows are intended to prevent, and what thofe are now fuifering in hell who felt not this godly forrovvT upon earth. Yours have hope, but theirs are Ihavpened with defpair ; yours are medicinal, but theirs are tormenting ; yours are of fliort duration, hut theirs are eternal. Grudge not then at the opening of a vein, when fo many lliall bleed at the heart for ever. Befides, who was it that brought you to the neceflity of this forrow ? Who was it that finned and laid in the fuel of after remorfe ? God did not do this. All the pain you can feel is of your own preparation. God only undoes what you have been doing.

Confider farther, tliat you have a wife and tender hearted phyfician, v.'ho perfedily knows -vhat forrow and grief are; for he himfelf was I man of lorrows and accjuaintcd witli i^riefs, ^ind is therefore difpofed to pity them that arc in forrow. He dellgiiteth not in your trou- ble, but in your cure and after confolation,

D 3 and

54 SERMON III.

and therefore you may be aflured that he will deal gently with you, and put no more hit- ternefs into the cup than is neceflary for your recovery. He was fent to heal the bfoKen hearted, and he invites the labouring and hea- vy laden to come .to him for reft. When he hath wounded you, he will bind up your wounds as tenderly as you can defire. He hath not, indeed, that blind fondnefs for you which you have tor yourfelves. He will not be fo cruelly mer:iful as to fave you from that forrow which is neceffary to fave your i.juls from perdition ; but at the fame time he will not fuffer you to tafte one drop of vinegar and gall, nor fo fhed one tear but what tends to your future comfort and joy.

Remember that the more you are humbled after a godly fort, the fweeter will Chrift and all his benefits be to you while you live. One tafte of his healing love will make you bl-efs thofe medicinal forrows that prepared for it. Chrift is not equally efteemed by all whom he will fave ; and v/ould you not raiher be yet more emptied of yourfelves now, that hereafter you may be fuller of Chrift and his grace ; for our Saviour here affures us in the

text,

SERMON III. SS

text, that a thorough humiliation is a certain forerunner of future exaltation. " Every one " that humbleth himfelf fhall be exalted.'* "When men propofe to build high, they dig deeper for the foundation. Paul was laid ex- ceeding low at his convei'Cion, that he might be better fitted for the important fervice to ■which he had afterwards the honour to be called.

Let thefe confiderations reconcile you to the humbling work of the Ijpirit of God : And if any thing you have heard hath touch- ed your hearts, feek not relief among foolifh companions, but retire to your clofets, and on your bended knees befeech the Lord to per- fedt the good work he hath begun, and he who comforteth thofe that are caft down, will not leave you in the Red Sea, but carry you fafely through to the farther fide, and put the fbng of Mofes and of the Lamb into your mouths, " giving you beauty for afhes, the " oil of joy for mourning, and the garments '' of praife for the fpirit of heavinefs." Amen.

D 4 S E R-

56

SERMON IV.

Psalm cxix. 173, 174, 175.

Let thine hand help me ; for I have chofen thy precepts. T have longed for thy falvatioUy 0 Lord ; and thy law is my delight. Let my foul live, and it fhall praife thee; and let thy judgments help me.

T'HESE words were immediately addrcf- fed to God, inoft High, whofe work- manfliip we all are, even to him that quickeneth the dead, and calleth thofe things that be not as though they were. Here David appeals to the Searcher of hearts, and lays before him not the product of his ov/n labour and fkill, as though he poflefled fomething whereof he might glory before God, but what he grate- fully acknowledges to be the doing of the Lord ; a heart in fome meafure renewed after his image, and panting after a nearer and ftill mere perfeft refemblance.

I

S E R M O N IV. 57

I fhall therefore confider this account, which, in the form of a folenm addrefs to God, the Pfalmift here gives of his own tem- per and conduct, as an approved model or pattern for our imitation. What this holy- man was, that ought we to be ; and fuch we {hall certainly endeavour to be, if we afpire to the charader whereby David was diftin- guiihed by the Supreme Judge himfelf, when he dignified him with the moft honourable of all appellations, everi that of the man after his own heart.

The pafTage contains,

I. The didinguilhing character. And,

II. The leading requefls of a truly godly man.

Each of thefe I fhall briefly illuftrate and improve ; the one for the prefent trial, and the other for the future diredion of thofe, who have this day * made a public profeffion of their faith in Chrift, over the facred fym- bols of his broken body, and flied blood, in the holy facrament of liis fupper.

I begin with the diPiinguifhing charader of a truly godly man ; and you will obferve the

following * Preached after the celebration of the Lord's fupper.

58 S E R M O N IV.

following particulars diftindlly marked, viz. The matter of his choice — The objei^: of his defires — And the fource of his joy.

The godly man's choice — is the precepts of God. David had faid, verfe 3, That he had chofen the teftimonies of God for his heri- tage ; by which he probably meant the pro- miles of that everlafting covenant, ordered in all things and fure, to which he afterwards reforted in the immediate profpedt of death, as all his falvation, and all his defire. Thefe promifes are indeed exceeding great and pre- cious, fuited to all the neceflities of the faints, and extending to every bleffing that can be denoted by thefe two fignificant and moft comprehenfive words, grace and glory. But one may choofe, or rather covet, the he- ritage of a child, who hath an averfion to the duties that refult from that relation : And therefore the chufmg the law or precepts of God, for regulating the heart and life, is, of v/all others, the moft difcriminating charadler ■of a true child of God ; for there can be no doubt, that one who fmcerely devotes himfelf to the fervice of God, will moft fmcerely and

ardently

SERMON IV. 59

ardently wifli to be happy, in the pofTeflion of the promifed inheritance.

Let us next attend to the obje£t of the god- ly man's defire. " I have longed," faith Da- vid, " for thy ialvation :" a prefent falvation from the guilt and power of fin, and future falvation, in the full and everlafting enjoy- ment of God in heaven. David was already poiTeffed of the firft of thefe ; for he fpake from his own experience, when he faid, " ElefTed is the man whofe tranfgreflion is for- • " given, whofe fm is covered, unto whom the " Lord impureth not iniquity, and in whofe " fpirit there is no guile." He had the hap- pinefs to be a partaker both of pardoning mercy and of fandtifying grace ; yet ftiU he longed for more of this faivarion, that is, for a more alTured faith of pardoning mercy, and larger meafures of fandlifying grace. It is a juft obfervation, with refpe<St to earthly things, that Nature is contented whh a little, and Grace with lefs. But it is quite the reverfe as to fpiritual things. Here grace is not con-^ tented with a little ; on the contrary, it is in- fatiable ; the more it hath received, the more it defires to receive, imjoyment, inftead of

furfeiting,

6a S E R M O N IV.

furfeiting, fharpens the appetite. Nay, fo fweet is their relifh, that every renewed tafte of it abates and quenches the thirft for other things. " There be many that fay, who will " fhow us any good ;" this is the voice of the mere child of Adam. But what faith the new man in Chrift, " One thing have I de- " fn-ed of the Lord, and that will I feek after. " — As the hart panteth for the brooks of wa- " ter, fo panteth my foul after thee, O God. ** — Whom have I in heaven but thee ? and " there is none upon earth that 1 defire be- " fides thee."

This leads us forward to the fource of the godly man's joy. " Thy law," faith David, " is my delight." Here he chufes the term law for denoting the whole revelation of God's will, to remind us of the infeparable conne6lion between privilege and duty, faith and obe- dience, holinefs and comfort ; and lo teach us that we ought to be thankful to God for the dirediion he hath given us in the read to heaven, no lefs than for the promifes by which we are affured of the poiTeffion of it. But what I would chiefly obferve is, that the joy of a faint is not extraded from fuch bait;

and

S E R M 0 N IV. 6s

and periihing materials, as corn, and wine, and oil ; it flows ipontaneoufly from the fountain of living waters ; from the pure fource of that word of God which liveth and abideth for ever. Nay, fo little is it de- pendent upon, or even connected with, any thing that belongs to a prefent world, that " although the fig tree fhould not bloflbm, " neither fliould fruit be in the vine ; the la- " hour of the olive fiiould fail, and the fields " fhould yield no meat; the flock fliould be cut *' off from the fold, and there fhould be no herd " in the flail ;" yet fl:ill the faint can rejoice in the Lord, and joy in the God of his fal- vation. Nay, when the heavens fhall be fhri- velled up like a fcroll when it is rolled toge- ther, and every mountain and ifland fhall be moved out of their places, he can look at the univerfal defolation, and fay, when thefe ma- terials are confumed, I fliall have loft no- thing. " All things are mine, for I am *' Chrift's and Chrift is God's. — God lives, *' blefled be my rock. — The Lord is the por- " tion of my inheritance," and in him I pof- fefs and enjoy all things.

Thefc

62 S E R M O N IV.

Thefe three particulars, refpecting the mat- ter of the godly man's choice, the objed of his defire, and the fource of his joy, may help us to form a juft eftimate of ourfelves ; and this is the improvement I would have you to make of this branch of the fubjed.

How are your hearts affedted towards the precepts of God's word ? an outward reluc- tant obedience there may be compelled by the flavifh fear of wrath ; but do you ferve God from choice with a free and liberal mind ? Doth the Lord Jefus appear as ami- able with the crown upon his head, and the fceptre in his hand, as when clad with his garments rolled in blood ?

Is falvation, in all its extent, the chief ob- je6: of your defire ? even the prefent falva- tion of an inward growing light, and love, and purity ; as well as the future falvation of deliverance from the fire that is not quench- ed, and the enjoyment of thofe pofitive plea- fures which are at God's right hand for ever- more.

Do you know what it is to hunger and to third after righteoufnefs ? '* They that are af- ** ter the flefh do mind the things of the flefh,

"but

S E R M O N IV. 6j

" but they that are after the fpirit do mind " the things of the fpirit. — If you be rifen *' with Chrift, you will feek the things that *' are above." You will never think you have already attained, either are already perfect ; but, forgetting the things that are behind, and reaching forth to thofe things which are before, you will prefs towards the mark for the prize of the high calling of God in Chrift Jefus.

Once more, From whence do you derive your comfort and joy ; from the wells of fal- vation, that iffiie forth from beneath the throne of God and the Lamb, or from the polluted ftreams that fpring out of this foot- llool upon which we tread ?

By this unerring touch-ftone of God's word, let us examine and prove ourfelves • and if the Spirit bears witnefs with our fpi- rits, that thefe lineaments of the new creature though too much blended and marred with the features of the old man, are neverthelefs legible on the fielhly tables of our hearts, let us give glory to God, who hath thus far formed us for himfelf, and truft that he who hath begun a good work in us, will carry it

64 SERMON IV.

on till it be perfedied in the heavenly glory. And let the many blemifhes we muft una- voidably dilcover, while they humble us in the piefence of a holy God, urge us forward, at the fame time, to a throne of grace, that we may obtain mercy for the pardon of paft offences, and find grace to help us in every future time of need.

Having thus endeavoured to illudrate, and to improve for felf-examination, the dillin- guiihing charadler of the godly man, as it lies before us in this pafiage, let us now at- tend, for our dire6lion, to his leading re- quefts.

■ ly?, He prays for flrengthening and up- holding grace, *' Let thine hand help me."

Dependence upon the Creator belongs to the effence of every creature. None of tliem fubfift by themfelves, neither do they pofrefs any thing that they can claim as. their proper- ty. The higheft feraph that minifters before the throne muft adopt the language of the Apoftle Paul, and fay as he did, " By the " crrace of God, I am what I am." We read of " angels who kept not their firft eftatc, but

" left

S E R M O N IV. 6s

^* left their own habitation, being referved in ** everlafting chains under darknefs, unto the " judgment of the great day." Adam creat- ed after the image of God, and furnifhed with every advantage fuited to his rank, fedu- ced by an apoftate fpirit, forfeited at once both his innocence and happinefs, in confequence whereof all his pofterity come into the world involved in the forfeiture he incurred, equal- ly deftitute of righteoufnefs and ftrength, ac- cording to that faying of the Apoftle Paul, Romans, v. 6. " When we were without " ftrength, in due time Chrift died for the un- *' godly." And though this weaknefs is in part removed by the renewing influences of the Spirit of God, yet there will always be need for that caution, " Be not high minded, *' but fear." Who can fay " My mountain ** ftandeth ftrong, I ihall never be moved ?" The moft eminent faints have not only failed, but failed in thofe very graces for which they were moft eminent, and that too by means of temptations far inferior to others which they were enabled to refift. The faith of Abraham, the patience of Job, the meeknefs of Mofes, and the courage of Peter, were all found unequal Vol. IV. E to

66 S E R M O N IV.

to the confli£t, when left alone in the hour of trial. Thefe examples are recorded for our admonition ; and on each of them we may read the folemn warning, " Let him that " thinketh he ftandeth, take head leaft he fall." Remember who it was that faid, " Without *' me ye can do nothing. As the branch can- *' not bear fruit of itfelf, except it abide in the " vine, no more can ye, except ye abide in the " me." Blelfed be God for the aflurance we have that help is laid for us upon one that is mighty ; upon him let us lean in our journey through the wildernefs ; to his hand let us look for the help we need, and he will make his grace fufficient for us. Animated by this hope, the fame Apoftle who faid in one place, " I know that in me, that is, in my flefh, " dwelleth no good thing ;" in another place, fetting his foot upon the neck of his enemies, utters the fhout of vidory, in thofe trium- phant words, " I can do all things through ** Chrift which ftrengtheneth me." Let us go and do likewife. To the prayer for upholding grace, David adds,

2dlj.', A defire for quickening grace ; for this I tak^ to be the true import of the re-

queftj

S E R M O N IV. 57

queft, " Let my foul live." Sometimes, in- deed, we find him praying for the life of the body, as when he fays, " O fpare me, that I *^ may recover ftrength, before I go hence, " and be no more :" But here the expreffion is too ftrong to be limited to a fenfe compa- ratively fo low.

Life, or confcious exiftence, though a va- luable gift in itfelf, is a gift we poffefs in common with the worft of our own kind, and with the meaneft and moft noxious of the in- ferior creatures. Nay, devils partake of it in a higher degree than man. Befides, the life of man, fmce the apoftacy, is become fhort and precarious ; and though it holds true in general, that " Ikin for Ikin, all that a man ** hath will he give for his life;" yet the bitter- nefs of affliction hath caufed many to grow weary of it, infomuch that their fouls have chofen ftrangling and death rather than life. But in all thefe refpeds, the life of the foul is entirely the reverfe. It is not a privilege common to all, but the gift of fpecial diftin- guifhing love. It was purchafed for con- demned fmners by the blood of Chrift ; and is produced in dead fmners by his renewing

E 2 Spirit :

68 S E R M O N IV.

Spirit : So far is it from being Qiort and pre- carious, that its duration is eternal It is a *' life hid with Chrift in God ; and becaufe *' he lives, all who believe in him Ihall live al- *' fo.*' The longer it is enjoyed, alfo the more it is efteemed. Who was ever heard to fay of fpiritual life, " I loathe it — I would not live " always ?" Nay it is the life of the foul alone that gives a relifh to the life of the body, and enables the believer, under the heavieft pref- fure of afflidlion, either to poffefs it with thankfulnefs, or to refign it with joy.

This was the life for which David prayed ; a confirmed fenfe of pardoning mercy, larger meafures of fandtifying grace, communion w^ith his God in a prefent world, and the full and everlafting enjoyment of him in heaven. The life for which he prays is no other than The falvation for which he longed. He had tafted of its fweetnefs, and he thirfted for more. " Let my foul live," faith he ; to which he fubjoins, " and it fhall praife thee." From which words we learn, for our farther direc- tion,

3rt7y, The ultimate end for which David was fo earneft in his requefts for help and

life,

S E R M O N IV. 69

life, and the improvement he propofed to make of both. They were no doubt blef- fmgs that would greatly contribute to his own honour and comfort ; but every private and perfonal intereft was in him fubordinated to the glory of God. He prayed for upholding and quickening grace, that he might be better qua- lified for the fervice of his God, to whom he had devoted himfelf and his all. Thus he prays, Pfalm li. " Reft ore unto me the joy " of thy falvation, and uphold me by thy " free Spirit : Then will I teach tranfgrefTors *' thy way, and fmners fhall be converted un- " to thee. Lord open thou my lips, and my *' mouth fhall fhow forth thy praiie." And the principal reafon for which he was defir- ous to obtain divine confolation appears from the ufe he intended to make of it, (verfe 3 2d cf this pfalm), " I will run the way of thy " commandments, when thou fhalt enlarge

my neart.

I fhall therefore make this my concluding exhortation to you : By your folemn profef- fion at the table of the Lord, you have pub- licly acknowledged that you are not your own, but bought with a price, in confequence

E 3 whereof

70 SERMON IV.

whereof you are ftridly obliged to live not urito yourfelves, but to him that bought you ; to glorify your Redeemer, both with your bodies and fpirits, which are his. He fays, concerning you, " This people have I formed " for myfelf, to fhow forth my praife." He calls the world to take knowledge of you, as the perfons by whom he experts to be honoured. *' Ye are a chofen generation, a royal prieft- " hood, an holy nation, a peculiar people ; *' that ye fhould fhow forth the praifes of him " who hath called you out of darknefs into " his marvellous light.- — ^I befeech you, there- " fore, by the mercies of God, that ye walk *' worthy of the vocation wherewith ye are " called, with all lowlinefs and meeknefs, with ** long fuffering, forbearing one another in " love. — Adding to your faith, virtue ; and to " virtue, knowledge ; and to knowledge, tem- *' perance; and to temperance, patience; and to " patience, godlinefs ; and to godlinefs, bro- " therly kindnefs ; and to brotherly kindnefs, " charity" — abounding in all thofe fruits of righteoufnefs, which are through Jefus Chrift, to the praife and glory gf God ; fliining as lights in the midft of a perverfe and a crook- ed

S E R M O N IV. 71

ed generation ; holding forth the word of life. After this manner improve the help and life you have received, in your attendance upon this precious means of grace, " Whatfoever " things are true, whatfoever things are ho- " neft, whatfoever things are juft, whatfoever " things are pure, whatfoever things are love- " ly, whatfoever things are of good report ; if " there be any virtue, and if there be any " praife, think on thefe things. — And let your " light fo fhine before men, that they may fee " your good works, and glorify your Father " which is in Heaven." Amen.

E 4 S E R-

SERMON V.

John, xvi. 26, 27.

Ai that day ye Jlmll ajk in my name : And I Jay not unto you that I ijdiII pray the Father for you ; for the Father himfelf loveth yoUy

becaife ye have loved me, and have believed

that I came out from God.

THESE words fpake Jefus to fupport the drooping fpirits of his difciples. We are told, in the 6th verfe, " that Ibrrow had " filled their hearts." Although they did not fully underftand the intimations he had given them of his approaching fufferings and death, although their warm affedion for him made them flow to believe an event fo contrary to their expedations and defires ; yet the man- ner in which he had been fpeaking to them for fome time pall, and the unufual tender- nefs which had of late appeared in his dif- courfes to them, left them no room to doubt,

that

S E R M O N V. 73

that fome fore and heavy trial was at hand. Jefus perceiving their grief, begins to tell them more plainly of his departure from them ; but at the fame time gives them fuch good reafons for it as could not fail to quiet their minds, and to convince them that his leaving them, inftead of being a difafter, was every way neceiTary for their beft interefts and happinefs. " It is expedient for you," fays he, in the 7th verfe, " that I go away ; " for if I go not away, the Comforter will " not come unto you ; but if I depart, I will " fend him unto you." As if he had faid, The work given me to do is not yet finifhed ; I muft yet fufFer more, before I can reign ; but after my exaltation, to which my death is a previous and neceflary ftep, I will fend forth the Comforter, who {hall fully fupply my place, and make up to you for my bodily ab- fence. What though you fhall no more hear inftrudion from thefe lips, you fhall have a teacher within you, even the Spirit of Truth, who fhall guide you into all truth. Whilil 1 am yet with you, you have indeed ready accefs to me, for counfel and diredion, in every cafe of hazard and perplexity; and

perhaps

74 SERMON V,

perhaps you fear, that when I am taken from you, you fhall want a friend to apply to ; b.ut know and rejoice, that I go to my Father who is greater than I ; to him you fhall have free accefs for my fake ; and whatever ye fhall afk in my name, he fhall give it unto you. If I have befriended you fo much in my prefent humble condition, what may you not expert from me when I am exalted at my Father's right hand.

It is this laft ground of comfort which our Saviour enlarges upon in the verfes now un- der confideration ; and the defign of them is to confirm his difciples in the belief of this, that whatever fuitable prayer they fhall offer up to the Father in his name, they may afTuredly expert a gracious anfwer. The argument he ufes for this purpofe is very conclufive, and is no where elfe in Scripture, that I know of, expreffed w^th the fame degree of energy and force. " I fay not unto you that I will pray " the Father for you, for the Father himfelf " loveth you." That is. My Father is fo fully fatisfied with my undertaking for the redemption of the world, and my fufferings and obedience are fo meritorious and accept- able

S E R M O N V. 75

able in his fight, that even though I were to conceal from you that I am to be your con- ftant interceflbrand advocate in Heaven, all of you who love me, and believe in me, have abundant reafon to expedl a favourable hear- ing from the Father himfelf ; " for the Father " himfelf loveth you, becaufe ye have loved " me, and have beli.eved that I came out from " God." And if the Father is already fo much difpofed to hear our prayers, how great muft iheir encouragement be, and how ftrong tbeir confolation, who know, befides, that their Re- deemer liveth to enforce their requefts ; that he maketh intercefTion for them, according to the will of God ; that his mediation muft be always effectual ; and that him the Father heareth always. Thefe are joyful tidings in- deed, and muft make a ftrong impreflion on every one whofe confcience teftifies that he loves the Redeemer, and believes that he came out from God. The Father is fully reconcil- ed to him ; the Son conftantly prays for him at the throne of Heaven ; and what may he not then expedl from the fulnefs of him who filleth all in all. But that we may have a more complete view of the comfort which

this

y6 S E R M O N V.

this text prefents to us, I fhall feparately con- fider,

I. The love of the Father,

II. The interceffion of the Son.

III. The lecurity which beUevers derive from them both, as infeparably united toge- ther.

I. Then, let us take a view of the love of God feparately from the interceffion of our blefled Redeemer. And, for our better con- ceiving of this, let us confider that remark- able declaration which we have, John, iii. i6. 17. " God fo loved the world that he gave ** his only begotten Son, that whofoever be- " lieveth in him fhould not perifh, but have " everlafting life : For God fent not his Son " into the world to condemn the world, but *' that the world through him might be faved." It was the Father who laid the plan of our re- demption. It was he who fent his Son into the world, not in anger, but in love, that his poor loft creatures might be recovered and faved from that dreadful gulf of mifery into which they had plunged themfelves. Many

look

S E R M O N V. 77

look upon the Father as an auftere and rigid Being, who has no compaffion, who deUghts in punifliing and even fuffers a fort of vio- lence in admitting Chrift to be furety for fin- ners. But it appears from the fore-cited paf- fage, that this is by no means the light in wiiich the Scriptures reprefent him to us. No, goodneis and mercy are the attributes in which he glories. " God is love," faith the Apoftle. He is not only reprefented as accepting the offer when made by the Redeemer, but as being the firft mover and fpring. How does he rejoice that he has found out a ranfom ; what fpecial delight does he exprefs towards the Son, v/hen em- ployed in this favoured undertaking ! " This, fays he, by an audible voice, " is my beloved " Son, in whom I aai well pleafed." He fent forth his angels from Heaven to proclaim the news of good will to men, to minifter to the tempted Saviour, to ftrengthen him under his agony in the garden, and at lad to conduit him in triumph to his own right hand. All thefe are unqueftionable proofs of the Father's love : And if God fo loved man- kind.

78 S E R M O N V.

kind, whilft they were enemies, how much more muft he love them, when they become friends, when they comply with the terms which he has gracioufly eftablifhed for their recovery, by loving and believing in him. whom he hath fent ? With what delight and complacency muft he look upon them ? He views us now as ranfomed by the blood of his own equal. He looks upon us in the face of his Anointed ; and whilft he does fo. How warm and affed;ionate muft his regard be ? And, O what comfort arifes to us from this ! If our hearts do not condemn us, what confidence muft we have towards fuch a God! When the fight of our diftrefs, worthlels and wicked as .we were, moved him to find a Redeemer ; Will he now rejedl us when we cry to him, and plead the merit of his own gift? " No, He that fpared not his own Son, " but gave him up to the death for us all, will " certainly with him likewife freely give us all " things." Thus the love of God, confidered fingly by itfelf, gives us the greateft ground of expedation from him, even though the interceflion of Chrift were lefs certainly

revealed

S E R M O N V. 79

revealed to us than it is. Let us now, in the

II. Place, take under our confideration the interceflion of Chrift, than which there is nothing more clearly held forth to us in fa- cred Scripture. He himfelf fays to his dif- ciples,. in the 1 6th verfe of the 14th chap, of this gofpel, *' I will pray the Father, and he ** (hall give you another Comforter." This is a fpecial part of his office, as our great High Prieft, to intercede for his people, and his fav- ing ability is particularly concluded from this, " That he ever liveth, to make inteiceffion for " us." Heb. vii. 25. Indeed we have both an example and proof of his interceffion in the chapter following, which is wholly employed in prayers for his people. Let us now make the fup- pofition that the Father's love was more doubt- ful ; yea that there were even fome ground to fufpe£t that his afFedion was quite alienat- ed from the children of men, yet, unlefs we were to fuppofe that he had likewife thrown afide all regard to his only begotten Son, we have ftill ground enough to conclude, that for

HIS

So S E R M O N V.

HIS fake he will beftow whatever he a{ks up- on thofe who love him and believe on him. When he prefents that body in which he fuf- fered fo much — When he pleads the merit and fufficiency of that facrifice which he of- fered up — When he urges the memory of the fhame, the pain, and the curfed death he un- derwent, to fatisfy the juftice of God, and to magnify his law, how prevalent muft his fuit be? Can the Father turn a deaf ear to his be- loved Son, whilft he enforces his plea with fuch powerful reafonings? Can he behold the prints of that bloody punifhment which him- felf inflided upon him, and be infenfible of their merit? — Now that the moft rigorous de- mands of ftern jullice are anfwered, will not mercy .be awakened at the intreaty of fuch a fuitor? It were abfurd to think fo. No, the Father's love to our Redeemer, nay, im- partial juftice itfelf, fecures the fuccefs of the Saviour's interceffion, though God were more averfe to a reconciliation, than the moft gloomy felf-tormenting mind can conceive.

We have a famous ftory recorded of two brothers at Athens, which, as it ferves to il- luftrate what I have been faying, I fhall brief-

S E R M O N V. 8x

]y relate It to you : One of them, for fome high mifdemeanour, was condemned to lofc his life, and was going to be led to execution, when his brother, who had loft his hand in the defence of his country, and had been a great mean of gaining a victory which was of the laft importance to the ftate, came fuddenly into the court ; aud without faying a word, but barely holding up his mutilated arm, fo prevailed with the judges by this remem- brance of what he had formerly done, that they inftantly difcharged the delinquent bro- ther, though he had forfeited his life. Thus far does the interceflion of man prevail with men ; and (hall not the conftant prefentation of the Lamb that was flain, for fo our Savi- our's appearance in Heaven is defcribed in the book of Revelations, fhall not this be as operative and powerful with the loving Fa- ther ? The Redeemer thus pleads, " Behold " me, O my Father, Behold me in a form " thus different from that in which 1 origi- " nally was ! Behold me now dwelling in " human flefh which I have affumed ; and " how it Was treated for the atonement of " thy juftice, and the falvation of thefe my Vol, IV. F " people j

g2 S E R M O N V.

" people ; and now let not all my fufferings *' be in vain, but for my fake receive thera " into thy favour, and beflow upon them " thofe bleffiogs which have coft me fo *' much." Can any confider the force of this interceffion, and yet doubt of its fuccefs ? Let us, in the

III, Place, join both thefe together, viz.

The afiured love of the Father ; and. The

con Rant prevailing interceflion of the Son ;

and, O how great is the amount ! Either of

them fnigly give us good ground to hope ;

but when the two arc united, How certain,

how infallible is our aflurance ? When the

advocate's plea is jufl and fairly urged, when

the judge is fufFiciently qualified and pei'fe£t-

ly well difpofed, how fafe is the client, how

fecure of fuccefs ? If God himfelf loves you,

and the Redeemer never leaves importuning

him for you, how is it poffible that your

prayers ihould be rejected, or any of youi

intcrcils mifcarry ? It is needlefs to infift any

longer ia the proof of this ; the conclufion

is fo flrong and evident, that you muft all of

you

S E R M O N V. 83

you have made it before 1 could fpeak it. I lliall therefore fuggeft to you, in a few parti- culars, the natural ufe and improvement of this comfortable fubjedt.

And now my dear brethren, upon the re- view of all that has been faid, Is not this the fecret language of your hearts : Thefe, in- deed, are bleffed news, but what intereft have I in them ? Does the comfort of them belong to me in particular or not ? This is as it ihould be. In fo far you are on the road to the befl and moft neceflary improvement that I can fuggeft to you. The Scriptures will inform you, that this is the childrens bread, in which the dogs can pretend no fhare. You fee it is not a common privilege. It is pecu- liar to thofe who love the Redeemer, " and " believe that he is come out from God.' This is the teft.

Here, then, is the great and important queftion, which, in the name of the living God, the fearcher of hearts, I put to every foul who now hears me. Is it your character, or is it not ? I do not alk you, if you believe F 2 the

84 S E R M O N V.

the exlftence of a God ; or even the truth of the Chriftian religion. This is a faith which may go down with you to Hell, where the devils themfelves believe and tremble.

Neither do I afk you, If you have felt fome paffing motions of love to Chrift ; fome faint defires after an intereft in him. There is a defire of the flothful, fays Solomon, that kills him, while it only ferves to increafe his prefent uneafmefs, and his after punifli- ment. But do you really know Chrift, and love him in fmcerity ? Do you cor- dially approve of the methods of his faving grace ? Do you know what it is to lay down your guilty fouls, as under the effufion of his blood, and the covert of his righteouf- nefs ? Do you know what it is to ftrip your- felves of pride and felf-confidence in his fight, that your nackednefs may be clothed with his mofl: perfect righteoufnefs ? Do you know what it is to bow to his fceptre, as his obe- dient fubjeds ; to take the law of your di- region from his mouth, and to rejoice that you have fuch a governor or inftru£lor ? And do vou feel the neceffity of a conftant appli- cation

S E R M O N V. 85

cation to him as your great head, on whofe influences you live, and by whcfe fpirit you muft be perpetually aided to all the pur- pofes of a divine life? Can you fay to him, as Peter did, " Thou Lord, who knoweft " all things, knoweft that I love thee." Does this faith and love govern your pradice, and appear in the fruits of holy and virtuous converfation ? Have you, by thefe, been kept not only from the groffer habits of falfehood, drunkennefs, fwearing, uncleannefs, and other rank fms ; but is the very inclination to them mortified, and can you fay that is your prin- cipal aim and fludy to maintain confciences void of offence both towards God and man ? Do you know what it is to pray in the name of Chrift; not barely to pronounce the v/ords, as many do a fpell, as if God were to be charm- ed by a found ; but with a humble fenie of your own unworthinefs, a firm perfuafion of his infinite merit, and a hopeful expectation of being gracioufly heard for his fake ?

Thefe are the marks by which each of you may be known by himfelf.

And now that I have held up the mirror,

I fuppofe I may warrantably clafs this whole

F 3 audiencis

S6 S E R M O N V.

audience into three different forts of peo- ple.

ly?, Thofe who are yet doubtful of their ftate, and know not what judgment to pafs.

id^ Thofe who are fenfible that the marks that I have given do not at all agree to them. And,

3<^, Thofe with whofe fpirits the Holy Spirit doth witnefs, that in truth they love the Redeemer, and believe that he came out from God. And this directs me to a three- fold addrefs.

ly?, As for you who are yet uncertain about your ftate, who have not accuftomed yourfelves to this ftri6l reckoning, and there- fore know not what judgment to form of yourfelves. What have you been doing? How can you anfwer this negle^l ? Ah ! fliame up- on you, to delay an inquiry upon which all the comfort and fafety of your fouls does de- pend. How inexcufable is this ? If the Scriptures had told us that it was only fome few that fhould mifs falvation ; yea if it had been faid, that it was only one of ten thou- fand that was in danger of Hell fire, yet me- thinks the hazard is fo dreadful, that each of

us

1

SERMON V. ^

us fhould be crying out, " Lord is it I." But when the Spirit of God tells us, and the common courfe of the world muft convince us, that comparatively there arc few, very few, that fhall be faved ! O, how folicitcus fhould every one of us be to know whether we be of that happy number ; and how utter- ly inexcufable are they who neglccSl it. Well, then, let the time pafl fuflice. Speedily fet about tlie moll ferious examination. Never be at reft till you have come to a juft fentence on your cafe. The difcovery will repay all the time and pains you can beftow upon i:.

2<r//)', As for you who are pafl: doubting in this matter, whofe full blown fms teftify to your foreheads that you cannot lay the mod diftant claim to the character in the text ; who neither love the Redeemer, nor believe to any faving purpofe that he came out from God, How deplorable is your prefent cafe ! What ! Cannot fe If- love conceal your condi- tion from you ? Has it no covering to throw over you j no lurking place to hide you in ? O then bethink you, how open you muft be to that God, v/hofe eyes are as a flame of fire, penetrating^ into the innermoft foldings of the F 4 moO:

8^ SERMON V.

moft deceitful heart, and marking him for a hypocrite who calls, yea thinks himfelf juft ? How does this difcovery aiFed; your fouls ? Canft thou dwell with devouring flames ? Canft thou lie down in everlafling burnings ? Canft thou bear the heavy hand of omnipo- tence upon thee without {hrinking ? or, if thou canft not, fay. Haft thou the moft dif- tant hope that poflibly thou mayeft be faved, notwithftanding thy unbelief and wicked- nefs ? The iftue of this matter is very ftiort, and requires no great degree of penetration to perceive. If the gofpel be not true, thou canft have no ground for any hope at all. And if it be true, thou art utterly cut off from all the hope of it, fo long as thou con- tinueft in thy prefent ftate. The Saviour, the almighty Saviour himfelf, cannot fave thee. — He cannot deny himfelf. — He cannot overturn the whole tenor of the gofpel, and make himfelf the minifter of fm.

And are thy unavailing hopes cut oft* — What courfe wilt thou then betake thyfelf to next ? Even while I fpeak thou art on the brink of deftrudion — the wrath of God a- bldeth on thee. Behold a black ftorm of

vengeance

•4r

S E R M O N V. 89

vengeance is gathering around thee, and thou art excluded from the only ark in which thou canft elcape. And what excludes thee ? Hear and blufh, O finner, even thine own obllinate folly. Nothing elfe can; — all the devils ir Hell cannot fliut thee out, unlels thou wilt ; and from Heaven thou canft meet with no hin- derance, where all is love and goodnefs ; fo that if thou doft perifli, it muft be by thine own mercileis hands. And wilt thou be thine own murderer ? Wilt thou deftro}'' an immortal foul ? Defperate madnefs ! O flop in time, and yet repent and believe, and ail that is paft fhall be forgiven thee. This is the voice of the gofpel. Thefe are the tid- ings which I am warranted to deliver. The much injured Saviour himfelf fhall pray for thee — and he has been praying for thee : For had he not, from year to year, procured fav- ing mercy by his intercefhon, thou hadft been long ere now cut down as a cumberer of the ground. O then, let this melt down thy heart to an ingenious forrow for what is paft, and fmcere refolutions of amendment for the future. Throw thyfelf at the feet of this" compafhonate Saviour ; commit thy caufe to

this

90 S E R M O N V.

this prevailing high Prieft — None ever pe« rifhed that did fo. Neither flialt thou, unlefs almighty power be weakened, or infinite com- paflions exhaiifted. Let this be the day of thy return. Speedily break covenant with hell and death, that thou mayeft be inrolled among thofe whom the Father himfelf loves, and for whom the Son does in a peculiar manner conftantly pray.

3<^/)', As for you who fmcerely love the Redeemer, and believe that he is come out from God, to you belongs all the comfort of thefe gracious words ; Whatever you afk in the name of Jefus fhall be freely given you ; for the Father himfelf loveth you, and his bleffed Son conftantly prays for you. What- ever carnal men may think of this, yet fure- ly it is a privilege of which I hope you know both the value and ufe. To be allowed accefs to God at any rate, is a prodigious fa- vour ; but to come before him hopefully, with good aiTurance of being accepted, this is a fignal bleffing, which is peculiar to your- felves. Lift up thy head, then, O fmcere be- Uever. Does thy confclence bear teftim.ony that thou loveft Jefus, and beileveO: thai: he is

the

SERMON V. 91

the fent of God. Apply, then, thefe gra- cious words to thyfelf. The Father him- felf loveth thee, and makes thee welcome to life the prevailing name of his once fufFer- ing, but now exalted Son. In all thy diffi- culties come freely to him. " Be careful for " nothing, but in every thing by prayer and " fupplication, with thankfgivlng, make thy " requefts known to God." The Redeemer, too, enforces thy requeils, and is more mind- ful of thee than thou canft be of thyfelf. Ha fympathifes with thee in all thy infirmities and diftrefies ; and when thou canft not ut- ter thy defires, yet he underftands the groan- ings of his own Spirit within thee. He forms thy petitions, and urges them with all their force ; yea thy very need has a language which he can interpret. He forelees the trials that are coming upon thtc, when thou doft not. Thus, whilft Peter was glorying in his ftrength, his Saviour, knowing his wcaknefs, and the malice of Satan, was praying for him that his faith might not fail. The like provident tendernefs will he fhew to thee.

Even now, O believers, he is pleading on your behalf, whilft the Father liftens with de- light

92 SERMON V.

light and approbation. He kindly accepts of this teftimony of your love, in keeping up the memory of his bitter paffion * ; and no doubt all your well qualified prayers have been this day powerfully enforced by your faithful high Prieft.

What fhall I fay more to you : Praife and thankfgiving is your duty at this time. Let your fouls, and all that is within you, be ftirred up to blefs your heavenly Father, whofe love was the fountain and fpring of your happinefs, and is ftill the foundation of your trueft comfort.

Let your fouls, and all that is within you, be ftirred up to blefs your gracious Redeemer, who hath ranfomed you by his blood, and who, amid the exaltation of heaven, the fplendour of his Father's right hand, ftill kind- ly remembers his humble followers whofe ears are ever open to their prayers, whofe mouth is ever ready to plead their caufe, and as if it were not love enough to die for them, who al- fo lives and reigns for them, yea and even glo- ries in being made head over all things to the church. Alas our praifes are fo feeble and

low,

^ Preached at the celebration of the Lord's Supper.

S E R M O N V. 93

low, that we may blufh and be afhamed to offer them.

But do you not long for heaven, that, with a more elevated fong than this dull ftate can admit, you may join in praifmg this objedt of your love. Continue yet a little longer — have patience for a while, give fome farther teftimonies of your faith here, and he who intercedes for you will receive you to himfelf ; and that you may not doubt of this, read and ponder thefe gracious verfes with which I conclude, John, xvii. 24. " Fa- " ther I will, that they alfo whom thou haft " given me be with me, where I am, that " they may behold the glory which thou haft " given me ; for thou lovedft me before the " foundation of the world."

To Father, Son, and Holy Ghoft, one God, be glory and honour, dominion and power, for ever. Amen.

S E R«

94

SERMON VI.

Hebrews, xii. 28, 29.

Wherefore^ we, receivmg a kingdom 'which can- not he moved, let us have grace, whereby we may ferve God acceptably, with reve- rence and godly fear : For our God is a con/liming fire.

