The American preacher, or, A collection of sermons from some of the most eminent preachers, now living in the United States : of different denominations in the Christian Church

THE

AMERICA,N Pl^EACHER;

O R, A

COLLECTION of SERMONS

F R O xM SOME OF T 11 E

MOST EMINENT P R E A C H E R 9,

N O W L I V I N G,
IN THE UNITED STATES,

O F

DIFFERENT DENOMINATIONS

IN THE

CHRISTIAN CHURCH.

NEVER BEFORE PUBLISHED.

VOLUME I.

nm I niriw

ELIZABETH-TOWN, (New-Jersey)
Printed by SHEPARD KOLLOCK, for the Editors,

WHO HOLD THE PRIVILEGE OF CoPV-RlGHT.

M.liCC.-'CCl.

..ii^-

"ii^^.

PREFACE.

TO THOSE, who have feenthe plan and
circular letter fent abroad for the ex-
ecution of this work, little information will
he neceflary ; but for the information of
thofe, who have not feen them, it may not
be improper, or out of place, to fay — that
the following were the objefts in view, and
thofe which were publifhed as the founda-
tion and intention of the work.

** I. To bring into public view many ex-
cellent difcourfes now in manufcript, pro-
miffing great benefit to the interefts of Re-
ligion.

'' II. To unite in one work fome of the
beft performances of the day, as a fpecimen
of the pulpit talents of the time.

" III. By uniting the feveral moft impor-
tant religious denominations in one work,
to open the door for the more extenfive
exercife of Christian Charity among
Christian Brethren.

" IV. To afford Chriiftan families a com-
pendium of Chriltian inftruftion.

iv PREFACE.

''V. To prevent the farther importation
of printed Sermons, by encouraging the
pubUcations of our own country."

Such were the real, and, we truft, juflifi-
able reafons, by which the public were in-
vited to encourage the plan.

Besides the influence the plan itfelf
might be fuppofed to claim, it was fupport-
ed by the following recommendation.

" Having duly conjidered the plan of the
"American Preacher, now offered for
*' the approbation of the public, we take the
*' liberty offgnifying our concurreyice tn the
''fame: not doubting but it may well execute
^' the objects it propofes,

William Livingston, Governor of
the State of New~Jerfcy.

George Clinton, Governor of the
State of New-York.

William Samuel John son, Pr<?/fi<f7i^
of Columbia College, and one of the Se-
nators of the United States.

Eli as Boudinot, L. L. D. Member
of Congrefr

The fuccefs of the plan and circular let-
ter, is fufficiently teftified by the exiflencc

PREFACE. ^

oF the work in its prefent form, as well as
by the refpeftable lift of fubfcribers who

have fupported it.

ii

It is not pretended that all the preachers
of the Gofpel in the United States, who are
juftly entitled to diftinftion, both for the
purity of their doftrines, and elegance in
ftyle, are among the number of thofe who
have fupported this work : but we believe,
that thofe who appear in the following pa-
ges, will be pronounced to have well fup-
ported the caufe they were fo indulgent as
to undertake.

Such has been the reception of our plan
in the prefent inftance, that we feel our-
felves juftified in announcing to the public,
a FOURTH VOLUME; and, in a word, a suc-
cession of volumes, fo long as the prefent
difpofition to encourage the work fnall con-
tinue.

In fupport of this plan we plead an incli-
nation, more fully, to execute the objefts
juft now recited, as giving origin to the
work ; and we add, a defire:

L To form fuch a colleclion of difcourfes,
as may amount to a fyftem of Chrillian
faith and pra6lice.

vi PREFACE.

II. By this fyftem to raife an oppofition
to error and herefy of every kind.

III. To direft the prefent prevailing dif-
pofition to liberality in matters of religion,
into a proper channel; and open the door,
for Chriftian communion, upon principles

ACKNOWLE|:)GED and UNDERSTOOD.

IV. To lay a foundation for the univer-
fal agreement of the Chriftian Church,
when the highprofpefts of futurity fhallbe
unfolded.

We pretend not to a fpirit of prophecy,
but find a willingnefs to hazard a conjec-
ture, that, under the fupreme and fuperin-
tending providence of God, fome fuch
fmall beginnings or dawnings of light, may,
eventually, be confidered as announcing
the approach of Meridian Day.

We are not backward to fay, that fuch
religious union, and influence as this work
labors to accomplifti, will add no fmall dig-
nity and SUPPORT to the political in-
ter e s t s of our country. To the influence
of law, it will add the energy of confcience
and moral duty; to the fubje6i,itwill admi-
nifter fafety and proteftion from the en-
.croachments of arbitrary power; and to

.!> R E F A C E. vii

all under its influence, will flied the richeft
of CIVIL and social blelTings.*

With the deepell veneration, v/e dedi-
cate our labors, and thofe of our brethren,

to the GOOD PROVIDENCE of AlMIGHTY

Gob, and to the patronage of the pioirs
of every denomination, into whofe hands
this work may come — trufting, that thofe
who favor it, will, in the perufal, find their

* ** A tranfient view of thofe jdates and kingdonis, which have
** made the moll ftriking figure in the hiftory of the world, and
" which have been moll renowned for the felicity of their govern-
*' ment. v/ill convince us that Religion was by them, always, cdn-
** fidered as a matter of great importance to Civil Society.

" The greatell politicians, and moll celebrated Icgillators of an-
** tiquity, depended much on this, to give lan(5lion to tlieir laws,
** and make them operate with vigor and facility."

Reese : C« ihs hifluence of Religion in Civil Society.

«

" Oar holy Religion, by regulating and compofing the pa/Tions,
enlightening and exalting the mind, and purifying and meliorat-
ing the heart, conduces in a high degree to the peace and well-
*' being of focial life : It makes good men;— from thence, the tranli-
** tion is eafy and natural to regular citizens and obedient fubjeds,
** Where private virtue cannot be found, it is in vain to look for
** public: and laws are of little efficacy without good example.^*
Governor Patterson's Anf'v^cr to the Congratulatory Aii'-
drefs of the Prejbytery of NeiM-Briwf'wick.

** Another important confequencc of this difcovery, is an enlarg-
** ed liberality of fentiment among men. The liberality to which
** I refer, is dilcernable in the fpirit of religious toleration, which
" fpreads like a flood over the face of the earth. This toleration,
" when it becomes univerfal, cannot but accomplifh matters of the
*' highell importance to the v/ORLD. Truth and reafon will then
" burll with iirefillible energy from the dark clouds of fuperllition
** and bigotry — difpel the mills of error and abfurdity, and bring
" the GREAT FAMILY OF THE WORLD, to an uniformity of religi-
** ous belief and vvorlhi p."

Alfred; On the Progrefs of true Priiidples cf Freedom^
and good Ccicnnncnt^

viii PREFACE.

attention amply rewarded; and, in the end,
enjoy the high profpecls it permits them to
entertain.

We return our grateful acknowledgments
to thofe Reverend Gentlemen who have
contributed to the execution of this work
thus far — not doubting, that the contempla-
tion of having added fomething to the fup-
port of the great truths of the gofpel — of
having adminiftered inflruftion to the igno-
rant, warning to the impious, and edification
to the faints — but above all, the contempla-
tion of having laid a foundation for the pro-
grefs, unity, and perfe6iion of the kingdom
of the Redeemer, will afford higher reward
for their fervices, than it is in our power to
give.

In behalf of the interefts of this work,
fubfcribe

to the caufe of truth, a friend,
and to the public,
a devoted fervant—

DAVID AUSTIN.

jTilzabeih-Tou-n,
J.m. J, 1791-

CONTENT S.

SERMON I.

On Miniflerial Charadlcr and Duty.

By John Witherspoon, D. D. L. L. D.
Col. N. C. P.

2 Cor. iv. 12. — We alfo believe and therefore f peak,

page 9

S E R M O N IL

On Man in his natural State.

By the fame.

Rev. iii. 17. — Becaufe thou fay eft I am rich and
increafed with goods, and have need of nothing ; and
knoweft not that thou art wretched, and miferable, and
poor, and blind and nailed, 2 7

SERMON III.

An Inducement to come to Chrifl.

By the fame.

The fubjedl continued. 43

b

X CONTENTS,

S E R M O N IV.

Salvation of Sinners, only by the Blood of Jefus.

By Alexander Macwhorter, D. D. Paftor of the
firll Prefbyterian Church, Newark, New-Jerfey.

I Cor. V. 7. — For even Chrijl our p off over is fa-
crificedfor us. 57

SERMON V.

The Influences of God as a Sun, the great Confb-
lation of his People.

By the fame.
Pfalms Ixxxiv. 9. — For the Lord God is a fun, 77

SERMON VI.

The Evil and Danger of Security in Sin.
By the fame-
Matthew xxiv. 38, 39. — For as in the days that
were before the floody they were eating and drink-
ingy marrying and giving in marriage, until the day
that Noah entered into the ark : and knew not until the
flood came and took them all away : fo fhall alfo the
coming of the Son of Man be, 95

SERMON VII.

Growth in Grace.

CONTENTS.

XI

By John H. Livingston, D. D. one of the MU

nifters of the Reformed Dutch Church, New-
York.

2 Peter iii. 1 8. — But grow in grace, 113

SERMON VIII.

The fubjed continued.

By the fame. 1 3 ^

SERMON IX.

A (landing Revelation once attefted, the bcfl: Evi-
dence of a future Life.

By James Dana, D. D. Paftorof the firft Conjrre-

o

gational Church, at New-Haven, Connecticut.

Luke xvi. ^i.—If they hear not Mofes and ilye
prophets neither will they he purjiiaded, though one
roje from the dead. j 5 j

SERMON X.

Chriflian Morality.

By the lame.

, Matthew vii. 2 8, 2^,— And it came to pafs "c^hen
Jejiish^ad ended theje Jayings, the people were afioniJJj^
ed at his doclrine. For he taught them as one having
authority and not as thejcrihcs. 1 87

xii CONTENTS.

SERMON XL

The Folly and Guilt of being afhamed of Chrifl.

By Samuel S. Smith, D. D. Col. N. C. V. P.

et S. T. P.

Mark viii. 38. — Whofoever Jhall be ajbamed of
tne and of my words in this adulterous and finful gene^
ration, of him alfo Jhall the Son of Man be ajhojued,
vjhen he comeih in the glory of his Father and zvith the
holy angels. 213

SERMON XII.

On the forgivenefs of Injuries.

By the fame.

Matt. vi. 14. — If ye forgive men their trefpaffes,
your heavenly Father zvlll alfo forgive you, 235

SERMON XIII.

The fpiritual Death and Life of the Believer.

By William Linn, D. D. one of the Miniflers of
' the Reformed Dutch Church, New- York.

Gal. ii. 20. — I am crucified with Chrijl: ncverihe-
tefs I live, yet not /, but Chriji liveth in me : and the
life which Inr/w live in the flejh, I live by the faith of
the Son of God zvho loved me, and gave hi wf elf for me,

261

CONTENTS. xiii

SERMON XIV.

The Charadter and Mifcry of the Wicked.

By the fame.

Ifaiah Ivii. 21. — There is 720 peace faith my God,
to the wicked, 2? 5

SERMON XV.
The fubjedl continued •

By the fame. 297

SERMON XVL

On Difobedience.

By Benjamin Moore, one of the Miniflers of the
Epifcopal Church, New- York.

Genefis iii. 6. — And when the woman faw that the

tree was good for food, and that it was pleafant to the
eyes, and a tree to he dc fired to make one wife^fhe took
of the fruit thereof and did eat: and gave alfo unto her
hufband and he did eat, 315

SERMON XVII.

On the forgetfulnefs of our Sins.

By Bryan Fairfax, Minider of the Epifcopal
Church, Alexandria, Virginia.

xiv CONTENTS.

Hofea vii. 2. — And they confider not in their hearts
that I remember all their wickednefs, i^i'j

SERMON XVIIL

The Nature and Advantage of the Fear of the

Lord.

By John Rodgers, D. D. one of the Minifters of
the United Prefbyterian Church, in New- York.

Prov. xxiii. 17. — Be thou in the fear of the Lord
all the day long, 339

SERMON XIX.

The Pleafantnefs of True Religion.

By Nathan Perkins, A. M. Minifter of a Con-
gregational Church, Hartford, Weft Diviiion,
Connecticut.

Matt. xi. 30. — For my yoke is eafy and my burden
is light. 355

SERMON XX.

Death the Chriftian's Gain.

By Thomas Reese, A. M. Minifler of a Prefby-
terian Congregation, Salem, South-Carolina.

Philippians i. 21. — To die is gain. 375

'&''■

SERMON I.

ON

MINISTERIAL CHARACTER and DUTY-

BY

JOHN PFITHERSPOON,D.D.L.UD.

Col. N. C. P.

BBHm

2 C o R. iv. 13,

fVe alfo believe, and therefore /peak.
J.. , , . . .,...,-,•,

TO underftand what ought to be the cha-
radler, and what principles fhould animate
the condudt of a Miniftcr of the Gofpel,
cannot be^vithout profit, even to a private Chriftian,
It will teach him whom to prefer, when he is called,
in providence, to make a choice. It will teach him
to hold fuch in reputation for their office- fake, and
to improve the privilege of a regular gofpel miniftry,
if he himfelf is favored with it. And I think it
muft incline him to make daily fupplication to the
Lord of the harvefl, to fend forth faithful laborers
into his harvefl»

But though there were no fuch general advantage
to be derived from it, my particular charge, and the
very afped: of this audience, would eafily juflify me;
in making this, for once, the immediate fubjed of
•lifcourfe. A

lo W I T H E R S P O O N.

Now if we would know the chara(!ler of a faithful
Minider, we cannot better, or more immediately
reach our purpofe, than by looking into the charadter,
and obferving the conduct, and fprings of adlion, of
the Apoftles of our Lord, who received their corn-
millions immediately from himfelf, and were not on-
ly the firfl, but the beft and mofl: fuccefsful Minift-
ers> that ever were employed in the church of Chrifl.

The Apoftle Paul, whofe call was fo lingular, and
whofe labors were fo diftinguifhed, has, in his EpiC-
tles to thefeveral churches, planted or watered by him,
givenus a great light into the chief aims he had in the
exercife of the miniftry. In this chapter, and the pre-
ceding part of this Epillle, hefhews the Corinthians,
with what vifible faithfulnefs and fmcerity he had
adied, and what diligence he had ufed in promoting
their eternal happinefs.

To fave time, I forbear going through die connec-
tion of his difcourfe and only obferve, that in the
wordsof our text, he fliows what kept him faithful and
influenced him to fo much diligence in the work to
which he was called, by alluding to an expreflion in
the 1 1 6th Pfalm. It is^written, I have believed, there-
fore have Ifpoken. -We alfo believe y and therefore fpeak»
In this he intimates, that our inward perfuafion of
the great truths of the evcrlafling Gofpel, could not
but have a powerful influence upon him and others,
to prcfs the important mcfiage, and w^atch over the
fouls of thofe committed to their charge.

In difcourfing furrherat this time, I intend to con-
fine myfelf to this lingle truth, which may be eafily

W I T H E R S P O O N. 1 1

deduced from the text: That one of the mod cdQii'
tially necelTary, and the moR" extenlivcly ufcfiil
quahfications of a good Minifter, is, that he be a
good man, that he have a firm belief of that Gofpel
he is called to preach, and a lively fenfe of religion
upon his own heart. After I fhall have explained
and confirmed this obfervation, I will conclude with
fome practical reflediions.

Though I havfe mentioned real religion as one of
the mofl effentially necefTary qualifications, I am not
ignorant, that taking the words in a ftricl fenfe,
gifts are more necefTary to the being of the miniflry
than even grace itfelf. To make the efficacy of the
ordinances to depend upon the inward ftate of the
adminiflrator, is a Popifli error, and is exprcfsly
guarded againfl by the AfTembly of Divines, in our
fhorter Catechifms, in the following words : T'h^
Sacraments, and it is equally true of every other or-
dinance, become effectual to Salvation, ?tot from any vir^
iue in theniy or in him that doth adminijler them, but on-
ly by the blejjlng of Chrifty and the 'working of his fpirit
in thenty that by faith receive them.

But fome degree of capacity is evidently neceflary
in the mofl abfolute fenfe. A man who is altogether
\oid of knowledge and utterance, or who is deaf and
dumb, may be a faint, but cannot be a Minifter.
This concefHon, however, takes nothing from the
force of the obfervation, that real Religion is of the
greateft importance, and moft ablblutcly necefTary to
the faithful difcharge of a Minifier's facred trufl.
That 1 may fet this in as clear and (Irong a light as I

12 W I T H E R S P O O N.

am able, let me intreat your attention to the follow-
ing obfervations :

I. Real Religion in a Minifrer will make him
knowing, and able for his work. It is necelTary for
any one who intends himfelf for the office of the
minif^ry, by diligent fludy, and the ufe of thofe
means, wir'h which God in his Providence hath fur-
nifhed him, to improve his underftanding and acquire
a flock of knowledge, that he may be a workman
that needeth liot to be aihamed, rightly dividing the
word of truth. In this he can have no fuch incite-
ment as concern for his Mafter's Glory. Nay, he
that is truly religious, is taught of God the beft of
Mailer's, and will have fomc of his mod profitable
lefTons from his own experience. -

Let me the rather intreat your attention to this,
that thcfe who are moft apt to difparage piety are al-
fo apt to fpeak in terms of high approbation on the
fubjed: of literature and fcience — ObferveJ therefore,
that true religion ferves both to give a man that know-
ledge which is ncceflary to a Minifter, and to dire6l
and turn into its proper channel the knowledge whicK
he may othcrwife acquire. It is an approved maxim
in every fcience, that practical and experimental
knowledge far exceeds that which is merely fpecula-
live; at leafli tho* the lad may make the prettiefl
fliow, the firfl, is by much to be preferred for ufe.
Any wife m:m, if he was to go a dangerous voyage,
would readily prefer as his pilot, one, who had much
experience, and had failed often that way himfelf, to
^nc^ who had fludied navigation in the moil pcrfecj

jyiTHERSPOON, 13

manner afhore. So, my brethren, every man who
regards his foul would choofe for his Jpiritual guide,
one, who appears to have the wifdom to fave his o\vn>
and would expe6l by him to be beft diredcd, how to
avoid the rocks and (helves in his pafTage, thro' this
dangerous and tempeftuous ocean of life.

But if this maxim holds true in other fcience, it
holds yet more ftrongly in Religion, which cannot be
truly known unlefs it be fch. There is an infepa-
rable connexion between faith and practice, truth
and duty ; and therefore he that is a ftranger to the
One, is ignorant of the other. I am not infenfible
that a bad man may efpoufe, and plead for a great
part of the fyftem of divine truth; but as he cannot
cordially embrace it, fo I am inclined to think that
he never truly underftands it. ' The Apoftle Paul de-
clares, that it is only by the Spirit of God which i»
given to every real Chriflian, and more efpecially to
every faithful Minifter, that a mart is enabled to
treat rightly of Divine Things, Now zve have receiv-^
edy not the Spirit of the fVcrld, but the Spirit which is of
Gody that we mighj knozv the things that are freely given
to us of God; which things zve fpeak^ not in the words
which mans wifdom teachethy hut which the Holy Ghojl
ieacheth^ comparing fpiritual ihings with fpirituaL But
the natural man receiveth not the things of the Spirit of
God, for they are foolifhnefs unto him, neither can he
know them for they are fpiriiually difcerned. As the
real Chriftian from that character is bell difpofed to
feek after, fo he is by the fame means bed: fitted to
improve and apply his knowledge of fpiritual things.
This will appear, if v/e coniider what ought to be the

14 WITHERSPOON.

great work of a Minifter. He hath to do chiefly
with the hearts and confciences of his people. His
bufinefs is to convince the ungodly ; to awaken the
fccure; to enlighten the ignorant; to dired and
ftrengthen the weak in the faith, and in general as
a wife phyfician, to adminifter the medicine proper
to the various conditions and diforders of his hearers.
Now it mufl, at firft fight, appear, that he who is a
ftranger to the power of godlinefs, and knows no-
thing of the fpiritual life himfelf, mufl be utterly un-
fit for difcerning hov/ it thrives, or alTiftingand pro-
moting it in others. That man mufl furely be moft
powerful in fearching, and moil fkilful in guiding
the confciences of others, who has been accuftomed
to examine and diredl his own.

I only farther obferve upon this particular, that
true Religion will purify, and direct into its proper
channel, the knowledge he may otherwife acquire.
It is a great midake to think, found learning is an
enemy to Religion, and to fuppofe that an ignorant
miniftry is the befl: or fafefl. There is no branch of
human knowledge of which a Divine may not be the
better, or which a good man will not improve to the
glory of God and the good of others ; tho' fome of
them are more important than others; and it is ne-
ceiTary to give to any of them, only fuch proportion
of our time, as is coniiftent with our great and princi-
pal aim. Now true Religion is the great preferva-
tive againft miftake orabufe of any kind on this fub-
jcct. A bad man is apt to liudy, merely to gratify
his own fancy; and there is a falfe luxury and delica-
cy in feeding the mind as well as the body \ bad

W I T H E R S P O O N. ij

man is alfo exceedingly prone to inteliedual pride
and felf-fufficiency ; than which, there is not a vice
more dangerous in itfelf, or more contrary to the
chara6ler of a Minifter of the New Teftament. But
he who is fandified by Divine Grace, as he has every
motive to diligence in acquiring knowledge, fo the
fingle purpofe to which he will wifh to apply it, i»
to fcrve God in the Gofpel of his Son.