THE gofpel of our falvation, which con- tains the wholefome words of our Lord Jefus Chrift, is exprefsly filled the doctrine which is according to godlinefs. It manifefts the grace of God to Tinners of mankind \ but all who receive that grace are thereby taught efFe^Lually to deny ungodlinefs and worldly lulls, and to live foberly, and righteoufly, and godly, in this prefent world. It abounds with great and precious promifes ; but all thefe -proraifes have a pradical tendency, that by the belief and improvement of them, we may be made partakers of the divine nature ; hav- ing

S E R M O N VI. 93'

ing efcaped the polution that is in the v;orld through luft. Hence that exhortation, 2 Cor. vii. I. " Having therefore thefe pro- " mifes, dearly beloved, let us cleanfe our- " felves from all filthinefs of the flefh and '* fpirit, perfeding holinefs in the fear of " God." If we look through the whole of divine revelation, we fhall find in every part privilege and duty infeparably conneded, and the latter uniformly inferred from the former. This connexion is clearly eftablifhed in the paffage 1 have read to you, which contains,

I. The diftinguilhing privilege of believers in Chrift. " We," faith the Apoftle, in name of all true Chriftians, " receiving a ** kingdom which cannot be moved."

II. An exhortation to duty, founded upon this privilege, and the motives with which it is enforced ; " let us have grace where- " by we may ferve God acceptably with " reverence and godly fear : For our God " is a confuming fire."

Both thefe fubjeds are fo extenfive, that

na- ny

each of them might furnifh materials for ma-

96 S E R M O N VI.

ny dlfcourfes. All I can at prefent propofe is, to give fome afliftance to your minds when you meditate upon them in private, by weigh- ing the import of the words in which they are exprefled, every one of which appears to be ftrongly emphatical, and full of the mod inftrudive and comfortable meaning.

I begin with the privilege of believers in Chrift Jefus, exprefled in thefe words, " We " receiving a kingdom that cannot be moved." Where you will obferve,

\Jl^ The defignation that is given to their portion. It is fliled a kingdom, which, a- mong earthly pofleflions, is univerfally admit- ted to hold the firft rank ; but what is the highefl dignity, and the greateft affluence that this earth can afford, when compared with the kingdom whereof my text fpeaks. Would you know the extent of it, you may learn it from I Cor. iii. 21. &c. " All things are " your's." And it muft be fo, for God him- felf is the portion of his faints ; for as many as receive Chrift, " to them gives he power to " become the fons of God, even to them that " believe on his name ; — and if fons, then are " they alfo heirs, heirs of God, and joint

" heirs

S E R M O N VI. 97

" heirs with Chrift Jefus." Accordingly they are faid, by the Apoftle Peter, ** to be begot- *^ ten a<^ain to the lively hope of an inheri- " tance incorruptible, undefiled, and that fad- " eth not away ;" which laft expreffion agrees with the defcription here given by the Apof- tle, where he calls it a kingdom that cannot be moved ; and the ftability of it is explain- ed by Peter, in the paffage I juft now alluded to, where he not only informs us, that this inheritance is referved in Heaven, beyond the reach of every adverfe power ; but likewife, that all who are begotten again to the hope of it, " are kept by the power of God through ** faith unto falvation."

You will further obfervc, that believers are faid to receive this kingdom. They have no natural right to it ; on the contrary, by the fatal apoftacy, they are children of wrath, and heirs of deftrudion. They have no price to o-ive for it ; for they are not only wretched and miferable, but poor, and blind, and na- ked. It is a gift altogether free and unme- rited on their part. " It is your Father's *' o-ocd pleafure," faid Chrift to his difciples, *' to give you the kingdomj" and eternal life Vol. IV. G is

9? S £ R M O N VI.

is exprefsly faid to be " the gift of God " through Jefus Chrift our Lord."

Once more you will obferve, that this in- heritance is not altogether future. The Apof- tle fpeaks of it as a prefent pofleffion. He doth not fay. We looking for a kingdom that cannot be moved ; but, we receiving it, in the mean time. This is perfectly agreeable to what he had faid, vcrfe 22. *' Ye are come '^ unto mount Zion, and unto the city of the " living God, the heavenly Jerufalem, and to " an innumerable company of angels, to the " general aflembly and church of the firft ** born, which are written in heaven, and to " God the judge of all, and to the fpirits of " juft men made perfed, and to Jefus the " mediator of the new covenant, and to the *' blood of fprinkling, that fpeaketh better *' things than that of Abel." Believers have not only a tide to the glory that fhall af- terwards be revealed, but they poffefs the earneft and firft fruits of it in the mean time. Heaven is already begun in their hearts ; the kingdom of God is within them, that king- dom which " confifteth not in meats and " drinks, but in righteoufnefs, and peace, and

"joy

S E R M O N VI. 99

^* joy in the Holy Ghoft. — He who loved " them, and wafhed them from their iins in " his own blood, hath alfo made them kings " and priefts unto God. — By beholding his " glory, with the eye of faith, they are chan- " ged into the fame image, from glory to glo- " ry," while they fojourn here below, as we read, 2 Cor. iii. 18. This refemblance, at prefent indeed imperfect, fliall continually advance, through the influences of the divine Spirit, till, being releafed from the prifon of the body, they ihall no more fee darkly as through a glafs, but face to face ; and by fee- ing him as he is, fhall be fully transformed into his image, which will render them com- pletely happy, as it is written, i John iii. 2. '' Beloved, now are we the fons of God, " and it doth not yet appear what we fhall " be, but we know that when he fliall appear " we fhall be like him, for we fhall fee him " as he is."

Thus have I opened the import of the terms by which the Apoftle defcribes the dig- nity and happinefs of believers in Chrift Je- fus. By their new birth, and in confequence of their union with the Lord Jefus Chrift, G 2 they

100 S E R M O N VI.

lliey are conftitiited heirs of a kingdom which it is their Father's good pleafure to beflow upon them by free gift ; this kingdom can- not be moved ; it was prepared for thern before the foundation of the world ; it is re- ferved for them in heaven, and they are kept for it through faith by the power of God ; and though the full poileffion of it, in all hs glory, awaits them in a future ftate, yet they have their maintenance and provifion out of it in the mean time; the new nature they have got is not only the pledge, but the earneH; of the inheritance, being of the fame kind with that glory which is afterwards to be revealed ; they at prefent receive eternal life, a life that cannot die, but, like the morning light, fliall continue to Ihine with increafing brightnefs, till in heaven it Ihall arrive at the perfect day. Such is the prefent dignity and happinefs of all true believers in Chrill Jeius ; in this fenfe the weakeft as well as the ftrong, re- ceive a kingdom which cannot be moved.

II. Let us confider the exhortation to du- ty, founded upon this privilege, *' Let us *' have grace,"

SERMON VI. loi

ly?, We are called upon to ferve God, Be- lievers, though kings, are ftill the fubjeds of the King of kings ; and the honour confer- red upon .them, inftead of relaxing their obli- gation to duty, rather binds them to icrve him with greater zeal and adlivity. Their very royalty confifts in their releafe from the enemives of God which formerly enflav- ed and led them captive at their pleafure. Hence that exhortation of the Apoftle, " Let " not fin reign in your mortal bodies." They are ftiled, in the book of the Revelation, " Kings and priefts to God, even the Father;'* and dominion is given them, not in refpedt of God, to render them independent on him, but in refpeQ: of fm, Satan, the world, and death, over all which they are made conque- rors through him that loved them, and wafli- ed them from their fins in his own blood. They are indeed a chofen generation, and a royal priefthood ; but for what end ? it is, that, by bringing forth the fruits of righteouf- nefs, " they may iliew forth the praifes of " him who hath called them out of darknefa ** into his m.arvellous light."

G 3 %dlj^

102 S E R M O N IV.

ldl)\ We are reminded of the qualifica- tion that, is requifite for ferving God acceptr- ably. We cannot do this by any ftrength that is inherent in us. *' We are not fuffi- " cient of ourfelves to think any thing as of " ourfelves." We are indeed exhorted to •work out our own falvation ; but at the fame tim.e we are told, " that it is God who " worketh in us, both to will and to do of his " good pleafure." The Apoftle's words are chofen with the moft fignificant propriety. He doth not fay, Let us take ftrength to our- felves ; or, let us purchafe it from another ; but, Let us have it ; t. e. Let us afk it of him who giveth liberally — Let us polfefs it, by receiving the gift that is offered ; or, having received it, let us hold it faft, as the word is rendered in the margin, and improve it to the purpofes for which it was beftowed.

3.'//)', We are direded to the manner of ferving God, fo as to be accepted of him, A-'iz. " with reverence and godly fear ;" /. e. v.'iih a deep fenfe of his infinite greatnefs, and of our own meannefs and unworthinefs. We are indeed exhorted and encouraged to come boldly to a throne of grace; but it muft

be

S E R M O N VI. 103

be fuch a boldnefs only as becometli thofe who ftand in need both of mercy and grace, of mercy to pardon what hath been amifs, and of grace to help them in every time of need. " There is forgivennefs with thee," faid the Pfalmift, " that thou mayeft be feared." And indeed mercy is difpenfed in fuch a way, as renders God no lefs awful than he is a- miable to the pardoned fmner. The facrince of Chrift, while it manifcfts the love of God, in giving his Son to be the propitiation for our fins, affords, at the fame time, the flrong- eft proof and demonftration of his holinefs and juftice. The new and living v/ay of ac- cefs to God is confecrated for us through the veil of Chrift's flefh. The blood that cleanf- eth from all fm, by which we have boldnefs to enter into the holieR, is the blood of Ema- nuel, the word made flelli, by whom all things were made, and without whom was not any thing made that is made, A proper attention to this will lliew both the meanins: and propriety of the Apoftle's diredion to lerve God with reverence and godly fear ; not the tormenting fear which cheriflieth that enmity againft God, whereby the carnal

G 4 mind

104 SERMON Vr.

mind is charaderifed ; but that filial reverence which flows from a fupreme love to God, as a reconciled father, and defire to pleafe him, which confifts in a holy jealoufy of ourfelves, an abhorrence of every thing that is offen- iive to God, and produceth a carefulnefs to avoid every temptation to fin, and to fliun not only the forbidden, but even the doubt- ful ground, according to that juft defcription which is given of it, Prov. viii. 12. " The *' fear of the Lord is to hate evil." And the genuine eftects of this fear are fully exprefl^ed in thofc advices of the Wife Man, which are re- corded, chap. iv. at the clofe. " Keep thy heart *' with all diligence — Let thine eyes look right *' on, and let thine eye-lids look ftraight before " thee. Ponder the path of thy feet, and let '' all thy ways be eftabliflied. Turn not to *' the right hand nor to the left ; remove thy *' feet from evil." Such is the reverence and godly fear with which we are directed to ferve the Lord.

Let us now briefly confider the arguments with v.'hich the exhortation is enforced ; and thefe are two — The one, refpeding the mat- ter of duty in general — And the ether, the

manner

SERMON VI. 105

manner in which the fervice that is due to God ought to be performed.

ly?, We are exhorted to ferve God, in tef- timony of our gratitude for the ineilimable benefits his grace hath conferred upon us. This argument is plainly addreffed to believ- ers in Chrift, who have received that king- dom which cannot be moved. The Apoftle doth not fay, Let us ferve God that we may obtain a kingdom ; but, having received it, as the free gift of God, through faith in his Son, who purchafed it with his blood, let us exprefs our thankfulnefs, by devoting our- felves, and all that we have, or can do, to his fervice. This is the plain and obvious mean- ing of the Apoftle's argument ; and in order to make this paliage of Scripture fpeak the language of that fcheme of religion which is too current in the world, the w-ords of it would need to be tranfpofed and varied in fome fuch manner as this :

Prompted by felf-love, and the tormenting iear of future punifliment, let us relolve in our minds, for we neither need nor expe(ft fupernatural grace, that henceforth we will iervc God, as well as the world and the fleih

will

io6 SERMON VI.'

will permit, that fo we may efcape damna- tion, and procure a title to, or at leaft the probable chance of a kingdom, which, after all, may not only be moved, but fo agitated and fhaken, that without a vigorous exertion of the powers we poiTefs, we ourfelves may be toffed out of it, and fall into perdition. Thus ridiculous are the beft efforts of human wifdom, to corrupt the plain meaning of Scripture language, and to accommodate the conftitution of gofpel grace to that pride and felf-idolatry, which, ever fmce the apoftacy, reign in the heart of every natural man.

"Whereas the gofpel of Chrift binds us to duty by the cords of love, and while it pref- feth holy diligence and adtivity in the fervice of God, by the moft perfaafive arguments, it animates us, at the fame time, with the moft comfortable aflurance, that our labour fhall not be in vain in the Lord^ H^lp is ■aid for us upon one who is mighty, even that good Shepherd who laid down liis life for the fheep, who gathers the lambs in his bofom, and gently leads thofe that are with young. Therefore they fliall never peridi, becaufe none are able to pluck them out

of

SERMON VI. 107

of his hand. He. gives unto them eternal life, and they enter upon the poiTeffion of it at their new birth, when, by believing on his name, the power, or rather the privilege, is eiven them, to become the fons of God. His grace is lufheient for them at all times, and in every fituation. He is gone to his Fa- ther's houfe to prepare a place for them ; and he will come again and receive them to him- felf, that where he is there they may be alfo, to behold that glory which his Father hath given him. " Wherefore, we receiving a *' kingdom which cannot be moved, let us " have grace whereby we may ferve God ac- " ceptably, with reverence and godly fear."

The Second argument, which refpecls the manner of our fervice, is contained in thefe words, " For our God is a conluming fire." This, at firft fight, does not feem to accord with the other argument, which is addreiTctd to the ingenuity and gratitude of a renewed heart ; but appears rather adapted to the fpi- ric of bondage than to that fpirit of adoption which believers in Chriil receive, whereby they are difpofed and enabled to call God,

Father,

to8 SERMON VI.

Father. But I fliall dired you to two paf- lages of Scripture, which, I apprehend, will re- move this difficulty, and lead us to the true meaning and intent of the Apoftle's argu- ment.

One is, Ifaiah xxxi. 9. where it is faid, as a ground of fear to the enemies of Zion, and confequently as a ground of encouragement to her children, " that the Lord hath his fu'e " in Zion, and his furnace in Jerufalem."

The other is Mai. iii. 2. where the Mef- fenger of the Covenant and King of Zion is compared to a refiner's fire and fuller's foap. " He fhall fit as a refiner and purifier of fil- " ver, and he fhall purify the fons of Levi, " and purge them as gold and filver, that they " may offer unto the Lord an offering in " righteoufhefs." In this fenfe lie is a con- fuming fire to the godly; he refines them, by confuming their drofs. This view of God, indeed, is terrible to the wicked, who are all drofs ; but it hath another afped to the godly, who are made partakers of th';i di- vine nature. The fire that burns up the ene- mies of God altogether, iliall only confiime the drofs that ftiil cleaves to them, and from

which

SERMON VI. 109

Vvhich they will never be wholly feparated, till death difTolve their earthly tabernacles. Neverthelcfs, this is urged, with great pro- priety, as an argument for ferving God with reverence and godly fear ; for the means of purifying may be very painful in the mean time, and, as it is written, Pfalm xcix. 8. " Though he forgives their fins, yet he will " take vengeance of their inventions." The children of God may be affured of it, that the rod Ihall not be withheld — their own backflidings fliall be made to reprove them ; " for whom the Lord loveth he chafteneth.'* And therefore they fhould ferve God with reverence, that a moderate furnace may fuf- fice to purge away their drofs, and that it may not become neceffary, that God, for their corredion, fhould wound their hearts in the tendered part, by taking from them their deareft earthly comforts, or withdrawing the light of his countenance utterly from them. " Wherefore, we receiving a kingdom that " cannot be moved, let us have grace where- " by we may ferve God acceptably, with re- " verence and godly fear ; for our God is a " confuming fire."

S E R.

110

SERMON VII.

Isaiah, xxii. 12. — 14.

And hi that day did the Lord of Hojis call to weepings afid to mournings and to baldnefs, and to girding with fackcloth ; and behold joy and gladnefs^ Jlaying oxen^ and killing Jheep^ eating Jlejh and drinking 'wine ; let us eat and drink^ for to-morroiju ive foall die. And it ivas revealed in mine ears by the Lord of Hojls^ Surely this iniquity fhall not he purged from you^ till ye die^ faith the Lord God of HoJis.

THIS paiTage is introduced with a loud and prelling call to repentance. It de- fcribes the contemptuous behaviour of the people to whom the call was addrefTed ; and concludes with an alarming denunciation of wrath againft thofe perverfe and obftinate tranfgreflbrs.

Each

SERMON VII. Ill

Each of thefe particulars I fhall briefly il- luftrate ; and then point out our immediate concern in the fubjed, and the pradiical im- provement we all ought to make of it.

The Firjl thing that occurs is the call to repentance, verfe 12. " In that day did the " Lord of Hofts call to weeping, and to " mourning, and to baldnefs, and to girding " with fackcloth."

The day here referred to was a feafon of abounding iniquity, as we learn from the firft chapter of this book of prophecy, which be- gins with a heavy charge againft the nation of the Jews, publifhed with awful folemnity by God himfelf, in the following words : ' Hear, O heavens, and give ear, O earth, ' for the Lord hath fpoken! I have nourifhed

* and brought up children, and they have re-

* belled againft me. The ox knoweth his ' owner, and the afs his mafter's crib j but ' Ifrael doth not know, my people doth not

confider. Ah fmful nation ! a people la- ' den with iniquity., a feed of evil doers, chil- ' dren that are corrupters. They have for- ' faken the Lord, they have provoked the

" Holy

112 SERMON VII.

" Holy one of Ifrael to anger, they have " gone away backward." Accordingly the prophet, in beipeaking their attention to the mefTage he was about to deliver, addref- fed them, in terms of fevere reproach, verfe lo. " Hear the words of the Lord, ye rulers *' of Sodom ; give ear unto the law of our " God, ye people of Gomorrah." And the lamentation he utters, verfe 21, fhews with what juftice and propriety thofe titles of ig- nominy were applied to them. " How is " the faithful city become an harlot ! It was " full of judgment, righteoufnefs lodged in " it ; but now murderers. Thy fiiver is be- ' " come drofs, thy wine mixt with water. " Thy princes are rebellious, and companions " of thieves ; every one loveth gifts, and fol» " loweth after rewards."

Their bcldnefs and impudence in finning are particularly taken notice of, as high ag- gravations of their guilt, chap. iii. verfes S. & Q. " The fhew of their countenance doth ** Vvitnefs againft them, and they declare their " fm as Sodom, they hide it not. Their *' tongue and their doings are againft the " Lord, to provoke the eye of his glory.'''*

Neither

SERMON VII. 113

Neither was this accufation limited to the men of that age, for, verfe 16. even the daughters of Zion are reprefented as " haugh- " ty, walking with ftretched forth necks and " wanton eyes, walking and mincing as they *' went," under the cumberfome load of tink- ling ornaments, chains, and bracelets, and the many other fuperfluous articles of drefs, of which a catalogue is left on record from the 1 8th verfe downward, till, at the 24th verfe, the fantaftic inventory is clofed with that hu- miliating doom : " It fhall come to pafs, that " inftead of fweet fmell, there fhall be ftink ; " and inftead of a girdle, a rent ; and in- " ftead of well fet hair, baldnefs; and burning " inftead of beauty."

This leads me to mention another circum- ftance, by which the day referred to in my text is diftinguiflied. It was a day of fore rebuke, as well as of abounding iniquity. " Look away from me," faid the prophet, verfe 4th of this chapter, " I will weep bit- " terly, labour not to comfort me, becaufe of " the fpoiling of the daughter of my people 5 " for it is a day of trouble, and of treading

Vol. IV. H " down,

114 SERMON VII.

" down, and of perplexity, by the Lord God " of Hofts in the valley of vifion."

Such was the day in which the Lord God of Hofts did call to weeping and mourning, and to baldnefs, and to girding with fack- cloth, /. e. to the deepeft humiliation on ac- count of their fms, to the moft unfeigned re- pentance, and amendment of life. That this is the true import of the call appears from a fimilar exhortation, Joel, ii. 12. where, after the Lord had given commandment to blow the trumpet in Zion, and to found an alarm in his holy mountain, that all the inhabitants of the land might tremble in the profpe£t of that day of darknefs and gloominefs, which was foon to be fpread over them ; he ad- drefl'es them in thefe words: " Turn ye even " to me v/ith all your heart, "with weeping " and with mourning, and rent your hearts " and not your garments, and turn unto the " Lord your God.'*

In every age, and in every climate, weep- ing and mourning are the natural expreflions of inward forrow. In the eaftern countries^ and efpecially among the Jews, when grief rofe to a great height, tears of lamentations

were

SERMON VIL lis

wefe iifually accompanied with rending theit clothes, plucking out their hair, and covering their hodies with fack-cloth. And though thefe outward figns are only the trappings of woe, which are no further acceptable than as they truly exprefs the forrow and contrition of the heart, yet, in the cafe bffore us, they are exprefsly required of that impudent and hard hearted people, that as their tongue and their doings had been againft the Lord, to provoke the eyes of his glory, fo their fhame and for- row might be proclaimed as openly as their fm, and their penitent return to God might be no lefs apparent than their proud and in- folent revolt had been.

Having made thele remarks upon the im« port of the call, and the ftate of the Jews in the day it was publiflied to them, let me now,

II. Lead forward your attention to the ac- count that is given us of the reception it met with, verfe 13. And behold it is introdu- ced, you fee, with a note of — (what fhall I call it] — Whether doth it befpeak our ad- miration, or aftonifhmeat? The objecft mud H 2 furely

li6 SERMON VII.

furely be wonderful, either for beauty or de- formity, to which the great God himfelf de- mands our attention with fuch folemnity.

Say then, my brethren, were you not al- ready acquainted with what follows, would you not expert to fee a multitude of humble penitents, proftr^e on the ground, and co- vered with fack-eloth, while, with weeping and mourning, they fay one to another, in the language of genuine repentance, " Come " and let us return unto the Lord, for he *' hath torn, and he will heal us ; he hath *' fmitten, and he will bind us up." But what do we really fee ? Be aftonifhed, O ye hea- vens, at this, and be horribly afraid. Inftead of mourning and weeping, behold joy and oladnefs ; inftead of baldnefs and girding with fack-cloth, behold every kind of riotous excefs, flaying oxen, and killing flieep, eating ilefh, and drinking wine.

There is no room to fuppofe that they had o-iven no attention to the meffa^e delivered by the Prophet. It would rather appear that they had attended to it with accuracy, nay ftudied its meaning, on purpofe to counteract it : For a contraft fo minutely exad, a fcheme

of

SERMON VII. 117

of contradidion fo completely adjufted, could hardly have been ftumbled upon by mere accident. And indeed the latter part of the verfe puts this beyond all doubt, ' Let us eat *' and drink^^ faid they, ''^ for to-morrozv iscn

''fiaii dur

We are not to imagine that thefe words were fpoken ferioufly by one of thofe pre- fumptuous and boafting rebels. The mod daring amongft them muft have been con- fcious, that the afpedl of the King of Ter- rors, at their moft fumptuous entertainments, would leave them no appetite either for flefli or wine. They meant it as a feoff, a witty faying, for turning into ridicule the warning they had received, but which they did not believe. The Prophet hath been telling us of defolating judgments juft at hand, and w^iih the fame breath he calls us to weeping, and mourning, and girding with fack-cloth. How abfurd, how unreafonably cruel is the de- mand ? Will not the evil day come fooii enough, though we fhould not anticipate the forrows of it, by affliding ourfelves unncccf- farily before its arrival ? Nay rather, if lifq is to be cut fhort, let us make the moft of it

H 3 while

ii8 SERMON VII.

while it lafts. If we muft die to-morrow, let U3 eat and drink and be merry to-day, and crowd into the few fcanty hours that re- main as much feftivity and pleafure as we can.

Surely it is not needful that I fhould lengthen out this picture of deformity in all its dimenfions. Its mod diftinguiihing fea- tures are abundantly obvious ; and I am con- fident, that the few fketches I have given you, will fuffice to render the generation it reprefents the objeds of contempt and abhor- rence to all ; thofe very perfons not except- ed, who, in the portrait drawn for them, may perhaps difcover their own true likenefs ; For it is common enough to condemn with juft, though partial feverity, the fame faults in others w^hich we eafily forgive, nay cherifh, in ourfelves. At any rate, I luppofe none of us will be furpifed to hear the alarming de- nunciation of wrath againft thofe perverfe and cbftinate tranfgrelfors, which is the

III. Particular contained in my text, verfe 14. " It was revealed in mine ears by the ** Lord of Holb, furely this iniquity fhall

" not

SERMON VII. 119

*' not be purged from you till ye die, faith " the Lord God of Hofts."

We meet with another threatening of the fime import, Ezek. xiciv. 13. " Becaufe I ** have purged thee, and thou was not purged, " thou fhalt not be purged from thy fihhi- *' nefs any more, till I have caufed my fury " to reft upon thee. I the Lord have fpoken " it, and it (hall come to pafs, and I will do *' it. ! will not go back, neither will I fpare, " neither will I repent, faith the Lord God."

Thefe wicked men had not only refifted the means of convidtion, but they had per- verted thofe means, and extracted poifon from the medicine intended for their cure. They drew iniquity with cords of vanity, and fmned as it were with a cart rope. By their fcoffing reply to the call that was given them, in the name of the Lord God of Kofts, they faid in effedt, with infclent contempt, and proud defiance, " Let him make fpeed, ** and haften his work, that we may fee it ; *' and let the counfel of the Holy One of " Ifrael draw nigh and come, that we may " know it." The prophet therefore pro- claims, as on the houfe top, what God had

H 4 revealed

120 SERMON VII.

revealed in his ears, that from that time for- ward vengeance fhould purfue thofe impious men, till, like their rebellious forefathers, whofe carcafes fell in the wildernefs, they fhould be utterly confumed from off the face of the earth.

Thus have I endeavoured briefly to illuf- trate the feveral parts of the paflage before us.

But what concern have we in thefe things? ^nd. What improvement (hall we make of them ?

For an anfwer to thefe queftions, I need only refer you to I. Cor. chap. x. where, after re- citing fome of thofe awful judgments which God had inflicted upon his antient church, the Apoflle fubjoins thofe memorable words, verfe nth, " Now all thefe things happened ** unto them for enfamples, and they are writ- " ten for our admonition, upon whom the ^* ends of the world are come."

*' The Lord is known by the judgments *' which he executes." God is always the fame ; with him there is no variablenefs, nei- ther jQiadow of turning. And therefore, in

his

SERMON VII. 121

his pad ads of government, as they are ex-i plained by his word, we behold a plan of righteous adminiftration, from whence we may learn, with fome degree of certainty, what kind of treatment, in fimilar circum- ftances, we om'felves have reafon to expedl.

They mufl know little of what pafles in the world, who do not obferve a very ftrik- ing refemblance between the prefent ftate of our own nation, and that of the Jews, in the day to which my text refers.

Ingratitude to God, for the great things he hath done in our behalf, and for the diftin- guifhing privileges we have long enjoyed, js too apparent to require any proof. Our deliverance from Popery at the Reformation j and the full eftabliihmcnt of our civil and re- ligious liberties at the Revolution ; thefe mar- vellous doings of the Lord are either for- gotten by many, as a dead man out of mind, or at leaft remembered with cold indifFe- lence ; nay, treated with marks of difafFec- tion by fome, while the characters of thofe illuftrious men, whom God honoured to be the inftruments in bringing about thefe glo- ;*ious event^ have been canvaffed with the

utmoft

122 SERMON Vir.

utmoft feverity of criticifm, and under the fpecious pretext of candour and impartiality, fet forth to public view in the moft unfa- vourable light.

Have not vice and immorality grown up among us to an amazing height ? Do not multitudes proclaim their fms as Sodom ? and inftead of hiding them, do they not rather glory in their fliame, as if they accounted it an honour to excel in one fpecies of wick- ednefs or another ? I do not aggravate the charge, every one's obfervation may convince him of the truth of it. Is there not a vifible and growing contempt of the blefled gofpel ? Are not its ordinances defpifed by fome, and profaned by others ; nay, is it not by many deemed a mark of fuperior genius, to rejedl the whole of divine revelation, as a cunning- ly devifed fable, and to employ all their in- fluence in proi'elyting others to their opi- nion ?

What fmall fuccefs attends the preaching of the gofpel even among thofe who profefs to believe ? Into how many feds and parties are they divided ? With what zeal do they build up their walls of partition ? With what

animofity

SERMON VII. 123

animofity do they contend for their own pe- culiarities, as points of new and important difcovery, though in fad: mod of them might lay claim to a very antient date, have been often republifhed, and as often refuted ? Now, union is the ftrength of the religious as well as ol the civil community ; and there is rea- fon to fear that God will fuffer that candle- ftick to be removed from among us, about which we quarrel and fight with one another, inftead of walking by the light it affords, and performing the work which was given us to do.

I fhall not wafte any part of your time upon the mere tnflers of either fex, who li- terally walk in a vain fhow, and ought rather to be regarded as the fcenery or decorations of the theatre than as adcrs fuftaining any charadier upon the ftage. Yet even they, light as they may feem, make fome ad- dition to the load of national guilt, as we learn from the paffage refpeding the daugh- ters of Zion, in the third chapter of this pro- phecy, which I formerly quoted. Enough has been faid to prove, that we are a fmful jiation, a people laden with iniquity, and that

the

124 SERMON VII.

the call to repentance is proper and feafon- able, and belongs to the very day in which our lot is call.

Indeed our very meeting together in this place is a public acknowledgement of it *. For what purpofe are we convened by Royal au- thority ? Is it not that we may humble our- felves before almighty God, and fend up our prayers and fupplications to the divine Ma- jefty, for obtaining pardon of our fms, and for averting thofe heavy judgments which our manifold provocations have moft juftly deferved.

Thus far we may be aflured that the call of the Lord of Hofts hath been diftindly and faithfully echoed from the throne. And lead after all we Ihould turn a deaf ear to his voice, the Lord of Hofls hath written the fame call upon the face of providence, in characters fo legible, that they muft be worfe than blind who do not read and underftand them.

The little cloud like a man's hand, that

arofe

* Preached on a public faft-day, in the time of the American war.

SERMON VIL 125

arofe a few years ago on the other fide of the Atlantic, hath ever fince been increafing, both in fize and in blacknefs.

Our envious and deceitful neighbours, who, by fecret artifice, have endeavoured from the beginning to keep the unhappy breach open between Great Britain and her colonies, have at length laid afide the malk, and are now ftraining every nerve to fpread the defola- tions of war through the whole extent of the Britiili empire.

The fword that was drawn for coercion abroad, now finds employment for felf-de- fence at home ; and the meafijres hitherto purfued have been fo ineffectual, that, after much expence of blood and treafures, we may fay with the Jews, in the days of Jeremiah, chap. xiv. 19. " We looked for peace, and " there is no good ; and for the time of heal- '* ing, and behold trouble."

What Hiall we fay to thefe things ? Do they bear no impreflion of God's holy and righteous difpleafure ? — " Will a lion roar in ** the foreft, when he hath no prey ? Will a " young lion cry in his den, if he hath taken " nothing ? Can a bird fall in a fnare upon

"the

126 SERMON VII.

" the earth, where no gin is for him ? Shall ** one take up a fnare from the earth, and " have taken nothing at all ; Shall a trumpet " be blown in the city, and the people not be " afraid ? Shall there be evil in a city, and " the Lord hath not done it ? The lion hath " roared, who will not fear ? The Lord God " hath fpoken, who can but prophecy ?"

Our own wickednefs is made to correct us, and our backflidings reprove us, that we may know and fee ivhat an evil thing it is^ and hitter^ that we have forfaken the Lord our God.

This, my brethren, is the primary aim of all God's corredions. He doth not afflid willingly, nor grieve the children of men ; but when tranfgreflbrs will not learn the ma- lignity of fm by gentler means, then he caufes them to feel the evil of it in the bit- ternefs of afflidion. Hence it appears, that temporal judgments are ads of mercy, as well as of juftice, efpecially when they are of fuch a nature as to bear the (lamp and figna- ture of thofe fms which are the caufe of them. Till we difcern the hand of God in the fufFerings that befall us, we fliall never

have

SERMON VII. 127

have recourfe to the true and the only effec- tual remedy. When public meafures are de- feated, we fhall fometimes blame the contri- vance, and at other times the execution ; but ftill wc fhall look to the creature for help, and place our truft in the arm of flefh.

This was an exprefs article of indi<5tment againfl the Jews, in the preceding context. They ufed every precaution to put their city into a proper flate of defence. They in- fpeded their magazines ; they repaired the breaches in their walls ; and provided large fcore of water for a fiege. In all this they acted wifely, and did no more than was their duty. But herein lay their fault, verfe nth, they relied upon the preparations for the fafe- ty of Jerufalem, and " did not look unto the ** maker thereof, neither had refpedi unto him " that fajldioned it lofig agoJ'^

I have therefore endeavoured to lead your attention to God himfelf, and to trace up all the penal evils we feel to the feveral inflances of our criminal departure from him, as their true origin and fource ; and though, perhaps, I may have erred in the illuftration of parti- culars, yet 1 cannot help thinking that the

general

128 SERMON VIL

general truth will appear with fufficient evi- dence, that our own backflidings arc reprov- ing us, and that we ourfelves have made the rod with which we are fmitten.

By this time we may all fee our concern in this fubjetO:, and the improvement we ought to make of it.

It is righteoufnefs alone that exalteth a na- tion. Repentance towards God, flowing from faith in our Lord Jefus Chrift, is the only effectual means for preventing the ruin of a fmful people. Without this we may ob- tain a temporary refpite from punifhment ; but the clouds will return again after the rain, and all the while v/e are liiling up the mea- fure of our iniquity, the confumption is ad- vancing, and every day we draw nearer and nearer to diflblution. Whereas if we accept of the punifhment of our iniquity, and put away from us thofe evil doings which pro- voke the Lord to jealoufy, then may we hope that he will return to us in mercy, and re- joice over us to blels us and to do us good ; according to that encouraging promife, Jer* xviii. 7. " At what inftant I fliall (peak con- " cerning a nation, and concerning a king-

" dom,

SERMON Vir. 129

'* dom, to pluck up, and to pull down, and " to deftroy ; if that nation, againft which I ■ ** have pronounced, turn from their evil, I " alfo will repent of the evil that I thought to " do unto them."

It is this w^hich {hould always give check to any defponding thoughts. We have but ONE to pleafe, ONE whofe favour is defira- ble, and ONE who is moil eafily pleafed ; be- caufe he hath told us, without ambiguity, what will pleafe him ; and, at the fame time, hath declared his readinefs to aid our feeble endeavours, by working in us efiediually both to will and to do of his good pleafure.

Let us then hearken to the call of the Lord God of Hofts. Let us, with weeping and mourning, return to him, from whom, alas, we have deeply revolted, and afk of him, this day, the fpirit of repentance, and grace to walk in newnefs of life, by bringing forth fruits meet for repentance.

In this way only can we hope, that he who hath the hearts of all men in his hands, will give judgment to them who fit in judgment, and firength to thofe who turn the battle

Vol. IV. I from

I30

SERMON VII.

from the gate ; and caufe our eyes once more to fee our Jerufalem a quiet habitation, a ta- bernacle that Ihall not be taken down, none of whofe cords fhall be broken, neither any of the flakes thereof ever removed. Amen.

SER-

13^

SERMON VIII.

Revelations, iii. i8.

/ counfel thee to buy of me gold tried in the Jire that thou mayejl be rich ; and ivhite rai- ment that thou may eft be clothed ; and that thefham^ of thy nakednefs do not appear^ and anoint thine eyes "with eye falve, that thou may eft fee.

BEFORE I enter upon the confideration of this gracious counfel, I conceive it may be of ufe to give you fome account, /";r/?^ of the perfon who gave the advice ; and, fe- condly, of thofe to whom it was addrefled.

The perfon, who gave the advice, was our Lord Jefus Chrifl; that Wonderful Counfellor, and Prince of Peace, foretold by the prophet Ifaiah, of the increafe of whofe government there fhall be no end. Here he fliles him- felf the Amen, the Faithful and True Wit- nefs : One whofe word may be depended up-

I 2 on.

132 SERMON VIII.

on, who does not come and go, fay and unfay, but who is always in one mind, without any variablenefs or fhadow of turning. He is God's witnefs to the fons of men, and as he is perfcdly acquainted wath the Father, fo he faithfully reports the Father's mind and will to us. His teftimony is infallible ; for as he cannot be deceived himfelf, fo neither is he capable of deceiving others. I need fcarcely obferve to you the vaft importance of this part of his character. Indeed without it, our faith, and confequently our hope and com- fort, v;ould be mere delufion ; but blefled be God, the truth and faithfulnefs of this divine witnefs, doth infinitely remove from us every poffible caufe or ground of fufpicion. Men may utter falfehoods through miftake and ig- norance ; or, even when they know the truth, they may be induced, by felfifli views, to conceal or difguife it. But neither of thefe grounds of diftrufl are applicable to our Lord. His knowledge is unlimited, and. abfolutely perfedt ; and his inhnite fulnefs and felf- fufficiency, raife him above all kinds of dif-" fimulation or artifice. And probably this is the reafon why he iiiles himfelf, in the clofe

of

SERMON VIIL 133

of the 14th verfe, the Beglanlng, or firfl Caufe, of the Creation of God. He can have no dependence upon the workmanfliip of his own hands. As their goodnefs cannot profit him, neither can their maUce hurt him ; fo that he can be under no temptation, either to overawe them with imaginary terrors, or to allure them with vain and flattering pro- mifes. Well then, the character of our Counfellor is fair and untainted, and, if the advice he gives us is kind and obliging, there is no room to queftion the fincerity of his good-will. Here, therefore, my brethren, is one great point gained; and, as I am aftei- wards to lay a confiderable ftrefs upon it, I beg you may attend to it in the mean time, and confider, as I go along, tliat the pcrfon who fpoke in this paflage, and in whofe name I now fpeak to you, is the Faithful and True Witnefs, the independent Creator and Gover- nor of the world.