II. Real Religion in a Minifter will make him
happy andchearful, ready and willing to do his duty.
There is a great difference between the prompt, and
Ipeedy obedience of a fervant who loves his mafter
and his work, and the reludiant labor- of him who
only deceives him, that he may cat of his bread. A
truly pious man undertakes the office of the miniftry
from love to God, with a view to promote his glory,
and what he hath counted his intereft in the world :
viz. the welfare of the fouls of men. An unholy
Minifter undertakes this employment only as a trade
to earn by, and has it at leafl as his highefl aim to
promote his own worldly advantage. It is eafy to
fee in w^hat a different manner thefe different pcrfon«
will acft, and in what different light they will view
the facred duties of their fundion. He who truly
believes the Gofpel and loves its Author, will reckon
it his highefl honor when he is called to recommend
it to the belief of others. He will be apt to teach,
and will find a pleafure in carrying his meffage; be-
fides the reward he expeds from him who employs
him, and will undergo with chearfulnefs every fa-
tigue he is fubjeded to, in the execution of his office.
Oil tlic other hand, he who is actuated by a contrary

iS WITHERSPObN.

principle, tho' he is obliged, that he may raife his
wages, in fome fort to do his duty ; yet how heavily
mud it go on, how tedious and burthenfome mud it
be, both in preparation and performance ? He will
count his lerVice at the Altar, and his work among
his people, as a toil and drudgery, and reckon all
that redeemed time that he can fave for himfelfjfrom
the duties of his office.

Perhaps it may be thought that there lies a (Irong
objection againft this obfervation from experience ;
as it appears that fuch Minidcrs as have lead of Re-
ligion, commonly go mod lightly under the charge,
and are far from feeling any burthen \r\ what is
<:ommitted to them; whereas the mod pious and
faithful Miniders feem to have a weight upon their
fpirits, and fuch a concern for the falvation of their
people, as cannot but take much from their chearful-
nefs in the work to which they are called. In an-
fvvcr to this, obferve, that an unfaithful Minider is
not eafy and chearful becaufe his v.ork is agreeable
to him, but becaufe he takes as little of it as niay be,
and feeks his pleafure more than his duty. Certain
it is, that the work of the minidry mud be irkfomc
j;nd uneafy to him that believes not, except fo far as
he makes it fubfcrvient to ambition, and difplays his
own talents when he diould be feeding his people's
fouls. This I confefs, which the Apodle judly calls
preaching ourfelves, may be abundantly gratifying
to the mod corrupt heart. On the other hand, that
concern for his people which is upon the heart of
every faithful paftor, is far from being inconddent
with the mod folid peace and dedrable pleafure arif*

W I T H E R S P O O N. 17

ing from the difcharge of his duty. It is like the
excrcife of pity and compaffion to the diflrelTed, iri
him, who is acfting for their relief, which, though in
fome fcnfe painful, is yet accompanied with the ap-
probation of God, and confcience, as flowing from a
rightly difpofed mind, and therefore to be cherilhed
and cultivated rather than fupprefled. There is a
time for every good man to mourn, and a time to re-
joice, and perhaps the one is even more falutary than
the other; for we are told, that God will appoint un-
to them that mourn in Zion, io give unto 'them beauty
for ajhesy the oyl of joy for mournings and the garment
of fraife for the fpirit of heavinefs.

III. Real Religion in a Minifter will make him
faithful, and impartial, in the difcharge of his trufl.
The God in whofe prefence we ftand, and in whofe
name we fpeak, is no refpcdler of perfons, and nei-
ther iliould we be in doing his work. There is com-
monly a great variety of perfons, of different Nations
and of different characters, committed to the infpec-
tion of a Minifler ; the pleafing or difplealing of
whom, has a conliderable influence in his worldly
cafe and intereft. This is a great temptation to be
unfaithful, and often leads to fpcak unto them
fmooth things, and prophecy deceit ; or at lead, not to
deal with all that freedom and impartiality, that his
duty to God requires. In every unrcgenerate man,
worldly intereft in one fliape or another, either va-
nity or gain, is the fupreme motive of aiflion : And
therefore, as moft men are impatient of reproof, it
cannot be fuppofcd, that an unfandifacd Miniftcr

B

1$ W I T H E R S P O O N.

will venture to provoke their difpleafure, or to gall
them with unacceptable truths. The favor of the
great, or the applaufe of the multitude, he certainly
will feek, more than the edification of any. On the
other hand, he who truly fears God and believes what
he teaches, will ad with faithtulncfs and boldnefs.
He will remember that if he feeks to pleafe men, he
cannot be the fervant of Chriil:. He will therefore
no farther obtain, and indeed no farther wifh to ob-
tain their favor, than as a diligent difcharge of his
duty approves him to their confciences in the light
of God; or forces the approbation of the impartial,
notvvithilanding the refentment of particular offen-
ders. It is only the fear of God, can deliver us from
the fear of man. I do not pretend that all who fear
God, are wholly delivered from it: but furely, bad
men, mufl be far more under the government of this
finful principle. The one may fail occafionally, the
other is corrupted wholly. There are two reafons
which incline me particularly to infifV on that faith-
fulnefs, which can only flow from true piety.

1. That preaching, in order to be ufeful, mud be
very particular, and clofe, in the application. Gene-
ral truths and abftrad reafoning have little or no in-
fluence upon the hearers, as the ignorant cannot, and
the wife will nor, apply them to themfelves.

2. The other rcafon is, that private admonition,
and perfonal reproof, are a great part of a Minifter's
duty, and a duty that cannot be performed by any
man, who hath not a fteady regard to the prefencc
and command of that God, who hath fct him to
watch for the fouls of his people, as one that mufl:
give an accounts

WITHERSPOON. 19

IV. Real Religion in a Minifter, will make him
adlive, and laborious in his work. Diligence is abfo-
lutely necellary, to the right difchargeof the pafvoral
duties, whether public or private. It requires no
fmall attention and labor, to feek out fit and accepta-
ble words, as the preacher exprefTes it, to ftir up the
attention of the incon(iderate, to awaken fecure, and
convince obftinate fmners, to unmafk the covered
hearts of hypocrites, to fet right the erring, and en-
courage the fearful. An unbelieving Minifter, muft
be carelefs and Hothful. As he is unconcerned a-
bout the fuccefs of his Avork; he cannot have any
great concern about the manner of performance.
But he, who believes the unfpeakable importance of
what he is employed about, both to himfelf, and to
his people, cannot fail to be diligent. He knows
that he himfelf mull anfwer to God, for the care he
has taken of the fouls committed to his charge ; and
that if he does not faithfully warn the wicked to turn
from their ways, their blood will be required at his
hand.

Oh ! my brethren, what a flriking confideration is
this, to fuppofe ourfelvcs interrogated by the Su-
preme Judge, concerning every linner under our
charge ? Did you earneftly warn this unhappy foul,
by earned exhortations in public, and by ferious af-
tedlionate expoftulations in private, to confider his
v/ays ? It is an cafy thing, by a partial, or curfory
performance of our duty, to fcrcen ourfelves from
the cenfure of our fellow-men; but to liand at the
judgment feat of Chrill:, and aniwer there for our di-
ligence, is a more awful trial.

::o W I T H E R S P O O N.

Will not alfo a concern for his people's intcrefT,
animate a pious Minifler to cjiligence ? If he is truly-
pious, as he loves God, he loves liis brother alfo.
The Apolilc Paul fays. Knowing therefore the terror of
the Lordy we per/uade men. If a man in good carneft,
believes, that everlafling mifery mult be the portion
of all who die in an unrenewed flate ; what pain$ will
he not take, to prevent fiiiners from going to that
place of torment ?

One who could fee a fellow-creature, in the rage
of a fever, rufhing to the brink of a precipice, and
not reftrain him, would fall under lading infamy-
Mud not the flime compadlon move the heart of a
ferious perfon, who {^t^ his fellow-linners, going
blindfold to the pit of perdition ?

It is their not believing thefe things, that makes
them fo fjarlefs in fmning; if you truly believe them,
V'ill you not make an edbrt to alarm them ? There
j^re no motives like thefe to diligence — he that be-
lieves, wdll certainly fpeak.

V. In the lad place, real Religion, will make a Mi-
nidcr fuccefsful in his work. This it does, both as
it fits him fordoing his duty to his people, which has
been illudratcd above, and as it adds to his precepts,
the force of his example. Fird, it makes him fuccefs-
ful as it lits him for his duty. It is true indeed, that
God only can give the blcfiing upon a Minidcr's la-
bors, and that he can fave by many, or by few, by the
weaked, as well as by the abled indrument : yet we
fee from experience, that in all ordinary cafes, he
proportions the fucccfs, to the propriety, or fu dicicn-

W I T H E R S P O O N. at

cy of the means. Neither is there any furer mark,
that God intends effedlual benefit to any part of the
world, or the church, than when he raifes, and com-^
mi'fTions men, eminently qualified, to plead hiscaufe.
Therefore, real piety, even in this refped;, contributes
to a Minifler's fuccefs. If diligence in all other-
things produces fuccefs, it muft be fo alfo in the mi-
niftry. If he that lays out his gjound with the great-
eft judgment, prepares and drcffes it with the great-
eft care, has the moft plentiful crop : if the flicpherd
that waits moft diligently upon his flock, feeds them
in the beft pafture, and leads them to the fafeft ftiel-
ter, has the moft increafc ; then that Minifter, who
does his duty moft wifely, and moft powerfully, will
alfo fee moft of the fruit of his labors.

But real, and unafteded, yet viftble ferlpufnefs,
has alfo its own proper additional influence on a Mi-
nifter's fuccefs. An apparent and vifible imprcflion
upon the fpcaker's mind, of what he fays, gives it an
inexprefTible weight with the hearers. There is a
piercing heat, a penetrating force, in that which
flows from the heart, which diftinguifties it not only
from the coldnefs of indifference, but alfo, from the
falfe fire of enthufiafm or vain glory. Befidcs all
this, the example of a pious Minifter, is a conftant
inftruclion to his people. It ratifies his dodrine,
while he not only charges them to do what he fays,
but to be what he is. This will receive much illuf-
trarion from its contrary.

A Minifler who has a carelefs, untender walk, de-
^ats, by his life, the intent of his preaching. Though
in rcafon, it cannot juftify any one in difobcying.

^2 WIT HE R S P O O N.

wholefome inftrudions ; that the inftrucloi defpife*
them himfclf ; yet it is one of the mod common cx-
cufcs men make for themfelves^ and few cxcufcs
leem to fet their confciences more at eafe. Loofc
and carelefs perfons, think thcmfclves quite at liber-
ty to defpife the reproofs of their paftor, if^ while he
teaches others, he teaches not himfelf.

Nay, not only is it thus with the profane, but even
thofe who have the grcatcft regard for Religion, arc
not fo much afFeded with the fame truths, when
fpoken by one they think indifferent about them, as
when fpoken by one, who feems to feel what he
fpeaks, and who lives as he teaches.

Experience greatly confirms the whole of this rea-
foning — for wherever an eminently pious Minifter
has lived, and labored long, there is commonly to be
found the moil knowing, lerious, fober-mindcd, and
judicious people ; nay, the very memory of fuch a
Minifter, is often long continued, after he is gone,
and his example is propofcd by his hearers, to their
children's children.

From all thefc confidcrations, I conclude, that the
molt important qualification of a good Minifter, is,
to be a believing preacher y and that, if he favcs his
own foul, he will be the probable mean of faving
them that hear him.

I proceed now, to make fomc improvement of the
fubjetfl.

Reverend fathers and brethren.

As we would widi our people to do, let us take
heed hov; \vc hear, and make a faithful applicatioa

W I T H E R S P O O N. 23

to ourfelves, of what hath been faid upon ^he fub-
jed. Let it engage us to a fcrious examination of
ourfelves, left while we preach the gcfpel to others,
we ourfelves fliould be reprobates. This ought to
be the fubjedt of our frequent and fcrious thoughts,
for feveral reafons. We are in danger of thinking
ourfelvTs too eafily fafe, by comparing that outward
regularity, to which our office itfclf, even from fecu-
lar motives, obliges us, with the licentious extrava-
gance of profane finncrs. We are in danger of mif-
taking our frequent thinking and fpeaking of the
things of God, in the way of our calling, for an evi-
dence of true Religion, in ourfelves. We may al fo,
perhaps, miftake thofe gifts with which God hath
furniilied us, for the benefit of his own people, as the
fruits of the fpirit, and of gracious difpofitions in our
hearts. A Minifter, is as much liable to felf-deceit
as others, and in fome rcfpcd:s, more fo. We have
therefore much need, often to make trial of our ftate,
as well as to give all diligence, to make our calling
and election fure.

But let us beware of imagining, that this difcourfc
is only applicable to fuch, as have no real faith in
Chrift. God forbid 1 that there were any Minifler
among us, a complete unbeliever, counting the Gof-
pel a fable- But faith, and every other gracious dif-
pofition grafted upon it, arc capable of many de-
grees of improvement and ftrength ; and in propor-
tion to the ftrcngth of our faith, and the imprefiion
we have of divine thinsrs, will be our dilicrcnce. and
consequently our fuccefs, in the work of the miniftry.
Let us therefore imprefs our minds, with a more and

G4 W I T H E R S P O O N.

more lively fcni'c, of the important truths which ^c
teach and hear. Let us not liarve ourfelves, while
we are feeding others : but ftudy to afrive at-a greater
degree of love i:o God, and delight in him ; a greater
conformity to his blelfed image, in purity of heart,
and Inttgnty of life. Let us in a fpccial manner>
-ftiidy to attain to more and more intimate commu-
nion with God in fecret, which is the fign of our
"dcpendance upon him, and the very excrcife of love
to him, which is the mean of conflancy, and the
fource of joy in Religion.

Above all, let us fet our affections upon the things
that are above, where our Redeemer lits, at his fa-
ther's right hand. As our profellion is to be pil-
grims, and ftrangers int he earth, to live by faith, and
not by iight ; let us fludy, to raife our hopes of, and
defire after, the heavenly inheritance. By this, wc
fhall not only believe, but know, and feel the value
of true Religion, which cannot fail to make us dili-
gent in fceking the good of others.

Oh ! my brethren, what reafon have we to be in-
wardly afhamed at the weakncfs of our faith, and the
coldnefs of our love, as they fliew themfelves, by our
indiiferencc in the duties of our office? We are of-
ten ready, both to complain, and wonder that our
hearers are fo little atfccled with the moft awful con-
fiderations: that they can hear with indifference of
cverlailing happincfs, and fet without fear under the
denunciations of eternal wrath : that we cannot
pcrfuade them, it is of importance to think what
Ihall become of them forever. But is it not alfo to
be wondered at, that wc ourfclvcs can often fpcak of

W I T H E R S P O O N. 25

thefe things, with fo little emotion ? Can we ever
be fufficicntly affedled, with the danger of our
hearers, when we confider, that we muft either favc
them by convincing and converting them now, or
deliver our own fouls, by witncfling, juftifying, and
perhaps pleading for their condemnation at the lall
day ? However plain and fimple thefe truths are,
of the final judgment of minifters and people,
they are quite unfathomable in their meaning and
importance to both. It is fl range that we can
think of them without the deepefl concern, or
even fpeak of them without tears.

Let us pray that the Lord would increafe our
faith, that believing we may fpeak, and that our
fpeech may be with fuch efficacy, by the blefling
of God, as many finners may be thereby brought
to everlalling life ; that we may approve ourfelves
to him that fent us ; and that when Chrift, the
chief fhepherd iliall appear, we m.ay receive a
Crown of Glory that fadeth not away.

SERMON IL

MAN IN HIS NATURAL STATE.

B Y

JOHN fFir HERS POO N,T>.D.L.L,D,

Col.N. C. p.

BEasaBaBsacBi

Rev. iii. 17.

Becaufe thou fay eft lam rich, and increafed with goods,
and have need of nothing ; and knoweft not that ihoti
art wretchedy and miferahley and poor, and blind,
and naked,

N order to preach the Gofpel with fuccefs, it
is neceifary that we ihould begin, by eilablifli-
ing the great and fundamental truths, on which
all the rell arc built, and to which they conftant-
ly refer. Nay, it is neceifary, that we Ihould often
look back to thefc, and fee that we be not off the
foundation, or that it be not weakly, or imperfed-
ly laid. Of this fort, I take the guilt, mifery, and
weaknefs of our nature to be ; and therefore have
chofen the words now read, as the fubjed; of dif-
courfe, in which the fpirit of God reproves the
fufficicncy, and felf-righteoufucfs of the church of
Laodicca.

zn W I T H E R S P O O N.

Becaufe thou fay ejl I am rich, and increafed in goods,
&c, I fuppofe you will all cafily undcrftand, that
the words are figurative, and are fpoken entirely,
with a view to the fpiritual ftate of that Church.
In this light, let us confider what is precifely their
meaning.

We may cither fuppofe, that this charge is
brought againft the church of Laodicea, becaufe
there were many there, under the profeflion of the
Gofpel, who were notwithftanding, ftill in a natu-
ral unrenewed ftate — ft rangers to the power of
Religion ; of which, their being thus unhumbled,
and infenfible of their guilt, and mifery, was the
evidence ; and for which, the remedy is prefcrib-
cd, in the following words : I council thee to huy of
me gold, tried in the fire ^ that thou mayeji be rich, and
ivhite raiment that thou mayejl be clothed^ and that the
(hame of thy nakednefs do not appear ; and anoint thiite
eyes with eye falve, that thou mayeji fee.

Or we may fuppofe, that this reproof, was in a
great meafu re applicable to them all, in general ;
believers and unbelievers ; the bell of them, being
exceedingly prone to trufl in themfelves, that they
were righteous ; inftead of that humble depend-
ance on the merit, and grace of their Redeemer,
which ought not only to be the refuge of the fm-
ncr, but the confidence of the faint. And there
is no quedion, that this is a proper caution to pro-
fcffing Chriflians in every age, to beware of fpl it-
ting on the rock of felf-fufficiency.

W I T H E R S P O O N. 2^

But as this difpofition reigns in the heart of
every one, that is yet at a diftance from God — is
the foundation of their fecurity and inipenitence^
and is what they mud be brought off from, before
they can be reconciled to God ; it is for their be-
nefit, that I chiefly defign this difcourfe, though it
may alfo be ufeful, and iliall be in part apphed to
the children of God. It is an affedling thought,
when purfued to its confequences ; yet alas ! it is
unquellionably true, that in every zfCcmbly, fuch as
this, of profefling Chridians, there are not a few,
who are in the gall of hitiernejsy and in the bond of
iniquity, under the wrath of God, and liable to the
condemning fentence of his law ; and at the fame
time, that the far greateft part of them are igno-
rant of it, and know not, that they are wretched^
^nd poor, and blind, and naked.

In difcourfing farther upon this fubjed there-
fore, I fhall

I. Endeavor to prove and illuflrate this truth :
that all mankind are by nature in a ftatc of fin and
mifery, under the bondage of corruption, and lia-
ble to the wrath of God.

II. I fliall briefly fhew you, that being brought
to a lively fcnfe, and genuine convidlion of this,
is the firil, and a necefTary ftep, to the faving
knowledge of God, in Chrifl: — And in the //?/?•
place, fhall make fome pra6lical improvement ofr
the fubjc^l.

^o W I T H E R S P O O N.

I. In the firll place then, I am to prove and il-
luftrate this truth ; that all mankind are by nature
in a ftate of lin and mifery, under the bondage of
corruption, and liable to the wrath of God. What
is faid in this pafTage of the Laodiceans, is uni-
verfally true, of the poflerity of Adam. Unlefs
an inward and effential change has been WTOUght
upon them by the grace of God ; they are wretch-
edy and mijerable^ and poor, and blind, and naked. It
is alfo true of them, as well as the Laodiceans, that
they know it not ; but vainly prefume themfelves
to be rich, and increafcd with goods, and to have
need of nothing. If thefe two things are jointly
true of many of you my hearers, there is nothing
ia which you can have fo great a concern : there-
fore, let me earneftly befeech your mofl ferious at-
tention, to what fliall be faid : as the fuccefs of
this convi6lion is neceflary, to your underftand-
irig, or profiting by any other part of divine truth,
as I fliall afterwards Ihew you.

The proof of the truth here afTerted, can be only
of two kinds, r. From fcripture, w^hich is the
teftimony of God declaring it. 2. From the vi-
iible flate of the world, and our own experience,
finding it to be fo.

I. That all mankind are by nature in a fl-ate of
fm and mifery, appears from the exprefs, and re-
peated tedirhony of the word of God. And this
teftimony wc have, not only in particular pailligcs,
carrying the truth, but in the itrain and fpirit o^

W I T H E R S P O O N. 31

the whole, and the fevcral difpenfations of Divine
Providence there recorded ; which are all of them,
built upon this fuppoiition, and intended to reme-
dy this univerfal evil.

See what God declares : Gen. vi. 5. And God
fazv that the wickednejs of man was great in the earthy
and that every imagination of the thoughts of his hearty
was only evil continually. And again, the imagina-^
iion of mans heart is evil from his youth. We may
take the pfalmift David's teflimony of himfelf, as
a fample, of the reft of mankind ; and indeed he
plainly intimates, that it is a common calamity.
Who can underfand his errors ? Cleanfe thou me from
Jecret faults. Behold I I was fbapen in iniquity^ and
in fin did my mother conceive fue.

We may take alfo the teflimony of the Apoflle
Paul, in his epiftle to the Romans, which is the
more full to our prefent purpofc : that as he had
never been at Rome, he is there laying the foun-
dation of religion in general, and the Chriflian
-difpenfation in particular, by a clear, and explicit
proof, of the need the world had of a Saviour,
from its univerfal corruption and depravity. Sec
then what he fays — IVhat then? Are we better than
they? No, in no wife, for we have before proved both
Jews and Gentiles, that they are all under fin. As it
is written, there is none righteous, no not one. And
again — Novo zve know that what things foever the
law faith : it faith to them who under the law, that
€very mouth may be flopped, and all the world may be^

32 W I T H E R S P O O N.

torn f guilty, before God. — For all have finned and
iomejbort of the glory of God.

You may alfo fee, that the Apoftle traces this
diforder, to its very fource — Wherefore as by one
many fin entered into the world, and death by fin : and
Jo death pajjed upon all men, for that all have finned,

I fhall add but one exprefs fcripture teflimony
more. — And you hath he quickened, who were dead in
trefpaffes and fins.

But befides the particular paiTages of fcripture,
pofitively declaring this truth, the whole frame and
contexture of the fcriptures, and all the difpenfa-
tions of Divine Providence recorded in them, arc
a proof of the fame thing. Man is every where
confidered as in a fallen and finful flate. Every
thing that is prefcribed to him, and every thing
that is done for him, goes upon that fuppoiiiion.
It is not one man, or a few men, that are in fcrip-
ture called to repentance, but all without excepti-
on. Now repentance is only the duty of a iinner.
An innocent perfon cannot repent ; he has nothing
to grieve for in his heart, or to forfake in his life.
It is alfo proper to obfervc, that one of the fcrip-
ture characters of God is. Merciful and gracious^
flow to anger, forgiving iniquity, tranfgreffion and fin.
Now, he could not be to us a forgiving God, and
there would be no need that he fhould be revealed
under that charader, unlefs we were fmners, that
flood in need of pardon. Mercy, indeed, is the
diftinguifhing attribute of God, and this can only

W I T H E R S P O O N. 33

have refpedl to offenders. All the other perfec-
tions of God, might be excrcifcd towards pure and
holy creatures ; but mercy, only towards finners.
He might be a good, holy, jui\, wife, powerful
God, to perfons in a ftate of innocence, but he
can iliew mercy, only to the guilty.

Do not the difpenfations of God's Providence,
{hew the fame thing ? He lent the flood, as a telli-
mony of the wickednefs of the world, and for the
punifhment of a guilty race. Remember alfo the
facrifices, which were appointed, and accepted by
God from the beginning of the world. Sacrifices
are for atonement, arid expiation. They are plain-
ly a fabftitution in the room of a forfeited lite. It
is doing violence to common {cnfc, to make them
any thing elfe. The whole Jewifh oeconomy,
which had in it fo many facrifices, fo many oifer-
ings, fo many waihings and purifications, does
plainly fuppofe, the perfon ufing them, to be in-
fected with (in, or moral pollution. Had nor this
been the cafe, they had been extremely abfurd, and
improper.

But the flrongefl teftimony of all, that God hath
given to the guilt, and corruption of mankind, is
his fending his own Son into the world, to redeem
them by the facrifice of himfelf — To what pur-
pofe redeem them, if they were not in bondage ?
Vv^hy fo coftly an expiation, if our lives had noi
been forfeited to Divine Juilicc ? But that it was
for this purpofc, that Chrlft came into the worlds

D

34

WITHERSPOON.

is fo plain, from the whole of the fcriptures, that I
Ihall felect but one paifage out of many, to prove

it — Whom God hath Jet forth to he a propitiation^
through faith in his blood, to declare his right coufiufsy
for the rem [fion of fins that are pafi, through the for^
hearance of God,

What is faid already on this head, is a full proof
from fcripture, that man is now, by nature, in a
ftate of fin; that he is alfo, in confequence of that,
in a fl:ate of mifcry, and liable to the wrath of God,
is proved by many of the fame pafTages, and by
m.any others — For the wrath of God is revealed from
Heaven againft: all ungodlii^efsy and iinrighteovfnefs of
men, zvho hold the truth in unrighteoufnefs — For the
wages of fin is death, ^c. But I need not multi-
ply paflages to this purpofe ; for in all God's dif-
penfations, the deferved punifhrnent of iinners, is
as evident, as their linfulnefs itfelf. It is indeed
fully proved, from the edential perfed:ions of God,
particularly his holinefs and juftice. He is of
purer eyes, than that he can behold iniquity.
Evil cannot dwell voith him, nor fools, that is, finners,
ftand in his fight.

Is not all this then my brethren, a fufficicnt
proof, from the teftimony of God, that man in a
natural ftate, is (inful and mifcrable? Shall we af-
firm ourfelvcs to be whole, if he faith we are un-
found ? Do we know more than God? Will wc
not give credit to the fountain of truth ? Nor is it
any objection to this, that we ourfelves know It

WITHERSPOON. 35

not, or are but little fenlible of it. One confider-
able part of thedifeafe, is blindncfs of underftand-
ing : fo that we may, and muil, till our eyes are
opened, be ignorant of our danger — We may
think and fay, that we are rich, and increafed in
goods, and have need of nothing, while we are,
'zvretched and miferable^ and blind and naked,

2. The fame thing appears from the vifible
Hate of the world, and our own experience. Un-
believers are apt to hear with indifference and
negledl, what they are told from fcripture tcfti-
mony, unlefs otherwife confirm.ed to them ; and
it is with the unbeliever we have now to do. Be-
lides, the effablifhment of this truth, upon other
evidence than that of fcripture, ought to have a
powerful influence, in inducing men to believe the
other truths in fcripture, that are connected with
and founded upon it. I think it therefore, highly
proper, to lay before you what evidence we have
of our loft ftate, from the obfervation of the world,
though the fcriptures had been filent. I would
likewife recommend to all, what lliall be faid on
this fubjecft, to preferve your faith undiaken, and
keep you from blafphemous, unbelieving thoughts,
if at any time, you fhould be tempted to them ;
fince,even unenlightened reafon, confirms the foun-
dation of divine truth, and nature, and providence
confpire, in preaching the Dodlrine of Divine
Grace.

Now, doth not our experience, as well as the
obfervation of others, Iliew us, that wc are born in

16 W I T H E R S P O O N.

o

lin, and conceived in iniquity ? May we not faj
from our own knowledge, that the imaginations of
the heart of man, are only evil from his youth, and
that continually? Is there not a pronenefs, and
tendency to evil, univerfally to be obferved, in
mankind ? and a backwardnefs and averlion to that
■which is good ? Is not this apparent even in chil-
dren, upon the firfb dawn of reafon in their minds,
and the firft light of choice or inclination in their
hearts? Surely it mufl: be owned, that in that early
period, they are at lead comparatively innocent — If
any among us, is without fm, it mud be the young-
rft ; yet folly is bound in the heart of a child.—"
How hard is it to guard them from evil, and to in-
fpire them with good difpolitions, even by the
ivifeil, and earlieil care, in their inflrudion ? And
even after the mod faccefjfal pains, are there not
Hill m.any remaining blemillies, through the pre-
valence of corrupt nature, which fliew, that the
ground-v/ork itfelf, v;as faulty ? But on the con-
trary, how eaiily do men learn, that which is evil?
Do they need to be taught ? Is it not enough to
give them licence ? How jufl is that dcfcription
in Jeremiah ? ^ey are wife to do evily hut to do good
they have no knowledge, I am far from denying,
that men are improved and forwarded in lin, by
iniirudlion and example, as well as in that, which
is good : but it is plain, they are far apter fchohrs,
in the firft, than in the laft ; which plainly Ihev/s,
they are more powerfully difpofcd to it, by nature.
Nay, is it not evident, from the univcrfal expcri-

W I T H E R S P O O N. 37

cncc, and teflimony of thofe, who adl from a prin-
riplc of RelLgion ; that it is extremely difficult,
"with all the care they can take, to relifl the pro-
penfity of nature, to the contrary ? And that in the
beil, it often gets the fuperiority, when they are off
their guard ? Is not this an evidence of the depra-
vity and corruption of human nature, and its ten-
dency to evil ? Are thofe Vv^ho hate lin, ofiien over-
come by it, and fhall thofe who love it, prefume
to fay, they are free from it ?

If any fliould 3.{k, how I prove that that courfc
of adlion, to which human nature is inclined is
evil, without the afliftance of fcripture ? I anfwer,
from reafon ; and that many ways — from its per-
nicious efi'edls on focieties, and private perfons ;
from the teflimony of the world in general, when
others, than themfelves, are concerned, and from
the teflimony of every man's confcience, in his
own cafe. Who is there, that does not often feel
in himfelf, a powerful tendency to what he can-
not but in his heart condemn? Is not his con-
fcience God's vicegerent ? and doth not natural
religion, as well as the religion of Chrifl', declare
him corrupt ? So that I may fay with the Apofiie
Paul, not citing the pafTage as a proof, but as an
illuflration and defcription of the character, and
Hate of natural men — For zvhen the Gentiles which
have not the law, do by nature the things coniained in
the lazv : thefe having not the law, are a law unto
ihemf elves, which Jhcw the work of the law written

38 W I T H E R S P O O N.

/;/ their hearts , their conjcience aljo hearing zvitnefs^
and their thought s^ the mean while ^ accufing or elfe ex-^
cufing one another.

Thus there is as much light remaining with us
fmce the fall, as to ihew, that we are out of the
way, but not to bring us back to it again.

As a ferious confideration of the flate of the
wicked, may fhev/ us our natural impurity : fo it
hath been long ago difcovered, and confelTed by
many of the ancient heathens, who never heard of
the name of Chrifl:, nor knew of the remedy.
Thefe, difcerning by nature, the perfediijy pure, and
holy nature of God, and comparing it with the
difpofitions prevalent in man, could not reconcile
them together ; but concluded, that a creature, fo
corrupt, could not come in that condition, out of
the hands of its Creator. This difficulty ibme of
them endeavored to folve, by a flate of pre-exifl-
ence ; which bears fome refembiance to the true
folution, given of it in the holy fcripture : viz.
the apoflacy of our firfl: parents ,- which entailed a
corrupted nature upon their pofterity, in which^
the light of nature, and revealed truth, feem al-
moft VvhoUy, to coincide.

It is to the fame thing that I cannot help attri-
buting the practice, that fo univerfally prevailed
over the heathen world, before the coming of ■
Chriit, ofojjeringfacrijicesy to appeafe the wrath of
the Dciry, fuppofed to be oifcndjd. That the

WITHERSPOON. 39

cuflom of facrificing, prevailed very generally,
perhaps univerfally among the heathen nations,
at the greateft difcance from, and having no corref-
pondence with each other, is a certain and un-
queilionable fact. Neither do I fee to what caufe
we can afcribe it, unlefs to one of thefe two ; ei-
ther an ancient tradition, from the beginning of
the world, and fpread with the inhabitants,
through the feveral parts of it, as they feparated
and peopled it; or to the common condition of
human nature, which dictated the fame thing, to
perfons, in fuch diltant places.

If the firft of thefe fjppofitions is embraced,
which indeed I fuppofe to be the truth, it appears
that facrifices w^re appointed by God to man, in
his fallen flate, for the pardon of iin, and that they
had reference, to the great propitiatory facrifice of
Chriit, upon the crofs.

If weprefer the lait fuppofition, it would feem as
if theconfcioufnefs of guilt, had uniformly prompt^
ed men in all ages, and nations, to offer up fomc
atonement for their offences. In both cafes, it
<;qually fervcs, to prove the corruption, and linful-
nefs of human nature.

Now as what hath been faid, plainly proves the
impurity of man, in his natural ftate : i^o his mifc-
ry and liablenefs to punifliment, may alfo be prov-
ed ; both as a natural confequence of his finful-
nefs, and even, more plainly, by itfelf. There h
not only a coafidcrablc de^^rce of actual mifci/ in

40

W I T H E R S P O O N.

the world, but plain prefagcs of more to follow it
ill the world to come. Need I take up much time,
in enumerating the feveral mifcries, and calami-
ties, incident to human life ? Are not oppreflion
and injury from one another, poverty, fickncfs,
pain, and death, the plain fruits of fm, and vifible
tokens of God's difpleafure ? Man with fome marks
of fuperiority and excellence of nature, is even, by
means of his fuperiority, his knowledge, and fore-
light of his own fufferings, more miferable, than
any other of the creatures, that is equally fubjedi
to the ftroke of death.

To the whole, I fhall only fubjoin one coniider-
ation more, which is applicable to both parts of the
argument — I have often thought, that the natural
terror and fear zviih which men are pqffeji, of the pre^
Jence of God, or any remarkable token of his power, is
nothing elfe, but an indication of guilt, or an apprehen-^
Jion of wrath.

You may fee fome incidents in fcripture, from
which it is natural to conclude ; that when God
makes any vifible manifeftation of his glory, or
fends any of his Angels or Miniflers from Heaven
to Earth ; thole who are prefent, are filled with
the utmoft dread and tenor.

Thus in the relation given of God's appearance
upon Mount Sinai, it is faid : And fo terrible was
the fight, that Mofes faid, I exceedingly fear and quake.
Sec another example, in liliiah — nen faid I, wee

W I T H E R S P O O N. - 41

ts me, for I am undone, becaufe I am a man of unclean
lips ; for mine eyes have feen the King, the Lord of
HgJIs. And in the New Teflament, in the Apof-
tle John — And when If aw him, I fell at his feet as
dead.

And is not this always the cafe, in all ages, that
upon any remarkable appearance of an inhabitant
of the other world, or even when any fuch thing
is falfely apprehended the inhabitants of this
world are filled with extraordinary terror ? What
is this do you imagine, but confcioufnefs of guilt,
and appreheniion of vengeance ?

Innocence has no enemy, and it has nothing
to fear. We are all in much the fame cafe with
Adam, immediately after his firft tranfgreilion ;
when he heard God's voice in the garden, he was
afraid, and fled, and hid bimfelf-AVc read of no fuch
fear poffelTing him, while he retained his inno-
cence, but as foon as he had tinned, he began to
dread an avenging God. ^

From all this then, I would conclude, that roa-
fon accords with fcriptu re, in faying, that all have
finned and come fhort of the glory of God: that man in.
a natural fVate, is wreicbcd, and inifcr:ib::\ a::d /•>:;•
and blind and naked.

SERMON III.

V

An inducement to come to CHRIST.

B Y

JOHN WITHERS POON.D.D.UL.D.

Col. N. C. P.

mf

Rev. iii. 17.

Becaufe thou fay eft I am ricby and increajed with goods ^
and have need of nothing ; and knoweft not that thou
art wretched, and mifcrable, and poor, and blind,
and naked,

HA VING in a former difcourfe, proved, and
illudrated this truth ; that all mankind are
by nature, in a (late of fm and mifery, under the
bondage of corruption^ and liable to the wrath of
God : — I proceed now to the fecond thing propof-
cd, which was to ihew ycu, that being brought to
a lively fenfe, and genuine conviction of this, is the
firft, and a necciTary flcp, to the faving knowledge
of God, in Chrift.

On this, I fhall not need to fpend much time, as
it is fo exceedingly plain, both in itfclf, and from
what hath been alre-idy laid — It is howcYer nccef-#

44 W I T H E R S P 6 O N.

fary to fet it clearly before you, in order to lay a
foundation^ for the improvement of the lubjedt.

If the dodrine of Chrift, and of him crucified,
proceeds upon the fuppbfltion of our finful, and
tnifcrable condition by nature ; then furely, it can
neither be valued, embraced, nor improved ; and
indeed, I think hardly underftood, by thofe, who
knov/ not this their natural ftate. What Chrift
hath done, and promifes to do in our behalf, is dc-
ligned as a remedy, for our diftrelTed condition;
and therefore, till the diftrefs is known, the reme-
dy will be fet at nought. If a phyfician iliould of-
fer his care and flcill, for the recovery of a man,
who eflecmed himfelf in perfed health, would h&
iK)t deride the propofal, fo long as he continued in
that opinion ? If any man (hould offer a charitable
fupply of clothes and food, to one, who imagined
himfelf immenfcly rich, and gloried in his riches;
Aiouid he not look upon it, as the groiren" inililt ?

Jiift fo is the Gofpel treated, by all fuch as fee
not their mifery. What is the fublVance of the
Gofpel ? ' To you O men, I call, and my voice is
to the Jons of men. Behold ! I preach to you
Chrift crucified, a Saviour, fliitcd to yournecelli-
ties, able to fave, to the utlermoft, all that come to
Grod through him. He is well fitted to be a me-
diator, between you, and your offended tnakcr.
He hath offered himfelf up, a facrifice to the juf-
ticeof God, for your fins, by the merit of which,
you may be laved from defcrved and impending

W I T H E R S P O O N. 4S

ruin. He offers him(elf as a guide, to direct your
feet in the way of peace— *to ftahd by you in the
difficulties and dangers to which you are expofed,
and to give you by his communicated ftrength, a
complete vid:ory over all- your enemies.'

What reply doth the unconvinced (inner make,
to all this ? Why he faith, * I know nothing of this
mifery you fuppofe, wherefore then a Saviour? L
fee no (in, what neceflity then, for an atonement ?
I fear no wrath, therefore will feek for no Intercef-
for. My eyes are open, therefore I will have no
guide. I know of no enemies, and therefore, will
not enter into contention with a fliadow, or flee,
when no man purfueth.'

Thefe my brethren, are either diredlly, or im-
plicitly, the thoughts of men, in a fecure, and un-
convinced (late ; and while they are fo, they can
fee no form, nor comlinefs in the Saviour, nor any
beauty, that they fliould de(ire him.

It is otherwife with the broken in fpirit. He
fees his own vilenefs, and unv/orthinefs, and there-
fore cannot lift his eyes to God, but through the
atoning blood of Chrift. He fears the avenger of ^
blood, and therefore flees to the city of refuge — Tlie
me(rage of the Gofpel, is to him, indeed glad tid-
ings of great joy, and he counts it a faithful faying,
and worthy of all acceptation.

The ju (lice of this reprefentation, you may fee,
fcom what our Saviour himfelf fays, of the end ot

46 W I T H E R S P O O N.

his coming. 7hey that he whole, need not a phyjici^
an but they that are fick : But go ye and learn what
that meanethy I will have mercy and not Jacrifice ; for
lam not come to call the righteous, hut [inner s to repen-^
tance.

See alfo the terms of his invitation. Come unto
me all ye that labor and are heavy laden, and 1 will
give you refi.

Appetite, and knowlege of neceflity, is firft re-
quired, or fuppofed, to the beftowing of Gofpel
blellings — Hoi everyone that thirfieth, come ye to
the waters.

I fhall only add, that we find by the inftances^
recorded in fcripture, of fuch as were converted
by the preaching of the Gofpel ; that their con-,
verfion, took its rife, from conviclion of fm — Now

when they heard this, they were pricked in their hearts,
and /aid unto Peter, and to the reft of the Apoftles^
men and brethren^ what fhall we do F See alfo the
jnlVancc of the jailor — Then he called for a light,
and fprang in, and came trembling, and fell dffzvn be^

fore Paul and Silas : Jlnd brought them out, and faid

firs, what muft I do to be faved /

Repentance unto life, and the return of the Tin-
ner to God, proceeds from the fame caufe, in eve-
ry age. Who are the perfons v»'ho believingly ap-
ply to Chrifl for the pardon of their fins, but thofc
wlio fee they are undone without him ? Who are
the perfons in whofc tyt& he is mofl precious, and

WITHERSPOON. 47

who maintain the mod habitual dependance upon
him ? Arc they not thofe who have been moft ef-
fedually humbled, and fee their own infufficicncy
for any thing that is good ?

From all this I conclude, that none can come to
Chriil by faith, but thofe who fee themfelves to be

zvretched^ and miferable, and blind and naked.

Let us now make fome improvement, of v/hat
hath been faid upon this fubjed, for your inftruc-
tion and diredion.