Let us next inquire who the perfons were to whom the advice or counfel was addrell'ed. In general they were members of Chrift^s vifible church, and inhabitants of the ancient city of Laodicea; it appears alfo from the

I 3 defcription

134 SERMON VIII.

defcrlption given of them, that, with refped to their fpiritual concerns, they were in a very degenerate and wretched condition. The firft thing taken notice of is their luke-warmnefs and indifference — a temper which is peculiarly loathfome and offenfive to Chrift, and there- fore he threatens to ** fpue them out of his " mouth ;" that is, to teftify his difpleafure againft them, by fome very awful and remark- able judgments. Their ftate is more fully reprefented in the verfe preceding my text, where the Faithful and True Witnefs tells them that they were wretched and miferable, and poor, and blind, and naked ; and which pro- digioufly aggravated both their guilt and mi- fery — they knew it not — they were infenfible of it ; though they might have known it, yet they would not. Such was their woful indif- ference, that they did not examine their fpi- ritual condition, but took it for granted, and boafted of it, that they were rich, and in- creafed with goods, and had need of nothing. And now judge, my brethren, whether thefe perfons were worthy of any notice or regard, I mean in a way of mercy ; for that they merited wrath, I fuppofe you will readily al- low*

SERMON VIII. 135

low. Behold then, and admire the amazing grace and condefcenfion of our Lord. Though the wickednefs of the Laodiceans, aggravated by their pride and loathfome indifference, cried aloud for vengeance, and nothing but vengeance, yet, lo ! he vouchfafes to counfel them as a friend ! — O how encouraging may this be to thofe who are burdened with a fenfe of their guilt and pollution — who fee their need of Chrift, and pant and long for his great falvation. You fay you are unwor- thy of his aid, and you are right v/hen you fay fo ; but fuch is his grace, as appears from this epiftle, that the greateft unworthinefs is no bar in the way of it. He not only coun- fels, but entreats thofe Laodiceans, whofe con- dition was as bad as can well be imagined* *' Behold," fays he, in the 20th verfe, " I " ftand at the door and knock ; if any man " will hear my voice, and open the door, I " will come in to him, and fup with him, and " he with me." Here, then, is fufficient evidence, that there is mercy with Chrift for the chief of fmners. This was his very er- rand, to feek and to fave that which waslolr. And therefore every foul that feels its mi-

I 4 fery

TS6 SERMON VIIL

fery has no reafon to be difcouraged, becaufe of its unworthinefs ; on the contrary, this very temper lays it as it were in the way of his mercy ; for though the Lord be high, yet hath he refped: unto the lowly. — He refifts the proud, but giveth grace to the humble. — Yea, he dwells with thofe who are of a con- trite fpirit, and that tremble at his word. The ufe I intend to make of this is to ob- viate an objection which frequently proves hurtful to newly converted fmners. They are tempted to think that their cafe does not admit of any hope ; having dark and imperfedt views of the grace of the gofpel, they put away from themfelves the fweeteft and moft condefcending offers of mercy, fup- pofmg that they are not addrefled to them, but to others whofe guilt is lefs aggravated than theirs ; but give me leave to affure you, in the name of the Faithful and True Witnefs, whofe meflage I now bear, that the counfel I have read to you, and which 1 am farther to open, is direded to every foul within thefe walls, the vileft not excepted. Are you wretched and miferable, and poor, and blind, and naked — Hearken to the advice of your

gracious

SERMON VIII. 137

gracious Lord, an advice which he gives to every one of you in particular, as if he called you by your name.

" I counfel thee to buy of me gold tried in " the fire, that thou may eft be rich; and white " raimentj that thou mayeft be clothed, and " that the fharae of thy nakednefs do not ap- " pear ; and anoint thine eyes with eye-falve, " that thou mayeft fee."

It is needlefs to inquire very critically into the precife meaning of thefe figurative ex- preffions. I reckon that every necefl"ary bleflRng, even all the unfearchable riches of Chrift, are comprehended in thefe three arti- cles. It is fufficient to obferve, that the fup- ply here offered is exadly fuited to the fin- ners wants — that it is not fcanty and penu- rious, but full and compleat — and that all the parts of it are perfedt in their kind. Let us dwell a little upon each of thefe heads.

I. Then, you will obferve, That the fup- ply here offered is exadly fuited to the fin- ners wants. — As we come into the world we

are

138 SERMON VIII.

are poor bankrupt creatures. Adam had a vaft ftock put into his hands ; but, by his apoftacy from God, he loft it for himfelf and for all his pofterity, fo that nothing is left that we can call our own, but guilt and mifery. The image of God, which was the glory and riches of man in his firft creation, is quite ef- faced, fo that, as the Apoftle exprelTes it, " in " us, that is in our flefh, dwelleth no good " thing." Well, then, to fupply this woful defedl, Chrift here tells us that he hath gold to enrich us — even all divine and faving graces. The Spirit was given to him with- out meafure, to be communicated to his people. He is able not only to expel that cor- ruption which hath got pofleffion of our na- tures ; but he can give us a new heart — an heart ftamped with the image of God, and make us partakers of the divine nature. The truth of this is attefted by the Apoftle John, from his own experience, John, i. 16. where he fays, " of his fulnefs have all we received, *' and grace for grace."

Another branch of our mifery is naked- ness. We have nothing to cover us either from ihame or hurt. We are expofed to the

wrath

SERMON VIII. 139

wrath of an holy, juft, and omnipotent God, who infinitely hates fin, and hath pledged his faithfulnefs, that he will not fuffer it to pafs unpunifhed. To relieve us in this cafe of extreme neceffity, Chrift hath raiment to clothe us, that the fhame of our nakednefs may not appear. He can fpread his right- eoufnefs over us. He can fprinkle us with his atoning blood, fo that the deftroying an- gel, the minifter of his Father's juftice, fhali have no power to hurt us : " For there is no ** condemnation to them who are in Chrift ** Jefus — being juftified by faith, we have " peace with God, through our Lord Jefus " Chrift."

• Again, we are blind creatures, having our underftandings darkened, being alienated from the life of God through the ignorance that is in us. To remedy this, our great phyfician hath eye-falve to anoint our eyes that we may fee. By his Holy Spirit, he can difpel the thickeft darknefs, and difFufe heavenly light through the whole foul. " Ye were " fometimes darknefs," fays Paul to the con- verted Ephefians, " but now are ye light in " the I.crd." In a word, fomething is to be

found

I40 SERMON VIII.

found in Chrift that exadly fuits us in every cafe we can imagine. He hatK bread for the hungry, water for the thirfty, wine for the faint, medicine for the fick ; or, as the Apoftle beautifully exprefTes it ; " He is made of God " unto his people, wifdom, and righteoufnefs, *' and fanO:ification, and redemption." i Cor. i. 30.

II. It deferves our notice, that the fupply here offered is not only fuch as we need, but likewife full and complete. A poor man may get an alms to keep him from perifhing, a naked creature may get a rag to cover his nakednefs, and to fcreen his body from the inclemency of the weather ; but our bountiful Lord doth not deal with his people in fuch a fparing and niggardly manner. He gives them gold to enrich them — not merely to relieve their wants, to anfwer their preffing neceffi- ties — but to raife them above poverty. He advances them to a large and opulent eftate. The raiment he clothes them with is fair and complete, fo that the ihame of their naked- nefs can no more be feen. He covers them from head to foot, fpreads his whole fatis-

fa(5lion

SERMON VIII. 141

fadion over them, fo that no part is left ex- pofed to the fword of juftice. They are made righteous by his righteoufnefs imputed to them, and comely by his comelinefs put upon them. And,

III. As this fupply is fuitable and full, fo I farther obferved to you, That all the parts of it are perfect in their kind. — His gold is the moft fine gold, gold tried in the fire, not only precious in itfelf, but thoroughly purged from all drofs or alloy.— His raiment is white, v/ithout fpot or blemifh ; not only a covering, but an ornament to the foul. — His eye-falve has a fovereign and never-fail- ing virtue. Other medicines may ftrengthen the eye, or recover a weak fight ; but this cures blindnefs itfelf, and gives fuch vigour to the eye that is anointed with it, that the per- fon can even look within the veil, and read his name written in the Lamb's book of life. And now let me afk you. What think ye of Chrift ? Is he not a Gracious, as well as a Faithful Witnefs ? Are not his oifers great, inconceivably great ? and is not this counfel moft kind and obliging ?

But

142 SERMON VIIL

But what is his counfel, and how does he dire(£t us to obtain this full and all-fufEcient fupply ? Let us hear his own words :

" I counfel thee," fays he, " to buy it of

me —

I frankly own to you, there is fomething in this expreffion which ftartles one at the firft fight ; but, when we examine it more accu- rately, the difficulty vanifhes. It is evident that the word duy cannot be taken in a ftrid: and literal fenfe, unlefs we fuppofe it to have been faid by way of ridicule ; for the defcrip- tion of thofe to whom the advice was ad- dreffed, necefTarily implies that they had no- thing to give. They were in the greateft extremity of mifery and wretchednefs, not only blind and naked, but poor, without mo- ney to buy either clothing or medicine ; Where, then, could they find a price that bore any proportion to the bleffings here fpoken of ? I think I could challenge the mod fan- guine advocate for merit to tell me what thefe people had to give, unlefs it was felf-conceit, of which, indeed, it appears they had enough and to fpare; for poor and naked as they were, they boafted of great things, faying

ther

SERMON VIII. 143

they were rich and increafed with goods, and had need of nothing. Indeed I am of opinion, that this hint may help us to the meaning of the expreffion ; for the very no- tion of buying neceflarily includes in it that fomething muft be parted with ; and as thefe Laodiceans had nothing to difpofe of bat their pride, our Saviour's advice might be in- tended to intimate this much to them, that, in order to their receiving thefe invaluable blef- fings, it behoved them to forgoe their felf-con- ceit in the firft place, and then to come to him naked and empty as they were, under a deep and humble fenfe of their poverty and wretch- ednefs, and on their knees to accept thofe offer- ed mercies, as the free unmerited gifts of his bounty and grace. This accordingly is perfe(St-^ ly agreeable to other paffages of Scripture, par- ticularly to that gracious proclamation and call, Ifa. Iv. I. to which the counfel here offered has a very near refemblance. *' Ho, every one that " thirfteth, Come ye to the waters, and le " that hath no money, come ye, buy and eat; " yea come buy wine and milk without mo- ■* ney and without price." Which laft ex-

preiiion.

144 SERMON VHI.

preflion, " without price," feems to have been added on purpofe to guard againft any wrong fenfe that might otherwife have been put up- on the word buying, A perfon who wants money, may have other things of value to trade with; but here they are called to buy not only without money, but without price; that is, in plain language, to buy and pay no- thing, which is only another way of expref- fmg the humble and thankful acceptance of a gift. It is even probable that our Saviour chofe this rather than another expreffion, to fignify that their acceptance fhould not be ra{h and hafty, but deliberate and well advifed; and at the fame time to aflure them, that upon their acceptance, th^fb invaluable bleffings fhould become as truly and irrevocably theirs, as if they had really bought them, and given a full and adequate price for them.

Thus have I opened the meaning of this counfel or advice — an advice feafonable at all times, and peculiarly adapted to the occafion of our prefent meeting. The character of thofe to whom it was originally addreffed would lead mc to fpeak to proud felf-jufti-

fiers,

SERMON VIIL 145

fiers, who, like the lukewarm I.aodiceans, imagine themfelves to be rich and increafed with goods, and to ftand in need of nothing. A4ight I ftay accurately to examine your fup- pofed righteoufnefl'es, I think I could fay fe- veral things to make you afliamcd of them, and to convince you that they are all but fil- thy rags. But this would require more time than we have now to fpare. All I can do for you is to pray, and beg that others would pray, that God may pity you, and open your eyes, — I hope there are fome now hearing me of a different character, to whom I reckon my- felf more immediately a debtor, I mean thofe whofe eyes are fo far opened as to fee that they are wn'etched, and miferable, and poor^ and blind, and naked. It is to you, my dear friends, that our Saviour doth this day addrefs the advice in my text:

" I counfel thee to buy of me gold tried " in the fire, that thou mayeft be rich 5 and " white raiment, that thou mayeft be clothed, *' and that the fhame of thy nakednefs do not " appear ; and anoint thine eyes with eye- " falve, that thou mayeft fee."

Vol. IV. K Wl^it

246 SERMON VIII.

What have you to objedt agalnft this acf- vice — Are not thefe the very things you need ; are they not exactly fuited to your Hate and circumftances ? — Would you not think yourfelves bound to blefs God eternally, for giving you fuch a rich and full fupply ? I think I may reafonably take all this for granted. — What difcourages you then? — You fay you are unworthy. I afic you, Where does Chrift fpeak as if he fuppofed you to be worthy? Were this a fecret known only to yourfelves, you might indeed have caufe to dread a difcovery ; but the Lord Jefus knew this before you knew it : Nay, if he had not told you of it, I dare venture to affirm you fliould never have found it out, I mean in this world; for death and judgment will clear up all miftakes. Why then do you make ob~ jeftions where Chrift makes none ? — Is his honour dearer to you than to himfelf ? — Does he not know how to difpenfe his mercy till, you have taught him? I charge you to be- ware of fuch prefum.ptuous conceits. It is becau/e you are poor, and blind, and naked^ that he counfels you to come to him, for the fupplies here offered.

But

SERMON VIII. 147

But does he not fpeak of buying, and what price can I offer him for fuch ineftimable bleflings ? I have already told you what I take to be the meaning of that expreflion ;— - but as this objection is of a very deadly na- ture, and commonly proves one of the flrong- eft bars in mens way to Chrift, it is neceffary to examine it with fome more accuracy. And, firft, I muft alk thofe who make the objec- tion, Are you really willing to take thefe bleflings for nothing, if you can get them ? Do not anfwer raflily, for I apprehend there is a fecret deceit within you that you are not aware of — Say, Would it not give you a mighty fatisfadion, if you could difcover fomething in yourfelves that might entitle you to thefe bleffings, or, at leaft, that might incline or difpofe Chrift to beftow them upon you ? Would it not give you fome courage, if you could fhed more penitent tears for fm, if you felt more love for God and the Redeemer, or if you were more exad: and blamelefs in your conduct and behaviour ? And are you not fecretlydifpleafed with your- felves, that you cannot attain to thefe things before you apply to Chrift for his aid ? If K 2 this

148 SERMON VIIL

this is the cafe, allow me to put your objec- tioii in its proper form. It is not, as you ap- prehend, I have nothing to give to Chrtft as a price for his benefits ; but I have not enough. — My ftock is too fmall to buy fuch ail inheritance ; and till it is better improven, it is vain for me to hope that my offer can be accepted. Alas, my brethren, it is plain, from this, that pride is at the root of your objection, though it has artfully put on the form of humility ; at the bottom you are plealed with the notion of buying, and are only vexed that you have not enough to give ; you fecretly dream, that by diligence and good management you may at length ac- quire fomething that may deferve the favour- able regards of the Redeemer : And therefore, once for all, I muft tell you, that, notwith- flanding your mournful complaints of pover- ty, you are really far poorer than you fup- pofe yourfelves to be. You not only want a price in the mean time, but you fhall never be able to find a price that bears the fmalleft proportion to the blefhngs you need ; and Chrifl, who fhed his blood to purchafe thefe benefits, will never fell them below their va- lue.

SERMON Vlir. 149

Ine. The truth is, he does dot intend to dif- pofe of them in that way. Though he bought them at a high rate, he gives them away free- ly, and gives them only to thofe who, dif- claiming all merit and worthinefs in them- felves, are willing to receive them merely as an alms, to which they neither have, nor can have any title.

Let me therefore entreat you to come to him poor and naked as you are. It is his own counfel, and, as 1 told you, he is the True and Faithful Witnefs. You may depend up- on his word, and fhall never have caule to repent your following his advice. Come, then, O fmners, at his call, and believe it, that he is more willing to give you the bleflmgs here fpoken of, than you are or can be to afk them from him. You honour the truth of Chrift when you obey his fummons ; where- as you directly give him the lie, and call him a falfc and flattering witnefs, when, upon any pretence vv^hatever, you keep at a diftance from him, and queftion his readinei's to perform what he hath promifed. He not only coun- fels, but invites ; he not only invites, but en- treats ; and, to remove every ground of fuf- K 3 picioa

150 SERMON VIII.

picion or jealoufy, he adds his oath to his promife, and to both he fuperadds his feal, and is now ready to hold it out to you in the holy Sacrament. Let me therefore, once more, befeech you to hearken to his advice. Firft come to himfelf by an humble faith ; and then come and receive the New Teftament in his blood.

As for you who have already been deter- mined, by grace, to liften to the advice of this Faithful Witnefs, I this day invite you, in his name, to come anew, and draw water out ot the wells of falvation. For you, he hath again covered a table in the wildernefs, and infti- tuted this ordinance for your fpiritual nourifh- ment, and growth in grace. You have form- erly tailed that the Lord is gracious, he is now waiting to give you fome farther experience of it. Come forward, then, with thankful hearts and enlarged defires. Devife liberal things, for he is a liberal giver. Open your moutlis wide, and he will till them abundantly. Amen.

SER-

iS^

SERMON IX.

ECCLESIASTES, vlii. I3.

2]ut it Jhall not he well with the wicked^ nei- ther fiall he prolong his days^ which are as a JJjadow^ becanfe he fearcth not before God,

THE promifcuous diftributioii of good and evil, in the prefent life, has alv/ays tended to weaken the influence of moral and religious motives among mankind. Our minds are fo framed, that pleafure or pain, imme- diately or foon to be experienced, affect tliem in a much ftronger degree, than greater mea- fures of either, removed by. dillance of fu- ture time. There is a prodigious difference between certainty, as the mere object of our und^rlianding, and the ftrong impreuion pro- duced by the coniideration of thofe things which are not only certain, but near at hand. The former merely produces alfent of the

K 4 mind ;

152 SERMON IX.

mind ; tlie latter lays hold of the heart, and influences the condu(5t. Accordingly we find, that all who have afpired to the art of per- fiiafion, in moral or religious difcourfes, have endeavoured to heighten the influence of dis- tant motives, by placing the objedts of them in the ftrongeft light. This may be done either directly, by reprefenting their fuperior and infinite importance, or implicitly, by lef- fening our conceptions, and thereby lowering our follicitude as to the intervening period.

This lafl; is the method adopted by Solo- mon in the paflage w^ith which the text is connected. In the preceding verfe, he had exprefl^ed, in the ftrongeft terras, the full af- furance he had that it ftiould finally be well with them that fear God. Many, indeed, in the prefent time, are the afflidions of the righteous. In the world they are generally defpifed, and reviled, and perfecuted. And what is the reafon of this ! Our Lord tells his difciples the reafon, " If ye were of the " world, the world would love his own ; but *' bccaufe ye are not of the world, buc I have *' chofen you out of the world, therefore the ''' world hateth yoii." But what is the hatred,

the

S E R M O N IX. 153

the calumny, or perfecution of the world, to thofe whofe minds are raifed above it, to an inheritance incorruptible, undefiled, and that fadeth not away ; whofe light afflidlion, which is but for a moment, works out an exceeding

o

great and eternal weight of glory.

Let us now change the view. The fumer may do evil an hundred times, and as often profper in his fchemes of iniquity ; yet, in the midft of all this outward fuccefs, he is ftill the objedl of pity and compafTion, rather than of envy. To real happinefs his heart is a Granger; he grafps at enjoyment, and embraces vanity ; his days fly away as a flia- dow ; they fee no good ; and he himfelf is fall haftening to thofe regions of darknels where nothing is heard but the voice of fruit- lefs lamentation, and everlafting defpair.

This, it muft be confefled, is a gloomy fubjed ; but gloomy as it is, we muft not forbear to prefs it on your attention. The fame God who commands us to fay to the righteous it fhall be well with him, com- mands us likewife to deliver this awful warn- ing : " It fhall not be well with the wicked, " neither fliall he prolong his days, which are

"as

154

SERMON IX.

" as a fliadow ; becaufe he feareth not before « God.''

But, before I proceed to illuftrate the threat- ning in the text, there is a previous point to be fettled, without which all that I can lay muft have very little effed:, and that is, who the wicked here fpoken of are, who are the perfons againft whom this threatning is de- nounced.

Were I, in anfwer to this inquiry, to begin with defcribing thofe grofs and flagitious crimes which the natural confcience of every man abhors, 1 Ihould only fpend your time, and offend your ears to no purpofe ; for who is there in all the fociety of mankind, not to fay in a Chriftian aflembly, that will difputc the juftice of this appellation as applied to thieves and robbers, oppreilors and murder- ers, blafphemers, falfe fwearers, and open contemners of all laws human and divine. I inay fafely prefume on your ailent, that charaders fuch as thefe, fo obnoxious even to human fociety, may properly be clafled among the wicked, againft whom the threat- ning of the text is denounced. I may even take it for granted, that the greater part of

inv

SERMON IX.

ss

my audience will advance a ftep farther, and permit me to pafs the fame cenfure upon thofe who are guilty of the more prevailing fms of the prelent time, fuch as profane fwearing, uncleannefs, drunkennefs, hreach of the Lord's Day, and habitual negled of divine inftiiu- tions. Thus far, I fuppofc, we are generally agreed. But if we confult the Scriptures, the only infallible rule of judging, we fhall find that the term wicked is of a ftill more ex- tenfive fignification, and comprehends a great many characters befides thofe already named. Of this I cannot give you a more convincing proof than by referring you to that plain and inrtrudive parable of the talents, Matth. xxv, 14. There we read of one who di^^ged in the earth and hid his Lord's money, and at his return digged it up again, and reftored it to him in the fame ftate he got it. In this, ac- cording to the general ftyle of judging, there feems to be nothing culpable. The man, though not profitably adive, was at leall harmlefs ; he took nothing from his mafter's talent, neither did he put it to any bad uic. But what charader did his lord give hurt,

when

156 SERMON IX.

when he came to call for his account. This you may read at the 26th verfe.

*' His Lord faid unto him, thou wicked " and flothful fervant," and, in conformity with this character, he pronounces on him this awful fentence, " Cafl ye the unprofit- " able fervant into outer darknefs, there fhall " be weeping and gnafhing of teeth." Hence it appears, that not only the grofs and flagi- tious tranfgreffbrs of God's law, but even the flothful and carelefs, who negle£t to im- prove the talents committed to them, are rec- koned among the wicked, by the infallible judge, in conformity with that decifive fen- tence of the ApQfl:le James, " To him that " knoweth to do good, and doeth it not, to " him it -^s fm." This at once undermines the foundation upon which thoufands of de- luded mortals build all their hopes of the di- vine favour and acceptance. In vain, O mif- guided men, will you plead at the Great Day, (even though ye could prove that plea) that ■ye abufed no talent befl:owed on you — that you did harm to none of all God's works. Was it for this negative purpofe only, do you think, that your Maker gave you a place in

his

SERMON IX. 157

his world ? Was it for this only that he corb- ferred the adive powers of your nature; that he gave you reafon. to prefide over thefe powers ; and his word to guide that reafon ? Was it for this only that he placed you in a fituation where activity is neceffary for your own happinefs, and for the happinefs of all around you ? Is it nothing that your being is a chafm in creation, where infinite wifdoni intended that nothing flioukl be void, nothings cumberfome nor unprofitable ? The tree thai- bears no fruit, as well as that whofe fruit is pernicious, is cut down and cafl; into the fire. In like manner, if your lives have not been fruitful in the works of righteoufnefs, if they have not exhibited pofitive evidences of love to God, and benevolence to men, your abfti- nence from grofs tranfgreffions will be of no avail. You will not, indeed, be ranked witii thofe who proclaim their fins as Sodom j but yet you will be numbered with the wicked, and with them expelled for ever from the prefence of the Lord.

But Vv'hat fliall we fay of thofe who are not only harmlefs, but alfo good and ufeful members of human fociety ; decent in their

condudt.

158 SERMON IX.

condud, upright in their dealings, beneficent and obliging to all around them. Of fuch perfons we are certainly bound both to fpeak and to think well ; where thofe good fruits appear, we ought to conclude, that the tree which produces them is good likewife. It is a bold and impious invafion of the divine prerogative to judge the hearts of others; and nothing can be more oppofite to the fpirit of Chriftianity, than to harbour any fecret fufpicion of mens inward tempers, when their condud; is proper, inoffenfive, and ufe- ful.

But if the queftion be put in another fliapc, What ought thefe perfons to think of them- felves ? the word of God obliges me to give another anfwer.

There we are taught to exercife a perpe- tual jealoufy over ourfelves, and to take no credit from particular adts of virtue, if our character be not entirely formed by thofe principles which it alone infpires. Of thefe, one of the moft commanding is mentioned in the text itfelf. " It fhall not be well with " the wicked, becaufe he fearcth not before " 0(?^." Were all the combinations of lan- guage

S E R M O N IX. 159

guage to be ftudlcd, it would be impoflible to devife an expreflion more fignificant than this, or more calculated to difcriminate the fteady and commanding motives of virtue, from thofe which are unfound, accidental, and fluduating.

The openly profane fear not God at all. The unprofitable fervant, who buries his ta- lent in the ground, fears him as an auftere mafter, and by that flavifli fear is reftrainecl from making the proper improvement of it. The man who afpires only to decency, and outward propriety of conduQ, is acftuated by a fear which refpeCts fometimes God, fome- times the reproofs of confcience, but mod frequently the opinion of his fellow men. In contradidion to all thefe partial and inade- quate principles, the truly good man fears he- fore God. He dreads him not as an enemy, but, confcious of his infpedion at all times, he dreads every thing that would make this thought a terror to him. To this decifive teft I muft therefore lead you. Is the autho- rity of God become the great confideradon to which you bend all your fentiments and condud ? Have you been led to renounce the

maxims

i6o SERMON IX.

maxims of the world, and the inclinations of nature, and to make the will of God the ftandard of all you do, regardlefs of prefent danger or advantage ? Unlefs this be the ha- bitual frame of your fouls, all your feeming virtues are no better than dead works ; ye are ftill in the bond of iniquity, and have eve- ry reafon to tremble at the denunciation in the text, " It fliall not be well with the wick- " ed, neither fhall he prolong his days, which " are as a fhadow, becaufe he feareth not be- " fore God."

ly^. It cannot be well with the wicked, be- caufe the confequences of their own conduct naturally involve mifery. Independent of all the fandions of the divine law, fm is in itfelf the deftroyer of our happinefs. There is fo much flavery and diftradtion in obeying our corrupt paffions, the confequences are fo in- convenient and ruinous, that none ever fol- lowed fuch a courfe without a fecret confcK- oufnefs of fatal miftake. To be happy, it is neceffary that we be at peace with ourfelves ; But how can the wicked have this peace ? Their minds, torn by contending pafTions, are like the troubled fea, which cannot reft,

whole

S E R M O N IX, i6i

whofe waters caft up mire and dirt. They may indeed dethrone their reafon, and tram- ple on their confcience ; but yet the voice of thefe degraded faculties will at times be he.ird, and even in their fcenes of riot and frantic mirth, will, like the hand-writing on the wall of Belfhazzar's palace, embitter all their joys. Many fins are deftrudtive of bodily health as well as of peace of mind. This is confefledly the cafe with fenfuality and intemperance. Others expofe men to dreadful hazards, weary them with incefTant toils, and at laft plunge them in infamy and ruin. " Come, fay they, " let us lay wait for blood; let us lurk privily " for the innocent; let us fw allow them up " alive as the grave, and whole as thofe that go " down to the pit ; we fhall find all precious *' fubftance, we fhall fill our houfes with fpoil." But behold the ilTue of thefe criminal projects. " 1 hey lay wait for their own blood ; they " lurk privily for their own lives. Knov/eft " thou not this of old, fince man was placed " upon the earth, that the triumphing of the " wicked is fliort, and the joy of the hypo- " crirc but for a moment. They have fown " v-i'iry, and they ihall reap the whirlwind." Vol. IV. L 2^//,

i62 SERMON IX.

idly^ It cannot be well with the wicked, becaufe they are in a ftate of diftance and alienation from God. The glorious attributes of his nature are to them objects of terror and' difmay, and the fecret wifli of their hearts is, that there were no God. But there is a God, O fmner ; a God who hateth wicked- nefs, and who will deftfoy all the workers of iniquity. He hath bent his bow and made it ready; he hath alfo prepared for them the inftruments of death. And O how hopelefs a warfare is it to contend with him ! Who ever hardened himfelf againft God and profpered l Is there any ftrong hold, where the enemies of his government may be fafe? Go try the whole extent of creation. — Afcend to Heaven„ and he is there in the brightnefs of his Ma- jefty. Go down to the regions of darknefs, and he is there in the feverity of hrs jufticeo Take the wings of the morning, and fly tc> the uitermoft parts of the fea, even there hi; boundlef* dominion extends; even there hi? right hand Ihall hold thee a prifoner to hi^ vengeance. Liften, O fmner, to the tremen- dous declaration of this omnipotent omni- prefent God. " I even I am he, and there it

S E R M O N IX. 16

" no God with me. I kill and I make alive, " I wound and I heal, neither is there any " that can deliver out of ray hand: For I life " up my hand to heaven and fay, I live for " ever. If I whet my glittering fword, and " mine hand take hold on judgment, I will " render vengeance \o mine enemies, and will ** reward them that hate me. I will make " mine arrows drunk with blood.'*

3^/}', It cannot be well with the wicked, becaufe they lie under the guilt of all the fins which they have ever committed. A dread- ful load ! One fin ruined myriads of beings fuperior to man; How fhall they efcape, then, who, from their youth upwards, have drunk iniquity even as the ox drinketii water ? k is poffible that you may foothe yourfelves with the thought. of having repented of the grofler fins with which your lives have been ftained; you truft that thefe are forgiven, and prefume that a merciful God will overlook the reft. But I muft be allowed to inform you, that this is a rafli and groundlefs tli ought. There is no fuch thing with God as partial for- givennefs. If all your fins are not pardoned j)ot one of them is; and unlefs you have L 2 been

164 SERMON IX.

been renewed by the grace and fpirit of God, thofe fins you committed in your earliefl years, are as much in force againft you as thofe of the moft recent date you can name. Converfion and pardon are infeparably con- nected ; and it will ever remain a certain truth, that whom God juftifies, them he alfo fan6tifies. There is indeed no condemnation to them that are in Chrift Jefus; but, on the other hand, thefe are fuch as walk not after the flefh, but after the Spirit; for if any man have not the Spirit of Chrift he is none of his.

\thly^ It cannot be well with the wicked, becaufe, while they remain in this ftate, no- thing they do can pleafe God. I mean not to affirm, that they cannot perform actions materially good, the fubftance of which is commanded by God. The morality of Chrift's religion is fo much accommodated to the in- tereft of individuals, and to the good of fo- ciety, that even they, who have no higher motives, may iind it profitable to comply with fome of its injuncStions : Far lefs is it my meaning, that it would be better, or as good, for fuch perfons to negiedt or difobey thefe

injundions.

SERMON IX. 165

injurKStions. But my meaning is, that there are fo many defedts, and To much 'unfound- nefs of motive in their bed alliens, that God can have no delight in them, fuch as he has in the obedience of his own people, who are reconciled to him by the great Mediator.

They cannot fo far pleafe God as to render their perfons acceptable to him ; nor have they any promife that this partial obedience of theirs fhall be recompenfed with any fa- vour or reward. The truth of thefe obfer- vations is confirmed by a multitude of paf- fages in Scripture. There we are told that the thoughts of the wicked are abominable to him ; that the plowing of the wicked is fm ; that the facrifice of the wicked is an abomination ; yea, he that turneth away his ear from hearing the law, even his prayer, faith Solomon, fhall be an abomination unto God. And how can it be well with the man, whofe whole life is a perpetual offence to the God that made him ? Confider this, ye that now defpife reproof, trample on the blood of Chrift, and refill the motions of his Spirit. In vain do you reft on the favourable parts of your charadter, as a compenfation for this

L 3 ungrate-

t66 SERMON IX.

ungrateful abufe of the divine goodnefs and long fufFering. In the fight of men, indeed, this balance may be of fome avail to you ; but God feeth not as man feeth ; in his fight your v^'hole charadler is depraved, and every part of your conducfl offenfive. I (hall only add, in the

^l/j and LrJ^ place, that if you die in this ftate, your perdition is inevitable. " Except " a man be born again," faith our Lord, '* he *' cannot fee the kingdom of God." — Verily, ** Verily, I fay unto you, except ye be con- ^' verted, and become as little children, yc '' cannot enter into the kingdom of heaven." Thefe paffages are plain and decifive ; and I have feledled them, among innumerable others to the fame purpofe, for this reafon, that they were uttered by the firmeft and tendered friend of the human race, the truth of whofe warnings we can have no reafon to doubt.

In reviewing what has been faid, the im- preffion left is undoubtedly gloomy ; and no- thing but a fenfe of duty could have prevail- ed on me to deliver fo harfii a mcfl'age. But that watchman would be very unfaithful to

his

S E R M O N IX. 167

his truft, who would not call the alarm of iire, becaufe of the unpleafant found it has in men's ears. I have not been liernly deliver- ing truths in which I have no concern myfelf. We are all embarked in the voyage of life upon the fame conditions. Thefe conditions I have endeavoured to fet before you, accord- ing to that commandment of God, " Say yc " to the righteous, it fliall be well Vv'ith him, *' for he fhall eat the fruit of his doings ; but " wo to the wicked, it Ihali be ill v»'ith him, " neither fliall he prolong his days, which are " as a fhadow, becaufe he feareth not before " God." Knowing, therefore, the terrors of the Lord, I have been endeavouring to per- fuade you to fly from the wrath to come.

The way to efcape all this milery is patent even to the chief of fmners. The door of mercy is open. God is leated on a throne of grace, ready to receive every humble peni- tent ; and this is his call to the fons of men, " Turn ye, turn ye, why will ye die. — Seek " ye the Lord while he may be found, call " upon him while he is near. — Let tlie wick- *' ed forfake his way, and the unrighteous

m.an his thoughts, and let him return unto L 4 *' the

it

i68 S E R M O N IX.

the Lord, and he will have mercy on him, and to our God, for he will abundantly- pardon. — Incline your ear and come unto me, hear and your fouls fhall live ; and I will make with you an everlafting covenant, even the fure mercies of David." Amcn«

SER-

169

SERMON X.

Revelations, ii. 5.

Remember from whence thou art fallen^ and repeiit^ and do the firjt ivorks ; or clje I •will come unto thee quickly^ and remove thy candkftkk out oj his place, except thou re- pent.

THESE are the words of our Lord Jefus Chrift to the church of Ephefus. They contain a call to repentance and reformation, with a fevere and terrible threatening in cafe of difobedience. In the fecond and third verfes, we have an acknowledorment of what was good in that church, " 1 know thy works, " and thy labour, and thy patience, and how " thou canft not bear them which are evil ; " and thou haft tried them which fay they " are Apoftles, and are not, and haft found " them liars ; and haft borne, and haft pa- *' tience, and for my name's fake haft labour-

"ed.

170 S E R M O N X.

" ed, and haft not fainted. Neverthelefs," fays he, in the 4th .verfe, " I have fomewhat " againft thee, becaufe thou haft left thy firft '* love." Their affedion was cooled, their zeal w^as abated, they were become more rc- mifs and lukewarm in the duties of religion. Now, this our Saviour could not bear, he therefore calls them to remember their firft eftate, to confider their prcfent degenerate condition, to mourn over it, and to rife from it by a fpeedy repentance and reformation ; and to give this fummons the greater efficacy, he threatens them with the removal of the gofpel from them, if they did not repent. " I " will come unto thee quickly, and remove " thy candleftick out of his place, except thou " repent."

Many ufeful obfervations might be made from this paffage^ aS;,/r/?, That our Lord Je- fus Chrift take«. fpecial notice of thofe to whom the gofpel is lent. His eyes are in every place, beholding the evil and the good ; but he walks in the midft of the golden can- dlefticks, and caref Lilly obferves the improve- ment which men make of this precious light. This teaches us what manner of perfons v;c

ought

S E R M O N X. 171

ought to be. We are placed here, as k were on a theatre, and ad; in the immediate view of our King and Judge : Yea he hath in a manner entrufted us with his glory, and cal- led the world to take notice of us, as the per- fons by whom he expeds to be honoured, and therefore our behaviour cannot be indif- ferent to him. He may wink at others, but cannot wink at us. The hufbandman is not diihonoured by the unfruitfulnefs of a wild tree, upon which he has beftowed no cul- ture ; but the barrennefs of what is planted in his garden, or inclofed field, refleds upon himfelf, and therefore he cannot be uncon- cerned about that, but muft viu *;cate his ho- nour upon it, by cutting it down, and cafting it out as a cumberer of the ground.

Secondly^ We may obferve, that not only grofs apoftacy, but even the lm:illeR decavs among his people, are highly ofFenfive \ Xo him. This church had many good thu^.^s among them, and after the commendation tri.it was given them in the fecond and third verks, one would be ready to put the quellion, What lack tliey yet ? But our Lord rema; ;- the coldnefs of their hearts, and refents th:.t

inward

172 SERMON X.

inward and fecret declenfion from their for- mer love and zeal, and threatens them with fwift deftrudtion if they did not repent. O hogw does this magnify God's patience to- wards us ; and what caufe have we to trem- ble and be afraid of his judgments, feeing we Iiave not only fallen from our firft love, but by grofs and open a£ls of enmity, have made it extremely doubtful, whether there be any remains of love abiding with us at all. But, without infilling upon thefe, my defign is to confider this threatening feparately by itfelf — And my method fhall be,

I. To fhow that God may be provoked by the fms of a people, to remove the gofpel from them.

II. I (liall reprefent to you the terriblenefs of this judgment. And,

III. Dired you to the proper ufe of this aw- ful fubje£t.

In the Scriptures we have many comfort- able promifes of the churche^i ftability ; it is built upon a rock, and the gates of Hell fnall not prevail againll it. It was Chriit's

promife

SERMON X. 173

promife to his Apoftlcs, " Lo I am with you " always, even unto the end of the world ;" not with their perfons, for thefe were foon to be removed out of the world by death ; but with their dodtrine, which was to endure throughout all generations ; fo that wc have the fulleft affurance, that the Zion of God, or the univerfal church, fhall never perilh ; — that the light of the gofpel fhall never be ex- tinguifhed ; but that the King of Zion (liall always have fubjed:s to ferve him in fome corner of the earth or other. But though the gofpel Ihall never be removed out of the world altogether, yet it may be removed from particular places. The candleftick is a moveable thing, and not an entailed inheri- tance.

The Jews are an eminent inftance of this. Never was a nation fo highly favoured as they. To them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the fervice of God, and the promifes ; theirs were the fathers, and of them as concerning the flefh Chrift came, who is over all, God bleffed for ever. They were God's choien people, his peculiar trea-

fure,

174 SERMON X.

fure, his firft born, and his fpoufe ; for b}r thefe honourable titles were they long diftin- guiflied from the reft of the world. Nor were they only diftinguifhed by titles, but actually blefled with all the privileges which thefe titles imported. God was indeed a father and hufband unto them ; he cherifhed them in his bofom, and employed his almigh- ty power for their prefervation. He con- ducted their arms, and didated their laws ; he formed their ftate, and was prefent among them by a vifible glory, and eftabliilicd a me- thod of correfpondence, by which they might .have conftant accefs to him for counfel and direction in every cafe of difficulty. Never had any people fuch illuftrious difplays of the divine providence in their favours. Some nations have had a long track of profperity, a feries of lucky accidents, as it were, by the help of which they have grown up to a very flourifhing condition ; but the various fteps of their advancement were vifible, and eafy to be accounted for, and were nothing more extraordinary than a plentiful crop after a fa- vourable feed-time and harveft ; or the riches of a fkilful and induftrious merchant. But

it

S E R M O N X. 175

it was not fo with the nation of the Jews ; their profperity was the admiration of all that beheld it, and forced them to acknowledge, that the Lord was with them of a truth. God brought them out of Egypt by a high hand and an outftretched arm ; the fea opened a pafTage for their retreat, and overwhelmed their enemies ; bread was given them from heaven, fo that man did eat angels food ; and the flinty rock yielded them water to quench their thirft. At the prayer of Jofhua, the fun ftood ftill ; and at the fame time God flew his enemies before him with hail-ftones from heaven, and gave his people a miracu- lous and complete vidory over them. And after they were put in pofTefTion of the pro- mifed land, they did not grow up like other fiates ; they w^ere often times brought fo low, that they feemed paft recovery, and as often did God interpofe for their relief; and the various changes they underwent were fo fud- den and furpriiing, as made it evident to themfeives, and all about them, that their af- fairs were conduded not by the flcill and llrength of men, but by the immediate hand of Cod, who, by his irrefillible power go- verns

176 S E R M O N X.

verns all creatures and things, fo that none can ftay his hand, or fay unto him what doeft thou. Yet notwithttanding all thefe titles, and privileges, and providences, whereby God diftinguifhed them in fuch a remarkable man- ner, they are now pulled up by the roots, abandoned by God, and defpifed among men. No fpiritual dew falls upon thofe moun- tains of Gilboa. Thofe that were as plea- fant to God as the grapes in the wildernefe to a thirfty traveller, are now of as little re- gard as the heath or the bramble. Of a ten- der father, he is become their enraged ene- my ; and flings vengeance down upon thofe heads, which before he crowned with mercy. He caufed the land in which he planted them, by a feries of miracles, to fpue them out be- caufe of their fms ; and. now they wander as miferable vagabonds over the face of the world, a ftanding monument of God's righ- teous judgment, and a fad proof that fpiritual privileges are not entailed to any nation ; but that God may be provoked, by the fms of a people, to remove their candleftick out of his place, and punifh them with darknels, who

would

I

S E R M O N X. 177

would not walk in the light of it whllft they enjoyed it.