T. I would improve what has been faid on this
fubjed, for difcovering the danger of many among
us, who have never yet been brought to ajuii
fenfe of their character, and ftate. Even the ge-
neral belief, that fuch, often have in the fcriptures,
may Ihew them what they have to fear. I might
no doubt firft of all obferve, how WQty guilty and
miferable thofe are, who are moil notorious for
lins, of the groiTeftand mod; ihamefal kind. But
my fubjeCt leads me more directly to coniider,
who are in general, unrenewed, than to mark the
feveral degrees of guilt in particular finners. Fron\
the text therefore, and the illuftration of it, I am
authorized to declare to you, and / hejecch yen to
hear it with application ; that all fuch as were never
brought to a real difcovcry, and inward fenfe, of
their miferable condition by nature, are It ill in a
Itate of wrath, and ftrangers to the power of Reli-
gion, whatever may be their profeffion, and vvhar-
ever may be their prefent peace. Oh ! how cafy

43 W I T H E R S P O O ISr,

is it, to lay afleep a natural confcience, and to keep
a deceitful corrupt heart, in a ftate of eafe and fe-
curity? Some formality in outward duty, fomc
moderation in fin, fo to fpeak, the natural decay,
and weaknefs of human paffions, or youthful lufts,
in a charader, formed by human prudence, and
regulated by health, credit or gain, is often made
to fupply the place, of a heart renewed by the fpi-
rit and grace of God. But confider, I befeech yoii,
that though fome may be ten fold more the children
of the Devil than others, yet all by nature, ai^:
the fervants of fin ; and except a man he born again,
he cannot fee the kingdcfn of God> — It is not only
fuch as gre profane, or unclean ; fuch as riot in
brutilh feniibility; fuch as arc the plagues of hu-
man fociety ; who live in braw Is and contention ;
but all, in whom an eflTential change, has never
been wrought, that are thus concluded under con-
demnation.

It is ufual for men to take encouragement,
from feeing others worfe than themfelves ; and to
confider ail the threatnings in fcripture, as levelled
againft the chief and capital offenders; but my
text is chiefly directed to fuch, as fay they are
ricby and increafed with goods. Can you fay then
my brethren, that you have been brought under
genuine convi<liions of fin ? Have you been oblig-
ed to fall down proftrate before God, when fitting
■upon the throne of his holinefs. Have you found
thefenrcnccof death in yourfclves, and difcover-
cd no rciiicdy, but in .Chrift ?. If this has ntvrtr

Mi.

W I T H E R S P O O N. 49

been our cafe, you have rcafon to fear, that you
are yet in the gall of biturnejsy and in the bond of
iniquity.

But I muft tell you alfo that this is matter of
feeling, more than of profefTion. It is not enougli
to fpeak honorably of Chrid, or of his works.
Many do fo, who never felt their necefiity, or fe-
rioully and in good earneil, applied to him. It
were a happy thing, if all among our hearers, who
call for evangelical preaching, who quarrel with us
when they think we do not preach the Saviour's
crofs — the loft ftate of man, and the dodrine of
free grace, were experimentally acquainted with
thefe truths. Many fuch, have only been accus-
tomed to hear the Redeemer fpokcn of with reve-
rence. They may be able to imitate the language
of fome of his fervants, though they know very
little of that brokennefs of fpirit, which accompa-i
nies true repentance.

But left this ftiould be in any meafure miftaken>
I muft make thefe two obfervations — The firji is,
that a lively fcnfe, and deep conviction of fin, is,
properly fpcaking, but a negative mark of true
Religion; giving us to know, that the unhumbled
are yet impenitent — For it is certain, that many
have been under very ftrong convictions, nay, have
been driven to the very borders of defpair with
terror, who yet never were elfcvilually changed, bu^
ilified their convictions, and returned to their for*
jner fecurity ot heart, and carelelihers of life.

' F

50 W I T H E R S P O O N.

Secondly y there may be fome on the other hand,
who arc truly born of God, in whom, the terrors of
convicfuion have not been s^ry remarkable. This
happens mofc frequently in the cafe ot thofe, who are
Q^lled in their infancy, or earlier years, and who have
had the advantage of a careful, and pious educati-
on. It would be deftrucftive of the comforts of
God's children to lay down one method, in which
he always proceeds. He is free and fovereign, in
the manner of his dealing with iinners ; and foftens
fome hearts by kindnefs, as well as others by cor-
rection. So that if the end be brought about, we
need be lefs folicitous about the fteps of his proce-
dure. Yet I think humility of fpirit, is infepara-
ble from real Religion ; and if it be lefs viiible, iii
the anguifli of repentance, it will be ftill manifell
in the temper of the penitent.

II. Let me now for the improvement of this
fubjed:, lay down a few of the beft and moft folid
evidences of genuine con victlion of fin. And,

I. It is a good fign that convid:ion is genuine,
when there is a clear and deep appreheniion of the
evil of fin, as well as the dauger of it. When the
mind dwells not only on the atrocity of particular
crimes, but on the aggravation of all lin, as fuch :
When the fniner is truly offended with himfelf, for
departing from his maker's fervice; breaking his
holy laws ; forgetting or defpiling his innumera-
ble mercies : There may be, and there is often an
apprehenfion of fuffering when there is little fenfs

WITHERSPOON; 51

of the evil of fin : but the convidicn is then genu-
ine, when it makes the finner not only remeniber
i\'hat he has done, hut conjejs^ what he has dcfcrved.

2. It is a good evidence, when the fenfeof the
evil of iin abides and grows, even though the feaj:
of WTath^ may in a great meafure have abated.

It is obfervable, that convi6lion of iin, ufually
takes its rife, from fome grofs, or heinous ads,
which firft alarm the confcience, and in fuch a fi-
tuation, the attention of the penitent is fixed on
nothing elfe, but the enormities of his life. If this
view continues, and produces its effedts, he is foon
brought to fee, and confefs, the inherent vanity of
his heart ; the worldlinefs of his affedlions ; and
the unprohtablenefs of his converfation. It is a
very common thing, for perfons who feem to have
fome fenfe of the commiflion of crimes, to have
little or no fenfe at all, of the negled of duty, and
of living daily to themfelves. It was a heavy
charge, hov/ever, brought by the Prophet againft
Bellhazzar: — And the God in whofe hand thy breath
iSy and whofe are all thy waysy hajl thou 7iot glorified »
Wherever there is true repentance, though there-
may be the greatell: peace of mind, there will be
alfo a deep, and growing fenfe, of the evil of fin,
and the obligation of being habitually devoted tfl>
God.

3. It is a good evidence, when there is a con-
tinued, and growing efteem of the neceility, ^'"id
Value of the mediation of Chrifl — It was ^ favc

54 W I T H E R S P O O N.

' finners that he came. A fenfe of iin is neceflary
to our receiving him ; and in proportion to its
ftrength, will certainly be our attachment to him:
This indeed is the great, and viral principle, of the
fpiritual life — I am crurified zvitb Cbriji, neverthe*
lefs I live, yet not 7, hut Chrifi liveth in me : and the
life zvhich I now live in the flejby I live by the faith of
the Son of God ; who loved me, and gave himfelfto die

forme.

4. The befl and furefl: mark of real convidion
of fin, is, if it leaves you poiTelTed of a deep ha-
tred, and abhorrence of it, and a daily folicitude
to fly from it. Some may counterfeit a fenfe of
the evil of fin, to their own hearts ; may have a
real fear of its bitter confequences ; and even a
prefumptuous reliance on Chrifi for pardon; snd
yet may in fome inftances, adhere to the practice
of it.

Floods of tears from fuch a -perfon, avail no-
thing : but he, hath certainly, truly forrowed for
lin, who in his practice forfakes it : — that is to fay,
he is not willingly fubjecl to any known fm, — but
fays with Elihu, That which I fee not teach thou me:
Jfl have done iniquity , I will do no more.

III. Let me befeech all ferious perfons, to im-
prove this fubjed: for the trial of their flate. Ex-
amine, by the principles above laid down, the re-
ality, and the progrcfs of Religion in your fouls.
Have you a growing fenfe of the evil of fin, and of

WITHERSPOON. 53

your own unworthinefs ? — This is at once an evi-
dence, and a mean, of growth in grace. He that
thinks lead of himfelf, is higheft in God's account;
and the more a believer increafes in holinefs and
real worth, the more he increafes in humility. As
it is an evidence, it is alfo a mean, of further im-
provement ; for he that hath the deepeit fenfe of
his unworthinefs and weakncfs, will certainly live
moil by faith, in the merit and grace of his Re-
deemer.

Therefore, Chriftians, try yourfelves by this
important lign. Whether do you, by religious
duties, build yourfelves up on felf-righteoufnefs, or
do you only learn by them, how^ far you fall (hort
of what is incumbent on you ? What innumerable
evils compafs you about? and therefore, how
much you hare need of mercy inftead of reward ?
Do you look, upon the works of righteoufnefs
which you have done, as fomething, by which you
9nerit at the hand of God ; or do you look upon
them, as the evidence of his own work in you, and
for you, and give him the glory, to whom it is
due?

IV. I fhall now conclude the w'hole, with a few
diredlions for producing and preferving this pro-
fitable fenfe, and conviction of fin. And,

I . Let me beg of every hearer, the ferious con-
fideration of himfelf, and his ways. Many have
no fenfe of their finfulnefs, bccaufe they have no

54 W I T H E R S P O O N.

know ledge of themfelves at all ; but go through
the world, in uninterrupted thoughtleffhefs, and

vnconccrn. Is there any thing of greater moment
than the ftate of your minds, aniX your hope to-
wards God ? Inattention, is perhaps a more unU
verfal caufe of impiety, than high handed, and ob^
i^inate profanity. Would you but ferioufly confi-
cjer your ways, and lay to heart the things that be-
long to your peace^ I would count it a hopeful cir-
cumdance ; and exped, you would fpeedily fee
your danger, and God in his mercy would lead you
to the cure.

2. Give yourfelves much to reading, and hear-
ing the v/ord of God. The entrance of his word,
giveth light. — It is profitable for do6frine, for re-
proof, and correclion : but it is particularly necef-
fary for convi^ion ; for by the law is the knowledge
of lin. What wonder, if thofe who never open a
bible, ZitA feldom enter into the houfe of God,
fhould be ignorant of their guilt and mifery? The
word of God fhews his right in you, pleads his
caufe, and challenges your apoftacy. It is exceed-
ingly rare that thofe who have fairly turned their
baclcs upon God's inffituted worlhip, are dif^urb-
ed in their fecurity ; but are fuffercd to fleep on^
till they fleep the fleep of death. But it frequent-
ly happens, that thofe who attend ordinances,
even from no higher principle than ^uriofity, cuf-
tom, or form, find that the word of God is a fire
€nd hammar, that brcakcth the rock in pieces;

W I T H E R S P O O N. 55

ih.at it is quick and powerful, Jharper than any two
edged fzvord, piercingy even to the dividing a/under of
Joiil andfpirity and joints and marrow, and is a dij^
cerner of the thoughts, and intents of the heart,

3. In the lafc place. Let me befeech you, of-
ten to feat yourfelves, in the immediate prefence of
God, or rather, frequently to recolledt, that you
can no where go from his fpirit, or fly from his
prefence. There is, if I may fpeak fo, a light and
glory in the prefence of God, that difcerns, and
difclofes the works of darknefs. We may often
cxcufe, or palliate our condudl to men, and even
hide its deformity from our own view, when we
could not juflify it to ourfelves, if we refleclcd,
that // is open and manifefl, in the fight of God, — If
therefore there is any thing in your pradcice, which
you are inclined to palliate, and apt to excufe —
fuppofe, you were ftanding at the judgment feat of
Chrill, where all of us fhall fhortly be ; and think,
whether your excufes will then liand the teft of his
impartial fearch.

If our hearts condemn us not, God is greater
than our hearts, and knoweth all things. It is
therefore the duty, and interell of every finner, to
take fliame and confufion of face to himfclf, and
apply to the blood of jprinkling, which fpeaketh be-iter
things ^ than the blood of Abel.

■n— »aiiL_nn« I

SERMON IV.

The SALVATION OF SINNERS, otrly by iiit
BLOOD OF JESUS.

B Y

ALEXANDER MACM^EtO RTER, D. D,

Paflor of the Firil Frefbyterian Church, at Newark, Nevvjerfe^*

I Cor. v. 7.

Por even Chrifi our paffover is facrljiced for us*

THERE is in this pafTage a direcl alliiiion
to the Jewiih feaft, or facramenti called tlie
pafTover; and to the method of obferving it, en-
joined by God at its original inftitution. The in-^
flitiition itfelf, with the occalion and manner of
obferving it, are particularly recorded in Exodus.
The whole ceconomy of providence tov.ards the,
Jewifh nation, efpecially, from the time they firfl
came into Egypt, until their fctticment in the
land of Canaan, is typical. Their Egyptian bon-
dage >'as perhaps intended by God, to ll•lado^v
forth the natural ftatc of man, with refpcd to fpi-
ritual things ; and their miraculous deliverance
by the hand of Mofcs, clearl)- pointed, to the re-

j8 M A C W H O R T E R.

covery of fallen iinncrs by Jcfus Chrill". There i^
no condudt of Providence, wherein the wifdom of
God fhines with more glory and evidence, than in
the exadlnefs, in which the fpirit of the New Tef-
tament, anfwers to the letter of the Old ; the llia-
dows to the fubllance ; the figures to the things
prefigured ; and the types to the antitypes. He,
who will humbly, and carefully compare them,
will not fail of obtaining great conviction, and in-
formation, with regard to the divinity of the fcrip-
tures ; and entire fatisfaclion, with reipcd: to moft
of thofe points, about which, the ChriRian vv^orld
are fo much divided. The Old and New Tefla-
ments do mutually illuflrate each other. The Old
would not be equally clear, without the New : the
New, in many parts, would be dark and unintelli-
gible, without the Old. Our text is an inllance
of the truth of this remark.

What fliould we be able to make of this New
Tefbament dodlrine, that Cbrift is our paffovcr^ \^crc
it not for the light and afTi fiance we have from the
Old Teflament ? — But from both, we eafily learn,
Xbat the paflbver was a type of Jefus Chrilt : it
was intended by God to be of this nature and ufc.
The pafchal lamb had a direcl reference to Jefus, as
the Lamb of God. It was obferved by true be-
lievers under the Old Teflament in this view:
their faith beheld Chriff in the inflitution. The
Epiflle to the Hebrews tells us, that byfaiih Mofes
ke^t the pnjfover^ and the fprinkliftg of blood.

M A C W H O R T E R. 59

The mod eafy method, therefore, of explaining
the truth contained in the text, will be, by con-
trading the type, and the antitype. We (hall befl:
underfland what we are taught, when Chriil is cal-
led our pajf over t by attending to the original infti-
tution of this ordinance among the Jews ; and
pointing out the refemblance it bears, to Jefus
Chrijt the Mediator. This I iliall endeavor to ^o,
in the following particulars.

I. The paflbver was appointed, when God was
about to deltroy all the firft-born in the land of
Egypt. They w^ere all doomed to deftru6lion by
the divine decree, without exception. Mofes de-
clares to Pharaoh : Thus faith the Lord, about mid-
nighty I will go out into the midft of Egypt ^ and all the
jirft-born in the land of Egypt fhall die, from the firf^
born of Pharaoh that fitteth on the throne y even to the
fujl-born of the maidfcrvanty that is behind the mill^
and all jirji -born of be aft s.

On this awful occafion was the paiTover infli-
tuted by God, and appointed to the Ifraelites.

In like manner, Jefus Chriil: was appointed,
when all the human race were by the fentencc of
the divine law, doomed to everlafting deftruclion,
from the prefence of the Lord, and glory of his power.
Eternal death was fixed, as the demerit, and pu-
nilhment of man's violating that law, under which
God had placed him. In the day thou cat eft thereof^
ihoiijhalt furcly die^

6o M A C W H O R T E R.

The head of the human race, with whom God
tranfacled for himfelf and all his pofterity, violated
the conditudon eftablilhed with him^ and ruined
himfelf; and the whole race, was ruined in, and
with him. They all finned, and became guilty
in their head and reprefentative. By one man fin
entered into the world, and death by fin, and fo death
fnffed upon all men, for thai all have finned.

On this occafion, the whole race of mankind,
through all their generations, were doomed by the
fentence of God's righteous law, to everlafiingper^
dition. The fentence was righteous : the doom
was juft ; and it would have been infinitely fit in
God, to have executed the fame. If this had been
done, each of us who are here prefent, w^ould have
been now in chains of eternal darkncfs and def-
pair. That this would be the event of man's apof-
facy, was no doubt expedled by all the elecl An-
gels. They had {ztx\ the iflue of rebellion in the
cafe of their fallen companions ; and if they could
argue only from fadl, no other conclufion could be
mi^de by them, than the damnation ofmankind.

In this lofi and ruined condition of mankind,
when they were all under the curfe, and cxpofed
to everlafting dcfirudlion, Jefus Chrifi, became in
the appointment of God, our pajfover, God confti-
tuted Adam our firfl covenant head ; and he con-«
iiituted Chrifi-, our fecond covenant head. Adam's
bcadihip was an image or type of Chrift's. In re-»

M A C W H O R T E R. 6i

gard to this appointment, Chrifl is called the Lamb
Jlain^ from the foundation of the world.

II. The paflovcr was originally appointed, as
the only method, for the Ifraelites' efcaping the
deflrudion, God intended to execute on the Egyp-
tians. The account of the inftitution renders the
obfervation evident : for when God had ordained
nit folemnity, and the manner of obferving it, he
gives the following reafon of the ordinance. — For
1 will pafs through the land of Egypt this night, and
wiilfmite all the firft-born in the land of Egypt, both
man and beaji : and againft all the Gods of Egypt, 1
ixjill ex>e cute judgment : I am the Lord. And the blood
fhall be to you a token on the houfes where you are, and
when I fee the blood, I will pafs over you, and the
plague fhall not be on you to defiroy you, zvhen If mite
the land of Egypt,

This dedrudtion of the Egyptians was figura-
tive : the method appointed to the Ifraelites for
efcaping this dcflruclion, was alfo figurative. The
former, rcfpevScd the effect of God's wrath for fin,
m the eternal damnation of finners ; the latter, the
only way of deliverance from this milefy. Ac-
cordingly Jefus Chrifl is our prtHover, as by him
O'lly, can we efcape the wrath and curfe of God,
"due to us for fin— He is ordained of God for this
purpofe. He is the wifdom and power of God IjjJ,
falvation, to every one that believeth. There is
no name but Clirill's, by which fiiiners can be fav^

62 M A C W H O R T E R.

ed. There is no pofTibility of efcaping the wrath
of God, but by him. In vain, is falvation hopcd^
or fought for in other ways ; from the hills and
from the mountains, from this, or from that courfe ;
for Jcfus Chrift is the irue and only fajfover. Vain
are the attempts of guilty, affrighted mortals, to
avert the impending vengeance. All the various
inventions and pradiices of a mind, diftracled with
the guilt of fni and dread of hell, are but as bub-
ble before the devouring flame. And he who has
never felt this truth, has never yet fled to the only
ark of Jafetyy from divine vengeance, ^he wraib
of God ahideth on him ; and his jealoufy will f moke
againft that fnan. And unlefs the eyes of fuch a
iinner be foon opened, to fee himfelf, and God,
and Chrifl-, in a manner that he never has ; in a
manner, that fhall fiake down all his prefeut hopes
and confidences to the foundation, the ftorms of God's
unquenchable fury will quickly do it. 7he hail
JJjail fwecp away the refuge of lies, and the zvaters
overflow the hiding place. Hear this, ye that for-
get God : hear this, ye that compafs yourfelves a-
bout ^'\\\\ f parks ofyourozvn kindling: ye lb all have
this at God's hands ; ye foall lie down in forrozv !
Let no iinner blefs himfelf in his heart when he hear-
eth the words of this curfe : faying, I fhall have
peace, though I walk in the ira agination of mine heart.
Let no fmner behave himfelf proudly. God hath
faid it, and he will perform. Were it the threat-
ning of a Man, or Angel, you might defy his mi-
naces : but the Lion of the tribe of Judah/^/^//^ roar^

MACWHORTER. 63

ei, who zvill not fear f — The Lord God hathfpoken :
who can but prophecy ?

III. The Ifraeltics were as liable to the threaten-
ed deftrudion, as the Egyptians, as to any thing in
themfelves, or belonging to thenn, which diilin-
guifhed them, as a ground of pre-eminence, or
reafon of exemption from the common ruin. This
remark is obvious, from the account of the pafchal
inftitution. ^The nature of the paiTover fuppofeth
the truth of this obfervation ; that there was no-
thing in the Jew, confidered in himfelf to diftinguiili
him from the Egyptian. The one was no more
worthy of favor than the other. The Ifraelites
confidered in themfelves, as much merited de-
ftrudion, as the Egyptians. There was nothing
marked out the one for favor, more than the other :
but the fovercign God made the difference, and
appointed the fign of diftindion. Thus it is in
the cafe of every finner faved by Jefus Chrifi . He
fees nothing in himfelf, from firfl to lafl, to dif-
tinguifh, or recommend him to the favor of God,
above the vileft monfter that walks the earth.
This is the fincere and undiilcmbled language of
his heart through the whole courfe of his life, after
he has become acquainted with the truth. ' }Vhy
me Lordf — Why was I taken and another left ?
Why was I diftinguiflied from the mofl: tormented
wretch that is now in hell ? Why was God's grace
beflowed on me ? Why have I a part in Chrid
graated me, while fo many others, who I am fyre.

64 M A C W H O R T E R.

are not worfe in themfelves than I am, if fo bad.^
arc fufFered to perifli in rejcdinghim ?' He caa
find no manner of reafon for this di Hind ion, but.
Even Jo Father forfo it Jecmcd good in thy fight. —
Where is hoqfting then f It is excluded. By what
law? of works f Nay^ but by the lazv of faith.

Did not the fovereign God make the difference
between the firfl-born of Ifrael, and the firft-bora
of Pharaoh ? Was not fovereign mercy, greatly
difplayed, in faving the one, while the other
was flain ; when both in themfelves were equally
liable to dellrud:ion ? So, fovereign grace through
Jefus Chrifl, fhines with infinite luftre, in faving
fome finners from eternal miferv ; while others are
left to perifh in their iniquities ; who by nature
were not worfe than they. And thus the faint,
from his converfion, to the day of his death, has
continual conviclion, that the whole of his falva-
tion, is owing to the mofi free favor ^ and unmerited
grace.

IV. The killing of the pafchal lamb, was not
fiifficient to fave them from the ftroke of the def-
troying Angel, unlefs the pofls and lintlesofthe
doors were fprinkled with its blood. This was of
cflcntial eonfequence. This >\ as the great thing
to be done, after killing the lamb, in order to have
any benefit from the inflitution. The whole
tranfadlion was ufelefs, in ncgledl of this circum-
liance. If the blood was not thus fprinkled, they
were equally expofed to ruin, as if no part of the

MACWHORTER. 65

inftitution had been complied with. Though
they had killed the palTover, had eaten of it, and
obfcrvcd the inliitutcd feall, yet all would be of
no avail to fave them from the dellroyer, // the
hloodzvas not fprinJded on the doors. Thus it is with
refpedl to Jefus Chrift, the true pallbver. He has
been flain, as the Lamb of God, zvbo takeih away
the fins of the world — His blood has been llied.
He poured out his foul unto death. He offered
himfelf a facrifice, an offering of fweet fmelling
favor unto God, and, by his own blood, hath enter-
ed into the holiefl of all. But this will be of no
avail to us ifzve are not f pr inkle d zvith it. With-
out this, the death of Chrift will have no falutary
cffedl with regard to us. The cafe will be even-
tually the fame to us as if Chrift had never died.

Chrift will profit us nothing. His death will not
fave us from death.

Let it therefore be folemnly attended to, that
the ftiedding of Chrift's blood will be of no avail
to your falvation, unlefs you be fprinkled with it.
This is the true blood of fprinkling, that can di-
vert the ftroke of juftice ; that can purge the con-
fcience from dead works, and from the guilt of fin,
zvhen the (werfl ozjoing fccurge fh all pafs through. The
fprinkling of the blood of Jcfus is the only de-
fence againft the wrath of God. Happy the foul
who, when God fhall rife to judgment, will be
found fprinkled with this blood, which fpcakcth
better things than the blood of Abel. But indigo
nation andzvraih^ trihulation and anguijh to e^vcry one,

H

66 MACWHORTER.

that is then found unfprinkled with the blood of
Jcfus.

How it ITands with you, my hearers, in regard to'
this matter, becomes you earneftly to enquire.
It is of more importance to you, than all the other
affairs of life befides. A.nd yet, perhaps,- there is
not a few in this alTembly, who never madfe it any
part of your care, in all your lives, and to this mo-
ment are entirely carclefs about it. Alas ! what
hath bewitched you, that you lliould not flee from
the wrath to come ? What will you do, when God
fhall whet his glittering fword, and his hand inall
take hold on vengeance ? If you are never fprink-
led with the blood of Jefus, the juilice of God will
avenge itfelf in your blood.

V. It was not the a6l of the Ifraelites, in
fprinkling the blood of the lamb on the pods, and
lintles of their doors, that God had refped: to,
when he palled them over, while he deflroyed the
Egyptians. It was not, I fay, their ad: or obedi-
ence that God looked at, and on account of which
he fpared them : but it was the blood itfelf ^ to which
he had refped, and on account of which he palled
them by. — The blood fecn on the pofts of their
doors, was the thing which fccured them fromdef-
trudion, and to which God had d^wexdifive rfpe^,
when he went through the land, deflroying all the
firrt-born of the Egyptians, and palling ova the
Ifraelites.

MACWHORTER. 67

Thus is the matter reprefented in the above
cited chapter. And the blood Jhall he to you for a
token upon the houfes where you are^ and when I fee the
bloody I zvill pafs over you, and the plague fh all not he
upon you to' dejlroy you, ivhen I fmite the land of Egypt,
And again-^-^/^t'// the Lord feetb the blood on the
Untie and on the two fide pofts, the Lord will pafs over
the door, and will not fuffer the dejiroyer to come in to
fmite you. — Hence you fee, the blood is the only-
thing, to which God had refped in fparing them
from deftrudlion.

Thus exactly flands the cafe, with refpedl to Jefus
Chrifb the true paflbver. This blood of the pafchal
lamb reprefented the blood of Chrift, and the fprink-
ling thereof prefigured the fprinkling of the blood
of Jefus. What God had refped: to in the figure,
wiien he paifed by the Ifraelites, to that he has ref-
ped: in the fubilance, when he pafleth by guilty
finners, and favcs them from deferved dcftrudiion
iorever. Thefe things teach us diredly, what Goa
has refpcvfl to when he pardons penitent linnets,
and bellows falvationupon them. It is not to any
thing in them he has regard, as the reafon of his
acquitting them from condemnation. It is not
for their obedience, their faith, or any thing in
them whatever, but entirely ^ and exclufivehy for the
fake of the blood of Chrift. It is this alone God
has rcfpecl to, in jullifying thofe that believe.
The cafe is here as it v\as with the Ifraelites : it
was the blood of the lamb fprinkied on the dooi. j>

68 MACWHORTER.

of the latter, to which God folely had rcfpcdl and
fparcd them : it is to the blood of Chrift, God en-
tirely has refped, in the jultificationof the former.

This likewife teaches us to what zve are to have
refped;, as the only ground of our acceptance with
God : for we muft have regard to the fame thing
in fxpe^ing jiiftijication^ which God has in grant-
ing it. We muft have refpecSt to Chrift's merit
and righteoufncfs exclufively ; not to our obedience,
our faith, repentance, or any thing clfe as the
pleadable matter of our acceptance, or the reafon
and ground of our pardon.

I am particular here, my brethren, becaufc I
know your life is in it. If you miflake the ground
• of acceptance with God, you are ruined. If you
place your obedience, or any acls or w^orks of your
own, in the room of Chrift's righteoufncfs, you
niuft perifli. 'T^hoje^ who go about to eftahlijh their
czmi righteoufncfs J fab mit not to the right eoifnefs of God;
and thofe, who fubmit not to the righteoufncfs of
God in the Gofpel, muft perijlo forever. It is to
the righteoufncfs of the Gofpel God has refped,
in juflifying believing finners ; and it is to this,
you have refped entirely, if you are true believers:
for it is the nature of evangelical faith, to look to
Chrifl's righteoufncfs only.

A perfuafion that this is the only thing that can
recommend a linncr to God, accounting all things
elfc but drofs and dung with regard to this mat-

M A C W H O R T E R. 69

ter, are infeparable concomitants of true faith; or,
I may fay, belong to the very nature of it.

VI. Ail were faved from dcftrudlion, on whofc
doors the blood of the lamb was fprinklcd, while
the plague fwept off the Egyptians all around them.

While the firft-bornof the Egyptians were flairt
by thoufands, the Ifraelites were fafe, and no harm
happened to them— the wrath of God, the pefti.
Icnce that walketb in darhiefs came not nigh them.

Thus, fhall all thofe be faved from deftrudi-
on. who are fprinkled with the blood of Jcfus
the true paiTover. There is now no wrath abid-
ing on them, nor any vengeance in rcferve
When God fecth this blood on them, he will
pafs over them. He will fpare them as a man
Ipareth his own fon. This blood will never loofe
Its efficacy, nor power with God. It is of a>^^/
/mM„g favor to him. This is the apoftolic lan-
guage to exprefs its acceptablenefs to God. Great
IS the delight which the Lord God Almighty
takes m receiving thofe to favor, who are fprink-
lcd with this blood.

I muff not enter further into this fubied at
prefent. Many frriking inftances of refcmblance
between the typical and true paffover yet remain:
but left I fl,ould be tedious, I muft omit them at
this time, and conclude with fome improvement.

I. How illuftrious the wifdom, and how diflin-
guifhing the grace and love of God in our falvati-

^o M A C W H O R T E R.

on! Behold what infinite love, that God JJjould fo
love the zvorld, as to give his only begotten Son, that
ivhofoever helieveth on him might not perip, hut have
everlafiing life : that God Hioul d fend his own Son in-
to the world, that we might not perilh who believe
on him : that God's eternal Son fliould be made a
fervant, that we might be made the fons of God :
that he fliould be made fin that we might be made
righteous: that he fiiould die, that we might live;
that he fiiouid fijffer the curie of the law and the
punifhrnent of fin, that we might be delivered
from the curfe, and redeemed from punifnment :
that his blood fiiould be Ihed, that by the fprink^
ling of it, we might be delivered from eternal def-
trudion : that he fhouid beourpafibver, and that the
vengeance ihould light on him, that was due to us,
are indeed myfieries of grace, and arguments of
love, which pafs all underftanding. They ought
never to be thought of by us, but with rapture and
aftonifhment. When we confidcr, who it was
that condcfcended thus ; not an Angel, but the
Lord of Angels ; not fome exalted creature lifted
up in excellency and dignity far above us ; but the
Creator, God over all blejfed forever. Who but is
loft in fweet furprife, and humble adoration 1

This grace of God is fo inconceivably great,
that the faints, during their abodes in thcfe taber-
nacles, cannot bear any great view of it. It would
diirolve their frame: it exceeds our utmx)ft
thoughts.

4

M A C W H O R T E R. 71

When we confider for whom Chrifl: fufTered and
died ; for creatures, mean, and iniignificant crea-
tures ; for rebellious creatures, incapable of ever
being profitable to him : in the eternal rejedion
of whom, his juftice would have (hone with a con-
fpicuous ray, and been admired by all the choirs
above.

Well may we break out in the language of afto-

nifliment, overborn with the grace of God, What

manner of love is this f— well hath God faid— My

ivays are not like your zvays, nor my thoughts as your
thoughts.

Who is not by fuch a difplay convinced, that the
Gofpel is not a cunningly devijed fable ; but an amaz-
ing, and glorious difplay of the nature and perfec-
tions of God ? How wonderful, how godlike is the
work of redemption ! Itfeems to exceed the works of
Creation, although thefe fnew forth the divine pow-
er and godhead ; even as the light of the fun, ex.
ceeds that of a faint and languid flar.

II. As we are here taught, that unXth we are
fprmkled with the blood of Jefljs, his death and
atonement will finally be of no avail to us: we
ought to enquire, my brethren, with all dilfgen^^e
whether we are fprinklcd with this blood, yea or
nay ? This is the only blood that fpeaketh better
things than the blood of Abe). If you are nor
fprinkled with it, and die thus, t>etter you had ne-
ver been born. Oh ! therefore, look into this mat-
i<^r. As you value your own fulvation enquire

72 M A C W H O R T E R.

into it. As you would not be forever rejedled of
God, fee to it, that the blood of Chrifl heiiponyon—
You have an example before you of the certain
confequence of being without this blood fprink-
led on you, in the deftrudion of the Egyptians.
'1 hey are enfamples unto us. Wherefore, my dear
hearers, look into your own hearts and lives to day;
and let the fmgle enquiry which you make at your
ov/n confciences, be thus, with each one: 'Am I
fprinkled v^ith the blood of Jefus, cr not? Have I
ever been effedualiy convinced of my loft, and un-
done eftate by nature, and practice ? Have I ever
feen the exceeding great evil, and defert of fm ?
Has fin ever been imbittered to my foul, fo that
I have been pricked at my heart, and made to cry
out, Whatjhall I do to bejqroed r

Have you, my audience, ever feen that it would
be juft in God to caft you off forever, and have
vour hearts funk, and fainted under the view ?
Have you felt yourfelves without iTrength to make
atonement for your crimes ? and have you been
filled with unfeigned forrow and grief that you
have linned againft God, and broken his law ? —
And have you with your whole hearts, under thefe
views, renounced all your own right eoujnejs^ as^7-
thy rags ; and refted your guilty fouls, naked, and
wretched as they are, upon a crucified Jefus /* Do
you fee the value, the infinite value of his blood
to make atonement for your fms ? Is Chrift, his
righteoufnefs, and the way of falvation through

M A C W H O R T E R. 75

liim, what ravifhes, charms and rejoices your fouls ?
And are you depending on him continually, for all
needed grace and flrength, to enable you to dif-
charge the duties which you owe to God, and your
neighbor? — Oh I my brcthr(:ny exajjme your/elves,
try your own /elves,

Thofe of you who have fcriptural evidences to
hope that you are fprinkled with the blood of Je-
fus, how blefled are you ! How happy is the condi-
tion of true believers 1 God will certainly pafs over
you, when he arifes to judgment. He has given
you full alTurance of this already in the figure^ and
he will foon do it in reality. Let not your heartFJ
be troubled, O Chriftians, the deftroying Angel
{hall not come nigh you 1 Believe in God, he abi-.
deth faithful, and that you might have the ilrong-*
eft confolation, he hath added his oath to his pro-
mife. God willing more abundantly to Jhew unto the
heirs of proviifcy the immutability of bis council^ con-^
firmed it by an oath : that by two immutable things, in
which it was impoffthle for God to lie, we might have
ftrong canfolation who have fled for refuge, to lay hold
on the hope fet before us*

Perhaps your own vilenefs and wretchediiefs
affright you : you fee fb little to difringuifh you as
objeds of favor ; fo much, to render you objeds of
wrath ; that you cannot think you have any part
in the blelTcdnefs here fpoken of. But remember
that what makcj^ you acceptable, is the blood of

fprinkling Chrifl h made of Goct unto you

I

74 M A C W H O R T E R.

ivijd'jmy and righteoufnefsy and fan^ification^ and re^
demption. This is the grace wherein you ft and,
and wherein you are accepted.

But thofe, who never felt the powerful influence
of this method of falvation, may objed: ; that this
dodrine leads to licentioufnefs. Nay, my brethren,
no dodtrinc has a ftronger operation the contrary
way. No doctrine has a more powerful cffecl to
purify the heart, to animate to diligence in good
works, than falvation by free grace; than ac-
ceptance before Godiyfolely by the fprinkling of the
blood of Jefus. The real belief of this dodlrine,
\i the only abiding fpring of holy obedience —
Saith not the Apoftle ? 'The love of Chriji conjlrahu
eth us,

O Chriftians ! be perfuaded to maintain a pow-
erful fenfe of gofpel grace ; and that it is only by
the blood of fprinkling, you are diftinguifhed as
objedls of divine acceptance. This is the fureft
road to peace and comfort. And by this blood
you fhall enter into theholicft of all : the everiaft-
ing doors of glory will be opened to you, and you
iliall be introduced into eternal felicity, by this
Jefus, with whofe blood you are fprinkled ; faying,
ComCyye bleffed of my Father ^ inherit the kingdom fre^
'pared for you from the foundation of the vjorld, — But
are there not fome in this alfembly, who have full
convictions of judgment, that you have never been
fprinkled with this peace-fpeaking, and life-giving
Hood ? — Who have never fled to Jefus for refuge.

M A C W H O R T E R. 75

from the llorms of divine vengeance? Who have
not the door-pofls of your hearts fprinklcd I Be
allured, O Sinners ! that the dellroying Angel will
enter into your fouls and fnniite you, and leave you
neither root nor branch. You (hall be fwept away
by the torrent of divine wrath, if you thus conti-
nue, when God lliall defcend to judgment. No-
thing can fecurc you from the utmoft defrrucliion,
if you continue to undervalue fo great a facrifice
as the Lamb of God. Of bow much forer punijlj^
mentyfiippofe ye, Jhallhe he thought worthy y who hatbr-
trodden underfoot the Son of God, and hath counted the
blood of the covenant , wherewith he was fan^tifedy an
unholy thing, and done defpite to the fpirit of grace ?
It is dreadful, O Sinners ! to have this facrifice
fmoking againit you, and the blood of Chrift cal-
ling for vengeance, inftead of mercy, upon your
devoted heads. O, be warned to flee from the
wrath to come ! for when the midnight cry of E-
gypt arifes, it will then be too late I Wherefore,
now is the accepted time, mw is the day of fah:ation.
Oh Sinners 1 lay hold on the blood of fprinkiing.
Hearken to the invitations of Chrifl Jcfus. Hoy
every one that thirfteth, come ye to the waters, and who-
foever will^ let him come, and partake of the zvalrrs of
life freely — T^he fpirit cind the bride fay, come ; and
that we may all come, and be fprinkled with this
foul-faving blood, may God of his infinite mercy
grant, through Jefus Chrifl: cur Lcrd. Amen^
and Amen.

SERMON V.

The iNFLUNCES of God, as a Sui^yihe great coNvSO-
lATlon of his People^

B Y

ALEXANDER MACIVHORTER, D. D/

Paftor of the Firft Prclbyterian Church, at I^ewai-k, New-Jcrfqy.

aniBi

Psalms Ixxxiv. ii.
For the Lord God is a Sun,

THESE words Hand here, as a reafon of the
Pfalmift's declaration in the preceding veife,
that one day f pent in the boiife of God, that is, in an
attendance on his ordinances, zvas betttr than a
thoufand: that he would rather hold the loweft place
in God's houfc, and thus enjoy the privileges of his
public worfhip, than dwell in tents of wickednefs,
or enjoy the utmoll plcafures of fin. The reafon
of this preference, is refoived into this confidera-
tion, that the Lord God is a Sun,

This view of the words in their conneclion,
fcrvcs to fliew us, wherein confifls the true excel-
lency and advantage of the inftituted ordinances
Q^ divine worlhip ; and the true reafon^ of the high

78 M A C W H O R T E R.

eflecm, all good men, without exception, have of
them ; their great refpedl, and love to them ;. their
care and diligence in attending them : God is in
them, as a Sun,

As the natural fun, by his influences, enlightens,
and revives every living thing ; fo God, in his or-
dinances, enlightens, and revives the hearts of his
people : fhining into their minds, and giving them
the light of the knowledge of his Glory, in the
perfon of Jcfus Chrift — fhedding abroad his love
in their hearts, and granting them that peace, which-
pajfeth all underftanciing.

But if weconfider the words in a more independ-
ent view, they teach us, that God is to good men,
what the fun, by its influences, is to the natural
world. Who is ignorant of the high importance
of the natural fun? This heavenly luminary forms,
our day; difperfcs the gloomy horrors of the night,
and fheds fertility, light and joy, through every
part of our fyftem. Without it, all nature would
be one frozen mafs; neither life, nor vegetation,
nor fruit fulnels would appear.

Now, when God is reprefented by the beautiful
and ftriking image of a Sun, with regard to his in-
fluences and agency, towards thofe who walk up-
rightly, who can help perceiving, how fuprcme,
and fenfible a blcffing, his exiftence and commu-
nications are, in their experience, and cilimate?

As the natural fun is the fountain of light ; fheds
jcy and gladnefs through the animal and vegetable

M A C W H O R T E R. yf

kingdoms.; and caufcs our earth to teem, with all
its rich variety of fruits, fo, the Sun of Righteouf-
ncfs, the true, and eternal God is all this, and
more than this, in his communications to his peo-
ple. He communicates fpiritual light to their
minds — infufes joy and gladnefs into their hearts,
and renders them fruitful, in every branch of
goodnefs.

I, Gk)d is a Sun, as he communicates fpiritual
light to his people.

There may be faid to be three kinds of light —
phyjical — intelle5fual — dindfpiritual — or,, the light of
this worldy — the light o^reafon, and the light of the
Spirit of God, Each of thefe differs from the other
in its nature. There is as real a difference between
intelledfual, and fpiritual light, as there is between
intelleClual, and phylical, or the light of the fun.
The former agree, in many more refpevfls, than
the latter; but there is no fuch agreement, as ren-
ders them, of the fame nature and kind. This dif-
ference will farther appear in the fequcl.