The feven churches of Afia, mentioned in this and the following chapter, are another inftance of this. Thefe had their day, but are now benighted ; the judgments threaten- ed in thefe gracious epiftles, which were di- rected to them, have been long ago inflicted. The banners of a blafphemous impoftor have long triumphed over the flandard of the gof- pel. Nor is the once famous church of Rome a great deal better ; for though the gofpel is ftill profeffed and honoured by them in ap- pearance, yet the light of it is fo much ob- fcured, and buried amidil the rubbifh of ido- latrous opinions and pradlices, that it is fcarce difcernible ; and without breach of charity we may fay of them, that God hath given them up to ftrong delufions, to believe a lie, fo that they have all the marks of a people whom God hath abandoned, though wrath, be not as yet come upon them to the utter- moft. By thefe exam.ples we fee, that the gofpel is not the inheritance of any particu- lar people, but that it frequently has been, and therefore may flill be forfeited, and that

Vol. IV. M God

178 S E R M O N X.

God may be provoked, by the fins of thofe who enjoy the light of it, to ftrip them of all their privileges, by removing the candleftick out of his place. Let us now proceed, in the

11. Place, to confider the greatnefs of this punifhment. And if we view it aright, we fliall foon be convinced, that a more terrible judgment cannot be inflicted upon any peo- ple or nation. What can be more terrible than famine. — Parents have been forced, a- gainft all the ties of natural affedion, to de- vour their own children ; and children to feed upon the flefh of their parents. The ex- tremity of hunger hath reconciled very deli- cate people to things that are mo(\ loathfome and naufeous, carrion, dung, and vermin of all forts ; yet this is accounted a fmall judg- ment when compared with the other, Amos, viii. II. " Behold the days come faith the " Lord, that 1 will fend a famine in the land, " not a famine of bread, nor a thirft for wa- *' ter, but of hearing the word of the Lord.'* The want of fpiritual food is fo much worfe than the want of natural food, as the foul is

better

SERMON X. 179

better than the body ; the one makes the bo- dy weak, the other ftarves the foul, and leaves it both weak and wicked ; the one may be a means to make us leek the Lord, but the other leaves us in grofs darknefs, without either help or hope. The goipei is the fun that enlightens the mind, the rain that waters the heart ; it is that divine feed by which the quickening fpirit renews the loul, and im- plants a principle of fpiritual life, which (hall ifTue in a glorious and eternal one. By this our fouls are refined, and our lufts confumed; without this we can have no profpect of a world to come, nor any knowledge of the way that leads to it ; for life and immortality are brought to light by the gofpel, and by it only we are told, that God is in Chritl re- conciling the world to himfelf, not imputing their trelpafles ; and therefore the want of it muft be the fum of all mifery, and infinitely worfe than any other calamity we can either feel or fear in this world. God may take notice of a people under the Iharpeft af- flictions, but when he takes away his word, then he knows them no longer ; then all gracious correfpondence or intercourfe is bro-

M 2 ken

i8o SERMON X.

ken up. This, O this, is the very dregs of vengeance ! Yea, when the gofpel departs from a people, all other bleffings commonly depart with it. This is the charter of all our privileges, both fpiritual and temporal ; and therefore in lofmg it, we lofe all that depends upon it ; at leaft we forfeit our title, and any outward mercies that are continued with us, are only like food and raiment to a condem- ned criminal, which the King's clemency al- lows him, till the fatal fentence be executed upon him.

The gofpel is not only the glory, but the flrength of a nation ; when it departs, God ceafes to be their protedtor. The flourifhing condition of the feven churches foon wither- ed, when the candleOiick was removed ; and iheir deplorable and abjecl fiate ever fince, even with refped: to external enjoyments, and worldly advantages, is a melancholy proof that the gofpel does not take flight alone, but is attended with every other thing that con- tributes to the glory or happinefs of a peo- ple.

Thus

SERMON X. i8r

Thus have I reprefented to you the terri- blenefs of this judgment : And now I come to point out your concern in this fubje6t, and to direct you to the proper improvement of it. And if thefe things be fo, Have not we in thefe lands *great reafon to fear, that our iniquities may provoke the Lord to inflid: this punifhment upon us ? Are we better than Ephefus, or the other churches of Afia ? Are our privileges greater or better fecured than theirs were ? yet their candleilick has been lonjr removed, and who dare affirm that ours may not be removed likewife ? My brethren, I have no defign to alarm you with ground- lefs fears ; but my duty as a watchman obliges me to blow the trumpet when I fee danger approaching ; and that I may give it a dif- tindt found, 1 fliall briefly unfold to you the grounds of my apprehenfion of approaching danger, in thefe following remarks : And,

i/?, Is it not evident that vice and immo- rality have grown up to an amazing height amongft us ? Do not many proclaim their fms as Sodom, and hide them not ; yea, Do not many glory in their fhame, and count it their honour to excel in fome branch of wic-

M 3 ke duels

i82 S E R M O N X.

kednefs or other ? I do not aggravate the charge ; every one's oblervation muft con- vince him of the truth of it. Now, What muft be the fruit of this ? Hear what God fays by his prophet, Joel, iii. 13 *' Pat ye in *' the fickle, for the harveft is ripe, the prefs " is full, the fat overflows ; for their wicked- " nefs is great." I do not fay we have juft come this length, that we are already arrived at a fulnefs of iniquity ; but furely we have for a long time been advancing towards it by very haiiy fteps. And this, 1 think, is one reafonable ground of fear.

2alfy, Is there not a vifible contempt of the bleifed gofpel ? Are not the ordinances of re- ligion flighted and defpifed ? yea, is it not 1 become faihionable among many, to reje<ft the whole of Revelation as a cunningly de- vifed fable, and to ufe all their influence to profelyte the more limple and unthinking to their opinion ? Has not Deifm, which began at court in King Charles II. 's. reign, been ftill delcending through all the inferior ranks, till now it has got low enough ? And what does this prefage ? The Gadareans befought Chrift to depart from their coafts, and got their re-

queft.

S E R M O N X. 183

queft. The gofpel is of too much worth to be always expofed to the injuries of men, and forced upon a people againft their will. When children throw a precious jewel in the dirt, What can be expe<fl:ed, but that their fa- ther Ihould take it from them, and lay it in another place, and puniih them too for their folly and ingratitude ? A

2^d Sign of approaching danger is the fmall fuccefs which accompanies the preach- ing of the gofpel, even among thofe who pro- fefs to believe it. How few converts arc born into the church ? Is it not vifible, that numbers who attend upon ordinances are IHU lying in the gall of bitternefs and the bond of iniquity ? How few are ferloufly inquiring after the way to Zion with their faces thi- therward ? And is not this, too, a prefagc of a departing gofpel, when God ceafes to pour oil into the lamp, to accompany the ordi- nances of religion with the influences of his Spirit ? Surely we have reafon to fear, that he intends to remove the candleftick to fome other place, and give it to thofe who will va- lue it more, and make better ufe of it than we have done. A

M 4 4//&

l84 SERMON X.

£i^h Ground of fear is the prefent divideJ ftate of our church. Union is the ftrength of the religious as well as of the civil focie- ty ; for a houfe divided againft itfelf cannot ftand. It is a weighty faying of one upon this head, That when children fall out and fight about the candle, the parents come and take it away, and leave them to decide their differences in the dark. We may juftly fear that God will take away that light which we abufe in quarrelling, inftead of walking and working by it. Add to all thefe, in the

^th Place, the threatening afped: of divine providence. The fuccefs of our enemies abroad, and the bold attempt, which is flill carrying on, againft our religion and liberties at home, and then judge whether there be not fufficient grounds of fear. " Will a lion " roar in the foreft when he hath no prey ? " Will a young Uon cry out of his den, if he *' have taken nothing ? Can a bird fall in a ^* fnare upon the earth, where no gin is for ^' him ? Shall one take up a fnare from the *' earth, and have taken nothing at all ? Shall ** a trumpet be blown in the city, and the ^^ people not be afraid ? Shall there be evil in

S E R M O N X. 185

** a city, and the Lord hath not done It ? " The lion hath roared. Who will not fear ? *' TheLord God hath fpoken, Who can but " prophecy ?" My brethren, God has been ipeaking to us in a very awful manner for thefe fix months paft ; and that we might not miftake his voice, moft of the events that have fallen cut in that fpace of time have been altogether furprifmg and unexpeded. Our enemies themfelves were amazed at their fuccefs, and afcribed it to the immediate hand of God, which favoured their enterpnze; and the hand of God has been no lels remarkably difplayed in our benign deliverance. 'The re- treat of the rebels, immediately after a vido- ry, without facing an army they had lo lately overcome, was fo contrary ic the general opinion, that I believe the wife'l heads vvtre afraid of fome cunning artifice, fome deep laid plot to dra»v our men into a fnare, from which they (hould not eafily efcape. In a word, man's part in this whole affair has been fo fmall and inconliderable that it is eviden:- ly the Lord's own doing ; and though, ae has employed inftruments both to dillreis ..^id relieve us, yet he has done it in fuch a io.c-^

rei^n

i86 S E R M O N X.

reign manner, that he feems to have ufed them upon no other defign, but only to con- vince us that he can work without them. I confefs, my brethren, the care which God has taken to make himfelf obfervable in the conduct of thefe. occurrences, is one of the principal grounds of my fears at this time ; nor are my fears a whit lefTencd by the late favourable difpenfation. I look upon it, in- deed, as an intimation, that he who is a God of judgment is alfo a God of mercy ; and that, notwithftanding all our paft provocations, he is yet willing to be reconciled to us, upon the terms of the gofpel ; and therefore I view it in the light of an encouragement to repen- tance, but not at all as a fign that God's an- ger is turned away from us, or a fecurity that our danger is over. No, my brethren, the fun rofe upon Sodom the morning of that very day in which it was confumed by fire from heaven. We have got a breathing time, a refpite from judgment, but not a perfed deli- verance ; and, if we do not improve the day of our vifitation, this mixture of goodnefs with feverity makes it only the more proba- ble that the laft exercife of God's patience is

at

S E R M O N X. 187

at hand, and that the things which belong to our peace are in the greateft danger of being hid from our eyes.

Thus then you fee what grounds there arc to fear that the dreadful judgment threatened in the text may be inflid:ed upon us ; and this, i hope, will difpofe us all to lillen to the exhortation here given us, " Remember, there- " fore, from whence thou art fallen, and re- " pent, and do the firft works.'*

This is the command of our Lord Jefus Chrift, and the only way to prevent the ruin of a fniful people. The fub-ance of this ex- hortation I have frequently preflcd upon you, and therefore 1 ihall not now enlarge upon it, and every thing 1 have juft now delivered to you may ferve as motives to induce you to comply with it. The candleftick may be re- moved from you. This deprivation of the gofpel is the moft terrible of all God's judg- ments ; and as our fins deferve it, fo God by his providence has actually been threatening us with it. O then let us be awakened from our fecurity, let us value the gofpel difpenfa- tion, and improve it to the obtaining a gofpel nature. Let us not loiter while the fun

ftiines,

i88 S E R M O N X.

fhines, left we be benighted. It will not Hand ftill at our pleafure, but will go its courfe according to the command of its go- vernor, and liftens not to the follies of men, nor tarries for our delays. Let us then ftir up ourfelves to call upon our Lord, who is the Lord of Zion, and the protestor and fafe- guard of our Jerufalem. Let us plead with him, as the difciples that were going to Em- maus, ** Lord abide with us, for the evening " begins to come, and the day is far fpent." Our Saviour did fo, and gave them his blef- fmg. He may do fo with us likewife ; he may return with a rich bleffing to our land and church, and abide with us and our pofte- rity till the day of glory break, and all the ihadows fly away. Amen.

SER-

189

SERMON XI.

II. Chronicles, v. 13. 14.

// came even to pafs^ as the trumpeters and fingers were as one^ to make one found to he beard in pra'ifing and thanking the Lordy and when they I ft up their voice with the trumpets and cymbals^ and inftruments of mufic^ and praifed the Lord^ fiy^^^^* For he is good^ for his mercy endureth for ever^ that then the houfe ivas filed with a cloudy even the houfe of the Lord: So that the priefts could not ft and to minifter by reafon of the cloud ; for the glory of the Lord had filled the hoife of God,

THE day of Pentecoft excepted, when the Holy Ghoft made a vifible defcent upon the Apoftles of our Lord, I look upon this to have been the brightefl: day of heaven upon earth that ever the church of God was favoured with. It is impoffible to conceive

the

^go SERMON XI.

the joy, the wonder, the ecftacy of thefe de- vout worfhippers, when they beheld the cloud, that well known fymbol of the Divine pre- fence, and faw the temple filled with his glo- ry. Solomon himfelf, as we learn from the 1 8th verfe of the following chapter, was fo overpowered with this extraordinary mani- feftation, that he made a fudden paufe even after he had begun to pray; and, like one doubtful whether he fhould believe the tefti- mony of his own fenfes, abruptly afks the queftion ; " But will God in very deed dwell "with men on the earth? Behold! heaven, " and the heaven of heavens, cannot contain " thee, how much lefs this houfe that I have " built!"

It appears, from the lafl: chapter of the book of Exodus, that, when the tabernacle was firft ereded in the wildernefs, God was pleafed to take vifible poffeffion of it, in a way fimilar to what is here recorded; and the effeds (though not precifely the fame) were very much akin to thofe I have now read to you ; For we are there told, that Mofes, the man of God, was not able to enter into the tent of the congregation, becaufe the cloud abode

thereon,

S E R M O N XL 191

thereon, and the glory of the Lord had filled the tabernacle : But here the cloud not only- filled the tabernacle, but the whole temple ; and the Divine prefence was difplayed with fuch glory and majefty, that the priefts who burnt incenfe at the golden altar, were ob- liged, at leaft for fonie time, to intermit the fervice. They could not ftand to minifter by reafon of the cloud, for the glory of the Lord had filled the houfe of God.

I fuppofe I need fcarcely obferve to you, that fuch pompous and vifible manifeftations of the Divine prefence are not to be expeded in gofpel days. The darknefs of the former difpenfation required thofe external aids, and rendered them not only defirable, but ufeful and neceflary ; but now that the darknefs is difpelled, and the day-fpring from on high hath vifited us ; — the great objeds of faith being freed from the thick veil of types and ihadows, penetrate the mind without the af- fiftance of our bodily fenfes, and make a deeper and more lafting impreflion upon the believing foul, than the moft fplendid fcenes the eye could behold.

Zion's

192

SERMON XL

Zion's glory doth not now confift in out-- ward pomp and magnificence, but in the fpi-* ritual though invifible prefence of her King, according to his own gracious promife, " ho " I am with you always, even unto the end " of the world ;'* and, " where two or three " are gathered together in my name, there am " I in the midft of them." When a divine power accompanies the ordinances of religion; when thefe waters of the fanduary are im- pregnated with a healing and quickening vir- tue ; when the fouls of believers are enlight- ened and purified, revived and comforted, by the ufe of thofe means which Chrill: hath ap- pointed, then is the temple filled with his glory ; and there is no need of any vifible cloud to convince the devout worfhipper that his Lord is with him.

It has long been lamented, (would to God there was lefs caufe for it), that this gracious prefence of our Redeemer is fenfibly with- drawn from our public aflemblies. We have heard with our ears, and our fathers have told us, what work the Lord did in their days, in the times of old; how his fteps of raajefty have been feen in the fanduary, and his arm

revealed

SERMON XL 193

revealed by its glorious effeds, turning the difobedient to the wifdom of the juft, enrich- ing and beautifying the fouls of his own peo- ple with righteoufnefs, and peace, and joy in the Holy Ghoft.

But alas, How is the gold become dim, and the moll fine gold changed? Thefe blef- fed fruits of gofpel ordinances are rarely to be feen in our day, and therefore is juft ground for that mournful complaint, " The bellows " are burnt, the lead is confumed of the lire, " the founder melteth in vain ; for the wick- " ed are not plucked away from their wicked - " nefs." Few, comparatively fpeaking, are now convened by the means of grace. And evea among the few who have a name to live, ihe decayed and languiQiing ftate of vital Chriftianity, is too obfervable to need any proof or illuftration.

To what caufe fhall we impute this ? — Is God's arm (hortened, that it cannot fave; or his ear heavy, that he cannot hear ? Is his mercy clean gone for ever ; doth his promife fail for evermore ? Hath the Lord forgotten to be gracious ; hath he in anger fhut up his tender mercies ? — No, God is unchangeably

Vol. IV. N the

194

SERMON XI.

the fame, yerterday, to-day, and for ever, without any variablenefs or (hadow of turn- ing. He is the rock, his work is perfed, and 1 all his ways are judgment; a God of truth and inviolable fidelity. The blame, my bre- thren, lies at our own door. — Our iniquities have feparated between us and our -God, and with-hold good things from us. We do not cry to him with our hearts; we do not ftir up ourfelves to call upon God; our prayers are cold and llfelefs ; our praifes languifli and die on our lips ; we ruin upon ordinances without any ferious preparation, and are nei- ther fuitably concerned to obtain the divine prefcnce, nor duly affedted when we mifs it.

That this is too frequently the cafe will not, cannot be denied. Our own obfervation and experience moft convince us of the truth of it. But may I not be allowed to hope that fome, nay that many, have come up to this folemnity with longing defires to behold and admire the beauty of the Lord, and to feel the power of his grace in tlie fandtuary. May I not hope, that there is a goodly num- ber in this large affembly, who have been pleading, like Mofcs, in their fccret retire- ments,

S E R M O N Xr. 195

ments, " I befeech thee, O Lord, fhew me " thy glory."

Well, then, to fuch the paflage I am now to difcourfe upon affords matter of ufeful and feafonable inftru£tion, as it not only relates an extraordinary manifeftation of the divine glory to his antient church, but likewife in- forms us how the worfliippers were employed at the time when that extraordinary mani- feftation was made. And I think the infe- rence is perfedly juft and natural. That if we defire and expedt to fhare in their privilege, we ought, in fo far as the difference of our circumftances will permit, to follow their ex- ample, and do what they did.

" It came even to pafs, as the trumpeters ** and fingers were as one, to make one found " to be heard in praifing and thanking the " Lord, and when they lift up their voice " with the trumpets and cymbals, and inftru- "" ments of mufic, and praifed the Lord, fay- " ing. For he is good, for his mercy en- " dureth for ever, that then the houfe was " filled with a cloud, even the houfe of the " Lord, fo that the priefts could not ftand to " minifter by reafon of the cloud ; for the N 2 " glory

196 SERMON XI.

" glory of the Lord had filled the houfe of " God."

Where you may obferve, in the •

I. Place, that the glory of God began to appear when the aflembly were employed in praife and thankfgiving. This is a flriking circumftance, and deferves our peculiar at- tention. Much time had been fpent in fo- lemn duties of another kind. Numerous and coftly facrifices had been offered up, as we read in the 6th verfe of this chapter, even fheep and oxen that could not be told for multitudes. But thefe ritual parts of worihip were all concluded before the cloud entered into the Temple. God delayed to honour them with this token of his favour, till the fpiritual and heavenly exercife of praife was begun. This is by far the mod acceptable fervice we can be engaged in, " Whofo offer- " eth praife," fays God, " glorifieth me." — David knew this when he faid, Pfalm Ixix. 30, 31, &c. " I will praife the name of God " with a fong, and will magnify him with " thankfgiving. This alfo fliall pleafe the Lord " better than an ox or bullock that hath horn

S E R M O N XL 197

" or hoof." Praife honours God, and there- fore he puts a diftingui{hing honour upon this dutv. Prayer is an exprcfTion of our indigence and weaknefs. Thankfgiving exprefleth our relifh of the fweetnefs of benefits received ; but praife rifes above all felfifh regards, and diredly terminates on the greatnefs and ami- ablenefs of God himfelf. He loves our prayers, he loves our penitential tears and groans ; but nothing pleafes him io much as the cheerful adoration and praife of his peo- ple. Nay, penitential tears are no otherwife valuable than as they purge our eyes from the filth of fm, that we may behold more clearly the lovelinefs of God, and give him that glo- ry which is due to his name. All the c':her duties of devotion are only means of prepa- ration of this fublime exercife. The habita- tions for the blefTed continually refound with the high praifes of God. There the mod perfed creatures, in their moft perfed: ftate, have this for their conftant unwearied em- ployment, " they reft not day nor night, fay- " ing holy, holy, holy, Lord God Almighty, " which was, and is, and is to come."

N 3 We

198 SERMON XL

"We are too backward, my brethren, to this heavenly exercife, and perhaps that is one reafon why we enjoy fo Httle of heaven upon earth. Did we praife God more, he would give us greater caufe to praife him ; but this we feldom think of. We beg hard for relief 'when we feel our neceflities ; but alas, how flowly do we return to give glory to God. Let me therefore entreat you, in all your ad- dreffes to the throne of grace, to give praife and thankfgiving their due proportion. In days of humiliation, or in fome fpecial cafes of diftrefs, our fins and our dangers may have the greater fhare ; but ordinarily, as much of our time and thoughts fhould be employed in the humble and thankful adoration of ihe di- vine greatnefs and goodnefs, as is fpent in confeffing our fms, or begging thofe fupplies which our wants require. That excellent model of devotion which Chrifl: has left to his church lays a folid foundation for this re- mark. It both begins and ends w^ith adora- tion ; and of the fix petitions which make up the body of the prayer, three diredly relate to the advancement of God's glory. Nay, thefe three are firft in order, and we are

taught

SERMON XI. 199

taught to pray that God's name may be hal- lowed, his kingdom come, and his will done, on earth as it is in heaven, before we afk any thing for ourfelves in particular. Would wc then feel the divine prefence, would we fee the glory of God in his Sanctuary, let us ad- drefs ourfelves to this high and heavenly work. The occafion of our meeting gives us a fair invitation to it. The great objed: which this day prefents to us, is the Lamb of God which taketh away the fm of the world. We are to behold Chrift in the holy facrament, evidently fet forth as crucified be- fore our eyes. And can wc refrain from adoration and praife, whilft we contemplate him who is the brightnefs of his Father's glory, and the e:s:prefs image of his perfon ? Should we not rejoice and give thanks, when we are called to commemorate the unfpeak- able c:ift of God to men ? Every Lord's dav befpeaks our praife and thankigiving ; but the peculiar language of a communion Sab- bath is evidently this, " Let Ifrael reioice in '' him that made him ; Let the children of " Zion be joyful in their King. Praife ye ' the Lord, for it is good to fingpraifes to our N 4 f' God 5

20O S E R M O N XI.

" God ; for it is pleafant, and praife is come-

11. It deferves our notice, that the fubje6t of praife, which God honoured with this to- ken of his acceptance, was his own goodnefs and everlafting mercy j and this, my bre- thren, is a moft encouraging circumftance, for it plainly enough tell us, that God is bed pleafed with our praifes, when we adore and celebrate thofe perfeQions of his nature, which difpofe him to pity the miferable, and have the kindeft afpe6t towards the children of men. The fong that the priefts were fmging when the cloud entered into the Temple, had none of that rhetorical pomp which a cold heart may borrow from a warm imagination ; it confifted of a few plain but gracious words, " The Lord is good, and his mercy endureth " for ever." And whilft they fung this plain and artlefs fong, God made a fudden difplay of his glory, and caufed them to feel the hap- py effeds of that goodnefs which they praif- ed. And Ihall not their fuccefs encourage us to follow their example ? They adored and celebrated the divine goodnefs, when the Ark

wa

S E R M O N XI. 20I

was brought into the Temple, which was only a typical reprefentation of the Mefliah who was to come : And (hall we need any follicitation to adopt their fong, who k, ow that the mercy promifed to the fathers, the confolation of Ifrael, is already come ? efpe- cially whilft we attend upon that facred ordi- nance, which is both a folemn commemora- tion of his paft fufferings, and a pledge of his return to complete our falvation. Here, indeed, we have the brighteft difplay of the goodnefs and everlafting mercy of God. " God fo loved the world, that he gave his " only begotten Son, that whofoever believeth " in him might not perifh, but have eternal " life ; for God fent his Son into the world, " not to condemn the world, but that the " world through him might be faved." Our great Redeemer is the livelieft image of infi- nite goodnefs, the meilenger of the moft uii- fearchable aftonifhing love, the purchafer of the moft ineftimable benefits that ever were revealed to the fons of men. " Greater love " than this hath no man, that a man lay down " his life for his friend ; but God commen- " deth his love towards us, in that whilft we

" were

202 SERMON XL

" were yet fmners Chrift died for us." Can we doubt of the divine goodnefs after this coftly expreffion of it ? " He that fpared not " his own Son, but delivered him up for us " all, how fhall he not with him alfo freely " give us all things ?" Behold, likewife, this adorable perfedion fliining through the whole of that gracious covenant, whereof this holy facrament is the external feal. There you may fee fuch fure, fuch great and wonder- ful mercies, freely given out to a world of fmners, as may remove all your fufpicions of the divine goodnefs and mercy, and afford you conftant matter of praife and thankfgiv- ing. There you may fee how unwilling God is that fmners fliould periih. There you may fee an a£t of pardon and oblivion, granted upon the eafy and reafonable condition of a believing, penitent, and thankful acceptance. The fms that men have been committing for many years together, their wilful, heinous, aggravated fms, you may there fee pardoned, by afcendant unwearied mercy ; the enemies of God reconciled to him ; condemned rebels faved from hell, nay brought into his family, and made his fons. O what comfortable dif-

coveries

S E R M O N XL 203

coveries are thefe ! The Old Teflamcnt faints faw them darkly through a veil, whereas we behold them with open face. God appears in his Son and covenant, to be not only good, but love itfelf. Let us then adore him in this amiable character ; let us give him the glory of all his perfections ; but efpecially let us praife him with thankful hearts, " be- " caufe he is good, and his mercy endureth " for ever." A ,

IIL Circumflance in the text, which claims our attention, is the ferioufnefs and fervour of this devout aflembly. It is faid, that they lifted up their voice and praifed the Lord. Here they exerted their whole ftrength and adivity, as if they had been ambitious to fpend themfelves in this heavenly employ- ment. Would we then this day obtain a to- ken of the divine acceptance, let us learn, from their example, 'to feek it by a fervent and lively devotion. Great is the Lord, fays David, and therefore greatly to be praifed. Accordingly, when he enters upon this im- portant duty, in Pfalms ciii. he begins with a folemn addrefs to his own foul, " Blefs the

" Lord,

204 S E R M O N XI.

** Lord, O my foul, and all that is within me " blefs his holy name." The devotion of the foul is the foul of devotion ; it is the praife and homage of the heart which God requires; if that is withheld, we have nothing elfe to offer him that is worthy his regard. We are commanded to love the Lord our God with all our heart, with all our foul, and with all our ftrength, and with all our mind ; and what is the meafure of our love ought like- wife to be the meafure of our praife ; for it is as impoffible to exceed in the one as in the other. As we cannot love him too much, fo neither can we praife him too highly. His greatnefs and his goodnefs infinitely furpafs all that our minds can conceive, or our tongues exprefs. But there is yet a

IV. Circumflance in the text, which de- ferves our particular notice upon this occa- fion, namely, the harmony and unanimity of thefe antient worfhippers. " They were all " as one, and made one found to be heard in " praifing and thanking the Lord." The im- portance of this circumflance will appear in a ftronger light, if we compare the paffage

now

SERMON Xr. 205

now before us, with that extraordinary mani- fell v'o." on the day of Pentecoft, which is relaU'd in the 2d chapter of the Ads of the Apofiles. There we are told, that when the '^ Apoftles were all with one accord in one *' place, fuddenly there came a found from " heaven, as of a rulhing mighty wind, and it " filled all the houfe where they were fitting." Every one will be fenfible, that there is a ve- ry ftriking refemblance between thefe two il- luftrious events ; and I cannot help thinking, that the onenefs and harmony of the wor- fhippers, on both thefe occafions, is mention- ed with peculiar emphafis, as a diftinguifli- ing charaderiftic of thofe religious aflemblies, which God delights to honour with his pre- fence.

We are told, in the cxxxiii. Pfalm, that where brethren dwell together in unity, there God commandeth the bleffing ; and our blef- fed Lord lays fuch ftrefs upon unity of affec- tion among his difciples, that he makes it an cffential qualification of an acceptable wor- fhipper ; nay, he tells us that where this is Well ling, the perfon is difqualified for per- forming any fervice that is pleafing to God.

Matth.

2o6 S E R M O N XL

Matth. V. 23, 24. * If thou bring thy gift to " the akar, and there remembereft that thy " brother hath ought againft thee, leave there *' thy gift before the ahar, and go thy way, *' firft be reconciled to thy brother, and then " come and offer thy gift." If this dod:rine of brotherly love has not an obvious foundation in the text, yet I can hardly think I need make any apology for mentioning it, feeing it has a broad foundation in other pafTages of Scrip- ture, and is ftridly conneded with the great ordinance before us. The facrament of the fupper is not only a folemn commemoration of our Saviour's death, and of his wonderful love to fmners of mankind, but was likewife in- tended to be a badge of love and union among his difciples. Of old, they who feafted upon the fame facrifice laid aiide all enmity, and profefled to be knit together in love and friendihip. In like manner, all who partake of the great gofpel facrifice in the holy facra- ment, are fuppofed to be members of one body, united under one head, our Lord Jefus Chrift. " The cup of bleflings which we *' blefs," fays the Apoftle, " is it not the com- " raunion of the blood of Chrift ; the bread

" which

SERMON XL

207

" which we break, is it not the communion *' of the body of Chrifi: ; for we being many " are one bread and one body, for we are all " partakers of that one bread." It would be monftrous to fee one member of the natural body hurting and deftroying another, the mouth devouring the hand, or the hand pluck- ing out the eye ; it is no lefs monftrous and unnatural, for one member of Chrift's myfti- cal body to be at variance with another — to fee thofe who partake of the Table of the Lord, at the fame time partaking of the table of devils, by entertaining hatred and malice in their hearts, by doing, or purpofmg to do or even by wilhing any hurt to their brethren in Chrift. Would we then obtain the divine prefence and bleffing on thisfolemn occafion ; do we expert or defire that the King fliould fit at his own table this day, and impart to us the fruits of his favour and love, let us be one among ourfelves ; let every bitter pailion be put av/ay ; and let us put on, as the eledt of God, holy and beloved, bowels of mer- cy,, kindnefs humblenefs of mind, meek- nefs and long-fuffering, forbearing one ano- ther, even as we look for forgivennefs through

the

2oS S E R M O N XI.

the merits of Jefus, remitting to others their hundred pence, whilft we plead with God for the difcharge of our ten thoufand talents.

But the onenefs here fpoken of feems more immediately to refped their harmonious agree- ment in the great fuhjed of their praife. They made one found to be heard in praifmg and thanking the Lord, faying, " For he is good, " and his mercy endureth for ever." And, •when they thus concurred with heart and voice in extolling the goodnefs and mercy of God, " it came even to pafs," fays the facred hiftorian, " that the houfe was filled with a '' cloud, even the houfe of the Lord ; fo that " the priefts could not ftand to minifter by " reafon of the cloud ; for the glory of the « Lord had filled the houfe of God." That agreement in prayer has a mighty efficacy ap- pears from that gracious promife of the Lord, Mat. xviii. 19. *' Again, I fay unto you, that if " two of you fnall agree on earth, as touching ** any thing they fhall afk, it fliall be done for " them of my Father which is in heaven." And my text affords a convincing proof, that agreement in praife has an equal efficacy to bring the glory of God into the affemblies of

his

SERMON XL 209

his people. We may at leaft take encourage- ment from it to make the experiment. We have been afking the Divine prcfence by prayer ; let us now go a little farther, and feek it in praife and thankfgiving. The Eu- charist was the ancient name of the Sacra- ment, which tells us that the facramental de- votions of the primitive church chiefly con- fifted in thofe laudable exercifes I am now recommending ; and certainly their example fhould have confiderable weight with us.

Let none fay I am a guilty, depraved crea- ture, and therefore groans, and tears, and for- rowful lamentations, become me better than the voice of praife ; for, if you are penitent believing fmners, if, defpairing of relief from any other quarter, you have fled to Chrift, as your city of refuge, and taken fanduary in his atoning blood and facrifice,^ — praife is not only lawful, but highly becoming, nay a ne- ceflTary part of your prefent duty ; — the deiign of your redemption, the tenor of the Gofpel Covenant, the glorious privileges to which you ftand entitled, loudly demand this grate- ful return. " We are built up," fays PtJter, " a fpiritual houfe, an holy prieflhood, to of-

VoL. IV. O " fcr

2ID SERMON XI.

" fcr up fpiritual facrifices, acceptable to God " by Jefus Chrift ;" I. Peter, ii. 5. : And, that praife is one of thefe fpiritual exercifes ap- pears from the 9th verfe, " Ye are a chofen *' generation, a royal priefthood, an holy na- " tion, a peculiar people, that ye fhould fhew " forth the praifes of him who hath called you " out of darknefs into his marvellous light."

But alas, fays one. What is all this to me ! My harp muft ftill hang upon the willows ; for how fhall I, a wretched captive, prefume to fmg the fongs of Zion ? No evidences of grace are legible in my heart. Grief and fear have fo thoroughly pofTeiTed it, that the love of God can find no room. How then, or to what purpofe, fhould I lift up my voice, whilft my foul is caft down and difquieted within me ! Now, to fuch I would anfwer in gene- ral, that, let your cafe be as bad as you fup- pofe it, yet ftill you have caufe to blefs the Lord. If you cannot thank him for his fpe- cial grace, yet furely you ought to praife him for his unwearied patience, and thefe offers of mercy which are daily tendered unto you : Blefs him that you are ftill on .earth, in the

land

SERMON XL 21 1

land of hope, and not confined to the regions of everlafting defpair.

But I muft not flop here. Come forward Into the light, thou dark difcouraged foul, and, in the prefence of God, give a true and proper anfwer to thefe few queftions. Thou complaineft of the want of love to God, and thy complaints indeed fhow that thou haft no delighting^ enjoying love : But anfwer me,

ly?, Haft thou not a defiring^ feeking love \ A poor man who defires and feeks the world, rhows his love to it as convincingly as the rich man who delights in it ; — the tendency of the heart appears as truly in an anxious purfuic as in a delightful enjoyment. But, as the weakaefs of hope is frequently miftaken for the want of defire, I muft afk you,

idly^ Do you not find a moaning, lament- ing love ? You {how that you loved your friends by grieving for their death, as well as by delighting in them whilft they lived. If you heartily lament it, as your greateft un- happinefs and lofs, when you think that God doth caft you off", and that you are void of grace, and cannot ferve and honour him as you would, this is an undoubted evidence that O 2 your

212 S E R M O N XT.

your hearts are not void of the love of God. Once more,

3^/)/, Would you not rather have a heart to love God, than to have all the riches and pleafures in the world ? Would it not com- fort you more than any thing e\(e, if you could be fure that he lovetli you, and if you could perfectly love and obey him ? If fo, then know affuredly, that it is not the want of love, but the want of aflurance that caufeth ihy dejedion.

And therefore I charge thee, in the name of God, to render unto him that tribute of praife which is due. To be much employed in this heavenly duty, has an evident tenden- cy to vanquifh all hurtful doubts and fears; — by keeping the foul near to God, and within the warmth of his love and goodnefs ; — by difTipating diftruflful vexing thoughts, and diverting the mind to fweeter things ; — by keeping olT the tempter, who ufually is leaft able to follow us when we are highefl in the praifes of our God and Saviour ; — and efpe- cially by bringing out the evidences of our fmcerity, while the chiefeft graces are in ex- crcife*

Praife

SERMON XL 213

'^ Praife brings comfort to the foul, as {land- ing in the funfhine brings warmth to the body, or as the fight of a dear friend rejoices the heart, without any great reafoning or arguing in the cafe. Come then, my dear friends, and make the experiment. Obey that voice which proceedeth out of the throne, faying, *' Praife our God all ye his fervants, and yc " that fear him, both fmall and great". Let no voice be amiffing on this folemn occafion, but let us all be as one, praifmg and thanking the Lord, while we commemorate his good- nefs and everlafting mercy; and then may we hope that he will grace our communion-table with his prefence, proclaim liberty to the captives, and the opening of the prifon to them that are bound, and fill all the guefts with the fatnefs of his houfe. Amen.

O 3 S E R'

214

SERMON XII.

EzEKiEL, xxxvi. 31.

l^hen Jljall ye remember your own evil ways^ and your doings that were not good^ and fiall loathe your/elves in your own fight for your iniquities and for your abominations,

THE Jews were at this time captives in Babylon, and fo difperled through that vaft empire, that they faid of themfelves, in the language of defpair, " Our bones are " dried, and our hope is loft ; we are cut off *' for our parts." Even the Prophet himfelf looked on their cafe as fo irrecoverable by human means, that, when God gave him a vifionary reprefentation of their ftate, by a valley covered with dry bones, and put the queftion to him, " Son of Man, can thefe *' bones live?" His anfwer was, " O Lord " God, thou knoweft." With thee indeed Lill things are poffiblej Omnipotence may do

this

SERMON Xir. 215

this great thing; but whether it fhall be done, or by what means it may come to pafs, thou, O Lord God, and thou only knoweft.

Thus abject and hopelefs was the condition of the Jews when God pubUfhed his gracious deiign to take them from among the heathen, and to bring them back into their own land, (verfe 28.) " Ye Ihall dwell," faith he, " in the *' land that I gave to your fathers ; and ye ** {hall be my people, and I will be your C^od. ** I will alfo fave you from- all your unclean- " nefles: And I will call for the corn, and will " increafe it, and lay no famine upon you. *' And I will multiply the fruit of the tree, '* and the increafe of the field, that ye fhall re- '* ceive no more reproach of famine among " the heathen." And then, even at this fea- fon of returning peace and plenty, at this fea- fon, which fo often mifleads and intoxicates the mind of man, " Then fhall ye remember " your owm evil ways, and your doings that " were not good, and fhall loathe yourfelves " in your own fight, for your iniquities and " for your abominations.'