The natural condition of the human mind, fincc
the fall of Adam, is a Hate of darkncfs^ and blind-
nefs. When man apoilatized, he loff tliat fpirit-
ual fcnfe, whereby he was capable of difccrnin^r
fpiritual objects : the image of God forfook his
heart, and lo, no longer was he captivated with
the beauties of holinefs. The foul now remains
in fpiritual darknefs, until the divine image, or fpi-
ritual fenfe be reftorcd ^ which is done by the ope-,

So M A C W H O R T E R.

ration of the Spirit of God in the work of regene-
ration. This teaches us the great propriety of thofe
fcripture phrafes, where natural men are rcprefent-
ed, as not difcerning/piritual things ; as having their
minds darkened; being ignorajit, blind and dead. — •
Thefe exprellions can, by no means, be underftood
to mean the want of intellectual light, or the light
of reafon; for were we to underiland them in this
refpecSI", they really carry the matter fo far as to fig-
nify, that the light of reafon was not only impair-
ed, but utterly lofl- and extinguifhed: wherefore
this cannot be the fcripture fenfe. But if we un-
derhand them as exprelTions of the want ofy/)/r//-
iial light then they are perfcdly true and proper:
The whole world lieth in darknefs: Having the mi^
derjfanding darkened; being alienated from the life of
God, through the ignorance that is in theniy becaufe of
the blindnfs of their hearts.

Spiritual light is wholly extinguifhed by the fall^
and hence is there fomuch darknefs, ignorance and
confuiion, even in fpeculation, with regard to di-
vine things. That the world is full of darknefg, re-
fpeding God, his perfedlions and kingdom, is a
matter which cannot be denied: and this dark-
nefs muft be occalioned, either by fomething in
God, or by his concealment of himfelf, or by the
)ofs of a fpiritual underftanding amongll men. —
But this blindnefs doth not arife from any thing in
Goti, as if he were darknefs; for God is light, and
in kirn there is no darknefs at all: nor does it pro-
<ffed from any concealment of himfelf, fo that wc

M A C V/ H O R T E R. 8f

Ciinnot behold him by reafon of it. This was ne-
ver true in itfclf at any time, however great and pal-
pable the darknefs of mens minds have been with
regard to God; but it is lefs true under the Gofpel
difpenfation than ever; for the true light now
fhineth, and God hath eminently manifcfledhimfelf
in the character and inftrudlions of his Son, whom
he hath revealed for this purpofe; who was //?<?
hrightnejs of his glory ^ and the exprefs image of his per-
JoH; and whofe glory fo confpicuoully ihone forth
to the view of thofe who were enlightened from
above, that they knew him to be the only begotten of
the Father.

Therefore it remains, that this darknefs muft
be occafioned by the lofs of a fpiritual underftand-
ingy through the wickednefs of mens hearts : For
light is come into the worlds and men loved darknefs ra^
iher than light, becaufe their deeds were evil.

Now, of ^// forts of light God is the author.—
He formed the fun to rule the day — he maketh us
wifer than the fowls of heaven, and he alone giv-
€th fupernatural light, or 2i fpiritual underftanding. — •
Hence is he ftiled the Father of Light , from whom
Cometh every good and perfcd gift.

If any admit no other kind of light, with regard
to divine things, but that of reafon, improved and
heightened by external advantages and diligent ap-
plication, I fhall not, at prcfent, difpute the fub-
jecl with them. It is not this fort of light that I

K

82 M A C V7 H O R T E R.

mean, but fomething of a nature entirely different
— a light that is properly fupernatural, and from
God; in a manner, the light which reafon fur-
nifhes, is not, nor can, with any propriety, be faid
to be. God manifefhs himfelf to his people in a
peculiar manner, by a luftre, as fuperior to that of
mere natural reafon, as it is different from it in
kind. They have the fame common knowledge
of God as others — the fame powers of reafon — the
fame external advantages from his word and works,
for acquiring a fpeculative acquaintance with him,
his nature and perfections; but they have a know-
ledge of him which is not acquired in this way,
which is far above the efforts of reafon, though
bleffed w ith the beft aids, and applied with the
greateft diligence. This knowledge is the effedt
of a fpiritual illumination of their minds, by God's
Ihining into them with the light of his glory.
The heart is the fubjed: of the divine irradiation;
the eyes of the underfVanding are enlightened by
the fpirit of wifdom and revelation. When God
thus fnines into their hearts, the effed: is a clear,
diftind, lively perception of his fupremeand tranf-
cendant excellency — of the beauty and amiablenefs
of his nature and pcrfedions. God appears ex-
ceedingly lovely, and exceedingly glorious; wor-
thy to be feared, and to be had in reverence of all
intelligent creatures. The genuine language of
their heart now is — Blefs the Lord, O my foul /— »-
who would not fear thee, O Lord, and glorify thy
name! — love the Lord, all ye his faint s!-^laud hi??! all

MACWHORTER. 83

ye people t — praije yehhUy all his Angels I — praife ye
hwiy all bis hofts i

Not only docs this or that perfevflion appear a-
greeable ; or this or that branch of his condudt ;
but every thing in God is lovely ; every perfedlion
of his nature, and every branch of his providence
— every thing that belongs to him has a peculiar
fwcetnefs, and acceptablenefs in it to the foul.
Efpccially the Gofpel appears with peculiar luf-
tre, as the brighteft and moft diftinguifhing dis-
play of the uncreated lovelinefs of the Father, the
Son, and Holy Ghod.

Some perfons talk of great regard to God, great
efteem of his perfections, and high expecilations of
future happinefs ; while they have but a mean o-
pinion of the Gofpel, and are defbitute of all fenfi-
ble love and deference to the charadler of Jefus
Chrifb. But all their religion is a deceit, and their
hopes a deluHon : for thefc things cannot be fepa-
rated : — He that hath not the Son, hath not the Fa-
ther— He that reje^eth the Son, rejecleth the Father
— He that honoreth not the Son, honoreth not the Fa^
ther which hath Jent him — He zvho receives not the
record of God, 7naketb him -a liar.

In proportion to our ^crSt of the excellency of
God, and his perfections, will be our fenfe of the
excellency of the Gofpel, and its author, and fo on
the contrary.

When God at firft regenerates a foul,^ and (liincs
into the heart, and gives it to behold the light of

84 M A C W H O R T E R.

the knowledge of his glory, the creature is intro-
duced into a new world — All things appear new.
It has new views and perceptions of God and Je-
fus Chrid ; fuch as it never had before ; yea, thofc
things, which were known before, appear with a
new luilre and beauty — The fcripture and its
truths appear new : new light and glory appear to
fhine in them — Now the heart has an evidence
of their divinity, and a fenfe that they are not cun-
ningly devifed fables, far beyond any thing it could
obtain from mere fpeculation — In thefe difcovc-
ties, the mind is brought to the full afllirance of
underftanding.

There is no knowledge which we can acquire,
that can anticipate this divine illumination, or
render it ufelefs — Some fay, men may, by their
own application, obtain all that knowledge in re-
ligion that is necelTary ; and then, all that remains
to make them good men, is to pradlife what they
know. This is one of the modern refinements,
and is as far from being true, as fome others : for
that religious knowledge, which is necellary to
form the heart and pradife to real goodncfs, lies
not at all in mere fpeculation ; neither will the
refult of our own application, in itfelf confidered,
ever fandlify the foul, or produce a truly virtuous
life. That knowledge, which fandifies, is of a
different original : It comes down from above; it
flows from the mercy-feat of God,

And as no acquired knowledge can fupercede
the ncceflity of this divine teaching, fo, when it is

t

M A C W H O R T E R. ^

granted, in any confiderablc degree, it is very per-
ceptible. The moil learned divine becomes im-
mediately fenfibie of the vail: difference between
his oTvn knozvledge and this divine iiijlnicfion. His
own notions, however diligently collected and ma-
tured, are as nothing, with refped to clearnefs and
efficacy, compared to one view of the divine glory
communicated to the heart, by the fpirit of God
ihining into it. Now, he fees divine things in a
different view ; he beholds them in a very differ-
ent light : Hence, this knowledge is altogether a
different thing, from the teachings of any outward
means w'hatfoevcr.

In this fenfe, God is a fun, and, in this manner,
does he communicate fpiritual light to his people.

11. God infuses joy and gladjtf/s into their hearts.

As God is the author of fpiritual light, fo alfo
of fpiritual joy. Holy light always precedes holy
joy, as it isthereafon and ground of it. That joy
and affection which does not rife from a fpiritual
difcovery of the excellency of divine things, is falfe
and enthufiaftic — There is no fuch thing in true
religion, as heat without light ; or zeal without
knowledge. There is, indeed, much of this fort
of religion in the world, but as it has not the na-
ture of true Religion, it ought not to bear the
name.

So, on the other hand, there is no fuch tlung in
real rchgion, as fpiritual light without heat ; or

86 M A C W H O R T E R.

fpiritual knowledge without zeal. Thefe can be
no more fepa rated than light from the fun; or
heat from fire ; or reafon from an intelligent na-
ture.

God does not give to all his creatures equal de-
grees of joy and confolation : but he ufually grants
them, in fome degree ; and in thofe communica-
tions, he fhews a wife and holy fovereignty. And
where the lead meafure of this fpiritual joy is giv-
en, it is of fo exquifite and heavenly a nature, that
the foul can never again thirft Jupremely for earth-
ly joys, nor habitually prefer the delights and plea-
fures of earth to thofe of true Religion. This is
the diftinguifhing nature of fpiritual joy, of which
God is the author, that it forever paUs the tafte
to all fenfual and finful pleafures. — This is the
water which Chrift gives, that he, who drinks of itj^
will never thirfl again.

It is only the true and upright Chriftian, who
knows the refined pleafures and joys which God
pours into their hearts : fuch as the men of this
world underftand not, neither do ftrangers inter-
meddle with them. Thefe are the fecxets of the
Lord, Avhich are imparted only to thofe who fear
him. They are facred pledges of mutual friend-
ilup — foretaftes or prelibations of thofe rivers of
pleafurc at the right hand of God, which are in
refervc for his people, when they fliall have fini fil-
ed their prefent pilgrimage. Thefe joys, wherewith
true Chriflians arc entertained, are produced by the-

MACWHORTER. 87

l^ioly fpirit, through means of the word and ordi-
nances.

God's own exigence and glorious perfedlions,
realized to their hearts, form one comprehenfroe rca-
fon of fvveetnefs and fatisfaclion. None but good
men know what infinite pleafure it affords, that
God exifts. Oftentimes it fills their fouls with un-
fpeakable tranfports, and they inwardly exult in
the blejjcd ajjurance.

The univerfal dominion and government of
God, is another fource of fenfible pleafure to the
truly pious. 0 1 how comfortable is the thought,
that the Lord God omnipotent reigneth ! — that in the
darkefl (late of things, he fits at the helniy and direcfts
the affairs of the church, and of the world 1 — that
his own glory will be advanced I

Sometimes thefe joys arife from having their
hearts drawn out in ilrong and fenfible love to
God above all things : in a love, llrcnger than
death — 0 1 how tranfporting the pleafure, to feci
an heart full of love to the mofl: amiable of Beings !

Sometimes he gives them the kindeft affurance
of his favor and regard through Jefus Chrifr —
While they fear their unworthinefs and finfulnefs
will forever feparate him from them, he fecretly
communicates fome tender telfimony of his love,
and, at once, diflipates every diflrefnng fufpicion of
heart. O ! how fvvcet is it, to be prevented by
the goodnefs of God ; and to have a garment of
praife for a fpirit of heavincA !

88 M A C W H O R T E R-

Oftentimes he caufes the humble and upright
Chriftid!! to rejoice in the hopes of glory, and the
Ihortnefs of that interval, that bars hm:i from his
immediate and everlafting prefence. God ena-
bles the contrite one to anticipate the jo)s of that
bleiTed feafon, when he fhali be admitted to fee
him, as he is : — when fm lliall be no more, and
forrow have an end — when the imperfedion and
vanity of his prefcnt itate, fhall no more obiirudl
the vigor of the foul, but his fongs and praifes to
God and the Lamb, be as ardent and lincere aa
thofe of faints and feraphim around the throne.

Thus, God is a fun, in communicating joy and
gJadnefs to the hearts of his people.

III. God, by his influences, renders true Chris-
tians fruitful in every branch of goodnefs.

It is the influence of the natural fun, that makes
the earth productive of fruits, necelTary for the life
of man and beafi: : In like manner, it is the influ-
ence of the fun of righteoufnefs, that makes Chrif-
tians fruitful in all good works. Their im-
provements in piety and virtue, will always be in
proportion to the degree and frequency of thefe
influences — Without them, there is no progrefs to
be made — IVithout mCy fays our Lord, ye can do no^
thing. How much is the truth of this aiTertion,
the experience of every true Chriftian ? If Chrifi:
does not animate him by the fecret power of his
grace, how dead the heart to every fpiritual exer-
cifc! — How does grace languifli^ and things di*

MACWHORTER. 89

vine loofc their fcrffible relifh, from day to day 1 — .
Jafl: as you Iiavc fcen things in early fpring, in the
natural worl-d, when the beams and influences of
the fun are intercepted by thick clouds and froily
winds, the vernal, beautiful appearances fade —
grafs, and herbs and llowers decline and languifli ;
till the clouds and cold are difperfed, and the fun.
refumcs its fplendor, and flieds abroad its genial
"warmth, bv its unrcbated rays : then all nature
flouriflies again. Thus it is in the Chriftian life.
When God lifts up the light of his countenance,
every grace begins to fpring, and the foul becomes
gay and blooming, as the garden of God. And
now, there is much fruit to the glory of their hea-
venly Father. Praife and joy and holy walking-
employ every hour. But alas ! when God hide.^
his face, troubles again return. Sin and the world
renew their attacks ; and, too often, former vicSlo-
lies are difgraced by new defeats : but when the
fun of righteoufnefs fhines upon them, grace-
grows, and every good w ork abounds.

IMPROVE M E N T.

J. We lie re learn, of what high coniiderotion,
the being, gdvernment, and communications of
God are to good men — There is no fuppoiition.
more terrible and diilrcfiing to a pious mind, than
this ; ihat there is no God. No attempts made by
Sitaii to difturb the peace and tranquillity of good

L

90 MACWHORTER.

men, are fo infupportable, as thofe which confifl
in bringing into quellion God's exiftence and go^
vernment: Let the foundation be attempted, and
there is no refource nor rel:! — On the fuppofitioa
that God did not cxift, it were better not to be.
Exifbence is a bleiling only on condition of God's
Exiftence, without this, hfe itfelf would be a curfe.

But O 1 what pkafure has the true Chrifiian at
times, in the lingle refledion, that God is — The
character of God, as reprefented in his word, is
alfo an eiTential confideration of happinefs, as well
as his exiftence itfcif. If thofe perfections are re-
trenched, w^hich he has afcribed to himfelf in his
own revelation, the happinefs of real Chriftians is
fubverted in its original foundation. For it is in
a realizing fenfe of heart, of the reality and holy
excellency of them ; that their fouls are much
formed to a fupreme duty, and refped: to him and
his ways. And they have not only fweet delight,
that God is, but that he is what he is. I am that
I AM, was the name by which he revealed himfelf
to Mofes, for the comfort of Ifrael.

The univerfal and particular providence of God
is likewife a principle, in which all good men are
extremely intereited. Were it not for this fup-
port, there would be no fpirit left in them. As
it creates them the grcateft pain, not to be able by
faith, to fee that God, who is invilible ; fo, a full
allurance and feeling fenfe of his agency and con-
cern in all things, is to them a reviving cordiah

MACWHORTER- 91

It is a folitary condition with a good man, when
his fenfe of thcfe things is abated ; and though
God is on his right hand and on his left, yet he
cannot behold him— And indeed, my brethren,
it is not an cafy matter to Hve in the realizing fenfe
of the being, perfections, and providence of God.
He knows but little of himfelf, and what it is to
have a tme faith of thefe things, who thinks not fo.
To affent to thefe truths, indeed, is an cafy mat-
ter ; and to be free from all hefitation and doubt
about them in our judgment : but he grofsly mif-
takcs, who imagines this is that faith, in thefe
things, v/hich belongs to true Chriftians. There
is a divine fenfe of it, that is more or lefs their aim
and confolation ; and the whole compafs of crea-
ture enjoyments, is not able to compenfate the
want of this faith.

2. We may be here led to enquire, my hearers,
whether the Lord God is our fun ?

Do we perceive God's nature, perfedlions, and
influences, of fuch high confequence and impor-
tance to us .^ Are thefe the fources of our truefl
enjoyment, and fwectell confolation ? Is God's
exiftence our life and delight ? His pcrfedlions,.
his glory and felicity, our pleafure and entertain-
ment?— His holy and cnhghtening influences,,
the bleffings for which we pant and languifh? —
Is God our fun ? Does he form our day ? Is it his
prefence makes our Heaven? Is it his beauty, his
excellency, and glory Ihining in the face of Jcfus-

95 M A C W H O R T E R.

Chrifl", that we admire ? — Are our thoughts taken
up with God ? — Is he our light and our joy ?

If we can anfwer underfcandingly in the afBr-
mative to thefe queries, then, blefid are ye of the
Moft High, Bielled is that people whofe God is
the Lord ; to whom the Lord God is a Sun. He
is a Being of univerfal dominion; he is the crea-
tor and prefcrver of all ; he fits at the helm of go-
vernment, and his eyes run to and fro through all
the earth. He beholds the thoughts and councils
of men; and nothing can happen to his people,
whereby they are affecled, but what fhall work for
their higheftgood. How blelTed are ye, O Chrii-
tians ! who have a friend of this character, of fuch
univerfal fway and influence ! — You know his ab-
folute and incontrolable power. He will do all
his pleafure — he can fave, when every refource
fails and all things look defperate. Yon know
that all happinefs is in his gift : /;/ his prcfence is
fulhiejs of joy ; whom he blclfeth, is blejjed indeed.
Out of his favor there is no fuch thing as true hap-
pinefs. The pleafures of fuch are but as crackling
thorns under a pot. Happinefs, derived from this
world, is like the light of a meteor, which inllan-
tancoully ends in darknefs. The joys of the wick-
ed ceafe with their breath : and as thefe ceafe,
e-jerlafiingjorrozvs commence. But then the happi-
nefs of thofe who choofe God for their portion,
will eminently begin — to fuch, a natural death
Will be but the commencement of cvcriaftin.f^ life

M A C W H O R T E R. 93

and blifs — To his people, he delights to fncw his
mercy — he will give grace and glory.

God is more inclined to do good to thofe who
walk uprightly, than the moft affedlionate parent
is, to be kind and tender to a favorite child — A
woman may forget her fucking child, that Ihe
Ihould not have compaflion on the fon of her
womb ; but God will never forget thofe, who puc
their truft in him ; he will never leave you nor
forfakc you. O Chrifrians ! live in his light —
bafR in his rays— and may you enjoy an uncloud-
ed fun, until you be introduced into immortal day.
It is but a little while till your fun iliall never fet,
or grow dim, but it will fliine, with encrcaiing
brightnefs, for ever and ever — O then 1 walk
worthy of your high calling and dignity.

3. Are there not fome in this alTembly, who are
under the power of an abfolute indifference in re-
fpecl to all thefe things, who have never had any
difcovery of divine glory — to whom worldly prof^
perity is the moft important conlideration of feli-
city ? Abundance of this world's goods can fatisfy
you without God : and do you, my hearers, in this
fituation, look upon yourfclves to be real Chrif-
tians ? Can you read your Bible, and not hefitatc
about your prctcnlions to fo high and refined a
charader? Can God be your exceeding joy and
great reward, and yet never feel your hearts exult
in his exigence, perfections, and univerfal domi-
nion ? Can he be your fun, and you never felt the

94 M A C W H O R T E R.

warmth of his beams, quickening your hearts into
love and devotion ? Can he be your centre, refiy and
home; and you never experienced the attradive
power of his excellency and glory, drawing your
hearts into union with him, and difpoling you to
long and breathe after a ftate of greater ncarnefs,
and more free and delightful intercourfe ? Can you
live happy without the enlightening beams of
God's gracious prefence? Can this world fatisfy
you, and its enjoyments content you ? You arc of-
ten afking, who will fhew us any good ? but nev-
er enquiring, where is God our maker ? — Surely
you have no reafon to confider yourfelves as true
Chriftians, whatever your pretenfions may be.

. Wherefore, O Sinners 1 you, who have hitherto
preferred the world, and its flatteries, awake this
day to choofe the Lord for your God — Is it not
better for you to have God for your friend, than all
the world without him ? Can the world comfort
you in a dying hour ? Can it befriend you before the
bar of God f Can it relieve you, when doomed by
the divine fentence to eternal mifery ?

Wherefore, O Sinners ? be perfuadcd this day
to renounce the ways of vanity and fin ; and take
the God of Ifrael for your portion, the Sun of
Righteoufnefs for your Saviour, and the Spirit of
Grace for your Confolation.

And may God of his infinite mercy, work this
perfuafion in your hearts, through Jcfus Chrift
our Lord. Amen.

SERMON VI.

The evil and DANGER of SECURITY

IN SIN.

*

B Y

ALEXANDER MACfVHORTER, D. D.

Paftor of the Firft Prefbyterian Church, at Newark, New-Jcrfey,

Matt. xxiv. 38, 39.