The account which we have of thefc pe- nitents furnifheth us with fome very impor- O 4 tant

2i6 SERMON XII.

tant inftrudions with regard to the nature of true repentance, which I propofe, in the Firji place, to illuftrate ; and then to recommend their example to your imitation. And the

ift Inftruftion which we obtain from this paflage is, That true repentance is the gift of God, and the peculiar effed; of his Holy Spi- rit. The courfe of providence is indeed ad- mirably iidapted to reclaim the fmner from the error of his ways. Bitternefs is written, as with a fun-beam, on the line of folly, and certain degrees of mifery never fail to accom- pany our deviations from the path of duty. Yet fo dead are men naturally in trefpafles and fms, that nothing lefs than a divine power can render the beft means of reforma- tion effectual. Without this, judgments will harden rather than humble or reclaim the tranfgreiTor, We read of Ahaz King of Judah, that in the time of his diftrefs, he did trefpafs yet more againft the Lord. And we are told, in the book of Revelation, that the vials of wrath, which the angels fhall pour out upon the men who have the mark of the beaft, in- Head of leading them to repent and give glory to God, fhall only caufe them to blaf- pheme the name of God, who hath power

over

SERMON XII. 217

over thefe plagues, and to curfe the God of heaven, becaufe of their pains and their fores. The calamities with which the Jews were vifited in their captivity to the Kin^ of Babylon, were in like manner unprodu<5tive of any genuine repentance in that ftiff-neck- ed people. They had not only polluted their own land, but had alfo profaned the name of God among the heathen whether they went, and continued to do fo, until he whom they had offended had pity on them for his own name's fake, and gave them a new heart and a new fpirit, having taken away the Itony heart out of their flelh, and given them a heart of flelh. A

id InftruQion which we derive from this paffage is, That the grief and felf-loathing of true penitents, do not flow fo much from their feeling that fm is hurtful to themfelves, as from the confideration of its own bafe na- ture, and efpecially of the ingratitude vv'hich it carries in it towards a kind and merciiul God : For when were the Jev/s to remember their own evil -A'ays? When were they ro loathe themfelves m their own fight for their inicjuities and their abominations ? Was it

when

2iS SERMON XII.

when they felt the rod, and lay under the feet of their cruel oppreflbrs ? No, it was when they fhould be delivered out of their hands, brought back to their own country, and enriched with the multiplied fruits of their trees, and the increafe of their fields. 'Then were their fins to rife up in their re- membrance, filling them with grief and fliame, for having offended a being of fuch tranfcendent goodnefs and unmerited conde- fcenfion.

Times of calamity do indeed often pro- duce a temporary humiliation and repentance, which for a time refemble the real feelings of penitence ; but felf-love alone is at the bot- tom of the appearance. The man is wearied . of the inconvenience, but not weaned from the love of fin. But true penitence hath its fource in a nobler principle, and is rather the child of love than of fear. It is the melting of the foul at the fire of divine love ; it is the relenting of the prodigal fon, when his injured father runs forth to meet him ; it is the tear of gratitude, which burfts from the condemned criminal, when a pardon from his

offended

SERMON Xir. 219

offended fovereign Is put into his hands. It appears, in the

3</ Place from this paflage, that the foul's converfion to God is the great introdudtory blefTing which renders all other bleffings va- luable. This is evident from the order in which God arrangeth his promifes to his cap- tive people. He firft engageth himfelf to take away the provoking caufe of his anger, and then to put away his indignation, to re- ceive them gracioufly, and to love them free- ly. The dil'eafe began within, and the cure muft begin there likewife. Their captivity by men was the rruit of their voluntary capti- vity to fin, and therefore deliverance from fin muil precede their deliverance from the hands of men. This God undertakes to perform by the powerful agency of his Holy Spirit. " A new heart," faith he, " will I give you, " and a new fpirit will I put within you, and " I will take away the rtony heart out of your " fielh, and I will give you a heart of fleih ; " and I will put my Spirit within you, and " caufe you to walk in my ftatutes, and ye " fhall keep my judgments and do them," yerfes 26, 27. After which he gives the pro-

mife

120 SERMON XII.

mife of temporal deliverance, in the verfes immediately preceding my text. And, to (hew that this was no accidental arrangement, he declares, with great folemnity, at the 33d verfe, that in this very order he had meditat- ed to difpenfe his mercy. " Thus faith the " Lord God, in the day that I (hall have *' cleanfed you from all your iniquities, I will " alfo caufe you to dwell in the cities, and " the waftes fhall be builded.'*

Thefe are the inllrudions which we may derive from this paflage, with regard to the nature of true repentance ; and it is only to be added, although not exprefsly contained in the text, that as this great and valuable blef- fmg cometh down from the Father of lights, who is the author of every good and perfect gift, it is therefore to be fought by our hum- ble fupplications and prayers; " For thus faith •* the Lord God," at the 37th verfe of this chapter, " I will yet for this be inquired of ** by the houfe of Ifrael, to do it for them," God, indeed, is often found of thofe who feek him not. His powerful grace fometimes arrefts the fmner in his mad career, while lie is equally unmindful of God and of himfelf.

Bur

SERMON XII. 22t

But let none defplfe the life of means, be- caufe he who is almighty at times a6ts with- out them. It is our part to place ourfelves in the way of his mercy, and to wait patient- ly at the pool until the angel trouble the wa- ters, and communicate to them a healing vir- tue. It is our part to feek the Lord while he may be found, and to call upon him while he is near, having the certain afTurance that he never faid to any of the feed of Jacob, feek ye my face in vain. And this leads me to the

II. Thing propofed, which was to recom- mend the example of thefe penitents defciib- ed in the text to your imitation. In the

ijl Place, then, let me call upon you to re- member your ways. The negledl of ferious confideration is the ruin of almoft every foul that perifheth eternally. Hence it is that we continue in our fins, and that we relapfe after having forfaken them ; that we decline from our religious attainments, and being again entangled in the pollutions of the world, that our Jaft (late becomes worfe than our firfl. -•Ml thefe evils flow from a thoughtlefs unre-

fleding

222 SERMON Xlt

fleding life. A great part of mankind paf? their days in a courfe of perpetual diffipation, without once refleding on their anions, until the near view of an eternal world awakens them from this fatal fecurity. Then, indeed, the cafe is extremely altered. Then the re- membrance of his ways forceth itfelf upon the finner. Then he fees his error, and la- ments his folly, and prays for mercy, and even afks the prayers of thofe whom once he derided as precife and fanatical. He would not refled upon the great truths of religion, while he might have done it to good purpofe. Now he refleds, and refleds at leifure ; but it is a cruel leifure, for the fruits of it are per- plexity and difmay.

God is reprefented, by the Prophet Jere- miah, as putting this queftion, " Why is the " people of Jerufalem Hidden back withaper- " petual backfliding ? They hold faft deceit, ** they "i-efufe to return." Jeremiah, viii. 5. The anfwer is given in the following verfe, " I hearkened and heard, but they fpake not " aright ; no man repented him of his wick- " ednefs, faying, " What have I done?" The confequence of which was, " Every one turn-

" ed

SERMON XII. 223

" ed to his courfe, as the horfe ruflieth into " the battle." Whereas, did we ferioufly afk ourfelves that important queftion, What have we done ? we would foon difcover fo much guilt in our doings, as to be compelled to afk ourfelves another queftion, What ihall I do to be faved ?

Let me then prevail with you ferioufly and impartially to examine your paft condud. Confider what hath been the prevailing courfe of your life ; and reft not fatisfied with a ge- neral convid:ion that it hath been wrong, but labour to recollect as many paflages of it as you can. Review all its different periods lince you came to the years of underftand- ing. Confider the various relations in which you have been placed, ^he fpecial duties which arofe from thofe relations, and the manner in which you have performed them. This will be a tafk difpleafmg indeed to the ilefh, and mortifying to the natural pride of your hearts. But you muft not hearken to thefe pernicious counfellors : The more they cry out, For- bear, the more refolutely muft you perfift. Charge your confciences with it as a religious duty, and implore the. Holy Spirit of God to

affift

224 Sermon xii.

affifl: your endeavours. When by fuch means you have difcovered your ov/n evil ways, then proceed to confider attentively the na- ture and degree of that evil which is in them. Let it not fufHce to know that you have been fmners, without pondering the dreadful ma- lignity and demerit of fm. View it in its natural turpitude and deformity, as the plague and leprofy of the foul, which renders you loathfome and abominable in the fight of your Maker. View it as a daring adl of re- bellion againfl the moll righteous authority, as the tranfgreffion of a law which is in all refpefts holy, juft, and good, the precepts of which are not only reafonable in themfelves, but alfo moft kind and falutary to us. View it as the bafeft ingratitude towards your beft and moft unwearied benefador. View it, above all, in the feverity of the puniihment which it deferves, exemplified in thofe my- fterious and inconceivable fufterings which the fon of God underwent to expiate its guilt.

See here, O finner, the awful demerit of thy tranfgrefTions. Thou waft doomed to the wrath of God, and to everlafting banifhment

from

SERMON XII. 225

from his prefence : And tliou wad: not only incapable to deliver thyfclf by any works or fufferings of thy own, but all the angels in heaven could not have offered a price that would have ranfomed thy pcrifhing foul. None elfe could pay thy debt but the Son of God, and even he could pay it in no other way than by fuifering the penalty which thou hadft incurred. O how hateful doth fni ap- pear when viewed in this light ! Adam's ex- pulfion from Paradife, the deluge of the an- tient world, the burning of Sodom and Go- morrah, loudly proclaim its pernicious nature and heinous demerit. We feel it to be hurt- ful in the natural evils of ficknefs and pam to which it hath fubjedled us. Death, which is its wages, is an awful monitor of its malig- nant effed:s. It appears terrible in the v/orm that never dieth, and in the fire that is not quenched. But no where doth it appear fo deformed and odious as in the fufferings and death of Chrift : For how deep muft that {lain have been, which nothing could walh away but the blood of the Son of God ? How deadly that difeafc which no other medicine could cure ?

Vol. IV. P But

226 SERMON XII.

But as thefe confiderations are applicable to all fms in common, it will be neceflary, in order to your forming a juft eftimate of your own evil ways, to look more narrowly into the aggravating circumftances with which they have been attended.

Have not many of your tranfgreflions been committed with knowledge and deliberation, nay, with artifice and cunning ? Have they not coft you no fmall degrees of ftudy, be- fore thofe deiires, which lull conceived, were accomplifhed in adlual fm ? Have you not courted temptation, and wearied yourfelves with committing iniquity ? Confider what de- grees of refinance from your own minds you have vanquifhed ; what obftacles in provi- dence you have overcome ; what ftrivings of the Holy Spirit you have defeated in the courfe of your tranfgreflions. Nay, have not fome of your fins been ftill more aggravated, by the breach of exprefs vows and refolu- tions againft them, often repeated with the greateft folemnity ? Hide not your eyes from any of thefe aggravating circumftances which have attended your offences, hvery fin which you wilfully cover, or extenuate, will there- by

SERMON XII. 227

by gain an invincible addition of ftrength. Every hift, which you conceal in your bo- fom, will become a viper which one day will fting you to the heart. Every good difpo- fition, which you magnify, fhall languifli and pine away ; and thofe treafures of grace, with which the humble are enriched, fliall be of no advantage to you, till you feel your poverty and wretchednefs. Let me therefore call on you to exercife the

id Branch of repentance, which is here exemplified to us, viz. Loathing yourfelves in your own fight, for your iniquities and for your abominations. And fay, O finner, is there not caufe for this ? Doft thou loath that which is deformed and filthy ? " We are all," faith the Prophet Ifaiah, " as an unclean thing, " and all our lighteoufnefies are as filthy rags. *' The whole head is fick, and the whole heart " faint. From the fole of the foot, even un- " to t)ie head, there is no foundnefs in us, but *' wounds, and bruifes, and putrifying fores.'* Thou art difpleafed with thine enemies who feek to injure thee ; but where is there fuch an enemy as thou art to thvfelf? Men may wrong thee in thy temporal interells, but no P 2 man,

i>28 SERMON XII.

man, nay no created being, can ruin thy foul without thine own concurrence. It is thou, and none elfe, that haft wounded thy con- fcience, and thrown away thy peace, and ex- poied thy foul to everlafting mifery. Thou abhorreft him v.7ho hath killed thy deareft friend ; but where had ft thou ever fuch a friend as the Lord Jefus Chrift, whom, by thy fnis, thou haft crucified and flain ? Thy fms brought him down from heaven to earth j thy fms fubjeded him to poverty, perfecu- tion, and reproach ; thy fms involved him in conflids dreadful and unutterable ; nailed him to the crofs, and laid him low in the grave. By thy fms thou haft often trampled on his blood, crucified him afreih, and put him to an open iliame. Is there not caufe, then, to loathe thyfelf in thine own fight, for thine iniquities and for thine abominations ? But as there are feveral counterfeits of this penitent difpofition, it may be proper to mention a few^ of them, that you may have a clearer view of that felf-loathing which I am defir- ous of recommending to you.

A man who, by his bafe unworthy beha- viour, has forfeited the efteem of the world,

may

SERMON Xir. 229

may feel much inward fhame and uneafmefs on that account, which may he miftaken by others, and even by himfelf, for true humiH- ation. And yet though he feem to loathe both himfelf and his fms, he doth ncitlier truly, and there is nothing genuine or promif- ing in this kind of remorfe. If the world would be reconciled to him, he would foon be reconciled to himfelf; for at bottom he hath no other quarrel with his fms, but that they happen to be difgraceful in the eyes of thofe whofe efteem he would wiih to pre- fcrve.

In like manner a natural confclence, irri- tated by fome flagrant violation of the law of God, may fevercly fting the offender with Ihame and remorfe. Yet, when narrowly ex- amined, this faame amounts to no more than a proud vexation, that he cannot think fo well of himfelf as he would wiih to do. If the exchange could be made, he would rather part with that confcience which gives him uneafi-. nefs than with thofe fms which occaf.on its reproofs ; and his only motive in condemning his fms is, that he may pacify that awful mo- nitor. Nay, a man may advance a ftep farther, P 3 and

230 S E R M O N XII.

and make fllll nearer approaches to tke gra- cious temper defcribed in the text, without fully attaining it. He may fee the bafenefs and deformity of fin, and be deeply afflicted at the remembrance of his multiplied tranf- greflions, and yet, through ignorance of the inbred corruption of his nature, he may be far from loathing himfelf in the fpirit of true penitence.

What a bead was I, may he fay, to adl in a manner fo reproachful to my faculties ? Had I not reafon to dired me? Could I not have governed my will and affedions ? Was I not mafter of my own heart and ways ? Thus he may complain, and feemingly con- demn himfelf; but this felf-condemning lan- guage is in truth the expreffion of reigning pride, even as none are more fevere in blam- ing themfelves for mifcondud: in their world- ly affairs than thole who have the higheil opinion of their ability to manage them a- right.

In oppofition to this, the truly convinced fmner fees himfelf to be all guilt, pollution, and vv^eaknefs, deftitute equally of righteouf- nefs and ftrength. He is led to fee that cor- rupt

SERMON XII. 231

rupt fountain of inward enmity to God, which is manifefted in the iffues of his out- ward condudt. He is made fenfible that he " was conceived in fm, and brought forth in " iniquity, and that in him, thar is in his ** flefh, dwelleth no good thing.'* On thefe accounts he loathes himfelf in his own fight, not partially or occafionally only, for having adted a wrong part, which he fuppofes that by prudence he might have avoided, but imiverfally, as a degenerate and corrupted be- ing. He can find nothing to be proud of, nothing that he can call his own, but guilt, diiorder, and weaknefs ; And, under this con- viction, he falls down before God, faying, with Job, " 1 have heard of thee by the hear- " ing of the ear, but now mine eyes feeth " thee, wherefore I abhor myfelf in duit and " alhcs."

This is that felf-loathing which I now call upon you to exercife. And the necefTity of it is apparent ; for until you are brought thus low in your own eftimation, you will never efteem the Lord Jefus Chrift, who alone can £ave you from the wrath to come. Who is it that values a phyfician while he feels no P 4 difeafe,

233 SERMON XII.

difeafe, and hath no fears of death ? Will any fly to Chrift for refuge, who is not fenfible that he ftands in need of fuch a faviour ? No, they only who are perifhing in their own ap- prehenfions will welcome the tidings of a Redeemer, and look to him, as the (lung If- raelites looked to the brazen ferpent, lying proftrate at his feet, and refigning themfelves wholly to his difpofal and government.

Let me then conclude, with exhorting you to repair to that fountain which is opened for fin and for uncleannefs, to that blood which can cleanfe you from all fm. This is the proper ufe and improvement of all that hath been faid. Here is a remedy for all your dif- eafes, a full fupply for all your wants. Here you will find gold tried in the fire, tliat you may be rich; and white raiment, that you may be clothed, and the fhame of your na- kednefs do not appear. The Lord Jefus is a complete faviour. Be your burden what it will, he is able to fupport it. His merit furpaffeth your guilt by infinite degrees ; and his victorious fpirit can fubdue and mortify yqur mod imperious. Let what hath been

faicl

SERMON XII. 2;^^

faid then lead you to liim. Dwell on the confideration of your own vilenefs, till your felf-confidence is entirely deftroyed, and your hearts difpofed to receive him as the unfpeak- able gift of God to man.

In this your Chriftianitv doth confift, and on this your juilification depends. This is the funi of your converfion, and the very foul of the new creature. Other things are only preparatives to this, or fruits that grow out of it. Chrifi; is the end and fulfilling of the law, the fubftance of the gofpel, the way to the Father, the help, the hope, the life of the believer. If you know not him, you know nothing; if you pofFefs not him, yoa have nothing ; and if you be out of IIIM, you can do nothing that hath a promife of falvation. O, then, fiy to him as your re- fuge and fantftuary, and commit your ibuls into his hands, that he may purify and form them for himfelf. Plead, in the language of David, Pfalms, li. 3. *' Walh me thoroughly *' from mine iniquity, and cleanfe me from " my fm. Purge me with hyfop, and I fliall " be clean ; walli me, and I fhall be whiter ♦^ tharufnow." And look by faith for the ac-

complifhment

234 SERMON XII.

complifhment of that promife, Ezekiel, xxxvi. 25. " Then will I fprinkle clean water upon " you, and ye fhall be clean ; from all your " filthinefs, and from all your idols, will I " cleanfe you." Amen,

SER-.

^ 0 :i

SERMON XIII.

Job, xxxvL 21.

Tah heed ; regard not iniquity ; for this hafi thou chofen rather than aff,i£iion,

THESE words were addrefled to Job, who, from the height of profperity, was fuddenly plunged into the deepeft and moft complicated diftrefs. They are the words of Elihu, the youngcfl, but by far the wifell: and moft candid, of all Job's friends. The otlier three w^ere indeed, as he himfelf had fliled them, milerable comforters. It was their be- lief, that adverfity was in all cafes a certain token of God's difpleafure ; and, upon this principle, they endeavoured to perfuade this excellent fervant of God, that his whole reli- gion was farfe and counterfeit, that divine juf- tice had now laid hold of him, and thai he

was

236 SERMON XIII.

was fufFerIng the punifliment of his hypocrify and iniquity.

At length Elihu interpofes ; and, moved with zeal for the honour of God, and with compaflion to his friend, he unfolds the my- ileries of Divine Providence, afferts and proves that afflidlion is defigned for the trial of the good, as well as for the punifliment of the bad, directs Job to the right improvement of his prefent diftrefs, and comforts him with the profpedt of a happy deliverance from it> as foon as his heart fhould be thoroughly moulded into a meek and patient fubmiffion to the will of his God. At the fame time, he rebukes him with a becoming dignity for fome rafli and unadvifed fpeeches which the feverity of his other friends, and the fliarp- neis of his own anguifli, had drawn from him, and rtarticLilarly cautions him in the paflage beiore us, " Take heed ; regard not iniqui- « ly . for this haft thou cholen rather than " afHiaion."

The latter part of the text contains an heavy cenfure, for which fome of Job's impatient wifhes for relief had no doubt given too juft occafion. But thefe expreflions, uttered in

his

SERMON XIII. 237

his hafte, he afterwards retraded, and finally came out from the furnace of afflidiion, like gold tried and refined by the fire. — What I propofe, in difcourfing on this fubje£t, is to illuftrate and prove the general propofition^ that there can be no greater folly than to feek to efcape from affliction by complying with the temptations of fin ; or, in other words, that the fmalleft adt of deliberate tranfgreflion is infinitely worfe than the greateft calamity we can fuffer in this life.

That the greater part of mankind are un- der the influence of the contrary opinion, may be too juftly inferred from their practice. How many have recourfe to finful pleafures to re- lieve their inward diftrefs ? What unlawful methods do others ufe for acquiring the pe- rifliing riches or honours of this world? while, in order to evade fufferings for righteoufnefs fake, thoufands make fliipwreck of faith and a good confcience, through finiul compliances with the manners of the world, againft the clear and deliberate convidion of their own minds. Thefe things plainly (hew, that the fubjedt I have chofen is of the higheft impor- tance ;

238 SERMON XIIL

tance ; and if what may be faid on it fhall be fo far blefled to any as to render fin -more odious, or afflidiion lefs formidable, I fhall gain one of the nobleft ends of my office, and we fhall have reafon to acknowledge, that our meeting together has been for the better, and not for the worfe.

In proof, then, of the general propofition, That there can be no greater folly than to chufe fm rather than afflidion, let it be ob- ferved,

I. That fm feparates us from God, the on- ly fource of real felicity. That man is not fufficient to his own happinefs is a truth con- firmed by the experience of all who have candidly attended to their own feelings. It is the confcioufnefs of this infufficiency of the human mind for its own happinefs, which makes men feek refources from abroad; which makes them fly to pleafures and amufements of various kinds, whofe chief value confifts in filling up the blanks of time, and divert- ing their uneafy refledlions from their own internal poverty. But thefc are vain and de- ceitful

SERMON XIII. 239

ceitful refuges of lies. The want remains, and we have found out only the means of putting away the fenfe of it for a time. God alone can be the fource of real happinefs to an immortal foul, an adequate fupply to all its faculties, an inexhauftible fubjedt to its un- derftanding, an everlafting object to its affec- tions.

Sin bereaves the foul of man of this its only portion. " Behold," faith the Prophet, ' God's hand is not fhortened that it cannot ' fave, neither is his ear heavy that it cannot * hear, but your iniquities have feparated be- ' tween you and your God, and your fms ' have hid his face from you, tl^^t he will ' not hear." Affliction, on the other hand, nftead of feparating the foul from God, is often the means of bringing it nearer to him. Let a man be ever fo poor, difeafed, reproach- ed, perfecuted, ftill if he hold faft his inte- grity, if he be a real faint, he is near and dear to God. The eyes of the Lord are up- on him, and his ears are open to his cry. The angel of the Lord encampeth round a- bout him, and a guard of angels wait to car- ry

24o SERMON XIIL

ry his departing fpirit into Abraham's bofoni. Whereas fin renders us loathfome in the eyes of God. He is angry with the wicked every day ; and even their prayers and facrifices are an abomination to him. He hath bent his bow, and made it ready ; he hath alfo prepared for him the inftruments of death. God looks on him with abhorrence, and, when confcience is awake, they think of him with horror, and dare not come into his pre- fence, knowing that he is a confuming lire to the workers of iniquity.

II. Afflidion may not only confift with the love, of a father, but may even be the fruit of it, " Whom the Lord loveth he '" chafteneth, and fcourgeth every fon whom " he receives. — By this," faith the Prophet Ifaiah, fpeaking of afflidion, " fhall the ini- " quity of Jacob be purged, and this is all " the fruit to take away fm." David could fay, " It is good for me that I have been af- " Aided that I might learn thy ftatutes. Be- *' fore I was afflided I went aftray, but now " I have kept thy word." A good man may

even

SERMON XIII. 241

even glory in tribulation, knowing that tri- bulation worketh patience, and patience ex- perience, and experience hope, and hope maketh not afliamed, becaufe the love of God is flied abroad in his heart by the Holy Ghoft which is given unto him. But fui is always both evil in its own nature, and pernicious in its effects. This coatraft is very flrikingly difplayed by the Apoftle Paul. Of the one he fpeaks as a privilege, and a token for good to thofe who are exercifed thereby. " Unto *' you," faith he, (writing to the Philippians, i. 29.) " it is given in the behalf of Chrift *' not only to believe on him, but alfo to fuf- " fer for his fake." But what doth he fay concerning the other, Romans vii. 24^ " O " wretched man that I am, who (hall deliver " me from the body of this death ?" . If any- had ever reafon to complain of the burden of afflidion, Paul had more — " in labours more *' abundant, in ftripes above meafures, in pri- '^ fons more frequent, in deaths oft." Bu^ in the midft of thefe fufferings, w^e never hear him crying out. Who fliall deliver me from this weight of unremitting diftrefs ? His in- ward corruption gave him greater pain, than Vol. IV. Q^ the

242 SERMON XIII.

the evils of his outward condition ; and his captivity to the law of fin was worfe to him than prilbns, and tortures, and death.

III. Sin is evil whether we feel it or not, and worft when we are moft infenfible of it. To be paft feeling, in this refpe£t, is the great- eft curfe we can pofTibly bring on ourfelves ; and the moft defperate condition in which a human creature can be placed, before his ever- lafting doom be pronounced, is when God faith of him, as he did of Ephraim of old, '* He is joined to his idols, let him alone."

Afflidlion, on the other hand, though a bit- ter, is yet a falutary medicine ; and though no chaftening for the prefent feemeth to be joyous, but grievous, neverthelefs afterwards it yieldeth the peaceable fruit of righteouf- nefs to them w^ho are exercifed thereby. Af- flidion is the difcipline by which we are trained to glory, and honour, and virtue. If this world, indeed, were our only portion, there would be fome reafon, or at leaft fome excufe, for chuftng the pleafures of iniquity, rather than thofe fufferings which would em- bitter the ftiort period of our exiftence in it.

But

SERMON XIII. 243

But the greateft error we can pofTibly fall in- to, is that of taking it for the place of our reft. To cure this fatal miftake, God vifits us with afflidions. They are his meffengers fent to teach us our true condition, what this world is, a fleeting fcene of vanity and illu- fions ; and what we ourfelves are in it, pil- grims and ftrangers, haftening to another land of perpetual abode,

IV. In affliction we are commonly paflive, but always active in fin. The one is left to our choice ; the other is not. When we fuf- fer in the caufe of virtue, we are in the hand of our moft faithful and everlafting friend ; but when we fin, in order to avoid fuffering, we commit ourfelves into the hands of that malicious, cunning, and eternal enemy, who goeth about feeking whom he may deftroy. Afflidiou only hurts the body, but fin affeds the health and well-being of that immortal principle, which is deftined to furvive the ruins of this earthly tabernacle, and to inhe- rit happinels or mifery for ever. Which leads me to obierve, in the Loji pl.ice,

0^2 That

244 SERMON XIIL

That the evil of afflidion Is but of fiiorfc duration, but that of fm perpetual. Weeping may endure for a night, but joy cometh in the morning ; and thefe light afflidlions, which are but for a moment, vv^ork out for us a far more exceeding and eternal weight of glory. Should they continue throughout our whole lives, yet even that is but a moment, compa- red with eternity. The evil of fm, on the contrary, goes beyond the grave, and lafts as long as the foul itfelf, which it has polluted. The delight of it is foon gone, but the fting remains ; the guilt and punifhment of it pafs with us into the other world, and there con- ftitute the worm that never dieth, and the fire which is not quenched.

Thefe obfervations may fuffice to illuftrate the general propofition, That there can be no greater folly than to feek to efcape from af- flidion, by complying with the temptations to fm ; or, in other words, that the fmalieft a<£t of deliberate tranf^rrelTion is infinitely worfe than the greateft calamity we can fuffer in this life.

What

SERMON XIII. 245

What hath been faid ought, hi the \Jl place, to ferve for reproof to thofe who, fo far from confidering iniquity as more to be dreaded as a greater evil than affliction, will not refrain from their ungodly and vicious practices even when their fm proves their afflidlion. To many, alas ! it feems to be as their meat and drink to obey the commands of fin, b^/ ful- filling the lufts thereof. In vain hath the word of God and providence admonifiicd them, that nought but bitternefs is to be found in the path of folly. They fiill purfue that path, in defiance of their own experience, and weary themfelves with committing iniquity. They break through all reilraints, not only when an angel Hands in the way, but where ruin, mifery, and deftrudion, flare them broad in the face. How many are to be fecn bound with the cords of their own fins, from which ihey have neither the inclination nor power to free themfelves ? How many wafted and maimed by criminal indulgence ? How many brought to poverty and rags by riot and in- temperance ? " V/ho hath wo ? who hath for- *' row ? who hath contentions ? who hath ^■' wounds without caule ? who hath rednefs

Q 3 " of

246 SERMON Xin.

" of eyes ? They that tarry long at the vAne^ " they that go to feek mixed wine." Sin has had its martyrs as well as godlinefs, who, in premature old age, have been made to pofiefs the tranfgreffions of their youth, in all the bitter fruits of a body tortured with difeafes, and a fpirit wounded with remorfe.

Let us then be warned, ere it be too late, againfl; the fatal error referred to in the text ; the preference of the momentary pleafures of fm, to the falutary difcipline of afflidion. Let us never allow ourfelves to imagine, that any prefent pleafure or advantage of fni w^iil com- penfate the dreadful evils which it carries in its train ; but uniformly oppofe, to every fuch fuggeftion of a deceived mind, that impor- tant and folcmn queftion which our Lord ad- dreffed to the multitude, " What fliall it pro- " fit a man, if he fhall gain the whole world, " and lofe his own foul ; or what fhall a man *' give in exchange for his foul ?"

■2c/ij'y Let us examine ourfelves carefully, whether our judgment and choice have been redilied on this important point. What is it that afteds us with the deeped concern and forrow ; the adverfe events in providence, or

the

SERMON Xlir. 247

the fins by which we have incurred the lofs of the divine favour ? When the hand of God lies heavy on us, what do we defire vv^ith the greateft earneftnefs ; whether is it to have the trial fandified, or to have it removed ? "What is the chief obje£t of your ambition ; is it to grow in grace, and in conformity to the image of God ; or is it to become great, and profperous, and powerful in the world ? Were God now to put wifdom or riches in. our choice, as he once did to Solomon, would we determine as he did ; or would we grafp at the riches, leaving it to age and experience to bring wifdom along with them in the or- dinary fuppofed courfe of things ? In what charad:er does Chrift appear moft amiable to us, as a faviour from punifhment, or as a la- viour from fin ? Finally, in what view does heaven appear moft worthy of our defires and wifhes J as a place of deliverance from fuf- fering, or as a flate of perfed: freedom from fin and infirmity of every kind, where we fhall be enabled to ferve God with the en- tire affedlions and powers of our whole na- ture ?

0.4 By

248 SERMON XIII.

By thefe marks let us try the real ftate of our charaders, that i'o we may not pafs through life with a lie in our right hands ; but knowing that we are of the truth, may afTure our hearts before God, looking for his mercy unto eternal life. Amen.

SER-

249

SERMON XIV.

II. Corinthians, v. i.

For we kncnv^ that If our earthly houfe of this tabernacle were dijjolved^ we have a k-jud- ing of God^ an houfe not made with bandsy eternal in the heavens.

THE profped; of a blefled immortality is one of the moft powerful fupports to the people of God, amidit all the trials of their prefent Hate; and therefore hope is com- pared to an anchor, which being caft: within the vail, keeps the loul firm and unmoved, fo that nothing from without can difturb its in- ward peace and tranquillity. Iliis was the true foundation of that courage and conflan- cy, with which the Apoftles and ]M-lmit!ve Ciiriftians endured and overcame tiie mill grievous fufterings. Faith prcfentcd to tfie;r view a far more exceeding and eternal weight of glory, in comparifon of which their pre-

fent

250 SERMON XIV.

fent afflidions appeared fo light and momen- tary, that they were incapable of giving them much pain or uneafmefs, as the Apoftle more fully declares in the clofe of the preceding chapter. And being unwilling to leave fuch an agreeable fubjedl, he further enlarges upon it in the words of my text, " For we know, " that if our earthly houfe of this tabernacle " were diflblved, we have a building of God, " an houfe not made with hands, eternal in " the heavens." Death itfelf can do us no real prejudice ; on the contrary, we have rea- fon to welcome it as a friend, becaufe, when it beats down thefe tenements of clay in which we are lodged, or rather imprifoned upon earth, it only opens a paflage for us into a far more commodious and lading habitation, where we fliall poflefs the greateft riches, the higheft honours, and the moft tranfporting pleafures, without intermiffion, and without end.

I. He compares the body to an earthly houfe, yea to a tabernacle or tent, which is ftill lefs durable, and more eafily taken down, and therefore the diilblution of fuch a frail

thine:

SERMON XIV. 251

thing ought not to be reckoned a very great calamity. To this he oppofe^ , in the

il. Place, the glorious object of the Chrif- tian hope, which he calls a building of God, an houfe not made with hands, eternal in the heavens. And,

III. He exprelTes the firm pcrfuafion which he had, in common with all true believers, of being admitted into that glorious and perma- nent dwelling place, as foon as the earthly ta- bernacle fhould be diflblved.

Each of thefe particulars I (hall briefly il- luftrate, and then diredt you to the practical improvement of the whole.

I begin with the firft of thefe heads, which refpedts our ftate and condition upon earth ; and in the defcription here given us, there are feveral things that deferve our notice.

I/?, The body is called an houfe ; and it may well get this name, on account of its cu- rious frame and ftrudure, all the parts of it being adjufted with the greatell exad:nefs, in- fomuch that there is not one member redun- dant nor fuperfluous, nor any thing wanting that is neceflary either for ornament or ufe.

But

252 SERMON XIV.

But it is principally with relation to the in- ward inhabitant, that the body gets the name of a houfe in the text. It is a lodging fitted up for the foul to dwell in. It is the refi- dence of an immortal fpirit, and from thence it derives its chief honour and dignity. As God created this earth, before he made any of the creatures which were to inhabit it, and as the world was completely furnilhed with every thing neceflary and defirable, before man, its intended fovereign, was introduced ; fo like wife, in the formation of man, God be- gan with the body, and firft completed the outward fabric, before he breathed into it a living foul. How foolifh then are they who fpcnd all their thoughts and cares upon the bodies, and overlook thofe immortal fpirits within, for whofe ufe and accommodation they were folely intended, efpecially when it is confidered, in the

id Place, that the body was not only m.ade for the fervice of the foul, but that it is like- 'wife compofed of the meaneft materials, even of that duft which we trample under foot. Upon this account, the Apoitle calls it in the text, noi merely a houfe, but an earthly

houk\

SERMON XIV. 2S-:,

houfe. Thus we are told, Genefis, il. 7. " that " the Lord God formed man of the duft of " the ground." . None of us can claim an higher extraaion. We may all fay to cor- ruption, Thou art my father, and to the worm, thou art my mother and my fifter. And afi the body is an earthly houfe with refped to its original, fo it is conflantly fupported and repaired by that which grows out of the earth, " The king himfelf," faith Solomon, " is ferv- " ed by tht field ;" yea, after a little time, we muft all be reduced unto earth again. Thefe bodies will fhortly mix with the common clayL Duft we are, and unto duft we Ihall return. This, I confefs, is a very humbling reprefen- tation ; but as it is true, it ought not to be nightly regarded by any of us, and young people, in a peculiar manner, may reap much advantage from it. You perhaps are ftrong and healthy, and, with refped to outward form, either have, or fancy you have, advan- tages beyond others. Come hither, then, and view youi;felves in the glafs of my text. Your bodies, in their highell perfedion, are but- earthly houfes; and after all the pains you can

take

254 SERMON XIV.

take upon them, their beauty will fhortly con- fume like the moth. If age do not wrinkle it, death will diffolve it. The comlieft body ihall ere long be as loathfome as the dirt on the ftreets, and muft be buried feveral years out of fight, too, before it can be born with as ■well. Need I tell you, then, that the noble inhabitant within is by far moft worthy of your care and attention. Here your labour can never be loft, for when the duft fhall re- turn to the earth as it was, the fpirit fhall re- turn to God who gave it; it furvives the ruins of this earthly tenement, and, if adorned while here with the beauties of holinefs, it (hall Hourifh eternally in the prefence of God, in whofe prefence is fulnefs of joy, and at whofe right hand are plealures for evermore. Be perfuaded, then, my dear friends, to make the improvement of your fouls your principal ftu- dy. They were made at firfl: after the like- nefs of God, and herein confifted both their glory and felicity. Let this then be your high- eft ambition, your conftant unwearied endea- vour to get this divine image reinftamped up- on them, that being purged and refined from

all

SERMON XIV. 2SS

all your drofs, you may bc-come meet for the inheritance of the faints in light.

3^/, It deferves our notice, that the Apoftle not only calls the body an earthly houfe, but the earthly houfe of a tabernacle, to make us ftill more fenfible of its meannefs and frailty. A tabernacle or tent, you know, is a very flender habitation — a few flight poles put in the ground, and a piece of canvafs or paint- ed cloth thrown over them ; yet fuch is the body of a man, a fair bat frail tenement, liable to be thrown down, or torn in pieces by every blaft of wind. At any rate, we are lold, in the

4//> Place, That thefe earthly tabernacles muft at length be diflblved. Death will foon plant its batteries againft them ; this king of terrors will ftorm them with troops of pains and difeafcs, and Ihall in the iffiie fo far pre- vail, as to dlflodge the foul from the body, and throw down the houfe of clay, crumbling it into that duft from which it w^as taken. This is not a bye-law that binds only a few, but an univerfal royal ftatute, that ftands in force againft the whole hurtian race. " It is " appointed for all men once to die," faith this

Apoftle J

CLsS SERMON XIV.

Apoftle; hence the road to the grave is called the way of all the earth, and the grave itlelf is filled, in Scripture, the houfe appointed for all living. Even the bodies of the faints, which have been the temples of the Holy Ghoft, and fubje6t to this awful decree; they, too, muft be diflblved and fee corruption, but with this material difference, that in due time they fhall be raifed up again, in glory and in- corruption. Nor fhall their fouls for any fpace be deflitute of an habitation ; for, as the Apoflle here informs us, " they have a build- " ing of God, an houfe not made with hands, " eternal in the heavens." And this is the

II. Branch of the text, upon which I fhall offer a few obvious remarks. I fuppofe you have already obferved, that this figurative de- fcription of the future happy flate of the faints, is conceived in terms of oppofi.tion to their prefent flate of frailty and mortality. Once, indeed, the Apoftle calls the body a houfe, but he immediately explains his mean- ing, by calling it a tabernacle, a flender thing which is eafily taken down, or moved out of

its

SERMON XIV. 1S7

its place; whereas their future abode is ftiled an houfc, without any diminilhing epithet ; a place of reft and fafety, where they dwell with God the great mafter of the family, and enjoy the fweeteft communion with the Fa- ther of their fpirits, and all thofe focial plea- fures which the company and converfation of their brethren and fellow fervants can be fup- pofed to give them.

Our blelfed Lord, in his hfl: confolatory difcourfe to his difciples, m.ade choice of the fame fimilitude. as beft adapted to difpel that gloom which was hanging over their inhids. *' In my Father's houfe," faid he, " arc many " manfions ; if it were not fo, I would have *' told you. I go to prepare a place for you, " and if I go and prepare a place for you, I " will come again and receive you to myfelf, " that where I am there ye may be alfo." And is not this, my brethren, a delightful re- prefentation of the faints felicity ? Every word is full of melcdv. The very notion of an houfc or home is agreeable, elpecially to a poor pilgrim, who is toii'cd and perfecuted in a malignant world, and perhaps, like his

Vol. IV. R great

258 SERMON XIV.

great Mafter, has not where to lay his head. But to what a height mud our joy arlfe, when we hear that this is the houfe of God himfelf, the houfe of the Father of our Lord Jefus Chrift, where we fliall dwell with our dearcft friend and benefaQor, and have a place allotted us in thofe happy manfions which his blood harh purchafed, and his infinite love hath prepared for us.

This houfe is farther defcribed by the build- er of it. The great God is the archite6t, and therefore we may be aiTured that nothing is w^antinp-, that can render it a fit habitation for his people. It is a houfe not made with hands ; it was not built by any creature, nei- ther was it formed out of any pre-exiftent matter, but created immediately by God him- felf. It is called his building, by way of eminence: All things were made by him, but this was intended for the mafter-piece of his works, the brightefi: difplay of his creating power and goodnefs.

This houfe is farther defcribed by its fitua- ^Iqq — it is a houfe in the heavens. The earth which we now inhabit is a valley of tears, a

place

SERMON XIV. 259

place of exile, a common inn as it were where clean and unclean, faints and finners, meet together, and are promifcnoufly enter- tained. Here the godly live as in a ftrange land, amid ft the enemies of their Father and their King, where their righteous fouls are vexed from day to day, with the unlawful deeds, and filthy converfation, of thofe among whom they are obliged to dwell. But hea- ven is a place of perfect purity, where there is nothing that defileth, nothing to hurt or deftroy. None fhall be able to afcend unto the hill of God, none can dwell in that holy place, but fuch as have clean hands and pure hearts; who are wafhed, and fan«^ified, and juftified, in the name of the Lord Jefus, and by the Spirit of our God. And,

Lajl of all, this houfe in the heavens ij far- ther defcribed and commended by its dura- tion. It is not fubjedl to decay or diiTolution ; it is an eternal houfe, an incorruptible inheri- tance, a kingdom that cannot be fliaken. All other things fhall wax old and perifli, but this fliall endure for ever and ever,

R 2 But

26o SERMON XIV.

But who are the perfons for whom this building of God is prepared ; or how fliall we know whether we belong to that happy number? — This, my brethren, is a moft im- portant inquiry, which I propofe to make the fubjed: of another difcourfe.

SER-

26l

SERMON XV.

II. Corinthians, v. i.

For we knoiv that if the earthly hoiife of this tabernacle ivere dijfolved, ive have a build- ing of God, an houfe not made with hands ^ eternal in the heavens^

N the firft part of this veiTe, the Apoftle compares the body to an earthly houfc, yea to a tabernacle or tent, which is ftill lefs durable, and more eafily taken down, and therefore the dilTolution of fuch a frail thins: ought not to be reckoned a very great cala- mity. To this he oppofes the glorious ob- ject of the Chriftian hope, which he calls " a " building of God, an houfe not made with ** hands, eternal in the heavens." At the fame time exprefTes the firm perfuafion which he had, in common with all true Chriftians, of being admitted into that glorious and pcr- R 3 manent

262 SERMON XV.

manent habitation, as foon as the earthly ta- bernacle fhould be diflblved. " We know." He does not fay we think, or we hope fo, but we are aflured of it ; we are as firmly per- fiiaded that this fhall be our lot, as if we were already entered upon the pofleffion of it. In handling this important branch of the fub- jeCty I propofe, through divine aid,

I. To defcribe the perfons for whom this building of God is prepared.

II. To inquire how or by what means they come to know that they fhall certainly poflefs it.

And then dire£t you to the practical im- provement of the whole.

The Pfalmift propofes a queftion in the 24th Pfalm, which you muft all be fenfible deferves our mod ferious attention. " Who *' ihall aicend into the hill of God, and who *' fhall ftand in his holy place." This is the queilion which I am now going to anfwer, and as God enables me, I iliall follow the Hght of his own word, and bring in nothing as a v^'ark of the heirs of glory, but what is clear-

SERMON XV. . 263

ly exprefled in the Scriptures of truth, that infallible rule by which we muft all be judged at laft.

ijl^ Then, we are taught that this building of God, this houfe in the heavens, is prepa- red for believers in Chrift Jefus, and for them, only, exclufive of all others. " This is the *' will of him that fent me," fays our bleffed Lord, John, vi. 40. " that every one that " feeth the Son, and believeth on him, may " have everlafting life, and I will raifc him up " at the laft day. He that believeth on the " Son hath everlafting life ; he that believeth " not the Son fhall not fee life, but the wrath " of God abideth on him." It is f.iith which unites us to the Lord Jefus Chrift, who is the heir of all things ; for, " to as many as re- " ceive him, to them gave he power to be- " come the fons of God, even to them who " believe on his name ;" and if ones v/e are made fons, then are we likewife heirs, heirs of God, and joint heirs with Chrift, and may confidently expe<f^ that inheritance which he hath purchafed. By nature we are all chil- dren of wrath, and can look ior nothing out judgment and fiery indignation, to devour us

R 4 as

264 SERMON XV.

as adverfaries ; but, immediately upon our be- lieving on the Lord Jefus Chrift, the great Mediator between God and man, we pafs from death to life, God receives us into fa- vour, adopts us into his family, and invefts us with a title to all the privileges of children, ' of which this is the greateft and the bed, that we fl'iall dwell with him for ever in the build- ing here fpoken of, this houfe not made with hands, eternal in the heavens.

idiy^ Another qualification, by which the heirs of glory are diflinguiilied, is this, that they are new creatures, born from above, born again of the Spirit of God. " If any " man be in Chrift he is a new creature ; old " things are pall away, behold all things are " become new." Whereas, " If any man " have not the Spirit of Chrift, he is none of " his. — Except a man be born again," faid the faithful and true witnefs, " he cannot fee " the kingdom of God," John, iii. 3. and verfe 5. " Except a man be born of water and of ^' the Spirit, he cannot enter into the king- " dom of God." None bat fuch as are born anew fhall find accefs into this building of

God,

SERMON XV. 265

Qod, when death pulls down thefe earthly tabernacles. Heaven, therefore, is ftiled the inheritance of the faints in light. Nothing that is unclean can enter into that holy place. There muft be a thorough change wrought in us before we can be admitted into the pre- fence of God ; for the Scriptures are peremp- tory on this head, that without holincfs no man fliall fee God. Chrift muft be formed within us, before we can entertain the hope of glory. We only delude ourfelves, if we look for happinefs till our fouls are renewed by the Spirit of God; for flefli and blood can never inherit the kingdom of heaven. A new heart muft be given us, a new fpirit muft be put within us, before we can be fit for the fight and enjoyment of a holy God.

A partial reformation of manners will be of no avail — far lefs a mere abftinence from fome grofler kinds of fin. The very franie and temper of our minds muft be altered. Our corruptions muft not only be reftrained, l)ur mortified. In a word, w^e muft put off the whole old man, as the Apoftie beautifully expreffes it, *' and put on the new man,

" which

266 SERMON XV.

" which after God is created in righteoufners

" and true holinefs." 3^, None fhall dwell in this building of

Gods this houfe not made with hands, eternal in the heavens, but thofe who live as pilgrims and ftrangers upon earth. If we feek the things which are above, where Chrift fitteth on the right hand of God, then, and then on- ly, may we hope, that when he who is our life fhall appear, we fhall likewife appear with him in glory. It is one of the diftinguifhing charavi^ersof the wicked, that they mind earthly things. Thechildrenof God, on the other hand, have their converfation in heaven : They look upon that as their home, and view this world merely as a ftrange country, through which they muft neceffarily pafs, before they can come to their father's houfe. This heavenly temper is one of the m.oft fubftantial evidences that they are born from above ; for every thing tends to the place of its original. And as it proves their divine birth, fo it is likewife a certain pledge of their future glory ; for God will never abandon his own offspring — " If the Spirit of him that raifed up Jefus " from the dead dwell in us, he that raifed

" up

SERMON XV. 267

" up Chrift from the dead, fhall alfo quicken " our mortal bodies, by his Spirit that dwel- " leth in us.'* He will certainly rebuild his own temples, and not fuffer them to continue always under the ruins of death. I fliall on- ly add, in the

4/^ Place, That a conftant readinefs to do good' to all, efpecially to thofe who arc of the houfehold of faith, is another Scripture mark by which the heirs of glory are diftinguifh- ed. This plainly appears from the account which our Saviour gives us of the procefs of the laft judgment, Matthew, xxv. 34. " Then " fhall the King fay unto them upon his right *' hand, Come ye bleifed of my Father, inhe- " rit the kingdom prepared for you from the ** foundation of the world ; for 1 was an hun- " gred and ye gave me meat, thirfty and ye *' gave me drink, I was a ftranger and ye took " me in, naked and ye clothed me ; I was " fick and ye vifited me ; 1 was in prifon and " ye came unto me ;" which he afterwards explains thus, " in as much as ye did it unto ** one of the leaft of thefe my brethren, ye " have done it unto ::\e." Upon this account, Paul exhorts Timothy, to " charge them that

268 SERMON XV.

*' arc rich in this world, to do good, to " be rich in good works, ready to diftri- " bute, willing to communicate, laying up for " themfelves a good foundation againft the " time to come, that they may lay hold on " eternal life." To the fame purpofe is that af- fectionate addrefs of the Apoftle John, i. John, iii. 18. 19. " My Kttle children, let us not " love in word, neither in tongue only, but in *' deed and in truth ; and hereby we know ** that we are of the truth, and fhall aifure *' our hearts before him." Not that any thing done by us can merit a reward at the hand of God ; for after we have done all, we are but unprofitable fervants, we have done no more than was our duty ; but thefe ads of obe- dience prove the fmcerity of our faith and love. They are the genuine fruits of the new nature, and may lawfully be confidered as evidences of our union with Chrift, " who of '• God is made unto us wifdom, and right- " eoufnefs, and fandification, and redemp- " tion." Thus have I laid before you a few diftinguilhing charaders of the heirs of glory. Thefe are the perfons for whom God hath pre- pared this glorious building whereof my text

fpeaks.

SERMON XV. 269

fpeaks, this houfe not made with hands, eter- nal in the heavens. And what I have faid upon this head, will very much flicilitate the

n. Inquiry propofed, namely, Kov/, or by \vhat means, the faints come to know that they fliall certainly pouefs this glorious inhe- ritance, when the earthly houfe of this taber- nacle is dlilblved.

Whatever proves our relation to Chrift, at the fame times proves our title to all the blcf- fed fruits of his fufferings and death ; for all the promifes of God are in him, yea and amen. *' He that fpared not his own Son. *' but delivered him up for us all, how fhall " he not with him alio freclv c;ive us all " things." Whoever, then, can difcover m himfelf thofc gracious qual'.lications which I formerly named, has a fufHcient warrant to conclude, that he is vitally united to the Lord Jefus Chrift, and ccnfcquently an heir of that kingdom which he liath purchafed. Thus Paul fays of tlie primitive Chriftians, tOLt " they took joyfully the fpoiling of their " goods, knowing in themfelves that they *' had in heaven a better and an enduring *' lubftance." They knew it in themfclve:. ;

by

270 SERMON XV.

by looking inwards, they difcovered fuch traces of the divine image ; they feh fuch a fupernatural life begun in their fouls, as could be produced by no other agent than the Spi- rit of God, and might therefore be looked upon as a fure prefage of their future glory. You fee, then, how this aflurance is common- ly obtained. The Scriptures defcribe the per- fons who fhall infallibly be faved. The Chrif- tian compares himfelf with this unerring rule, and finding that the elTential charaders agree to him, from thence he concludes the cer- tainty of his own falvation. He proceeds af- ter this manner : God who cannot lie hath faid, " He that believeth fhall be faved ;" — after the moft ferious and impartial examina- tion, I find reafon to conclude that by grace I have been enabled to believe, — therefore I am perfaaded that 1 ihall be faved.

The firft of thefe propcfitions is abfolutely fure, having the truth and faithfulnefs of God for its foundation ; the fecond, as it is a judg- ment or fentence of our own minds, muft, in its own nature, be fallible, and hence it is that believers have not all of them an equal aiTur- ance of their falvation. Though they are all

perfuaded

SERMON XV. 271

perfuaded that he who believeth Ihall be fav- ed, yet every one cannot fay for himfelf, I am. perfuaded that I believe, and therefore I fhall be faved. Before a perfon can fay this, there mull be a farther work of the Spirit of God, even a divine light fhining upon our faith and other graces, and making them vifible to our- felves. We may derive good ground of hope from a ftridl and careful examination of our own temper and practice, but cannot arrive at a full afTurance, till, as the Apoftle expreffes it, Romans, viii. 16. *^ The Spirit himfelf " bear witnefs with ou^ fpirits, that we are " the fons of God." But when this divine Witnefs concurs with his tellnTiony, irradia- ting his own workmanihip within us, and dif- covering to our own minds fuch linaments of the new creature, as plain evidence that w^e are born of God, then our affurance is full and complete ; and we can joyfully fay, wnth the Apoftle in the text, " We know, that if " the earthly houfe of this tabernacle were " diifolved, we have a building of God, an " houfe not made with hands, eternal in the " heavens.'* I now come to the pradical improvement of the fubjec^.

And,

272 SERMON XV.

And, \f}^ I muft fpeak a few words to thofe who call themfelves Deifts. I know if you could you would flop our mouths, and bury the name of the Lord Jefus Chrift ; and yet I lliall not ceafe to feek your good, and fay, from time to time, what I can for your con- vicStion. I feldom read the threatenings of the word, but I think of you with trembling; and I never read the comforts of it, but I think of you v/ith pity. Pray, what affurance have you got of a happy eternity? In what houfe are you to take up your everlafting abode ? Alas, everything beyond the grave muft be dark and fearful to you. You have no promife to build upon — no mediator to take hold of — no atone- ment to plead — no covenant to depend upon. You know that God is juft, and you know that you are fmners — thus far you can proceed in your own fcheme with certainty ; but I defy you to move one ftep farther upon fure ground. You cannot prove that God is re- concileable, far lefs can you tell upon what terms he will be reconciled to you ; fo that your caufes of fear are real and certain, whereas your hopes are mere guefs v/ork, having no other foundation than the do'jbt-

ful

S E R M O N XV. 27J

ful conjedures of your own darkened minds ? What will you do when you come to die ? A Chriftian can fay, " I know that my Redeemer " liveth ; and becaufe be lives I fhall live al- " fo." But what will you be able to fay, who liave no Redeemer, no interceiTor, into whofe hands you can commit your departing fpirits? who have nothing in your view but a tribu- nal of juftice, a tribunal from which there is no appeal. Be entreated, my dear friends, to think of this in time. " K^fs the Son, left he *' be angry, and ye perifh from the way :'* If once his wrath begin to burn, then fliall you find that they, and they only, are bleffed who put their truft in him. But,

idly^ This comfortable fubjed doth prin- cipally dlredt me to fpeak to Chriftians ; and I fhall addrefs my exhortation to you iu the words of the Apoftle Peter, " Give all dili- *' gence to make your calling and election, " furc." That this affurance is attainable you have already heard. Let me then prefs you, by fome motives, to feek after it. Confider how much it is for your prefent intereft. O the joy to be aflured of the favour of Cod ; this is heart eafe, this is the very reft and Vol. IV. S Sabbath

274 SERMON XV.

Sabbath of the foul. How fweet and com- fortable will the thoughts of a Saviour be to you, when once you can fay, " My beloved " is mine, and I am his." Then will it do thee good to view his wounds by the eye of faith, and to put, as it were, thy hand into his fide, when thou canft call him, with Thomas, my Lord and my God. The holy Scriptures will then have a double relifh. With what delight will you turn over this charter of your future inheritance, and ponder that exceeding and eternal weight of glory which you (hall one day pofTefs. With what holy boldnefs may you approach the throne of grace, when you can call God your reconciled Father ! What would a defpairing fmner, who feels ihe burden of guilt, and the foretaftes of everlafting mifery, give for fuch a privilege, efpecially in a dying hour. How will this fweeten the difficulties of obedience. It was this that kept the Apoftle from fainting, as we read in the clofe of the preceeding chapter. What can quicken us more than to know, that after w^e have gone through a fhort life in this world, everlafting happinefs fhall be our portion in the next ? Who would not

mend

SERMON XV. 275

mend his pace, who is aflured that every flep brings him nearer to heaven ?

What a mighty cordial will this be, under the fliarpeft afflidions, to confider that God meaneth us no hurt ; but, on the contrary, hath pledged his faithfulnefs to make them all work together for our good ? One who hath eternal life in the eye of his faith and hope, can look through tribulation, and fee funfhine at the back of the darkeft cloud.

And then what comfort does it give in the hour' 8f death ? How miferable is the foul that muft be turned out of doors {hiftlefs and harbourlefs, and is not provided of an ever- lafting habitation, or a better place to go to ; but aifurance makes the foul to triumph over the grave, and take death chearfally by the cold hand, and even long to be gone, aad to be with Chrift. Dark and doubting Chrlftians may indeed fhrink back, and be afraid of the exchange; but the affured foul defires to de- part, and needs as much patience to live, as other men do to die. Let us then, my bre- thren, prefs after this attainment, and not on- ly feek to be in lafety, but to know that we are fo. And as it is a gift of God, let us, by

S 2 humble

276 SERMON XV.

humble and importunate prayer, aik it of him who giveth to all men liberally, and upbrald- eth not. And,

Lajl of all, let thofe who have got this in- valuable mercy, improve it for thofe purpofes for which it was bellowed. " I will run the " way of thy commandments," faid the Pfal- mift, " when thou hafi; enlarged my heart." Make fwift progrefs in the way of duty, if you defire the continuance of this comfort- able privilege. Let it appear to all that your converfation is in heaven. Live ab^ve this world, and be daily " adding to your faith " virtue 5 and to virtue, knowledge ; and to " knowledge, temperance; and to temperance, " patience ; and to patience, godlinefs ; and " to godlinefs, brotherly kindnefs; and to bro- " therly kindnefs, charity." And then fhall an entrance be adminiftered unto you abundant- ly, into the everlafting kingdom of our Lord and Saviour Jefils Ghrift, to whom be glory for ever. Amen.

SER-

^7i

SERMON XVI.

I. John, Iv. 9.

In this was manijefted the love of God towards^ 7tSy becaufe that Godfent his otdy begotten Son into the worlds that we might live through him*

THE value of different truths, like that of all other obje<9:s, is to be eftiinated bv the different degrees of their ufefulnefs and importance. Judging by this rule, there arc none which better deferve our attention, than 'thofe which relate to the character of the Su- preme Being. If our ideas of him be diffe- rent from what he really is, it is impoffible that we can love him truly, or ferve him with acceptance. There may be qualities in the imaginary being which we adore, utterly re- pugnant with the perfections of the true God; and the mode of worfliip by which we llrive to pleafe him, may of confequence be as ab-

S 3 furd

«78 SERMON XVI.

furd as the ideas which we entertain of his character. Various are the means which God hath provided for guiding us to the true knowledge of himfelf. The heavens declare Iiis glory, and the firmament fheweth his han- dy works. The invifible things of him, even his eternal power and Godhead, are clearly feen, being perceived by the things which he bath made. His moral perfedtions may be learned ft'om his general adminiftration of the world, and efpecially from his conduct to- wards his rational creatures. Had we capa- cities fufficient to take a comprehenlive view of all his works and ways, inch a review would refult in a full conviction, that righ- teoufnefs and judgment are the habitation of his throne, and that mercy and truth conti- nually go before him. But as we fee only a fmall part of the great fyftem which he is carrying on, and of confequence are liable to miftaken and im^partial conceptions, lie hath been gracioufly pleafed to re'ii his character on one great fact, which it is impoffible to mifun- derftand. This fadt the Apoftle places in our view in the paflage before us. He is enga- ged in an argument for his favourite doctrine

of

SERMON XVI, 279

of un'iverfal benevolence. To enforce this dodrine, he reminds his readers of the love and benevolence of God, and of this he can find no other way to exprefs his ftrono- con- ceptions, than by denominating him love and goodnefs itfelf. " Beloved," faith he, at the 7th verfe, *' let us love one another, for love *' is of God, and every one that loveth is born " of God, and knoweth God. He that lov- " eth not knoweth not God, for God is love.'* To prove this, he enters into no refined dif- quifitions, or abftrad: reafonings, on the di- ' vine nature. Thefe, he knew, wtre but little adapted to the general apprehenfions of man- kind. He thinks it fufficient to appeal for a proof of it to that wonderful expedient which God devifed for faving loft fmners. " In this," fays he, " was manifefted the love " of God towards us, becaufe that God fent " his only begotten Son into the world, that " we might live through hlni." Thefe words then imply,

I. That the redemption of mankind was an ad of the freeft and moft unmerited grace*

84 n.

28o SERMON XVI.

II. That it is a full demonftration of the unbounded love and goodnefs of God.

As thefe are truths of the greatefl: import- ance, and very properly fuited to our medi- tation at this time *, I will lay the evidence of them before you in as clear a manner as I can, and then conclude with an application of the fubjed.

I. Then, the text implies, That the re- demption of mankind was an a£t of the freeft and moft unmerited grace. God was under no obligation to provide a Saviour for his fal- len creatures. Without any imputation on his juftice, he might have left them to eat the fruit of their own doings, and to be filled with their own devices. He flood in no need of our fervices, nor could he be injured by our rebellion. Our perdition would have made no blank in his works, which his power could not have fupplied in one moment. Man was indeed miferable enough to excite compaf- fion ; but he was defervedly fo, and therefore .ccmpaffion might have been reftrained, and

juftice

* Preached at die celebration of the Lord's Supper.

SERMON XVI. 281

juftice have had its courfe. He had left the ftation in which he was placed ; infolently thrown off his dependence on his Maker ; queflioned his veracity, and dared his power. Nothing, therefore, but fovereign mercy could liave interpofed for his relief. But, to make this point perfeiftly clear, let it be obferved,

I/?, That God's defigns of mercy could not arife from his thinking the conftitution he had made with Adam as the head and reprefenta- tive of his pofterity, fevere and unright'::ous. It is certain, on the contrary, that had it not been holy, juft, and good, God could never have been the author of it ; and if it was once righteous, no fiilure on the part of his crea- tures could alter its nature. There is no infi- nuation that God changed his opinion of that tranladlion, or that he hath ceafed to cbnfi- der man as juilly condemned by the firft co- venant. In fa^, the method of our recovery through Jefus Chrift, contains a virtu:d rati- fication of the fentence by which we wc:' condemned : For it haih appointed the lecj.. Adam to be the head of an eiedt world, ?: through the merit of his lufferings and cit. mercy might be difpenfca to the guikx , ' •

282 SERMON XVI.

confiftency with the rectitude of the divine nature, and the honour of his law.

idly^ God was not moved to provide a Sa- viour for his creatures, by any fenfe, that his law was too ftridt in its demands for them to be able to obey. We find that the w^ord of God ftill denounces a curfe on every deviation from that perfect rule. — There is no mitigation of the penalties an- nexed to difobedience. The law which re- quires perfect obedience is in full force. The exactions of juftice are not in the lead abat- ed. How indeed is it pofTible that they could ? for confider how the cafe ftands. God is in- iinitely amiable and perfed ; and what does he require of his creatures, but that they fhould love him with all the foul, flrength, and • heart, which he hath given them. Can this ever ceafe to be an obligation ? What fhould make it ceafe ? Nothing, but that God fhould become lefs amiable, that his perfec- tions fhould fade, his goodnefs be exhaufted, or his greatnefs impaired. On the other hand. What is it that he threatens to thofe who withdraw their hearts from him ? Is it not the lofs of his favour and friendfhip ? Can either

the

SERMON XVI. 283

tiie obligation or penalty be accufed of feve- rity ? Surely in this God does nothing unbe- coming a wife and righteous governor. Nay, with reverence be it faid, he could not do otherwife without denying himfelf. Is it con- ceivable that he fhould retract his word, that he Ihould compound, like earthly creditors for a parr of vhat is owing him ; that he fhc^uld depreciate the honour of his law or dii'penfe with the exadlions of his juftice ? No, he hath faid, and never will unfay it *' That the v;ages of iin is death ;" but he hath purpofed to difplay his compaffion to fallen man, in a manner that fhould reconcile all his perfedions. " And in this was manifeiied " the love of God toward us, becaufe that he " hath fent his Son into the world, that we " might live through him."

3<y/y, The inability to perform his duty, which man contraded by his fall, did not render his cafe in the leaft more deferving of companion. This inability, as it proceeds en- tirely from the depravity of our tempers, and the enmity of our hearts, can only fervc to render us more vile and odious in his lignt. Had we, indeed, loft the affedion of love al- together,

284 SERMON XVL

together, had our natural powers been quite deftroyed by the fall, our cafe might have moved compaffion ; but this cafe was not curs. The affedion of love ftill remains, and we exert it with ardour and vivacity towards a variety of objedts. Our natural powers, though impaired, are not deftroyed, for we employ them fuccefsfully in our worldly con- cerns ; fo that our inability to love God, when tranflated in its true language, amounts juIV. to this, that we love thofe things which are contrary to his nature fo mwch, that it is im- poffible we can love him ; and how this ihould extenuate our guilt, let thofe who plead it explain.

j!\^thly^ God was not moved to this ad of unmerited grace, by any foreknowledge he had that mankind would receive it with thank- fulnefs. He forefivw, as appears by the pro- phetic writings, the ingratitude and contempt that would be poured on his Son. He fore- faw that ne fhould be defpifed and rejeded of men; that Vis perfon ihould be infulted, his n^tne derided, his blood ihed, and the calls of his grace rejeded. All. this was full in his eye, when he laid the plan of our redemp- tion ;

Sermon xvi. 285

tion ; fo that in all views, y^ fee it was an ad of the freeft and mod unmerited grace. It took its rife from no good in the creature, either exifting or forefeen. Unmerited, un- folicited, and ill requited, the fountain of all this grace was in God himfelf ; for his good- nefs is like himfelf, unfearchable. " His " thoughts are not our thoughts, neither his " ways our ways." I now proceed, in the

II. Place, to fliow that the redemption of mankind is a full demonftration of the un- jDounded love and goodnefs of the Divine na- ture. " In this," faith the Apoftle, " was the *' love of God manifefted towards us, becaufe " that God fent his only begotten Son into " the world, that w^e might live through him." Confider, then,

\Jl^ The dignity of the perfon whom God fent on this gracious errand. Had he fent one of the meaneft of his fervants to fympathife with us in our forlorn eftate, it would have been an act of great condefcenfion and goodnefs. Had he commiilioned one of the leail confider- able of thofe fpirits who furround his throne, to minifter fome relief to us in our miferable

fituation.

2S6 SERMON XVL

fituation, with what gratitude ought we to have received fuch an inftance of his com- paflionate regard. But who is this that com- eth in the name of the Lord to fave us ? What are his rank, his titles, and dignity ? Let a Pro- phet declare : " Unto us a child is born, unto " us a fon is given, and his name fhall be " called Wonderful, Counfellor, the mighty " God, the everlafting Father, the Prince of " Peace." — Let an Evangelift declare — " The " Word was made .flefh and tabernacled a- " mong us, and we beheld his glory, the glo- " ry as of the only begotten of the Father, " full of grace and truth." — Let an Apoftle de- clare— ^^ God who at fundry times, and in " divers mahners, fpake to our fathers by the " Prophets, hath in thefe laft days fpoken to " us by his Son from heaven — who is the " brightnefs of his glory, and the exprefs " image of his perfon." Or if all thefe tefti- monies are infufficient, let it be declared by a voice from the excellent Majefty, " This is " my beloved Son, hear ye him." Such was the perfon whom God fent to fave us. " In *' this was manifefted the love of God to- " ward us, becaufe that God fent his only be-

" gotten

SERMON XVI. 287

" gotten Son" — but whether did he fend this divine perfon. This is a

2d Circumftance, that cannot fail to heigh- ten our gratitude. He fent him into this lower world. He came from heaven to earth, from the throne to the foot-ftool, from the bofom of his Father to this guilty and pollu- ted world, which deferved to be vifited with an executioner of juftice, inftead of an herald of peace. And in what circumftances did he appear on earth ? Was it in the pomp of roy- alty, to receive the homage and fervices of his creatures ? No ; his life on earth was one continued fcene of fuffering. From his birth to his death, he was a man of fon*ows and acquainted with grief. He was even fo deftitute of the common accommodations of life, that he faid of himfelf, " The foxes have " holes, and the birds of the air have nefts, " but the Son of man hath not where to lay " his head." Yet thefe fufFerings, though great, were light in comparifon with what he afterwards underwent. The bittereft forrows which the common lot of humanity knows, admit fome intervals of eafe and relief. At worft, the mind of man, in its moft oiprcfled

moments,

288 S E R M O N XVI.

moments, anticipates the bright fide of things ; or, ignorant of futurity, feels but the weight of the prefent moment. But this confolation of human weaknefs, the prophetic mind of Jefus did not admit. He forefaw the approaching hour of fuffering, and was fully aware of every bitter ingredient in the cup that was prepared for him to drink. He beheld the lowering cloud of darknefs and diftrefs. He knew the ma- lice of his enemies, the perfidy of his betrayer, and the unfaithful n€j|s of his friends. He faw the accurfed tree, the torturing fcourge, the piercing nails, the hour and the power of darknefs.

Behold him in that inutterable conflid, which wTung from him thofe complaining ac- cents, " My foul is exceeding forrowful even " unto death." Behold him at his Father's footftool, offering up prayers and fupplica- tions, with ftrong crying and tears, unto him that w^as able to fave him. Behold him go- ing forth to meet his enemies ; receiving the treacherous kifs ; ftretching forth his hands to the fliackles ; forfaken of all his friends ; buf- feted, fcourgcd, and fpit upon 5 at lad nailed

to

SERMON XVr. 289!

to a crofs, and infulted even in his expiring moments with a derifion of liis woe. When you have beheld this complicated (ccne of anguifli, fay if there was ever forrow like un- to this forrow ; and yet far beyond all ihi9, jnuft have been thofe myfterious feelings of the Son of God, when he cried out, ' My " God, my God, why haft thou forfaken me.'*

Such was the treatment which the Son of God met with on earth, and which he was prepared to meet with for our fakes ; and can we doubt, after this, of the love of God in fending him into the world. " Greater love " than this hath no man, that a man lay down " his life for his friend ; but herein God com- " mended his love towards us, in that while " we were yet fmners, Chrift died for us.'* Confider, in the

3^ Place, the gracious defign on which he came into the world. It was, '' that we might " live through him." Life, you know, is the moft important of bleffings, and the founda- tion of all other enjoyments. To purchafe life, we reckon no expence or lofs too great. ** Skin for flcin, all that a man hath will he '* give for his life." But life, in Scripture Vol. IV. T Ian-

290 SERMON XVI.

language, is generally ufed to fignify happU nefs in general, and in this lenfe it is to be underftood in the text. It is here oppofed to aU that mifery which we had brought upon ourfelves by our apoftacy from God. By na- ture w^c are dead in law, lying under a fen- tence of condemnation, the execution of which is only fufpended by the brittle thread of life. We are alfo fpiritually dead, alienated from the fountain of life and happinefs, dead in trcfpalTcs and fins. To complete our mifer- able fituation, we are liable to the fecond death, that awful death which fubjeOs both foul and body to everlafting punifliment in the world to come. Now, the death of Chiifl; delivers us from all thefe evils. By him all who believe on his name are freed from con- demnation, and obtain a right to live : " For " Chrift hath redeemed us from the curfe of *' the law, being made a curfe for us.'* Through him we alfo are made fpiritually alive. " You " hath he quickened," faith St Paul to the Ephefians, " who were dead in trefpaifes and " fms.< — The old man is crucified with Chrift, *' that the body of fin might be deftroyed, " that henceforth we fhould not ferve fin."

To

SERMON XVL 291

To crown all, through him we have the gift of eternal life, being begotten again into the lively hope of an inheritance incorruptible, undefiled, and that fadeth not away.

And is there now ought wanting to de- monflrate the unbounded love and goodnefs of God ? How warnnly does Hezekiah fpeak ; with what gratitude does he exprefs himfelf, on a few years being added to his natural life ? — " The living, the living they fliall praife *' thee, as I do this day The fathers to the " children fhall declare thy truth. Upon a " ftringed inftrument will I praife thee, and " upon the harp with a folemn found." What then ought to be our feelings of gratitude ; what ought to be our language of praife, to whom God hath granted length of days for evermore ?

I have thus endeavoured to fhew you, that the redemption of mankind is an ad: of the freeft grace; and that it is a full demonftra- tion of the unbounded love and goodnefs of God.

From what hath been faid, the firft and raoft obvious inference is, Our obligation to

T 2 love

'^gz

SERMON XVI.

love that God who hath thus loved us. And is he not w^orthy of this affedion in himfelf ? Has the perfection of beauty and goodnefs no charms to move us, while with fo much ardour we run after the faint traces of thefe qualities in creation ? Efpecially what are our hearts made of, if they can refift the impref- fion of a benefit fo ineftimable as I have been defcribing, conferred with a bounty that even prevented our requefts. We value ourfelves, we efteem others, for their grateful and affec- tionate feelings : We can hardly entertain any regard for a charader in which we fee no marks of fenfibility. Shall this defed, then, excite our difapprobation in all cafes, except- ing in that where it is mod glaring and odi- ous ? Shall we exert our affedions with ar- dour on many inferior objeds, and refer ve none for him whofe power made us, and whofe goodnefs has made us happy ? You excufe yourfelves, perhaps, by faying, that your affedions are engaged to your friends and benefactors, becaufe they are objeds of perception, and you have feen and converfed Vvith them ; whereas God is unfeen and fpi- ritqal, fo that your feelings, with regard tp

him.

SERMON XVI. 293

him, cannot be fo lively. Is nothing, then, an objecl of your affedions, but what you have feen with your bodily eyes I Is it only the outward form of your friend that you love ? Is it only the hand that confers the be- nefit, or the feet that move to ferve you ? Is it not rather the foul, the heart of your friend, that engages your love ? even that kindnefs which never fails, that fmcerity which you can always truft, that faithfulnefs on which you can at all times depend, that fympathy which makes your griefs and joys his own I Do you ceafe to love your friend after his body is laid in the duft ? Sure I am, none who ever knew a friend will fay fo.

It is then the foul that engages affection — And is not the foul invifible ? Are you not as certain of the exiftence of God^ as you are of your own foul's exiftence, or the fouls of thofe you converfe with ? True it is, that God is not to be difcerned by our fenfes j But is he then afar off? Doth he not fill hea^ yen and earth with his prefence ? Do not kindnefs, faithfulnefs, and fympathy, belong to his character, more than to any earthly friend ? Who is it that hath faid, " I will ne-

T 3 *' yer

294 SERMON XVI.

" ver leave thee nor forfake thee ?" Who is it that hath faid, " Call upon me in the day of ** trouble, and I will deliver thee, and thou " fhalt glorify me ?" Who is it that hath de- fired us to caft all our care upon him, becaufe he careth for us ? Who is it that hath faid, *' He that toutheth you toucheth the apple of ** mine eye ?" Say not, then, I cannot love God, becaufe 1 have not feen him ; fay ra- ther, if thou haft the heart to fay fo, I cannot love God, becaufe that love is already enga- ged to his rivals. 1 love the world too much ; I love my fms too much, /. e. I love his ene- mies too much, to have any remaining affec- tions to beftow on him. In the

id Place, We may infer from what hath been faid. If God fo loved us while we were enemies how much more will he love us, now that we are reconciled to him by the death of his Son ? There are but few points on which I am fanguine enough to think I could argue to the convitlion of a perfon difpoled to evade the force of evidence ; yet if there is any, I think it is in proof of this fentiment of the Apoitle, " He that fpared not his own " Son, but gave him up to ihe death for us

" all,

SERMON XVI.

295

" all, how fhall he not with him alfo freely " give us all things." Allow me that God hath fent his only begotten Son into the • world, that we might have life through him ; and then fay, is there another favour fo coftly, that you fliould think it beyond the reach of his benevolence ? You may perhaps fay, that he hath already done fo much, that you cannot conceive how he fhould do more. But I will afk you this, Why did he confer the firft favour ? Was it only to fave appearances to his creatures ? Do yoU' conceive of it as of that conftrained kind of benevolence which we fometimes fee ia the world ; a man pay- ing the debts of another, and then fetting him adrift to do as he beft can in the world ? No, I will tell you what it rather refembles, if a referablance to it can be found in this felfilli world. It refembles a man taking up a help- lefs orphan. He at firft clothes and feeds him ; by and bye he conceives an attach- ment for him. Having done fo much, he is unwilling to leave his work imperfed: ; he makes him worthy of his care, by inftilling good principles into him. In time he adopts him into his family ; at laft he makes him his T 4 heir,

296 SERMON XVr.

heir, and leaves him all he has. Whoever knows the human heart, knows that this is the natural progrefs of affedion. He that gives, cheriiheth his own benevolence by the gift ; and to have conferred one fa- vour is a reafon for continuing and adding others. I fay not this, as if God's thoughts were to be meafured by ours. I have a bet- ter warrant for ufmg this comparifon — " be- " ing confident," as an Apoftle hath expreffed it, " of this very thing, that he who hath be- " gun a good work in you, will perform it " until the day of Jefus Chrift. — Behold what " manner of love the Father hath beftowed " upon us, that we fliould be called the fons " of God — and if fons, then heirs, heirs of " God, and joint heirs with Jefus Chrift. — " God commended his love towards us, in ** that while we were yet finners, Chrift died *' for us. — Much more then, being now jufti- '* fied by his blood, we fhall be faved from " wrath througli him : For if when we were " enemies, we were reconciled to God by the ** death of his Son, much more being recon- ** ciled, we fhall be faved by his life,"

But"

SERMON XVI.

297

But here, my brethren, I find the fubjed rifing and widening beyond the reach of my thoughts, or feeble illuftrations. " How great, " O God, is that goodnefs which thou haft " laid up for them that fear thee, which thou " haft wrought for them that truft in thee, be- *' fore the fons of men."

One other inference from what hath been faid we cannot omit, being the inference of the Apoftle himfelf in the context. " Be- " loved, if God fo loved us, we ought alfo to " love one another." I will not inquire whe- ther this is an exhortation to univerfal bene- volence, or an exhortation to Chriftians to love their brethren ; certain it is, that the dif- ciples of Chrift are exhorted to both of thefe amiable difpolitions. Of whom are we bold enough to fay, that he may not be one of thofe for whom Chrift died ; that he may not become, through grace, one of the excellent ones of the earth ? If thou art a veflel of mercy, confider who it was that filled thee ; and may not the fame fountain fill hjm — fill any of the race of Adam ? Let your bene- volence, then, extend to the whole of man- kind : but let your love be fpecial towards

the

298 SERMON XVI.

the houfehold of faith. Love them for the image they bear — love them for the ties by which you are conned:ed together. Let your love to them be fervent and active. Impart to them every afliftance of friendfhip, efpe- cially of that friendlhip which regards the interefts of their fouls. Exhort one another daily, left any of you be hardened through the deceitfulnefs of fm. Continue together in one accord, in prayer and fupplication, forwarding one another in your way to Zion, and fmging fongs of comfort as you go along.

On the whole, you fee how much the re- ligion of Chrift applies itfelf to the beft af- fections of the human heart. To whom does it direct our worfhip ? — To the God of love, the God who is love, and who manifefted his love to us, in that he fent his only begot- ten Son into the world, that we might live through him. What doth it require of us, but that we fhould love him who firft loved us ; that we fliould yield ourfelves to be his, and truft in him for all good things. Are ye willing ? The pledges of the covenant are at hand, and may God feal them to your fouls.

Amen.

SER.

299

SERMON XVII.

Acts, viii. 39. ' and he went on his way rejoicing,

THE perfon of whom this account is giv- en was a man of Ethiopia, who pof- fefled a place of great truft and authority un- der the queen of that country. It appears from the hiftory, that he was a profelyte to the Jewifh religion ; for he had come as far as Jerufalem, to attend on the worfhip of the God of Ifrael. The manner of his conver- fion to Chriftianity, by the miniftry of Philip the Evangelift, is circumftantially related in the preceding verfes ; and as there are feveral ftriking incidents in this paflage of hiftory, I fliall point out a few of them which are chief- ly remarkable.

iji. We are told, that when this officer of the Ethiopian queen was about to take his departure from Jerufalem, God fent his angel

to

30d S E R M O N XVII.

to Philip at Samaria, with a peremptory or- der to leave that place, and to travel fouth- ward, till he fhould come upon the road that goeth down from Jerufalem to Gaza ; which place he had no fooner reached, than, lo, the iliuftrious ftranger appears in his chariot, pur- fuing his journey to his own country,

idly\ It deferves our notice, that at the precile moment when Philip, by a divine im- pulfe, ran to meet him, this devout profelyte was reading aloud a part of Ifaiah's prophecy, which fpeaks plainly and diredly concerning the Meffiah. The place of Scripture which he read was this : " He was led as a fheep to ** the flaughter, and like a lamb dumb before *' his fhearer, fo opened he not his mouth : " In his humiliation his judgment was taken ** away, and who iliall declare his generation, ** for his life is taken from the earth." Upon hearing thefe words, Philip accofted him with this queftion, " Underftandeth thou what thou ** readeft ?'* The other ingenuoufly confeffed that he did not ; and having, with jancom- mon courtefy, taken the Evangelift up into his chariot, begged to be informed who the, perfon was whom the prophet had in his eye.