For as in the days that were before thefiood, ihey were
eating and drinking^ marrying and giving ifi marri-
age, until the day that Noah entered into the Ark :
and knew not until the flood came, and took them all
away y fojhall aJfo the coming of the Son of Man be^

THE difcourfe, of which thefe words arc a
part, was addrelTed by our Lord to his dif-
ciples — The exprefs deiign of it was to animate
them to a Heady vigilance and attention to their
immortal intereft — to preferve them from iloth
and ftupidity, the too common effe^s which divine
patience has upon mankind. This defign is fuf-
ficientiy vifible in the account St. Luke gives us
of this difcourfe ; but what is here related by St.
Matthew, puts the matter beyond all doubt : —

96 M A C W H O R T E R.

Watch therefore y for ye know not the hour zvhenyour
Lord doth come.

Hence, the propriety and force of the words of
our text, with regard to the general argument and
exhortation of our Lord to vigilance, fl:and thus :

^* There can be no feafon whatfoever in which it
*' is proper or fafe to grow fecure, and neglect a
" daily preparation for the folemn appearance of
*^ Chrift ; either to fummon us before him by
*'^ death, or to pour out trying and terrible judg-
*' ments upon our land ; or to bring on the general'
"judgment of quick and dead : 1 fay, there can be
" no feafon in which it can be fafe to be fecure and
" unprepared ; becaufe, there is no feafon in which
** he may not come, in one, or other of thefe ways:
*' and it would be fhocking and irretrievable, to be
'^ furprifed in an unprepared condition."

And befides, Chrifl's coming, both to the gene-
ral judgment, and to punilli wicked communities,
will certainly be in a time of general fecurity, as it
was in the time of the flood, and dcftruclion of So-
dom. It is generally in this condition he comes,
and furprifes men by death. Therefore, it is
greatly to be apprehended, that the feafon of our
fecurity and negligence about his coming, will be
the very juncture in which he will come, to our
great furprife, and to the everlalling forrow oi
many — we ought then, always, to "^atch^ and to he
ready.

MACWHORTER. 97

The words of our text, confidered independent
on their relation to the general argument, prcfent
us with the following obfervations.

I. We may obferve the ftate of the old world,
before the flood. They were perfedlly fccure—
*They were eating and drinking^ ^c. They were ea-
gerly purfuing their pleafure, each in his own way,
and according to his own tafte. Their attention
was univerfally engaged in thofc affairs, projc6ls
and applications, that were calculated only for a
prefent fenjiial bappinefs, utterly inapprehenfive
both of the wrath of God, that was already enkind-
led againft them, and of thofe fatal effeds into
which it foon burft out, and mingled them in one
common deflrudion. They had no mifgivings
of heart with refpedl to their danger; although the
judice of God is always awake, and attentive to
the growth and prevalence of vice ; or if fome of
them had any apprehenfions of evil, they did not
fuffer them to mature into ferious connderations
and flncere repentance. They were feduced ei-
ther by a pafiion to imitate the general pradice and
opinion ; or carried away, by an innate defire for
fenfual gratifications ; or overwhelmed in the cares
and bufmefs of life.

Nor was this infenfibility owing to want of fuf-
ficient warning. In the fixth chapter of Genefis,
God tells vi% with an orio:inal rco^ard to man-
kind in that day, that his Jpirit Jhould not aU
v:ayt flrive %viih mmu This, in the irrongcfl man-

M

93 MACWHORTER.

ner, implies, that God had remondrated againfl:
their wickednefs — ufed proper methods to reform
them, and had given them fufficient afiurance of
the fatal ifTue of their impenitence. The Apoftle
Peter informs, that Jefus Chrifl", by his fpirit,
preached to them their danger, and the neceflity
of repentance. He acquaints us alfo, that Noah
was employed to declare to them, in the name of
God, the wickednefs and danger of their practices.
They had, likewife, the (Irongeft confirmation of
the truth of Noah's dodrine, for a great while be-
fore their eyes, in that long and tedious labor of
his building the Ark. So fingular a machine
mufl needs have ftruck their attention and awaken-
ed their curiofity. The ufe of which, when
known, we may well fuppofe from their temper,
did not fail to be matter of pleafantry and ridicule
among them. How often did they call him an
old foolifh fanatic, and wild enthufiafl: ! How
much was he the fubjed: of the feoffs and fneers of
the gayer fort ; while the graver ones among them,
who were admired as oracles by the meaner rabble,
pronounced his condudl, the height of frenzy and
madnefs. Would not fome fay, ' fee the doating
fool, how he toils and labors to build himfelf a ma-
chine, by which he may efcape a deluge, that his
difordered brain fuggefts to him is to come.'
While others reply, ' Curfe the old enthuiiaft, I
wifh he was drowned ten thoufand fathom deep ;
for he does nothing but interrupt bufuiefs, and dif-
txadl the world with his reveries and nonfenfe.'

M A C W H O R T E R;

99

II. We obfervc, that their vvickedncfs, infenii-
bility and unbelief, continued to the laft. The re-
prefentations of the divine difpleafure againft
them, were utterly difregarded — God's threatnings
carried no terror to their hearts, and confequently
formed no prevailing argument, or reafon tor re-
formation. The denunciations of general ruin,
w^ithout a fpeedy change of heart and life, were no
doubt looked upon imaginary and romantic ; fitted,
only to alarm weak and fuperltitous minds, inca-
pable of examining luch predictions by the laws
of reafon, and the perfed:ions of God. We may
eaiily conclude, that they objected to Noah's pro-
phecies, that they could not be true, becaufe they
were repugnant to the divine attributes. It was
natural to blind, and unbelieving finners to alTert,
that it was inconfiftent with the mercy and good-
nefs of the common parent of the univerfe, to dt^-
troy fo many milUons of his creatures, and that
too, only for indulging thofe very appetites with
which himfelf had formed them. How plaufible
would fuch arguments be ? How well adapted to
the tafte, and depraved reafon of licentious and
prefumptuous fmners ? How would they triumph
in this reafoning, as a complete confutation of the
falfliood and abfurdity of all the divine declarati-
ons by his fervant. ** What 1 might they not fay —
•' Is not God's mercy and goodnefs infinite ? Do not
" all his works proclaim it ? Are not his goodnefs
'* and benevolence as evident as his cxilience ? But
** where Is his goodnefs, or his mercy, upon the do

c*.

200 M A C W H O R T E R.

*' trine of this romantic fellow, this upflart preach-
'*' er ? Is not this flrange divinitygrofsly unreafon-
•^ able ? Such things cannot come from God, that
" are plainly contradictory to his known and efien-
*' tialperfedions." Noah, ofconrequence,mufl' have
been deemed an old fanatic ; m^d with new no-
tions, and zealous to propagate the infedion, and
make others as mad ashimfelf; or an artful knave,
%vho endeavored to dupe mankind to his private

purpofes, under the pretence of a divine commif-
lion.

With thefe principles, with this perverfion of
rcafon, it w^as plainly impofTible, that divine threat-
nings could harve their proper effe6l upon them ;
or that any means which were judged proper by
infinite wifdom lliould prevail. Hence they quick-
ly fell facrifices to the falfhood of their fVrong and
plaulible reafonings. Vain were all attempts to
linieceive their minds, and difcover the uncertain-
ty of their elaborate arguments. But the event
convinced them by an awful experiment, of what
their reafon could never reconcile with the perfec-
tions of God, or admit as worthy of their attenti-
on and credit. Their arguments drawn from the
nature and perfections of God, mightily comfort-
ed theirhardened hearts, and fupported their blind
minds, until the day in which ^be fountains of the
great deep zvere broken up, and then their refuge of
lies was fwept away; and the conviction of the
truth of divine revelation was forced in upon their
minds, with all the horrors of defpair — Thus ma-

M A C W H O R T E R. loc

ny, even at this day, pretendedly argue from the
divine perfedions againil divnie revelation ; and
like xhefe unhappy anodiluvians, will receive con-
vidion when it is too late, from the deluge of Je-
hovah's wrath, which they would not believe.

III. We obferve, that the vengeance of Heaven
executed by a general flood, was to them extreme-
ly fudden and furprizing. — They had for a long
courfe of years, the loudcfl calls to repentance,
and the mod exprefs warnings of univcrfal ruin,
in cafe of difobedience. Noah, it is probable,
was a preacher of righteoufnefs an hundred years,
and endeavored to ftem the current of general
wickednefs, by the application of divine threat-
nings, and exhortations to repentance. In this view,
therefore, their deftruclion was not at all fudden, nor
unexpected. But they did not believe the truths
of God ; the divine threarnings were to them as
idle dreams. — They ate, they drank, they marriedy
and were giving in marriage, until the day Noah en^
tered into the Ark, and the flood came and defiroyed
them all. — They were fure in themfelves no fuch
event would happen — they were fure God was
merciful, and in this confidence they blefTed
themfelves, and bid defiance to fuch fliocking and
barbarous declarations. They could not, in any
fhape, believe them, until the fatal event ad-
miniiTered demonil; ration, with confufion to their
fcnfcs — until they found themfelves overwhelmed,
isnd flrangling in the flood, and the fame ven-

^^u

4i'>'

loz M A C W H O R T E R.

geance purfuing them down to Hell. How aw-
ful was the fecurity and confidence, in which they
were furprifed 1 While all were cheaiful, gay, eafy,
and happy, facrificing to pleafure, indulging their
natural, and as they imagined, innocent deiires,
looking for no fuch thing ; they lift up their eyes,
and behold, the awful torrent from afar, rolling
irrefiftably along! Oh dreadful conilernation i
Ihocking change 1 In a moment, from mirth, mu-
fic, tranquillity and joy, to horror, amazement,
and defpairl Hear how they fhriek and howH
but God laughs at their calamity 1 See how they
run hither and thither, mingling without diftinc-
tion ; in diftradion, looking for places of refuge
and fecurity 1 See fome afcending to the tops of
houfes, and afpiring domes I Vain expedient ! for
the impetuous furge overturns their ftrong places>
and confounds their hopes 1 See millions fleeing
to the lofty mountains, before the encreafing flood I
But Oh 1 how fruitlefs is their attempt ! 1 hou-
fands fink in the vale — Thoufands are overtaken
upon the brows of the fleep hills, and dafhed to
pieces by the lafhing waves, among the craggy
rocks — The rcfidue are fwept from the deceitful
fummit, down the long precipice, to deeper ruin!
Hark, how they cry for mercy ! But alas, it is now
too late ! Thefe cries might have fucceeded, had
they been made in time ; but then they judged '
them unnecelfary, and that it was too foon : as
many, even at this day, put off fceking God, and
crying for mercy, until they are furprifed in deaths

y

M A C W H O R T E R. ro>

IV. We obfervc, that the circumfiances and
flate of mankind at thofc feafons in which Jcfus
Chrill will come to punifli and judge them, will
greatly refemble thofc at the time of the flood. —
They will be times of great fecurity, of eminent
inconlideration and careleiTnefs, with refpedl to
the matters of religion and eternity : Seafons in
which both wife and foolifh virgins will be fleep-
jng; in which profanenefs and wickednefs will
prevail ; the love of pleafure, and the love of the
world, will be remarkably great and general.

I. This is often the cafe w^hen Jefus Chrifl
comes to remove particular iinners by death. — It
frequently happens that carelefs and impenitent
finners, who have had many warnings of their dan-
ger, and made light of them, are taken av/ay when
they leafi: expeded fuch an event. Innumerable
arc the inflances of this fort. How often are men
checked in the career of their madnefs, folly and
fecurity, with that awful language, noufool! this
night Jhall thy foul he required of thee. Oh ! my
brethren, a flate of fecurity is a dangerous ftate I
When fmners cry, -peace^ peace, then fudden de-
ftru(;l:ion cometh ; when they imagine themfelves
mod diflant from death, judgment, and eternity,
then thofe events are neareft. How tremendous
is it, to be arreflcd by the grim meffenger in the
midfl of fcenes of pleafure, or worldly projects,
and not one day more allowed to prepare for ano-
ther (late !

104 M A C W H O R T E R.

2. This is the cafe when Jefus Chrifl comes to
puniih and deftroy guilty and impenitent nations
and churches. — Nothing is more ccrta'n than that
in all pad ages, feafons of divine judgments on
communities, either civil or facred, have ever been
feafons of great fecurity, and reigning impiety. —
The truth of this obfervation is evident with ref-
ped; to the Jewiih nation, in all the public judg-
ments God poured out upon them. — And the
conduct of Providence towards this nation, ought
particularly to be obferved ; for it is defigned as
a fpecimen of the ordinary methods, in which God
will deal with com.munities that he has diliin-
guiflied with the honorable relation to himfelf, as
his church and people. — It is evident God never
vifited them with any public remarkable calamity,
but fome remarkable public defediion is mention-
ed as the immediate reafon and ground of it.—*
They indeed often difowned the imputation ;
they denied their guilt ; were infenfible of any
fuch remarkable degeneracy, for which they fhould
be fo fcverely vifited ; they refufed to accept
thofc judgments as the puniihment of their fins ;
and had the common difcafe of an unhumblcd
heart to exculpate themfelves. — But from them
we learn, that public judgments on a profelTing
people, are always the ordinary effect, and defign-
ed puniihment of public declenfions from their
duty, and regard to the covenant and oaths of God
they are under. And their not feeing themfelves
in this light, nor being afFeded with them is no
argument at all that this is not the cafe.

:Jt

M A C V/ H O R T £ R. 105

3. This will be the cafe, when Jefus Chrid
fliall be revealed from Heaven to hold the gene-
ral judgment. — Av.ful fecurity, and awful wick-
ednefs will then prevail ; for fcarcely will faith be
found upon the earth.

There is a day, a dreadful day, fixed by divine
decree, when Jefus Chrifl: fhall be revealed from
Heaven, with his 'mighty Angels inflaming fire,
to take vengeance on them, that know not God,
and obey not the Gofpel — to call all nations,
tongues and languages; all the kindreds of the
earth, and every individual that ever exiftcd, to
his bar ; — -to lay open the fecrets of every heart — ■
to difclofe the hidden fprings of action, and de-
termine the real characters of men, and fix their
eternal defliny ! One would imagine, that the
certainty of an event of fuch high confequence>
and everlafting importancci would have an irrefif-
tible eifed: : that it would intcrefb and penetrate
every heart, and determine all univerfally to the
rnofl iludious and incelTant attention to thofe
things, whereby they might be prepared to ft and
iii the awful day 1 And yet we are allured, not-
withftanding, that it will be a time of great and
general fecurity. Jefus Chriii's coming will be
as a thief in the night; when men are in a pro-
found ficcp, altogether inapprehenfive of danger.
As in the days that were before the floods they zvere
iating and drinking^ marrying and giving in marriage ^
:t::til the day that Noah entered into the Ark, and knet^-

io6 M A C W H O R T E R.

not until the flood came and took them all away ; f^
Jhall alfo the comhig of the Son of Man be,

I proceed now to clofe this difcourfe with a few
refledions.

I. How great is the refemblance between our
prefent flate, and that of mankind before the
flood ! The fimilitude bears in all refpeds, and
that too with peculiar aggravations on our part.
It is fo glaring to every ferious obferver, that the
very mention of it were fufficient to bring all to an
humble confcflion, and mournfulfenfeof our dan-
ger. But, it is the dreadful unhappinefs of lin-
ners, the nearer they approach to judgment and
ruin, the more blind and infcnfible they grow.— »
This arifes from two general caufes. i . The pro-
per nature of finful courfes, which always blind the
mind, and harden the heart. 2. The additional
judgment of God, who permits the malignity of
the human heart to exert itfelf with lefs control. —
He ceafes to apply thofe - ufual methods of re-
Uraint — gives them up more to themfelves — leaves
them to the government of their own heart's lufls
■ — denies them reftraining grace — takes his fpirit
from them.

The refemblance between us and the old world,
is evident in the following refpeds. — The univer-
fal prevalence of deep fccurity — the great means
which God is ufing with us to reclaim us — and the
amazing wickcdnefs which abounds among all
ranks of men notwithflanding.

M A C W H O R T E R. 107

I. The rcfemblance is evident in the univerfal
prevalence of deep fecurity. Let us look around us,
and do we not find in ourfelves and others, ftupi-
:dity and unbelief in its ftrongeft likenefs, to that
we fee drawn for thofe bevond the flood ? Are we
ading any otherwife than they ? Are we doing any
thing elfe but eating and drinking^ marrying and giv^
f'ng in marriage, buying, felling, planting, building,
&c. — though the wrath of God is ready to burll
upon our devoted heads ! — Are wq doing any thing
but increafing our guilt, which is already gone up
to Heaven ? Are we not by adding iniquity to ini-
quity, blowing up the fury of God Almighty to an
unquenchable flame ? Are we not walking in fe-
curity, taking no notice either of his word or pro-
vidence, as though we were refolved to make trial
of what God will do after all his threatnings ? Oh
foolifl:! people ! do you thus provoke the Lord to
jealoufy ? Are you fl:ronger than he ? Remember
if you thus continue, your feet flriall Aide in due
time. The things that come upon you make
hafl:e:-— And nothing but repentance — nothing
but a fpeedy entrance into the Gofpel Ark — no-
thing but taking refuge immediately under Em^
manuel's wings, can fecure you an efcape.

IL The refcmblance between us and the old
world is fl:rong, in refpedl to the great means God
is ufing with us to reclaim us. Noah was a
preacher of righteoufnefs to them, but we have
Jefus Chrill and his Apoftles preaching righteouf-

108 M A C W H O R T E R,

nefs to us. The exhortations to repentance — the
"warnings of our danger recorded in the fcriptures,
are very many ; and thefe exhortations and warn-
ings are fo clear and pointed, that he that runs
may read them. He muft be abfolutely Itupid,
and nearly funk into a (late of Atheifm, that does
not perceive and underftand thier voice. They
proclaim aloud the height and enormity of our
wickcdnefs, and the difpleafure of Heaven againil
us.

How loudly have we been called upon to repenjt
and change our v/ays 1 Howearneftly and frequent-
Iv^ has the importance and neccflity hereof bee.^
inculcated upon us 1 — How exprefs have been the
warnings we have had, and ilili have of the dan-
ger of our natural courfes of fm and pleafurel- — '
How often have the terrors of that wrath, to which
we' expofe ourfelvcs by impenitence, formality and
neglip"encc in religion, been painted and exhibit-
ed to our view, from the word of God 1 — How dif-
tindly have the glories and divine rewards of the
Gofpel been fct before us, to induce us to prefer
the fervicc and v/ork of Jefus Chrifl, to all the flat-
tering, dcluuve, and linful enjoyments of this,
world 1 — How many events have v.e miCt with in
tlie cburfc of our lives, to roufe our attention to,
the vanity of all things below the fun I — IVe have
'had line uprjji line, and. precep upon precept — -and
]iotwithitanding all this, does not an awful and
fatal fccurit.y prevail among us, as it did among-
thc inhabitants of the antediluvian world ?

M A C W II O R T E R. 109

III. The amazing, wickedncfs which abounds
among all ranks of men, befpeaks a too great
likeiicfs between us and them. It is recorded of
them, that all fiefp had corrupted their wa)\ and the
earth was filled iviih violence. And is not this aw-
fully true with regard to us ?— I cannot now pur-
fue this argument in rjl its parts, or give the black
detail of reigning vices, which demondrate the
imitation to be general and true. Would to God
that the matters and evidences^ applicable to thq
fupport of this reprefentation, were lefs obvious
and lefs abundant!^ — What a growing contempt
for divine revelation takes place among us ? — Wha|:
attempts are daily made io weaken its authority
and influence ? — Vain are all devices to fupport
virtue by ingenious theories, and labored argu-
ments, when the plain and ilmple doclrines of the
Gofpel of Jefus Chriit arc fet ande. Oh 1 how blaf-
phemous an infult on the perfeclions of God, is
the attempt to fubllirute other methods to pro-
mote virtue in the room of the ever blclled Gof-
pel, in the place of this glorious inflrumcnt of
Heaven for the fupport of Religion 1 Will not a
jealous God take vengeance, and confound the dc-
iigns of all fucli deillical and antediluvian build-
ers ! — But leaving this, what fort of wickcdnefs
docs not abound among us ? Ho\v is the name,
the dreadful name of God profaned? Flow often
are our ears fcunned with belli ill oaths, and direful
imprecations? — How are God's fabbaths abufed?
iiow are the ordinances, and fpecial iniUtution;^

110 M A C W H O R T E R.

of Jefus Chrift neglcdled ? What reflraint of pray-,
er ? What thoughtleflhefsj refpedingall the great
realities of eternity, take place ? How does beaft-
ly drunkennefs, and more than beaftly unclean-
ncfsy in all their horrid forms, defile our land ? —
And how has love and friendfhip among mankind
ceafed? What extortion and injuflice — what trick-
ing, defrauding, overreaching, and cheating, al-
mofl every where abound ? — Alas ! how few arc of
clean hands^ how few are of pure hearts !

How are mankind plunged and funk into ini*
quity! — How do they add drunkennefs to theft,
licentioufnefs to liberty, profanenefs to foolifh jeft^
ing, and to all thefe, a total negled of divine ad-
monitions, and yet vainly imagine they fhall have
peace! — Will not the eternal God caufe his jealou-
fy to fmoke againfl: fuchfecure and bold tranfgref-
fors? — Jehovah's wrath is already enkindled, and
unlefs we awake to repentance and reformation^
it will furely I?urn unto the loweft belli It will con-
fume the young man and the virgin ^ the JucUing alfo
with the man of grey hairs.