" Then,"

SERMON XVII. 301

** Then," as we read in the 35th verfe, " Phi- *' lip opened his mouth, and began at the ** fame Scripture, and preached unto him Je- " fus."

Thus both the preacher and his rubje(a: were very remarkably ordered in the provi- dence of God ; and, as might be expected from fuch favourable prefages, the difcourie was accompanied with the powerful influences of his grace : For upon their coming to a certain place where there was water, the new difciple, of his own accord, modeftly fignified his defire to be baptized ; and after profelFmg his faith in Chrift, in thefe few but folemn words, " I believe that Jefus Chrift is the Son " of God." — The chariot was ftopt, and Phi- lip went down with him into the water, and baptized him. A

3^ Incident, no lefs remarkable than the former two, is recorded in the verfe where my text lies. " When they were come up *' out of the water, the Spirit of the Lord " caught away Philip, that the Eunuch fav/ " him no more." How admirable, how per- fect are the works of God ! Thefe two were brought together by the agency of an angel,

and

302 SERMON XVII.

and now they are parted alunder by a miracle; but a miracle of wifdom as well as of power. For this fudden and fupernatural removal of the preacher^ was a powerful confirmation of the dodtrine which he taught, and had an ob- vious tendency to imprefs on the mind of the new convert this important truth, that al- though a man had been employed as the in- ftrument of his converfion, yet the work it- felf was truly divine, and the glory of it due to God alone.

Accordingly we learn, from the latter part of the verfe, that all thefe wondertul events had a moft happ3/ influence on his mind. He was tranfported with what he had feen, and heard, and experienced ; his judgment ap- proved the wife choice he had made, and he went on his way rejoicing. He went on his way, i. e, he proceeded on his journey home- ward. The new perfuafion he had received into his mind, did not miflead him into fan- ciful plans of action, inconfiftent with, or per- haps oppofite to, the duties of his ftation. No, he knew that the religion he had em- braced, inftead of releafing him from ^heX^ duties, rather bound him to a more faitaful

and

SERMON XVII. 303

and diligent performance of them. He there- fore went on his way, and he rejoiced as he went. He felt his foul enriched with hea- venly grace. He had now got a treafure w^hich he could properly call his own, even that pearl of great price^ with which all the treafures of Ethiopia were not worthy to be compared.

Your condition, my brethren, is in feveral refped;s fimilar to the condition of this man. He had folemnly avouched the Lord to be his God : You, with equal folemnity, have this day done the fame. He had juft receiv- ed one feal of the covenant of grace : You, this day, have received the other *. He had a long journey before him : Ye alfo are tra- vellers through this wildernefs, toward the promifed land of reft. In thefe 'jircumftances I think that, without apology, I may take oc- calion, from the words that have been read, to addrefs you with a twofold exhortation ;

I. To go on your way heavenward. And,

II. To rejoice as you go.

I

* Preached after the celebration of the Lord's Supper.

So4 SERMON XVir.

I truft I need hardly inform you, that the ipiritual repaft to which you have been this day admitted, is purely intended to ftrengthen you in your journey to the heavenly country. God fends us thefe grapes from the Canaan above, not to detain us in the wildernefs, but to allure us out of it, and to make us haften our fteps towards that country of which they are the natural and fpontaneous product. My firft exhortation, therefore, is both feafonable and necefTary. — Arife and go forward. Ma- ny who miftake the nature of this ordinance, are very anxious and bufy for a few days, in making a fort of formal preparation for it. Then their countenances are demure, and their fteps are folemn, and their converfiition is precife, and their attendance upon the moft protraded fervices of devotion indefatigable ; and this they call religion, and truft in its me- rit to abfolve them from all the difhonefl: worldly, uncharitable, and ungodly pradtices, of which they are guilty in the other periods of their time. But I truft, my brethren, that ye have not fo learned Chrift, and I truft that we, who ai"e your fpiritual guides, fliall never Qocourage you in fo fatal a deluiion. I ad-

drels

SERMON XVIL 305

drefs you now, as the difciples and friends of Chrift. I fpeak to you in his name, and that his authority may be the more unqueftionable in the exhortation I am to give you,Jl Ihall de- liver it in the very words which his own Spi- rit hath employed. " I befeech you, there- " fore, brethren, by the mercies of God, that " ye prefent your bodies a living facrifice, ho, " ly, acceptable unto God, which is your rea- *' fonable fervice." And bewai*e of a fiufu) conformity to this w^orld, " but be ye trans- " formed by the renewing of your mind, that *' ye may prove what is that good and accep- " table and perfed: will of God. — As ye have " this day received Chrift Jefus the Lord, H^ *' walk ye in him," in a manner fuitable to the " vocation wherewith ye are called, with ail " lowlinefs and meeknefs, with long-fuSering, " forbearing one another in love, endeavour- " ing to keep the unity of the Spirit in the " bond of peace. — Add to your faith, virtue ; " and to virtue, knowledge ; and to knovv- '* ledge, temperance ; and to temperance, pa- " tience ; and to patience, godlincfs ; and to " godlinefs, brotherly kindneis ; and to bro- *' therly kindnefs, charity." Think not that Vol. IV. U yc

3o6 SERMON XVII.

ye " have already attained ; but this one thing do ye, forgetting thofe things which are be- hind, and reaching forth unto thofe things which are before, prefs towards the mark, for the prize of the high calling of God in Chrift Jefus. — And I befeech you, brethren, that every one of you do fhew the fame diligence, to the full affurance of hope unto the end ; that ye be not flothful, but fol- lowers of them who through faith and pa- tience do now inherit the promifes. — What- foever things are true, whatfoever things are honeft,whatfoever things are juft, whatfoever things are pure, whatfoever things are love- ly, whatfoever things are of good report, if there be any virtue, and if there be any praife, think on thefe things. — And let your path refemble that of the juft — a fhining light, that fhineth more and more unto the perfed: day. — Finally, my brethren, be ftrong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to ftand againft the wiles of the devil — having your loins girt about with truth, and having on the breaft- plate of righteoulnefs, and your feet fhod

" with

SERMON XVIL 307

" with the preparation of the gofpel of peace ; " above all taking the (hield of faith, >vvhere- " with ye fliall be able to quench all the fiery " darts of the wicked. And take the helme* " of falvation, and the fword of the Spirit, " which is the word of God : Praying always *' with all prayer and fupplication in the Spi- " rit, and watching thereunto with all perfe- verance.

Thefe few pafTages of Scripture, which fpeak to us diredlly as foldiers and travellers, who, under the conducl and tuition of the great Captain of Salvation, muft force their way to the Zion above, fully exprefs the meaning of my firft exhortation ; and as they are not my words, but the words of the liv- ing and true God, the divine authority with [ which they are marked, muft neceflarily im- ply our obligation to obey them, and confe- quently give a greater weight to my prefent addrefs than any arguments that I could poi- fibly devife. Let me therefore once more re- peat the exhortation, and call upon you to make progrefs in your Chriftian courfe. Let your prefent attainments, inftead of fatisfv- ing you, only incite your zeal and ambition to U 2 rife

3o8 S E R M O N XVII.

rife ftlll higher in the excellencies of the di- vine Hfe. Carry ever in your minds, that the defign of the folemn and inftrumental duties t)f rehgion is to beget and fcrengthen thofe principles and habits of goodnefs in your fouls, by which they will be gradually ripen- ed for the life of heaven. Stir up your faith to behold him who is invifible, that you may walk before him in the light of the living, having no other anxiety but to do what he commands ; no other ambition but to enjoy his favour now, and to receive his approba- tion at laft. Let your meditation on thofe fufferings of the Redeemer, which ye have been (hewing forth to-day, inftrudl you what you are to exped: in the prefent life, and how you ought to behave under all its trials and afflidiions. Do not flatter yourfelves with the profped of uninterrupted eafe, and unclouded enjoyment ; but confider him who endured fuch contradidion of fmners againil himfelf, when at any time ye are weary or faint in your minds : And ftudy to know him in the power of his refurredion, and in the fellow- Ihip of his fufferlngs, being made conformable to his death. Exercife yourfelves daily ia

mortifying

SERMON XVII.

3^9

lOitifyIng the deeds of the body; in crucify- ing the^flcfh, with its affedions and lulls ; and in oppofing your inclinations as often as they oppofe your duty. Thus labouring to be ex- amples of patience, meeknefs, contentment, and to come behind in no good thing to which you are called ; go on in the ftrength of the Lord, making mention of his righteoufnefs, even of his only : " And may the God of " Peace, that brought again from the dead our " Lord Jefus, that great (liepherd of tlie " fheep, through the blood of the everlafling " covenant, niake you perfed: in every good " work, to do his will, working in you that *' which is well-pleafmg in his fight, through " Jefus Chrift, to whom be glory for ever and *' ever. Amen."

Having thus exhorted you to continue your progrefs in the good ways of God, let me now exhort you, in the

11. Place, to rejoice as you go on.

xifter all the comfortable topics that have

been fuggefted to your medication in the i'o-

Icmn fervice in which we have been engaged,

it fhould be almoi'i unnecefiary to recall to

L' 3 your

3>

lo SERMON XVII.

your minds any of thofe copious fources of joy which belong to the redeemed of the Lord. Yet left there fliould be fome mind fo dark, fome apprehenfion fo flow, as to be at a lofs in difcovering its own comforts ; 1 will men- tion, in their order, a few of thofe that are moft obvious and folid, and beft fitted o fill the mind with peace and joy in believing. In the

ijl Place then, if fo be ye have tafted tliat the Lord is gracious, {and to thofe only who have had this experience do T fpeak), then re- joice that ye have pafTed from death to lite, and that there is now no condemnation for them who are in Chrift Jelus. Rejoice in that dif- tinguifhing grace which hath plucked you as brands from the burning, which hath brought up your foul from the grave, which hath kept you alive, that you fhould not go down into the pit. Lock around among your fellow cren.tures, and behold the multitudes who walk in the broad way that leadeth to deftruc- tion, who go on headftrong and blindfold in the paths of folly, until their eyes are opened in the everlafting burnings. Then confider your own better choice and fafer condition,

and

SERMON XVir. 311

and rejoice in that mercy which found you, when you were wandering from peace and happinefs, which arrefted you in your mad career, and brought you back to the Shepherd and Bifhop of your fouls. In the

id Place, rejoice that you have not only pafled from death to life, but are alfo advanc- ed to the deareft and moft intimate relation to all the Perfons of the everblefled Godhead. By your new birth ye are become the fons of God, members of Chrift, and temples for the Holy Ghoft. And what an overflowing fource of confolation is this ? Can there be any caufe of fear or difquietude to thofe who dwell in the fecret place of the Moft High, and abide under the fhadow of the Almighty? Can they want any good thing of whom God hath taken the charge as his peculiar property, and for whom he provides as for his own? Is not his wifdom fufficient to guide you through all the perplexing paths of life ? Is not his power fufficient to fupport you un- der every danger and difficulty ? Is not his goodnefs fufficient to beftow on you all things richly to enjoy ? — In w^hat fhape, then, can any real evil aflail you ; or what imperfection U 4 can

312 SERMON XVII.

can there be in your profpeds of felicity ? In the

3</ Place, rejoice that God hath made with you an everlafting covenant, well ordered in all things and fure. He hath not only aiTur- ed you, in general, of his good vvHU and gra- cious purpofes on your behalf; but hath alfo given you a variety of exceeding great and precious promifes, fo that there can be no poflible exigence in your fituation, in which you may not find a fuitable and abundant re- lief, in thefe gracious aflurances of a faithful God.

Were I to defcend to particulars, it would be neceifary for me to repeat the greater part of this facred book, every page of which con- tains fome reviving declaration of v/hat God hath already done, or promiled to do, for his people. And, " the words of God are pure *' words, like filver tried in a furnace of earth *' purified (even times.- — He is the rock, his " work is perfed, and all his ways are judg- *' ment ; a God of truth, and without iniqui- '' ty, ju(l and right is he." Have not thofe, then, good caufe to rejoice, who have fuch an ^m.ple charter put into their hands by the

Kin

i3

SERMON XVII. 313

King of kings, a charter invefting them with a full and unalterable right to every neceflar)^ blefling, even to all the unlearchable riches of Chrift. In the

4//? Place, rejoice that the life which is be- gun in you is an immortal principle, that can never be extinguiflied. Ye are born again by the Spirit of God ; and ye are kept by his mighty power, through faith unto falvation. United as you are to Chrill, by a living faith, ye can never periih. His charge to preferve vou is as ilrid: and bindino: as his charsre to redeem and renew you at firft. Ye were given unto him from eternity, by his heaven- ly Father, and will he not keep thofe whom the Father hath committed to him? Hear his own words : " All that the Father hath given " me fhall come to me, and him that cometh " to me I will in no wife call out." Chriil formed in the heart of a true believer, refem- bles, in fome meafure, Chrift incarnate in the world. The divine nature may be obfcured for a feafon; it may, and probably will, have its leafon of humiliation: But though it may feem to die, yet it fiiall have its relurretlion Jikewife, and afterwards its afcenfion into glo-

ry«

314 SERMON XVII.

ry. This it was that enabled Paul to fay, " I therefore run, not as uncertainly; fo fight " I, not as one that beateth the air." Perfe- feverance is not only the duty, but the privilege alfo of all who fet themfelves in good earneft to travel for heaven. And though the law of God obliges them, and their new nature in- clines them, to work out their own falvation with fear and trembling, yet they have a far better fecurity for their fuccefs than any ef- forts of their own. Omnipotence is their guardian; " the eternal God is their refuge, " and underneath them his everlafting arms." My brethren, time and ftrength would fail me, were I to attempt enumerating all the fources of joy which belong to the re- deemed of the Lord. I truft, that in your own frequent medit?tion you revolve them, and that in your frequent addrelTes to the throne of grace, you commemorate them with thankful hearts before the God and Fa- ther of your Lord Jefus Chrift. Do you not then exprefs the joy and gratitude of your fouls, for the benefit of your Redeemer's ex- ample ; for the promifed aids of his Spirit ; for the afTurance of his intercefTion ; for the

gracious

SERMON XVII. 315

gracious appointment of him as the Judge of the world; for the accels you now have by him to the throne of grace ; for the means of communion with the Father of your fpirits, and the pleafmg fellowflup of thofe who arc travelling with you in the fame road to the Zion above. Leaving thefe, then, to be re- volved in your own minds, I will now only exhort you, in ;he

^th and laft place, To rejoice in the hope of the glory of God. " Fear not, little flr)ck," faid the bleffed Jefus, " for it is your Fa- " ther's good pleaiure to give you the king- " dom." Ere long your trials and fufFerings Ihair come to an end, and your light afflic- tions, which are but for a moment, fhall be followed by an exceeding great and eter- weight of glory. At prefent we come from fcenes of anxiety and vexation to keep our foiemn feafts ; and our wedding garme -e

ftained with the pollution, or torn wiia ^ne briars through which we travel. Even amidft our moft fublime delights, we are confcious of a certain blank in our feelings, which reminds us that this is not our reft : But in the pre- fence of God there ib iumeis oi joy, and at

his

3i6 SERMON XVII.

his right hand are pleafures for evermorc- The poor afflided broken fpirit, which now breathes in trouble as in its daily air, and fcarcely knows any other rule for computing the periods of time, than by the revolutions of forrows and difappointments, fhall then be tuned to the high praifes of God ; and its love to him who is the Lord of love, Ihall feel no bounds, and fear no end. O how the unveiled glory of God will then brigh- ten many a face which is now darkened with grief, and ftained with tears, and daily wears the hue of melancholy ! — There is not a forrowful countenance in all the Courts of Zion's King j their doubts and fears have dropt oft with the veil of mortality, and for- row and fighing have fled far away. Lift up your heads, then, ye that travel towards the heavenly Zion, and rejoice in the hope of the glory of God. It is not more certain that the fun doth fhine in the firmament, than that ye Ihall live for ever in the heavenly Jerufa- lem, and join the innumerable company about the throne, in the everlalling praife of your God and your Redeemer. Then fliall you \^iderl1and the happinels of believers, and

know

SERMON XVII. 317

know better than I can tell you, what God did for your fouls, when he called you out of darknefs into his marvellous light.

Rejoice then in the Lord always, and again I fay rejoice. Let it appear, by the ferenity of your countenance, and the alacrity of your fteps, that your falvation is already begun, and that though the fulnefs of your joys be referved for another world, yet even in this you can remark, with a fatisfadion unknown to the mere fons of earth, how fweet is the face of nature, how delicious are the fruits of the field. " Go your way, eat your bread *' with joy, and drink your wine with a mer- " ry heart, for God now accepteth your work." Amen.

SER-

3i§

SERMON XVIII.

Hebrews, v. 12.

For when for the time ye ought to he teachers ^ ye have need that one teach you again ivhich be the firft principles of the oracles of God ; and are become fuch as have need of milk^ and not offtrong meat,

THE Apoftle having, at the loth verfe, compared, in general terms, the prieft- hood of Jefus with that of Melchifedek, finds himfelf obUged to break off the argument, not from any defeat of his own knowledge, but from the dulnefs of thole to whom he wrote. Their minds were not as yet prepa- red for fuch fublime inftrudlion, and that not owing to any natural infirmity, but merely to their negledt or mifimprovement of the beft advantages. " For when for the time ye " ought to be teachers, ye have need that one

" teach

SERMON XVIIL 319

" teach you again which be the firft principles " of the oracles of God ; and are become ** fuch as have need of milk, and not of ftrong *' meat." Accordingly, he tells them, very plainly, how difgracefully deficient they were in the improvement which might have been expected from the time that they had been in the fchool of Chrift. Inftead of being in a capacity of teaching others, they were them- felves in the lowed clafs of learners. Inftead of making progrefs in the knowledge of di- vine truth, they had forgotten what they once pofleiTed. Inftead of growing to the ftature of perfect men in Chrift Jefus, they had flirunk again to the condition of babes, whofe weak and tender organs muft be nouriflied with the fimpleft food. Inftead of expand- ing wath a regular and folid growth, opening and enlarging, their faculties, through difufe, had become fo contracted as to refufe admit- tance to the plaincft truths, much more to doctrines fo deep and involved as thofe which he had begun to ftate. Such is the fpirit of the Apoftle's reproof, contained in the text : " For when for the time ye ought to be " teachers, ye have need that one teach you

" again

/

320 SERMON XVIII.

** again which be the iiifl; principles of the *' oracles of God ; and are become fuch as " have need of milk, and not of ftrong meat." The cafe of the Hebrews, as reprefented in thefe words, is by no means fmgular. The negleifl, at leaft the flow improvement, of the means of knowledge, has not ceafed to be a reproach in thefe latter days. Although blef- fed with the moil abundant means of becom- ing wife unto falvation, how trifling are our attainments ; how ill arranged are our reli- gious ideas ; how little cfl:abliflied are we in the faith ; and how ill qualified to give a good reafon of the hope that is in us ? Amid ft: all thefe infirmities, how difdainful are we of- ten of common truths ; how defirous to be gratified with novel fpeculations ; how fan- tafl:ical in our tafl:e for religious infl:ru(!lion. I hope I may be allowed to offer fome obfer- vations on thefe topics, without being fuppo- fed to aim at any peculiar cenfure, my fole defign being to ftir you up to further im- provements, even to afpire to the wifdom of the perfed, and of thofe who, by reafon of ufe, have their fenfes exercifed to difcern both good and evil.

The

SERMON XVIIT. 321

The text naturally gives rife to the three following obfervations :

I. That aJl who are favoured with the light of the gofpel, fhall be utterly inexcufable, if their improvements in knowledge do not bear a proportion to the time they have continued to enjoy it.

II. 1 hat thofe who are not careful to add to their knowledge, will be in great danger of lofing what they have formerly acquired.

III. That without a proper acquaintance with the firft plain principles of religion, men are unfit to receive dodrines of a higher and more fpeculative nature.

Thefe obfervations 1 will confirm by fome reafoning, and then make a pradical applica- tion of the fubjedl. The

I. Obfervation was, that all who are fa- voured with the light of the gofpel, Ihall be utterly inexcufable, if their improvements in knowledge do not bear a proportion to the time they have continued to enjoy it.

This is one of thofe propofitions which nei- ther needs nor will admit of much pofitive

Vol. IV. X proof.

322 , SERMON XVIII.

proof. There cannot be a plainer didate of common fenfe, than what our Saviour hath tatight us in thefe words : " Unto whomfo- " ever much is given, of liim the more fhall " be required," Every advantage bellowed on us by providence is a truft of which we mud give an account hereafter. The advantages which tend to our improvement in heavenly wifdom, are a truft of the moft: important kind ; and therefore the guilt of neglecting or abu- fmg thefe, muft be of the deeped nature. But let us hear what may be faid in oppofition to this. Every objedion that can be dated may be refolved into one or other of thefe two — Either that Chridianity is not worthy of our dudy ; or that, from its incomprehenfible na- ture, it is im.podible to make any confiderable progrefs in the knowledge of it. To main- tain the fird of thefe, is in fad to deny the di- vinity of our holy religion: For certainly a re- velation proceeding from indnite wifdom, with this merciful intention, to dired wandering fmners to cvcrlading and unfpeakabh felicity, mud be allowed to deferve all the time and attention we can pofTibly bedov/ on it, As tp tl)C fccond objcclion, relating to tlie myi-

terious

SERMON XVIir. 323

tciious nature of Chrlftianlty, ic mufl: partly be admilted, but In no fenfc that will apply to the pohit in queftion. There are indeed dodtrines taught in it far furpafling the extent of our underftandings, which muft be receiv- ed with the obedience of faith, refling on this folid principle of reafon, that they are reveal- ed by him who cannot lie. But though there are deep and infcrutible myfteries in Chrifii- anity, it is f2.r from being myllerious in all its parts. Its dilcoveries of the moral character of God, and of his gracious purpofcs toward the human race ; its precepts, promifes, and fandions ; and its general influence upon hu- man condutit, prefent the nobled and moll: improving fubjedt of contemplation, in which the faculties of man can be engaged. In thefe a well formed mind will talle a pleafurc and fatisfad:ion flir beyond what all the trea- fares of fcience and philofophy can bellov/. It is true, that even in thi^ iludy, certain dif- ilcullies will at firft be experienced ; bat lliall it form an objcQion to the purfuit of heaven- ly v.Midom, tliat it bears an analogy to every improvement of which the human mind i:i ful-ceptible ! V/Iicre is the valuabl'j advantage X 2 that

324 SERMON XVIIL

that is to be acquired without patience, me- thod, and application ? Shall we exped to be- come mafters of religious truth, with lefs di- ligence and application than we beftow on the rnofc trifling fcience, or the meaneft me- chanic art ? 1 mean not that it is either ne- ceiTary or poflible for every private Ciiriftian to attain a thorough knowledge of theology. The leiiure and the capacities of men are fo different, that an equal progrefs in divine knowledge cannot be fuppofed in every indi- vidual. This much, however, may be rea- fonably required and expeded, that perfons folliciting the outw^ard privileges of religion, ftiould know the great truths to which thefe privileges refer — fhould be able to tell what benefit they exped: from them — fliould be able to fliew fome fruit of all the inftrud:ions they receive. Yet how often is even this mo- derate expectation difappointed? How many are there to be found in this land of gofpel Kght. almoft as ignorant of Jefus and his re- ligion, as thofe who never heard his name ? How deep muft be their fhame, how heavy their condemnation, when at laft it fliall ap- pear in what manner their time has been em- ployed ?

SERMON XVill. S2S

ployed ? This will flop the mouths of all ig- norant Chi'illians, and expofe*their vain apo- logies, when their confciences, awakened by the dawn of an everlafting day, fliall reproach them with the hours, days, and months, in which they fatigued themfelves with vice and folly, inftead of ftudying how to become wife unto falvation. The

II. Obfervation from the text was. That thofe who are not careful to add to their knowledge, are in danger of lofmg what they have already acquired.

This was the very cafe of the Hebrews. They had not been at due pains to increafe their knowledge, in confcquence of which negle(5l they were even decayed in their for- mer attainments. *' Ye are become fuch," fays the Apoftle, " as have need of milk and not " of ftrong meat." He does not fay, Ye are IViil in the condition of babes ; but ye are re- ■ turned or fhrunk back again to that condition, thereby plainly intimating that there had been a time when the cafe was otherwife with them.

X 3 And

326 SERMON XVIIL

And as this propofitlon Is well founded m the text, fo it is fufficlently fupported both hy reafon and experience. Our own obferva- tion, if we have not been extremely inatten-* tive, cannot fail to furnifli us with inflances fimilar to what is here recorded. The truth is, a comprehenfive knowledge of the wholej in all its conncdlions, is the only fecurity for the diftindt knowledge, or remembrance of any one part. Nothing is fo difficult as to rctaiu the rudiments of any fcience, unlefs we pur- fue them to their proper life, and difcover their fubferviency to the general fcheme ta which they belong.

Let a man be introduced to the view of a complete piece of machinery, without being acquainted with the general purpofe it is in- tended to acGomplifh ; let him furvey every part of it with the mod minute attention, and labour to imprint the idea of each as deeply as poffible in Lis mind ; yet if he fall (hort of comprehendhig the intention of the whole, all tliat he has feen will be equally ufelefs to himfclf and to mankind. His obfervations, nnconnecfted with any leading principle, will float, without method or opplication in his

mind ;

SERMON XVIIt. 327

mind ; or if they have any efFe£l, it will be only to make him rafli and petulant in ha- zarding opinions on a i'ubjedt which he im- pcrfeclly underftands.

Oar purfiilt of religious knowledge, under the difadvantages of our prefent dark and de- generate ftate, may be compared to a perfon fvvimming againft the current, who has no other way to m.aintain his advantage but oy preffing forward* Our faculties, by difufe, conirad: a ruft, a difability either for difcern- ing or purfuing thofe things that are excel-* lent* Hence the Apoftle fays, at the i4tU verfe, " Strong meat is for thofe v/ho, by rea- " fon of ufe, have their fenfes exercifed to *' difcern between good and evil ;" thereby intimating, that the mJnd muft be kept in conftant exercife, otherwife we may lofe the faculty of diftingulfliing between things the moft widely different. But this is not all : — A perfon who ft ops fliort in his purfuit of religious truth, plainly difcovers that he has loft that reliili v;lilch alone imprints it in c'.eep and lafting charadlers on the mind. It is well known how ilowly \Ve imbibe,, and how quickly we forget, thofe parts oi learn- X 4 ing

o

28 SERMON XVIII.

ing which we ftudy with rehidance. No man v^/ill be careful to prefer ve a matter about which he is become indifferent, efpecially if this cannot be done without much labour and ^ittention. Accordingly, it is never fuppofed in Scripture that we fhould remit our ap- plication to make further progrefs, through a lazy fatisfaclion with our prefent attain- ments. No laint ever fet fuch an example of ndolent felf contentment. " I count all things but lofs," ii\id the Apoftle Paul, " for the excellency of the knowledge of Chrifl. Jefus my Lord ; for whom I have fuffered the lofs of all things, and do count them but dung that 1 may win Chrift, and be found in him, not having mine own righteoufnefs which is of the law, but that which is 'through the faith of Chrift, the righteouf- nefs which is of God by faith ; that I may know him, and the power of his refurrec- tion, and the fellowfliip of his fufferings, being made conformable unto his death ; if by any means I might attain unto the re- furret'rtion of the dead : Not as though I had already attained, either were already per- fe(5t ; but I follow after, if that I may ap-

" prehend

SERMON XVIII. 329

" prehend that for which alfo I am apprehend- " ed of Chrift Jefus. Brethren, I count not " myfelf to have apprehended ; but this one " thing I do, forgetting thofe things which " are behind, and reaching forth unto thofe " things which are before, I preis toward the " mark, for the prize of the high calling of " God in Chrift Jefus." The

III. And laft obfervation from the text was that without a proper acquaintance with the plain principles of religion, men are utterly unfit for receiving dodtrines of a higher and more fpeculative nature.

This is the precife argument of the text and needs only to be mentioned to force our aflent. It is faying nothing more ftrange, than that a perfon, in order to be able to read, muft firft know letters, a propofition fo plain and obvious, that it would be ridiculous to at- tempt a formal proof of it. The operations of grace, as well as thofe of nature, are, for the moft part, gradual. Miraculous gifts in- deed have been enjoyed, and miraculous pro- grefs hath been made in divine knowledge, beyond what the common ufe of means could

have

330 $ E R M O N XVItl.

have produced ; but thefe have been rare in-* fiances for fpecial purpofes in providence, and are by no means to be expected in the common courle of things. If, therefore, we afpire to eminent knowledge in religion, wc muft begin by cultivating diftintft apprehen- fions of its firft principles. Nothing has been of more prejudice to Chriftianity, than the premature indigefted reafonings of novices, about its more fpeculative dodilrines, before thev have been well eftablifhed in its ereat and fundamental articles. Hence have arifen all thofe odious names with which particular fedls have ftigmatifed one another, while, in contending for the name of difciplt-s, they have thrown away that badge of charity b^/ which the true difciples of Chrift are mofl effcdlually diftinguifhed.

Juftly, then, does the Apoftle fay, that ftrong meat belongeth only to them who, by reafon of ufe, have their fenfes exercifed to difcern between good and evil. The meta- phor is highly proper and fignificant : For as llrong meat, adminiftered to a weak ftomach, contributes only to increafe its infirmity ; in like manner, the more difficult do<5lrines of

Chriftianity,

SERMON XVIII. 331

Chriftianlty, meeting with weak prefump- tuous underftandings, have no other efFed: than to fwell the natural vanity of the heart, which afterwards vents itfelf in words and be- haviour, equally difhonoufable to God and ofTenfive to man.

Having thus endeavoured to confirm the obfervations which naturally arife from the text, it remains only to make a pradtical ap- plication of the fubje£t.

In this application, the hearers of the gof- pel feem to have the firfl. and principal con- cern. Ye have enjoyed this advantage from your earlieft years. For the time ye might have been teachers of others. Let lis fop- pofe that ye had attended^ as punctually upon inftfudlion in any other fcience, Would you not be afliamed, after ten or twentv years, to own you were as ignorant as the firft month, and much more afhamed to have it thought that you were contented to be fo ? Let me afk, Plow you would tolerate fuch carelefTnefs and infenfibility in your children, whom you educate at a great expence, for the purpofcs of this wodd ? Yet how do the cafes differ ?

— IMucIk

:^Si SERMON XVIlt.

— Much, indeed, in one refpedt ; for a mah may be happy without human learning, but without the knowledge of religion, you muff be miferable for ever, and fo much the more miferable for the ncgled; of the opportunities which you have enjoyed. Let me befeech you to bring this home to your minds. In all other fubjeds you defire to be well in- formed. You would not proftitute your time to a ceremonial attendance of any other kind, without fome folid and ufeful objed:. You would not give up four hours in every week, merely to hear words, without intending to derive fome inftrud:ion from them. " Take " heed, then, how ye hear." Be affured we do not fpeak in vain. Our defedls, indeed, are many, (w^e do not preach nor live as we ought to do ; may God pardon and amend us) ; but we difpenfe the ordinances of God ; and his word, though dilpenfed by weak un- fkilful hands, Ihall not return void, but fhall accompliih the thing whereunto he fent it ; it fhall either be the favour of life unto life, or of death unto death to your fouls.

Again, ye have heard that they who are not careful to add to, their knowledge, are in

danger

SERMON XVIII. 333

danger of lofing what they had formerly ac- quired. Beware, then, of refting fatisfied with your prefent attainments, but follow on to know the Lord. Be afliduous to improve the advantages ye poffefs, for growing in grace, and in the knowledge of our Lord and Saviour Jelus Chrift, that ye may walk worthy of God unto all pleafmg, being fruitful in every good w^ork, and increafmg in the knowledge of God. — Strengthened with all might, ac- cording to his glorious power ; continuing in the faith, grounded and fettled, and not moved from the hope of the gofpel which ye have heard.

Once more — Ye have heard, that without a proper acquaintance with the plain princi- ples of religion, men are unfit to receive doc- trines of a higher and more fpeculative na- ture. Kxped not, then, that we fhould ftudy your amufement at the expence of your edi- fication. There are perfons, perhaps, who exped: us to difcufs fome nice ponits in ca- fuiftry, or to clear up fome controverted points in divinity ; in fliort, who would take it kind- ly, if, dropping the common topics, which have been long and much worn in the fervice

of

3J4 SERMON XVIIL

of religion, we provided fome frefli ones al- ways for their entertainment. This may be very proper in its feafon, and, fo far as it is fit, a faithful minifter of Chrift will not be wanting to their expedation ; for he has ga- thered nothing in all the ftores of divine knowledge, of which he is not willing that they fliould partake. But in common, this indulgence is entirely out of place. The plain- eft and moft pradlical truths are firft of all to be inculcated. Many more ftand in need of thefe than of novelties in fpeculation ; and even of thofe who call out for fuch, many make the demand with a very bad grace. They might be amufed, perhaps, with a cu- rious diicuflion ; but what if their fenfe of di- vine things be dead ? What if they need to have their minds ftimulated, and their con- fciences alarmed w^ith the terrors of God's word. When our Lord v/as aiked, by a cu- rious inquirer, if there were fev/ that fhouid be laved, inftead of anrwering diredly to ihe queflion, he addreiled the perfon v;ith a prac- tical exhortation, " Strive to enter in at the *' rtrait gate, for many, I fay unto you, ihall " feek to enter in, and fhall not be able." If

any

SERMON XVIII. 335

any of a fimilar charader iLoiild attend our aflemblies, let them not think it ilrange, if we imitate fo high an example, by preferring to impart to them the plaineft and fimplcft, becaufe the mod neceflliry truths ; efpecially as it cannot be doubted that the Apoflle's re- proof in the text is Hill applicable to many hearers of the gofpel : — " For when for the ' time ye ought to be teachers, ye have nee.l ' that one teach you again, which be the lirlt ' principles of the oracles of God ; and are * become Aich as have need of milk, and not ' of fironcr meat," Amen.

S E R.

336

SERMON XIX.

II. Corinthians, vi. i.

ifVe tht7y^ as workers together with hinu befeech you cilfo^ that ye receive not ibc'^race of God in vain.

NOTHING can be conceived more en- couraging to creatures, in our feeble and depraved fituation, than thofe views oF the Supreme Being difclofed by the Apoftle, in the concluding part of the former chapter. There God is reprefented in the charaifters of condefcenfion and grace, fo perfedly fuited to our neceffitous and guilty condition, as muft rencer him the objed of our-fupreme love, and unreferved confidence.

The firft queftion that will always occur to an aw^akcned fmncr, hath been exprefled by the Prophet Micah, in thefe words: " Where- " with fhall I come before the Lord, and bow " myfelf before the high God?" and the on-

SERMON XIX. n^^y

iy anfwer to this qiieftloii, which an unen- lightened mind can fuggeft, hath alfo been exprefled by the fame Prophet, in the form of another queftion, " ShiiU I come before him *' with burnt offerings, with calves of an year " old ? Will the Lord be pleafed with thou- *' fands of rams, or with ten thoufand rivers " of oil ? Shall I give my firft born for my *' tranfgreirion, the fruit of my body for the " fm of my foul r" A confcience alarmed with a fenfe of guilt, naturally reprefents the Moft I-iigh as clothed with terrible majelly, as a God of vengeance, a ftern unrelenting cre- ditor, demanding payment even to the utter- moft farthing. And however the advocates for the light of nature may boaft of their dif- coveries, it may be pronounced impofhble for unafTiiled reafon, proceeding on found prin- ciples, to difcover any means whereby guilty creatures can hope to fatisfy the juftice, or re- gain the friendfliip of their Maker. All our knowledge, vvith regard to ihis fuhjed', muft flow from revelation alone. The fanO.ions of juPilce may indeed be comprehended by hu- man reafon; but juftice demands inexorably the puniihment of traufgrefTors. Juftice ad- VoL. IV. Y ' mits

33^ SERMON XIX.

mits no claim for the exercife of mercy. Nay more, mercy does not even come within the ftr£l conception of legal adminiftration ; but is an a6t of pure prerogative, having no other meafure than the will of the fovereign. «' And who knoweth the mind of the Lord, *' or who hath been his counfellor.'* None elfe but the only begotten Son, who is in the bolom of the Father, and hath declared him unto us: And this is the name whereby he hath made him known, God is love.

What the Apoftle fays, chapter 5th, verfe 18. has a ftronger fignilication than is com- monly attended to, " All things are of God." It not only imports that all things owe their exiftence to God, and are the efFed:s of his creating power, but farther, that all the mo- tives to exercife that power are of himfelf likewife. He finds them in his own perfedt n:iiure ; and every exertion of power, whe- ther for producing being or happinefs to any of his creatures, is the ipontaneous a.Ci of his effential goodnels and benignity. Why did God creat-e a w^orld ? No oiher anfwer can be civen to this queftion, but that it was his fovereign pleafure {o to do. No other reafon,

but

SERMON XIX. 339

but the fame foverelgn pleafurc, can be af- figned for man's exiftence on earth, with all. the honours conferred on hhn at his firft cre- ation. And now that man hath forfeited thefe honours, and incurred the penalty annexed to his difobedience, whither fhall we refort to iind an inducement for his Creator fnewing him mercy ? Can rebellion, outrageous un- provoked rebellion, furnifh a motive to pity ? Can deformity and pollution prefent any at- tradions of love ? No, it is manifeft that af- ter all our refearches, w^e muft finally have recourfe to what God himfelf faid to Mofes of old, " I will be gracious to whom I will " be "^racious, and will (hew mercy on whom " I will ihew mercy." Upon this principle the Apo'ille proceeds in the paffage I have quoted : " All things are of God," faith he, *' who hath feconciled us to himfelf by Jefus " Chrili, and hath given to us the miniilry " of reconciliation, to wit, that God was in " Chrift reconciling the world unto himfelf, *' not imputing their trefpaffes unto them." He it was who gracioully fpared thofe rebe s whom his righteous vengeance might have crulhed ; and who, inllead of requiring the

Y 2 fruit

j4o S E R AI O N XIX.

fruit of our body for the fui of our foul, withheld not his own Son as the ranfom of our tranfgreffions, but gave him up to the death for us, that we might live through him. Having thus, by his infinite wifdom, and felf- moving goodnefs, opened a way for extend- ing mercy to offenders, confident with the ho- nour of his perfedlions, he proceeds to com- plete the gracious plan, by fending forth fome of the apoRate race, as ambaffadors for Chrift, to befeech fnmers in his own nanae, and in Chrifl's (lead, to be reconciled to God. Paul was one of thefe cliofen inftruments, and ac- cordingly he fiiles himfelf in the text " a " worker together with God," and in this character befeecheth the Corinthians, in the mod carneft manner, " not to receive the *** grace of God in vain."

The fame exhortation I now addrefs to you^ deeming it peculiarly feafonable, in the near view we have of celebrating that folemn or- dinance of our religion, in which the grace of God appears in all its luftre and glory. It feems unneceflary to employ many words in explaining the exhortation, its meaning being fo clearly aicertained by the connection iu

which

SERMON XIX. 341

which it ftands, as to be obvious to every in- telligent reader. x^U that is needful to be ob- fcrved is, that we are to look for the true im- port of the grace of God, which the Apoftle befeecheth the Corinthians not to receive in vain, in that miniftry or word of reconcilia- tion, which he had already faid was commit- ted to himfelf, and to his brethren in the Apoftlefhip, This plainly appears to confift of two parts :

ly?. The declaration of an important fad", " God was in Chrift reconciling the world ** unto himfelf." And,

idly^ An exhortation founded on this fad, *' We pray you in Chrift ftead be ye recon- " ciled to God."

Hence it is evident, that receiving this grace of God, imports neither more nor lefs than believing the fad:, and complying with the exhortation, and, confqquently, every thing fliort of this is receiving the grace of God in vain. Without any farther explanation, there- fore, -I Ihall now proceed to prefs the exhor- tation, by the moft powerful arguments that i am able to prefent to your minds.

Y 3 Let

342 SERMON XIX.

Let me befcech you, then, not to receive the grace of God in vain, — by the confider- ation of the mifery and abjed: bondage of your condition, while you continue thus per- verfe and ungrateful. I will not enter in- to any fpeculative difquifition with regard to the pretenfions of natural religion. — Whe- ther thcfe who never heard of the grace of God revealed in the gofpel may yet be fav- ed, by the efficacy of an unknown atone- ment, is a queftion with which we have little concern. 1 fpeak at prefent to thofe whofe fate has nothing to do with the determination of this queftion. What fay the Scriptures of truth with refpeG: to them ? " He that be- " lieveth on the Son hath life" — ponder what follows — " he that believeth not the Son fhall " not fee life, but the wrath of God abideth " on him." How awful are thefe words, *' God is angry with the wicked every day. — " He hath bent his bow and made it ready ; " he hath alfo prepared for him the inftru- *' ments of death." And O how hopelefs a warfare is that which you have undertaken ! is there any that ever hardened himfelf againft God and profpered ? Is there any ftrong hold

or

SERMON XIX. 343

or lurking place, where the enemies of his government may be fafe ? Go try the whole creation round. Afcend to heaven, and he is there in the brightnels of his majefly. Go down to the regions of darkneis, and he is there in the feverity of his juRice. Take the wings of the morning, and fly to the utter- moft parts of the fea, even there his bound- lefs dominion extends ; even there his right hand fhall hold thee a prifoner to his ven- geance. Go afk protection from the higheft: angel, and he will tell you that one Cm ruin- ed myriads of his companions, and hov/ then fhould he protect you from the penalty. of multiplied tranfgreffions : And if fo exalted a being cannot help you, what can vou hope from any other part of the "creation ? " Sure- " ly in vain is falvation looked for from the " hills and from the mountains." There is no other deliverer than this Jefus whom we pre ch. He is the alone furety that can pay all our debt ; and even he can proiit: us no- thing, till we receive him into our hearts by faith. Till that happy moment, the weight of all our fins lies on ourfelves, and nothing; but the brittle thread of life fufpends us from Y 4 finking

344 SERMON XIX.

finking for ever into the pit where there is no hope.

But the profpe^t of impending mifery is not the only circumftance that characlerizeth your unhappy condition. Prefent bondage — diftrading and difgraceful bondage, is no lefs juft a defcripiion of your ftate. The enemy of God and man rules in your hearts, and, by his imperious commands, all your inclinations and a(flions are fwayed. It is pofTible, indeed, that this Ihameful flavery may be unknown to yourfelves. You may flatter yourfelves with a luppofed liberty, and even boaft of your freedom from thofe reftraints to which the re- ligious part of mankind are fubje6t. But be affured this is no proof that your fhackles are not real and binding. The tyrant, to whom you are fubjed, rules by deceit ftill more than by force, and all his artifices are uled to blind the eyes of his prifoners. Nay, it may be aflerted with confidence, that if you have not felt your chains — if you have not been con- fcious of a ftruggle in getting free of them, your redemption is not yet begun : For vio- lence there muft be, and violence that cannot but be felt, ere the ufurper of your liberty be

de-.

SERMON XIX. 345

dethroned. Such, then, is your unhappy and difgraceful condition, while ye receive the grace of God in vain. And let me remind you, that this is no painting of mine. I have only declared what the oracles of truth have pronounced ; and to their fentence you mull fuhmit, or take the bold ftep of calling God a liar. In the

id Place, let me befeech you not to receive the grace of God in vain, by the confideration of the happinefs of thofe who give it a full and cordial reception. Every one of this happy number is juftified from the guilt of all his iniquities ; and fay, whether you have well weighed the value even of this loweft privi- lege of believers. I am aware that thought- lefs tranfgreflbrs can have no conception of its importance ; in their mad and defperate folly they even make a mock at fm, and de- ride the fears of the contrite and penitent. But go afk the pardoned fumer what he thinks of the benefit of forgivennefs. Hear rhe grateful accents of one v/ho fpokc from deep and thorough experience. " Blefied is " he whofe tranfgrelfion is forgiven, whofe ** fm is covered ; blelied is the man [o w^hom

'' the

346 SERMON XIX.

" the Lord imputeth not iniquity: — For day *' and night thine hand was heavy on me, fo " that my moifture is turned into the drought *' of" fummer. — O Lord my God, I cried un- " to thee, and thou haft healed me. Thou " haft brought up my foul from the grave ; " thou haft kept me alive, that I ftiould not *' go down into the pit ; thou haft put off my " fackcloth, and girded me with gladnefs. — " 'I herefore fhall every one that is godly pray " unto thee, in a time when thou mayeft be " found ; and 1 will give thanks unto thee, O *' Lord my God, for ever and ever." But this forgivennefs, precious and invaluable as it is, it nly the introdudory bleffing bcftowed on thole who give the grace of God a full and cordial reception. Being juftified by faith, they have peace with God, and peace with their own confcience. The caufe of enmity being removed, they are reftored to friendlhip with their Maker. God is not aftiamed to be cal- led their Father, nor relu<flant to beitow on them all the blcflings and honours that per- tain to his children. Hence the rapturous gratitude of the Apoftle John, too big for ex- preflion, and yet, by the very want of ex-

preftion.

SERMON XIX.

347

prefTion, more forcible than the moft defcrip- tive eloquence. " Beloved, now are we the " ions of God, and it doth not yet appear " what we Ihall be, but we know that when " he (hall appear we Ihall be like him, for we ** fhall fee him as he is." The meaneft indi- vidual, nay, the moft abandoned finner that now hears me, may yet become an heir of God, and a joint heir v/ith Chrift, a king and prieft unto God, and a pillar in the heavenly temple, never to be removed. Let your de- fires foar to the greateii height, ftretch vour imaginations to the utmoft, — yet the liberality of God will be ftill more unbounded. Much he hath promifed to beftow on his people, and many limilitudes he hath condefcended to ufe, that their flow minds might be affifted in conceiving his bounty ; but no where hath he faid this is all your portion, or beyond thi& no more is to be expeded. No, his bounty will be an everlafting fountain, and benefits for ever (hall nourifli eternal gratitude in the bofoms of the redeemed. " For he that fpa- " red not his own Son, but gave him up to " the death for us all, how {hall he not with " him alio freely give us all things." Perufe

the

34S SERMON XIX.

the valedidory difcourfe of our Lord to his difcipleS) and learn from it what you may lawfully expedl from a reconciled Father. All your prayers fhall be heard. The Com- forter, even the Holy Ghoft, fhall come into your hearts, and lead you into the knowledge of all truth. Ye fhall he made fruitful in the works of righteoufnefs, God himfelf fhall make his abode with you. Ye (hall be kept from the evil of the world while in it, and at laft ye fhall be where your exalted Redeemer is, to behold his glory, and to partake of his blifs.

And fhall thefe confiderations be ftill in- fufficient to determine your choice. O v/on- der not at the unbelieving Jews, who perfe- cuted and flew the Lord of life. Let not your indignant fentiments rife at their injuf- tice and cruelty. Their fm and folly were light compared with yours, who now reject his counfel, and defpife his grace. Their fcorn was excited by his mean appearance, and they hid their faces from him, becauie difauiied in the form of a fervant. But I will tell you a thing mere horrible and afto- nifhing : The Son of God, ciothed in all the

mild

SERMON XIX. 249

mild glory of an exalted Saviour, and ftretch- ing forth his hands to beflow all the bleffings purchafed with his blood, is flill defpifed and rejeded. x'^nd thou, O impenitent finner, art the man guilty of this contempt and ingrati- tude ; — yet, blefled be God, though you may juftly be charged with this almoft incredible guilt, I am ftill warranted to befeech you, in the

3^ and lajl place, Not to receive the grace of God in vain, by the confideration of the riches of his long fuffering and forbearance. Long as his mercy has been infulted, it is flill in your of- fer. I need not appeal to particular pafTages of Scripture to confirm this comfortable truth. It appears confpicuoufly through the whole tenor of revelation, every page of which con* tains the language of love and compaffion to finners. Review^ the hiiloiy of Jefus, and after you have feen what he hath already done for our fakes, try if you can poffibly queftion his good will. Did he condefcend to be clothed with our mortal flefh, and will he difdain the entertainment of an afFedtion- ate and grateful heart ? Did he bleed and die on the crofs for our fins, and will he fail to

perfe<^

350 SERMON XIX.

perfect his work in our falvation ? — It was a powerful argument which the Apoftle Paul employed on a certain occafion with Agrippa, ' Believeft thou the Prophets V So fay I to vou, Do you believe the hiftory of your Sa- viour, as recorded by four Evangelifts ? How do you read them ? What was it that afFeded him with grief — was it not the hardnefs of men's hearts ? What was it that drew tears from his compafTionate eyes — was it not the view of Jerufalem, that impenitent city, which knew not, or regarded not, the day of its merciful vifitation ? Nay, what was the er- rand on which he folemnly declared himfelf to be come into the world — was it not to ' feek * and to fave them who were loft.' — And, O! will ye counteract, by your obftinate folly, all thefe gracious intentions on his part. Will ye perfift in rejecting his grace, until ye have ex- torted vengeance and indignation from him whofe heart is love ? How dreadful, in that cafe, muft your doom be ! — As ye love your fouls, be warned in time againft this defpe- rate, this ruinous madnefs. The gracious call iViil refouniis in your ears, * to-day if ye will ^ hear his voice, harden not your hearts.'

And

SERMON XIX. 351

And we, as ambafladors, are Hill charged to ' befeech you, In Chrift's ftead, be ye recon- * ciled to God.'

And now let me afk. What imprefTion thefe plain and obvious remonftrances have made on your minds ? What may be their ef- fed:, I cannot foretel. This I know that could I hope to fucceed better, I would with plea- fure come .down, and addrefs each of you, even on my bended knees, obtefting you by every folemn, every tender argument, to fly from the wrath to <:ome. 1 eafily forefee the time, when the remembrance of this offered grace ihall either fill you with joy unutter- able, or with fruitlefs and everlafting anguifh. For whatever thoughtlefs fmners may ima- gine, no word of God fhall ever return to him void, but fhall accomplilh the purpofe for which he fends it. " We are a fweet fa- *' vour to God," faith the Apoftle Paul, " in " you that believe, and in you that perifli ; " to the one we are the favour of life unto life, " and to the other of death unto death." 1 am aware that pleadings of this kind are fome- times treated with ridicule ; but the time is at hand when the fcoffer Ihall be made fober ;

the

352

SERMON XIX.

the view of death may do it — the day of judgment certainly will.

Now, then, is the accepted time. Now you may obtain an interell in this Saviour ; and if you apply to liim, as fure as God liveth, you lliall find mercy. Thus far 1 can go ; but one ftep farther I cannot proceed upon fure «TDund. I cannot promil'e you on any future time. If you reject the counfel of God now, I cannot affure even the youngeft of you of another opportunity. Before to-morrow your doom may be iixed unalterably. May God enable you to profit by thefe inftrudions, and to his name be praife. Amen.

S E R-

35:!>

SERMON XX.

I. John, il. 15.

Love not the njoorld^ neither the things that are in the world : If any man love the world ^ the love of the Father is not in him.

FROM thefe words I propofe, by divine affiftaiice,

I. To defcribe that excefTive or finful love of the world, from which the Apoftle here diffuades us.

II. To inquire wherein the . malignity of this fin confifts,

III. To lay before you a few fymptoms of a worldly mind, and examine fome of the apologies upon which men flatter themfelves with being free of it. And,

IV. To enforce the exhortation, and give fome diredions how to get this undue affec- tion towards earthly things mortified and fiib- dued.

Vol. IV. Z I

3^4 SERMON XX.

I. It will readily occur to you, that the ex- hortation is to be underftood under certain reftridions. The place of his works, which God has appointed us to inhabit, cannot in itfelf be fuppofed an objed: deferving our a- verfion or diflike. This would be to impeach the goodnefs of our Creator, and to tax his handy work with imperfedion. We may lawfully love the world, as it is the work- manfhip of God, and the mirror in which we behold the perfedions of the invifible Crea- tor. Creation is a large inftrudive volume, and the fenfe of every line is God. The pro- per ufe of all the creatures is to lead us up- wards to him that made them, and to kindle in our fouls the warmeft gratitude to that un- wearied benefador, who has provided fo li- berally for our comfort and happinefs. They are naturally the means of fupporting our bo- dies while we are employed in thofe duties which we owe to God, and they alfo enable us to fupply the wants of others, to lefTen the miferies, and to heighten the lawful joys of our fellow creatures. On all thefe accounts we may and ought to value them as real blef-

fmgs,

SERMON XX. -sS

fings, which may be improved to the mod im- portant purpofes.

• But our love of the world becomes excef- five and iinful, when we give it that room iq our hearts which is only due to God ; wheri it is defired, for its own fake, as a fufEcient portion, independent of his favour and friend- fhip. If the world will keep its due place, it may be valued and efteemed in that place ; but if it ufurp an higher ftation, and promife more than it is able to give, it muft be rejed:- ed, as a deceiver, with abhorrence and con- tempt. When we feek after earthly things, merely that our inordinate defires may be gra- tified, that the pride of our hearts may be cherifhed, or our ambition attain its objed: ; when we are not contented with our daily bread, and that portion of the good things of life which is fufficient to fuftain us during our pilgrimage to a better country — then is our love of the world undue and excefiive; and the more we defire it under fuch views, the worle, the more corrupted and ellranged from the love of God will our hearts become. Tnis leads me,

Z 2 II.

356 SERMON XX.

IT. To inquire "wherein die malignity of this fin confifts. This will be mod efFedual- ]y illuftrated, by confidering how deeply it taints the whole character and principles of adion.

There are fins which only engage particu- lar faculties of our nature in their fervice. Thus the love of pleafure is chiefly feated in the fenfes and the imagination. While thefe are ftrongly agitated by a particular entice- ment, confclence may indeed be totally over- powered for a feafon, and the perfon be car- ried along by an headftrong irrefiftible im- pulfe ; But the moral faculties have afterwards leifurc to refume their influence ; reafon is again at liberty to rcprefent the pernicious confequences of tranfgrefllon; and experience is ahvays at hand to convince the finner how inconvenient and dangerous his forbidden pleafures are.

But no fuch checks are ready to occur to the man in w^hom the love of the world pre- dominates. His fin is of deliberate choice, and engages the whole man. in purfuit of it.s own ends. It is not an error about the means,, it is not feeking a right cntl in a mif-

taken

SERMON XX. 357

taken v/ay; but it is purfuing a falfe and per- nicious end, with care, anxiety, and fclf-ap- probation. Hence it is called in Scripture Idolatry, not from any refemblance it has to the outward a6t of falling down before flocks or ftones, but becaufe it entirely dif- places our affedions from their proper obje«f^, and leads them to the preference of an unjuft and delufive rival. Hence it is alTerted, by the Apoftle James, that " the friendfliip of " the world is enmity to God." It is not merely a want of affedion to our Maker, which more or lefs characterifes every iin ; but it is an abfolute oppofition and hatred to him, fo that, in the language of the text, " it *' any man love the world, the love of the " Father is not in him."

From thefe confiderations, it is evident that this fm ftands as it w^ere at the moft remote diftance from repentance. It overfpreads the mind fo entirely as to leave in it no found principle to withftand the progrefs of com- plete alienation from God. It refembles thofe difeafes which do not attack one part of the body only, but which invade the whole con- jlituticn. And it refembles fuch difeafes in

Z 3 another

358 SERMON XX.

another refped alfo, that the perfon Is feldoiri convinced of their reality, until the app "oach

of a fatal termination renders it imDoffible for

1.

him longer to deceive himfelf.

This reafoning is confirmed by experience. No fault of the mind is in fad: fo rarely cur- ed as a wordly difpofition. Age and expe- rience, Vi^hich often bring a remedy with them for other follies, only confirm and increafe the habits of an earthly mind. Even on the brink of the grave, when every other paffion and defire has been extinguiflied, it has been known to occupy the departing fpirit, with an anxiety little, if at all inferior, to that which animated its moO: adive purfuits.

Such is the peculiar malignity, and dange- rous nature of this fin. But as few will de- fend this criminal difpofition diredly, and as many who are enflaved by it are ready enough to join in generally condemning it, I pro- ceed,

lii. To lay before you a few fymptoms of a worldly mind, and to examine fome of the apologies upon which men flatter themfelves with being free of it.

1/?,

SERMON XX. 359

ly?, Then, we love the world plainly to €xcefs, when we ufe any unlawful means to obtain its advantages. This is a mark which cannot well be controverted ; and yet how many will it involve in the charge of a world- ly mind ! Prove yourfelves, then, by this cha- radteriftic. Would any profped of gain tempt you to cheat or dilTemble ? Will your con- fciences allow you to go beyond or defraud your neighbour, providing you can do it in a way fo fecret' as to defy human difcovcry ? Does it feem a light matter to you to take advantage of the fimplicity or ignorance of others in the courfe of bufmefs ? If fo, your minds are indeed deeply corrupted ; and it is not regard to God, or his law, but to your own credit and fafety, which reftrains you from the moft flagrant ads of injuftice. Such perfons may affure themfelves, without far- ther examination, that the love of the Father is not in them, and that their hearts are whol- ly alienated from God : For, as the Apoftle to the Romans argues, " Know ye not that to *' whom ye yield yourfelves fervants to obey, ** his fervants ye are to whom ye obey, whe- " ther of fm unto death, or of obedience un-

Z 4 *' to

36o S E R M O N XX.

" to righteoufnefs. And no man can ferve " two maflers, for either he will hate the one " and love the other, or elfe he will hold to " the one and love the other; ye cannot ferve " God and Mammon."

idly^ We love the world to excefs, when, in the enjoy;ment of its good things, we are ready to fay, with the rich man reprefented in our Lord's parable, " Soul take thine eafe, " thou haft goods laid up for many years, " eat, drink, and be merry." Too much complacency, in what we pofTefs, is no lefs an evidence of a worldly mind than an exceffive defire of more. Examine your- felves, then, wuth regard to the fource whence you derive your pleafures — from heaven or from earth — from the abundance of corn, and wane, and oil— or fi-om the light of God's reconciled countenance ? Can you furrender yourfelves to the relifli of earthly enjoy- ments, without any acknowledgment of him who beftovvTs them ? When riches increafe, do you yield yourfelves to the fatisfadions arif-- ing from them, without coniidering the true ftate of your fouls, whether they be growing jn the favour of God. and in meetnefs for the

heavenly

SERMON XX. 361

heavenly mheritance ? If fo, the world has deceived you, and God has little room in your affedions.

3^/y, The world predominates in our hearts, when it engroffes the principal train of our thoughts, when it is the lafl idea that polTef- feth us when we lie down, and the firft when we arife ; when it diftradls us in, our atten- dance on the duties of religion, interrupts our devotion in prayer, diverts our attention in hearing, and fetters our minds in meditation. I mean not to alTert, that every degree of in- fluence which it has in thefe refpedts, betrays its abfolute afcendency over the mind ; for who then could free himfelf of this charge I — But when thele worldly thoughts engrofs the mind by its own confent, w^hen they make us grudge the time beftowed on reli- gion, and eager to refume our earthly occupa- tions, as foon as we have lulled our con- fciences with an unmeaning attendance on its ordinances — when, like the Jews of old, -ve fay of the Sabbath, " vrhat a wearinefs ! when " will it be over, that we may fell corn/ — This is not only a preferring of the world to God, but in reality a folemn mockery of him,

not

362 SERMON XX.

not lefs provoking than open profanity itfelf. The

/^th and loft mark of a worldly mind which I fhall mention, is unmercifulnefs to the poor. Thofe who have a large meafure of temporal goods beftowed on them, ought certainly, in proportion to their abundance, to contribute to the neceffities of their fellow creatures.

This is evidently the defign of providence in permitting, or rather appointing, fuch ex- ^eme diverfities of condition in the world. But too many of the opulent feem to think no fuch duty required of them. They flatter themfelves that they do all that is incumbent on them in this refped:, if, by the plenty of their tables, the fplendour of their dwellings, the fumptuoufnefs of their equipage, and other articles of their luxury, they find em- ployment for the poor in providing for their confumption. This, indeed, is an eventual btnefit 10 fociety, but is far from abfolving; them from the obligation they owe to it, much lels does it acquit them of their duty to him. who favoured them with fuch diftin- gi^iihed.'bleflings : For what mark of grati- rude to God is it, that we confume his boun- ty

SERMON XX. ^6^

ty upon our own pleafures, although, in fo doing, we cannot avoid diftributing a part of it to our fellow creatures ?

Such perfons. whatever they may think of thcnifelves, how remote foever they may think a worldly character from being appli- cable to them, are in fad deeply chargeable with it. Perhaps they even do give a part of their fuperfluity for the relief of their bre- thren, and eitimating that by its proportion to what others give, and not to the extent of their own means, think themfelves uncom- monly bountiful. But this is a grofs decep- tion, and will be found fo in the day when every falfe pretence fhall be detected before the judgment feat of Chrift. Then (hall they be found among thofe who loved the world, and in whofe heart the love of the Father had no place.

Thefe fymptoms, if properly attended to, may be of confiderable ufe towards difcover- ing the true fiate of your chara6ters in this refped. But as the heart is deceitful, and as we are extremely prone to flatter ourfelves that we are free of *his criminal difpofition, it may be proper to endeavour, before clofmg

this

3^4 SERMON XX.

this head of difcourfe, to deted fome of thofc falfe apologies upon which men flatter them- felves that they are not chargeable with it.

One concludes thus in his own favour, bc- caufe he is poor, and neceflity obliges him to work for his daily bread. How (fays he) lliould I be fufpe£ted of a criminal love to the world, when I poifefs fo little of it, and can, by all my labour, procure fo few of its ad- vantages ? But this is a very deceitful ground of reafoning. He who lacks riches, may love them as well as he who poffefles them : And therefore if you be difcontented with your ftate — if you envy thofe above you — if, in your habits of thought, you confider wealth and happinefs as infeparable — and if your di- ligence to prepare for another world be not fuperior to your induftry in endeavouring to obtain a Ihare of this — the world is ftill your idol^ " and the love of the Father is not in

*' VOU.

Another flatters himfelf that he has no un- due attachment to the world, becaufe he does not proJ£<fl for himfelf any great or extenfive acquifitions in it, — very fmall matters would fatisfv him, and a moderate competence is all

that

SERMON XX. 3^S

that lie defires. But if your hearts are more fet on thefe fuppoied moderate matters than on the heavenly inheritance, you are ftill Haves to the world ; and the more mean and inexcufable you are, that your objedt is fo trif- ling and inconfiderable.

Eefides, this is a very indecifive mode of reafoning. He that engages to feek only a competence^ takes on himfelf a very eafy en- gagement, becaufe he binds himfelf only to a condition which is to be afcertained by his own opinion. The moft covetous man on earth may make the fame profeflion, provid- ed you leave him to be the judge of what that competency amounts to. Look above you to the fuperior ranks of fociety, and fee whether their extenfive pofTeflions extinguifh their de- fires for more. Is not the reverfe the fa(fl: ? The richeft are often in as great neceffity as the moft indigent — as often, at leaft, (and it is not feldom), as the imaginary wants, created by luxury, exceed their means of gratifying them. The decifive inquiry is not how much you defire, but for w^hat ends you dcfire it.

A third conceives a favourable opinioa of himfelf, becaufe he ufes no unlawful means

to

S66 SERMON XX.

to rife in the world. Now this is in fo far good —and would to God we could all fay as much for ourfelves. But even this is not deciiive in the point ; for a man may love the world inordinately, who would neither fteal, nor rob, nor diffemble, in order to enrich him- felf. The fad; is, thofe who have a jufl and fteady fenfe of their intereft, find that thefe are by no means the befl v^ays of advancing it.

A good charader is fo neceffary to carry- ing on w^orldly bufmefs of any kind with fuc- cefs, that a wije man in his generation will be fair and honeft in his dealings, from mere re- gard to his own advantage. But with all this prudential regard, coinciding with feeming virtue, his afFedtions may be entirely placed on the world, to the exclufion of things fpi- ritual and everlafting, which is the very charader defcribed and condemned in the text.

But, fays a fourth, it is impofFible that I ihould love the world to excels, for it is the very vice which 1 principally hate and con- demn in others. — But alas, fo do many thou- sands

SERMON XX. 367

fands who arc themTelvcs abject flaves to the world, to the convi(Slion of every perfon but themfelvcs. It would indeed be utterly afto- nifhing to obferve, how keenly worldly men inveigh againft the fame difpofitions in others, if this account of the appearance did not of- fer itfelf, viz. that the more they are rivals in this love, the more mutual jealoufy and re- fentment muft arife in their minds ; or, to fpeak without any figure, the more covetous their neighbours are, the more they ftand in the way to prevent their obtaining the emo- luments they defire for themfelves.

I will mention but one more pretence by which men deceive themfelves in the refpedt we are confidering, and that is the relolution of leaving their fubftance to charitable pur- pofes when they die. — But ah ! what an ab- furd delufion is this — to oifer their worldly poiTefnons to God, after they have abufed them while they could, and can now retain them no longer. But upon this point I need not dwell longer j for although an abufe very common in former times, it is one with which the prefent age is not peculiarly charge- able.

S6S SERMON XX.

able. " Be not deceived then, God is not *' mocked. Whatfoever a man foweth, that " fhall he alfo reap. He that foweth to the " llelh, fhall of the flefli reap corruption ; but " he that foweth to the Spirit, fliall of the ** Spirit reap life everlafting." Amen.

SER.

3^1)

SERMON XXI.

I. John, li. 15.

Love not the world^ neither the things that ard in the iziorld ; if any man love the vjorld^ the love of the Father is not in him,

I HAVE already defcribcd that excefuve love of the world from which the A- poftle here diffuades us ; and reprefented to you the greatnefs and malignity of the fm. I alfo laid before you fome fyniptoms of an earthly mind, and endeavoured to dete(St the falfehood of thofe pretences, by which too many impofe on their confciences, and flatter themfelves that their love of the world is no greater than it ought to be. I nov/ proceed to enforce the exhortation, and to offer a few diredtions for the help of thofe who are de- firous of having their affeclions weaned irom Vol. IV. A a ihe

370 SERMON XXI.

the world, that they may rife upward to fpi- ritual things. Confider then,

I. That this undue attachment to the world is abfolutely inconfiftent with the love of God. This is the Apoftle's argument in the text. " If any man love the world, the love *' of the Father is not in him." — No man," faid our bleffed Lord, " can ferve two maf- " ters ; for either he will hate the one, and " love the other ; or elfe he will hold to the " one, and defpife the other. Ye cannot ferve " God and Mammon." Hence covetous men are ftiled idolaters. They rejed: the true God, and fubftitute an idol in his room ; they put the creature in place of the Creator ; and make the gifts of his bounty, which fhould knit their hearts to him, the occafions of ali- enating their affedlions from him.

I am aware that worldly men are very un- willing to acknowledge this charge, and would be highly offended fhould any accufe them diredtly of hating the God that made them. There is fomething fo monftrous and fhocking in the idea of hatred and enmity againft God, that it is (carcely to be fuppofed

any

SERMON XXL 371

any thinking man can reconcile himfelf to it. But be affured this charge, however odious it may appear, will be made good againft every worldly man at laft ; and therefore, as you would avoid the fhame of Handing before the judgment feat in fuch a charader, labour to get your afFedions divorced from earthly things, and henceforth let God be fupreme in your hearts. Confider,

II. That an immoderate love of the world is not lefs foolifh than fmful. " All that is in *' the world," faith the Apoftle, in the verfe following the text, " the luft of the flefh, the *' luft of the eye, and the pride of life, is not *' of the Father, but of the world. And the " world pafleth away and the luft thereof."—— Many of its enjoyments are imaginary as well as tranfient. The pleafure and happi- nefs we expedt from them have no founda- tion in the nature of things, but depend en- tirely on a difeafed corrupt fancy. If we look back to the hiftory of mankind in all ages, the difcontented and miferable will be as of- ten found among the profperous and affluent, as among the poor and deprefted conditions A a 2 ©f

37^

SERMON XXL

of life. Thofe fituations which appear fo de- firable as objects of expedlation, are often in experience found marvelloufly barren of real happinefs. Whence doth this arife ? Is it not from the wife appointment of God, that no- thing here below fhould fatisfy the defires of an immortal creature ? Vanity is, for this rea- fon, engraved in deep and legible characters on all things below the fun ; and he that pur- fues the good things of this world as his on- ly portion, will inevitably find that the mofl: fortunate experience of life will never amount to a folid happinefs, in which the heart of nian can find reft and fluisfadion. " He that " loveth filver fliall not be fatisfied with fil- " ver, nor he that loveth abundance with in- " creafe." Therefore faid our Lord to the multitude, " take heed and beware of cove- " toufnefs, for a man*s life confifteth not in " the abundance of the things which he pof- *' feffeth."

Nature is eafily fatisfied, but when men; create for themfelves imaginary wants, they only provide an inexhauftible ftock of folici- tude and difappoiuiment. The craving ap- pr e will fiill be -.vvr:.,':. «^1 ■;, give, and in

the

SERMON XXI.

zi:

the fulnefs of their futEciency they will be m want. What has the world ever done for its moft devoted fervants, that fhould make you defire it fo greedily ? Solomon went as far as any man ever did, both in the acquifition and enjoyment of earthly things, and in the con- clufion paiTed this fentence on the review of all his experience, " Vanity of vanities, faitli *' the Preacher, vanity of vanities ; all is va- " nity and vexation of fpirit." — And have you difcovered an art of extracting comfort from the creatures, beyond what the wifeft of men was able to do ? — What do you ferioufiy expert from the world ? Will it prevent or remove ficknefs ? — Will it ward off the ftroke of death ; or will it even adminifter any con- folation to you at that trying feafon ? Should one come to you on your death-bed, when your fpirits are languifliing, your hearts fail- ing, and your bodies poiTeifed with racking pain, and begin to confoie you by reprefent- ing your vaft acquifitions of wealth, would his v;ords be reviving ? AVill it aftbrd you any joy to contemplate thofe pofTeliions from which you are prefenily to be divorced for ever ? You cannot think fo. You mud be A a 3 fenfible,

374 SERMON XXL

fenfible, tha^^ all things below the fun will prove miferable comforters in dying mo- ments, and that the favour of God will then appear infinitely more defirable than ten thou- fand worlds. What infatuation, then, is it to fet your hearts fupremely on that which you know will appear moft contemptible at iaft. Coniider,

III. That as the love of the world to ex- cefs is fmful and foolilh, fo it is alfo perni- cious and fatal. " They that will be rich," faith the Apoftle to Timothy, " fall into temp- " tation, and a fnare, and into many foolilh *' and hurtful lufts, which drown men in de- " ftruclion and perdition ; for the love of

*' money is the root of all evil."

It were an endlefs tafk to enumerate all the difmal effects of this fordid difpofition. " From *' whence come wars and fightings," faith the Apoftle James, ** come they not hence, even " of your lufts which war in your members. *•' Yt lufi and have not ; ye kill and defire to *' have, and cannot obtain." It is this which engenders flrife and contention, and almoft every evil work. It deftroys the tranquillity

of

SERMON XXL 375

of the perfon pofTejfk^d by it ; it incites him to trelpafs on the rights and enjoyments of others, and on both thefe accounts is often punifhed with remarkable judgments even in the prefent life. How awful is that curfe pronounced by the Prophet Habakkuk, " Wo " to him that coveteth an evil covetoufnefs to " his houfe, that he may fet his nefi on high, " that he may be delivered from the power " of evil. Thou hall confulted fhame to thy- " felf, and haft fumed againft thy foul ; for " the ftone fhall cry out of the wall, and the " beam out of the timber (hail anfwer it." — How dilmal was the faie of Ananias and Sap- phira ! — How horrible the end of Judas if- cariot ! In both theie inllances, the faying of the Wife Man, Proverbs, i. 19. was remark- ably verified, " the grcedinefs of gain taketh " away the life of the owners thereof." But although they iliould efcape in this world, yet they fhall not efcape the damnation of hell. Then (hall they find that riches will not profit them in the day of God's wrath.

There is a flrik-ing paffage to this purpofe,

James, v. i. *' Go to now, ye rich men, weep

" and howl, for your miferies that ihall come

A a 4 " upon

376 SERMON XXI.

*' upon you. Your riches are corrupted, and " your garments are moth eaten ; your gold *' and filver is cankered, and the ruft of them " fhall be a witnefs againft you, and (hall eat " your flefh as it were fire, Ye have heaped " treafure together for the laft day." Such is the prefent wretchednefs, and the miferable portion at laft of an earthly mind. Whereas,

IV. An heart difengaged from this excef- five love of the world, would not only pre- vent all this mifery, but likewife give us the true relifh of life, and ruake death itfelf eafy and comfortable. Take away earthly things from a v^orldly man, and you take away his all ; but the fime things withdrawn from an heavenly minded Chriftian, do not annihilate his fund of happinefs. When the ftreams of created comforts fail, he reforts to the foun- tain ; when the creatures forfake him, he can, rejoice in the Creator, and joy in the God of hiL falvation. The good things he poiTeiTeth have a peculiar relifh, v/hich earthly minds are incapable of feeling. Ke fees the bounty of God in every gift, and the faithfulnefs of Ills covenant in every comfort he enjoys. He

therefore

SERMON XXI.

377

therefore eats his bread with joy, and drinks his wine with a merry heart ; and while he thus fits chearfuUy at the feaft which provi- dence has fet before him, he fears not the in- trufion of any unwelcome meflenger to in- terrupt his peace. He is not afraid of evil tidings, his heart is fixed trufting in the Lord. Prepared for all the viciflitudes of life, adver- fity can take nothing from him which, in the difcipline of his own mind, he has not refign- ed already. Nay, death itfelf, that prefenti- ment fo dreadful to the worldly mind, is to him, in a great meafure, diverted of its ter- rors : For he knows, " that if this earthly " houfe of his tabernacle were diflblved, he " has a building of God, an houfe not made " with hands, eternal in the heavens.'*

Having thus endeavoured to enforce the exhortation in the text, it only remains that I offer a few diredions for the help of thofe who are defirous to have their affecfilons wean- ed from the world, that they may rife upwards to ipiritual things.

ijl^ Let us beware of receiving too flatter- ing a pidure of the world into our minds, or

of

378 SERMON XXI.

of expeding more from it than it is able to bellow. Let us corre(3: our florid and gaudy exped:ations, and make a fober eftimate of its real amount. For this purpofe go fometimes to the houfe of mourning, rather than to the houfe of feafting. Behold there the untime- ly hand of death, taking away the defire of the eyes with a ftroke, blafting the mod vir- tuous joys of humanity, tearing afunder the deareil connections, demolifhing the painted tapeftry, and hanging ilp in its place the fo- lemn fable and efcutcheon.

Such objedis, viewed with ferioufnefs and attention, are far more profitable than the gilded fcenes of mirth and gaiety ; they check that wantonnefs which is the growth of eafe and profperity, and lead us to reflect that this world is not our home, but a foreign land, in which our vexations and difappointments are defigned to turn our views towards that high- er and better ftate, which we are deftined to inherit.

idly^ Be very fufpicious of a profperous ftate, and fear the world more when it fmiles than when it frowns. It is difl[icult to poffefs

much

SERMON XXI.

379

much of it, without loving it to excefs. The great enemy of our fouls is well aware of this, and therefore would give all his fervants libe- ral portions in this world, were it in his power. This was his lafl: effort in the train of tempta- tions which he addrefled to our Lord m rhe wildernefb, and, when this failed, he immedi- ately departed from him.

There is not a more falutary maxim in re- ligious concerns than always to fufped uan- ger where we feel much delight. If our fi- tuation be fuch as entirely pieafes our natural defires, it is high time to look well to the foul, and to fet a ftrid guard on our heart, left, by thefe pleafmg enjoyments, they fhould be be- trayed and alienated from God, wtio alone has a right to them.

3^/)', Make a wife improvement of the af- flidions with which you may at any time be vifited. Beware of repining under them, or thinking them greater evils than they really are ; but rather believe that they are graci- oufly fent for the benefit of your fouls, to mortify your inordinate affedions to the pre- fent world. " Whom the Lord loveth he " chafteneth."~-Nay, the feafoaaole vifitation

of

58o SERMON XXL

Cf temporal calamities, is included in the te- nor of that cverlafting covenant, which is well ordered in all things and fure. Does the world then frown on you ; are you afflidted with poverty, ficknefs, pain, and reproach ? Do relations grieve you ? Do friends prove imfaithful, or are you bereaved of them by death ? Negledl not fo fair an opportunity of inllru£lion, when you have experience itfelf to difgrace the pretenfions of the world, and your very fiefli is made to feel that it is both vain and vexatious. Remember that God has fent thefe rough meflengers to bring you home to himfelf. Gratefully, then, comply with his call, and chufe him for your portion, leaving the w^orld to thofe who have no bet- ter fources of fatisfadion.

4/;6/)', Look forward to eternity, and take a fericus view of that world, wherein you mult dwell for ever, after you have fpent a few more days and nights in this. Remember that heaven or hell mull be your everlafling abode ; and mud it not be of the laft impor- tance to knovvT which of thefe difierent ftates fliall be your lot ? Can that man fpend his time and ihxngth in the puriuit of trifles,

who

SERMON XXI. 381

who believes and who confiders that he is haftening to appear , before God in judgment, when his final ftate (hall be allotted according to his prefent behaviour ? Muft not the fore- fight of this awful trial difengage his mind from the world j and cure his anxiety about earthly things, by producing in him an anxie- ty about matters of infinitely greater confe- quence. " Let your moderation be known un- " -to all men (faith the Apoftle) the lord is " AT HAND." A more powerful argument could not be ufed. An habitual impreffion of this awful truth, that the Lord is at hand, that he ftandeth before the door, would ef- fedlually cure our feverifli defires after earth- ly things, and awaken us to a deep concern about the interefts of our pvecious and in^- mortal fouls.

Finally, let us be wife in time, and give the fupreme affedions of our hearts to God, who alone is worthy of them ; imploring, for this purpofe, the aid of his Holy Spirit, to enable us to comply with his own gracious expoftulalion, Ifaiah, Iv. 2. " Wherefore do *' ye fpend money for that which is not bread, " and your labour for that which fiitisfieth

" not ?

^S2 SERMON XXI.

* not ? Hearken diligently unto me, and eat

* ye that which is good, and let your foul de-

* light itfelt in fatnefs. Incline your ear, and ' come unto me, hear, and your fouls fhall ' live, and I will make with you an ever-

* lafting covenant, even the fure mercies of

* David." Amen.

FINIS.

~t