Let us hearken to the divine voice, and not be
found proclaiming defiance to the vengeance of
Heaven. Oh ! that fecure, ftupid, and carclefs
dinners would make a ftand ; lay your ways feri-
oully to heart ; conlider what is likely to become
of you, and what you will do at the awful appear-
ance of the Son of Man I

M A C W H O R T E R, in

Go, confefs your fins ; mourn for your iniqui-
ties ; break oif from your tranfgreflions ; and cry
unto the Lord, and it may be that he will rellrain
the fiercenefs of deferved wrath, and beflow blef-
fings Upon you.

Let the wicked man forfake his way, and the un^
righteous man his thoughts ; and let him return unto the
Lord and he will have mercy upon him, and to our God,
for he zvill abundantly pardon.

Prepare to meet thy God, 0 IJrael. — Let there be
a general preparation. The Lord is on his way.
Behold he comes quickly ! Gird up the loins of
your minds, and go ye forth to meet him, repent-
ing of your fins, acquiefcing in the Gofpel plan of
reconciliation, obferving all the commandments
and ordinances of God. But if this advice feem
evil unto you, prepare, O Sinners, for judgment!
Prepare to meet an incenfed judge 1 Our God is a
confuming fire ! — Upon the wicked he Jhall rain
Jnares, fire^ and brimjione, and an horrible tempeft *
this Jhall be the portion of your cup.

Let it be the fervent prayer of all, that God
would awaken the fecure, alarm the flupid and in-
confiderate, and turn multitudes to righteoufnefs.

SERMON VIL

GROWTH IN GRACE.

B Y

JOHN H. LIVINGSrON, D. D. S. T. R

One of the Miniflers of the Dutch Reformed Church, New \ork#

2 Peter iii. i%.
But grow in Grace, —

NOTHING can be more worthy of our at-
tention than the great truths of Religion. —
There is no fcience fo fublime in its object, fo furc
in its principles, or fo important in its confequen-
ces. Nothing can be conceived more exteniive
for fpeculation, and at the fame time more imme-
diately influential upon our condud:. Theory and
practice are here infeparably conncdcd, and the
acknowledging of the truths will always lead to god^
linefs, A fuperficial acquaintance with fome par-
ticular dodrines, and a bigotted attachment to
favorite tenets may foon be obtained, and confi-'
dered by many as an important acquifition. But
the lead refledlion muil convince us, that fucli
have reafon to conclude, they are not taught of the
Lord^ and know nothing yet as they ought to mowM

O

114 LIVINGSTON.

There is in Religion a connexion, a harmony^
a chain fo firmly united, that it cannot be undcr-
llood, if taken only in detached parcels. Like a
beautiful and ufeful machine, when deprived of
any efTential part, the whole is deformed or de-
ftroyed. In a coherent fyftcm of d'ocCtrine, there
can be nothing ufelefs, nothing repugnant, no-
thing which ought not to occupy the very place
which the divine author, who compofcd the whole,
has alligned it. What will become of Religion if
we embrace any of its dodrines feparately ? What
is the Religion of the Gofpel, if the law can jufli-
{yy or the Redeemer be not honored as the righte-
oufnefs and itrength of his people ? What becomes
of Religion, if faith be not produdlive of good
works, or an hope is entertained of feeing God
without the love and pradlice of holinefs ? How
mutilated, how changed, how oppofite to itfelf
the whole can be made to appear, when only a
part is brought forward to view ! and how unfafe
and wavering mufl that man remain, who refts fa-
tisfied with fmall attainments, and a partial know-
ledge of divine truths I

The Apoflle Paul reproves the Hebrews for
their little progrefs in knowledge, and urges them
to go on unto perfedlion. There are fome truths
which may be confidered diS principles of the doctrine
of Chriji ; fo plainly revealed, fo fimple and evi-
dent, that mere babes in underftanding can re-
ceive and digeft them. But to be always con-
tented with thcfe, without aiming at farther pro-.

LIVINGSTON. 11^

grefs, would be to feed upon milk, when an ad-
vanced age renders it proper to take ilronger meat.

In the verfe, of which our text is a part, the
Apoftle Peter alfo exhorts believers to grow in
Icnowledge. Grozv, fays he, in grace, and in the
knowledge of our Lord and Saviour Je/us Cbrijt. He
comprifes all religious knowledge, all that believ-
ers ought to be anxious to attain, as far as it re-
lates to falvation, in knowing the Lord Jefus
Chrifl: ; and with great propriety, for tn him the
fulnefs of the godhead dzvells bodily. The eternal
Son is one with the Father, and is very God. All

the riches of the full affiirance of underjlanding, is ,
found in the acknozvledgment of the fuyjlery of God,
and of the Father , and of Chriji. In him alfo, as
mediator, are hid all the treafures of zvifdom and
knozvledge i and to him as the glorious centre, all
the lines of Religion are diredled. To knozv him,
therefore , and to experience the pozver of his refur-
re&ion, was the fum of Paul's defires, and ought
to be the highcfl wifh of every believer. — In thii?
life, at hc^^vf^ fee through a glafs darkly. The
cleared manifeftations of the Redeemxr are but
the hiding of his povoer ; and the moft lively views
of faith difcover only a /)^r/ of his zvaySy^nd^ prove
how little a portion is known of him. How little
do his people know of that depth of humiliation^
to which the Saviour ftooped ; of the greatnefs of
his fuffcrings ; and of the height of that glory to
which their Emmanuel is now exalted ! — How
little have they difcovered of the myftery of their

ii6 L I V I N G S T O N.

unioft with Chrifl ; and of the value of his righte-
oufnefs ! How fmall is their acquaintance with
the ways of the Lord in his fancluary, and his deal-
ings in providence ! After the longeft experience,
after the greateft progrefs, there is ftill a breadth
and length, 2l depth and hright, which they have not
comprehended ; there remain riches in the love of
Chrift which pafs their knowledge, and leave aa
unbounded field for farther inveftigation. ReiL
not therefore fatisfied with what you have attain-
ed, but grozv, fays the Apoftlc, /// the knozvledge of
our Lord and Saviour Jejus Chrift,

But Peter premifes as his fird and principal ex-
hortation, to grow in grace. This may be conf' -
dered as compriiing knowledge, and include ;^
ftill more. The laft part of the verfe can be
ed as explanatory of the firfl:, v»'hile it diiec,
what way believers are chiefly to grow in grace,
namely, by growing in the knowledge of Chnu,
as we fliall diredlly fee.

Without referring you to the context, which
would lead us too far from our fubjedl, let it fuf-
fice to obferve, that the exhortation now before us,
is immediately connedted with the warning, the
Apoflle hadjuft given, refpeding the abufe of
fcripture ; which was often wrefedy by the unleani"
ed and wjf: alley to their oivn deft rncl ion. This gave
occalion for the lad: word of advice, and one of the
nioft important Peter ever wrote, btUgrow in grace.
As if the the Apolllc had faid, whatever others

LIVINGSTON. 117

may do with the fcripture, however erroneous in
their dodrines, or wicked in their lives they may
prove; be you, believer?, upon your guard. Be-
ware left ye be led away zviih the error of the wick^
4d, Although you cannot totally and finally fall
from grace, if ever ye have, incked, been unit-
ed to Chrifl, yet ye can fall from your own fleadjafl-^
nefs; you may lofe your comforts, and forfeit
your ufefulnefs ; you may become involved in
darknefs, and bring a train of afflidions and chaf-
tifements upon yourfelves. As an antidote a-
gainli this, as the beft prefervative againfi: back-
fliding, as the fum of all the chriftian duties,
grow in grace. Whatever progrefs you may have
made in Religion, you muft ftill proceed. There
is no fixed point at which a believer may flop.
Each portion of life has its peculiar duties. To
what degree focver you have brought your fandi-
fication, unlefs you carry it farther, go on and per-
fevere, you will ad contrary to the fpirit and let-
ter of the Gofpel. You may be nearer the end
than others who have not made the fame progrefs,
but you have not yet obtained the prize. You
may have performed the duties of youth, but thofe
r)f manhood and old age remain to be difcharged.
You may have fulfilled the duties of profperiry,
but thofc of adverfity, of ficknefs, and of dying,
are yet to be accomplilhed. To confine yourfelves
to a certain circle of duties, comforts and exercifes ;
to flop at any determined period, to be fatisfiecf,
with what you have already attained of love, of
iaithj or holincfs, is fo contrary to the nature of

lis LIVINGSTON-

true Religion ; that whoever finds a rePtiClancc for
farther advancennent, or feels lukewarm refpedting
a progrefs towards higher perfection, has reafon to
call in queftion his former attainments, and ex«
amine, narrowly, whether the fpirit of Chrifl

dwelleth in him,

,»

Religion, like every other principle in^the fout
of man, is progreffive. Wherever it is planted it
will increafe. This is one never faihng mark of
its truth and its divinity. It is not only the com-
mand of God, but it is the fincere defire of every
regenerate foul to g7'ow in grace. This is the fub-
jedt to which your attention is this evening to be
called. To affift you in forming right ideas ref-
pecling growth in grace, and excite you to attend
thereto, is what, as the Lord fhall enable me, I
now propofe. In doing this I m.uft, fird, explain
theapoftolic exhortations ; andthen,fecondly,direcl:
you to the befl means for complying with the fame.

Grow in grace, this is the exhortation of ths
apoftle, this the folemn charge, expreffivc of a du-
ty univerfally binding upon all believers, and ex-
tending to Chrillians of every defcription. Nons
fo young in the fervice of Chrift as to be exempt-
ed ; and none fo old or advanced in ftation, cha-
rader or perfection, as to be raifed above it. All
have need of growth in grace, and the exhortation
is addreffedtoall. To enable you to undcrftand
this, I mu?(firft fhew you wherein growth ingracq
confids. And then what is implied- in the exhor^
tation.

LIVINGSTON- n^

To know wherein growth in grace coniifi:s, it is
neceffary previoufly to afccrtain the idea that is
here to be affixed to the word grace. This, in its
ufual and higheft acceptation, means the love of '
God ; but it means his love confidercd in a parti-
cular view as it is excrcifed toward^^inncrs, as it
has for its objccl not only the mifcrable, the help-
Icfs and forlorn, but the rebellious, the vile, the
unworthy, who have forfeited his favor, and de-
fervc his wrath. Thus, by grace ye are faved: that
is, not by merit, but by love freely extended to
guilty and polluted creatures. And again, the grace
of God that hringeth fahation hath appeared to all
men : that is, the love of God, who fo loved the
world, as to give his only begotten fon, is now by a
preached gofpel made manifefl to Jews and Gen-
tiles, and publicly offered to all, without diflinc-
tion of nation, age, fex, or character.

But GRACE exprefles alfo, in the language of
fcripture, the effedls of this love, and comprehends
all the benefits of the new covenant, as they are
freely befbowed and favingly applied to the elect
linner. Thus julTification through the imputed
righteoufnefs of Chrift, is grace. Being jujiijled
freely by his grace. All that is wrought by the blelT-
ed influences of the holy fpirit in the fouls of his
people, is grace. Effectual calling, a new heart,
fanctification and perfeverance ; in one word,
whatever is neceflary to render believers meet to
be partakers Mthe inheritance of the faints in
li^htj h all grace. Of hisfidnefs have we all receiv*

12a LIVINGSTON.

ed, and grace for grace. The foundation is laid in
grace, and when the head ftonc is brought forth,
the redeemed of the Lord will lliour, in regard to
the whole plan, grace, grace.

It is with refpecl to grace in this lafl view, we
are to underlland the apoftle in the text, when he
exhorts believers to grow in grace. The love
of God, on his part, is not fufceptible of increafe.
It is pcrfedl and abfolutely unchangeable. He
loves with an everlafting love ; and whom he lov-
eth, he loveth to the end. But zve may advance
in experiencing the blelTed effedis of redeeming
love. We may grow in the graces of the fpirit,
and become more univerfally holy. This is what
theapoftle means, and this is what I now mufl: en-
deavor to explain.— Could I content myfelf in
fumming up the whole in few words, I might fay
— to grow in grace is to improve in holinefs. It
is to become more conformable to the image of
the Son of God ; more eftablifned in the truths of
religion ; and more genuine, habitual and uniform
in all our a6ls ot obedience. But this general view
of the fubjecl is not fufficient. To fliew you in
what it coniifts, I muft deicend to particulars. I
obferve, therefore : —

I. To grow in grace, is to grczv in habitual re^
fentance ; to become more humble and contrite ;
to know the plague of our own heart ; and loathe and
abhor ourfelves on that account more fincerely
before God. — The leading exercifcs of the foul in

LIVINGSTON. 121

convcrfion, rcfpedled the malignant nature and
exceeding grcatnefs of our fins. The holy fpirit
firll taught us from the word to know our mifery,
and mourn over our depraved natures ; and he
continues, by his blclTed operations, to lead us into
clearer views of the fpirituality of the divine law,
and more accurate difcoveries of our own vilenefs
and unworthinefs. Under fuch teachings, a great-
er hatred againft fm mult arife, a more conftant
forrow for it, and ardent longings to be delivered
from the body of this death. To grow in grace, is to
grow in habitual repentance.

2. To grow in grace, is to grow m faith, Wc
are bounds fays the apoftle, to thank God always for
yoH brethren^ becaife that your faith groiveth exceed^
i^igly. By adverting to the nature of faith, and
what is predicated in the word of God concerning
it, you will be able to fee, in what refpedls, the
faints may grow in faith, and how efTential a part
this conftitutes of the fubjecb now before us.

Saving faith is not merely the fimple adl of the
underftanding, which receives a report, and alTcnts
to its truth upon credible evidence ; but it is a
complex ad, compriiing alfo the confent of the
will, and conformable cxercifes of the aiTeclions.
It is not only a believing there is a Saviour, and e-
ven that we need his help ; but it is an actual ac-
ceptance of him as he is offered in the gofpcl ; a
receiving him for ourfclvcs in all his glorious offi-
cs, as the Lord our righteoufncfs. But what now

P

n2 L I V 1 N G S T O N.

are the cffeds of this faith? What does it pro-
duce ? How does it work ? We anfwcr in few
words : — By faith the foul becomes united to
Chrill. He that is joined to the Lord is ofie fpirit.
I in theniy and thou in me^ that they may he made per-
fect in one. The fpirit of Chrift is the bond of this
union upon his part, and faith upon the part of be-
lievers.— Faith is that grace by which w^e are juf-
tified. Being j lift ified by faith. — " Not that we are
*' acceptable to God upon account of the worthi-
*' nefs of our faith, but becaufe only the fatisfac-
*' tion and righteoufnefs of Chrifl: is our righte-
*' oufnefs before God, and we cannot receive and
*' apply the fame any other way than by faith on-
*' ly." — Faith purifies the heart; and zvithout
works it is dead, — It magnifies the Lord Jefus :
Unto you who believe he is precious. It introduces
the foul to folid peace and refl. We which have
helieved do enter into reft. — Faith overcomes the
"world. — Faith leads to a patient waiting for the
accomplifliment of the promifes. He that believ-
eth^JJjall not make hafte. It diredls to the throne of
grace, and enables the faints to draw near with a
true heart. — It is a grace more precious than gold,
and the believer muft expecfl to have it tried. In
a word, faith is the gift of God. It is tht fubftance
of things hoped for, and the evidence of things not fee n.
It is that by which the behever lives. He walks
by faith ; and it will abide until it has performed
its whole work, and is at lall changed into vifion.
/ livcy faid Paul, yet not I, but Chrift Ilveth in me ^

LIVINGSTON. 123

Hkid ihe life which I now live in the flcjb, I live by the
faith of the Son of Go J, who loved me and gave himfeif
for me.

Fram this general view, you may anticipate
what- is meant by growing in faith. It is to be-
come more confirmed in the truth ; and, from
doubts and fears, to rife into a ftrong and filial
confidence. It is to reahze the union which is
effected with Chrifl, and more habitually to de-
rive all needed fupplies from him, as our living
and covenant head. We grow in faith, when it be-
comes more adiive, vigorous and produdlive of
good w^orks. When we are enabled in the fpirit-
ual warfare to take thejhield offaithy and therewith
quench the fiery darts of the wicked. And when in.
the darkell feafons and the fevered trials, we learn.
tQ fay, though heJJay wt?, yet will I trufi inhrin.-^
Then w^e improve, when we are taught more
cheerfully to fubmit to the yoke of Chrifl: ; to look
unto Jcfus ; and to efteem it our higheft honor
and happineft to ^^\vj ourfelves, take up our crofs
daily, and follow him. Lord^ faid the difciples,
rncreqf^ our faith. To grow in. grace, is to grow in
faith.

3 . To grow in grace, is to improve iw our love
to God. To love God, is to fet him. always bejove
uSy as feeing him zvho is inviflle ; to meditate upon
his glorious perfedions ; and feel a fervent outgo-
ing of the heart towards him, as the firlt, the great-
cfl, and the beil K^i beings, the treafure^ the portion

124 LIVINGSTON.

* of the foul, our Father and our God. We grow
in love when wc increafe in our defires to become
holy as he is holy, and prefer his communion and
feliowfliip above our chief joys. When having
tafted that he is gracious, and experienced his love
fhed abroad upon our heaits, we are pained at his
abfence, and anxious to draw tiear to him, and have
him lift up the light of his coimtenance upon us. Then'
we grow in love, when we feel it becoming firong
as deathy and engaging us to live for him, whofe we
are and whom zve ferve. When we can lofe the
creature, and yet find a fatisfying portion in God.
And when we can truly fay, not only with refpect
to the earthly fandluary, but to his courts in glory:
My foul thirfleth for God, for the living God; when
fhall I come and appear before God I hecaufe thy loving
kindnefs is better than life, my lips fJjo.ll praife thee.
*Thus will Iblefs thee zvhile I live. I will lift up n^
hands in thy name. My foul Jh all be fed as with mar^
row andfatnefs; and my mouth Jhall praife thee zvitb
joyful lips. To grow in grace is to grow in love
to God.

4. To grow in grace is to advance in zeal for
the glory of God. Innumerable motives prefs
upon the mind to engage us to glorify him. Whe^
ther we live zve are the hordes, and whether we die
we are the Lord's, whether we live, therefore, or die,
zve are the Lord's. Wc are witneffes for God ; a
people formed for himfelf, that we fhould JLew
forth his praife. When we nnderfliand thefe mo-
tives better, when we fttl their influence more.

LIVINGSTON. 125

and by tbefe are urged to dedicate all we are and
have to God, and improve our influence upon
others around us to do the fame, then we grow in
zeal. We grow in zeal when we become more uni-
form in our obedience, more fingle in our views, and
more fervently adive in Ihewing forth the praifts
of him who hath called us out of darknefs into his mar-
^jelloiis light. The zeal of thine houfe, fays the Pfalm-
ift, hath eaten me up ; and the reproaches of them that
reproached thee are fallen upon me. Horror hath tak-^
en hold upon me, becaufe of the wicked that forfake thy
lazv, Ob let the wickednefs of the wicked come to an
end ! 0 that the falvation of Ifrael zvere come out of
Zion I

There is indeed frequently in young converts,
a zeal without knowledge ; a boldnefs of fpirir,
unreftrained by prudence, and untaught by expe-
rience. Like Jehu, they are ready to fay — eome
with me and fee my zeal for the Lord. The princi-
ple, irx part, is right, although it is mixed with
unhallowed paiTions, and tainted with pride. But
a more fxtenlive acquaintance with the deceitful-
nefs of their own hearts, and maturer attention to
the nature and difRculties of the Chridian life, is
found foon to humble their forward fpirits, and
lead them into the paths of fober and genuine
zeal — // is good to be zealoufly affecled always in a
good thing ; and the Lord Jefus gave himfel/for us,
that he might redeem us from all iniquity y and purify
unto hivffelf a peculiar people, zealous of good works.
It is proper to fervc God, not with a luke-wann

126 L I V I N G S T O N.

foul, which offers the lame and the ficky but with guf
whole heart, with raifed affedlions, and with fer-
vency of fpirit. To grow in grace is to grow ia
zeal.

5. To grow in grace is to become more heaven^
ly fninded. The Redeemer has brought life and
immortality to light, and opened profpedts to our
view, which could only be obtained by a divine
revelation. He has raifed his people, efpecially
under the New Teflament difpcnfation, to exalt-.
ed privileges, and made us to fit together m heavenly
places in Chrift J ejus. To comprehend thcfe pri-
vileges more clearly ; to relifli them higher ; and
have our converfation more and. more as citizens
of Heaven, is to grow in heavenly mindednefs. —
When the temper and views of (Grangers and pil^
grims prevail in us, and we find our alfedions^
more placed upon things above ; when the work
of Heaven is more pleafant and habitual, ourwor-
(hip fpiritual, and our praifes affedionate, then we
become more heavenly minded. To meditate up-
on the heavenly Jerufalemy the inninnerahlc company
fif Angels t and the general affemhly of the churchy and'
jirji-born zvhich are zvritte?t in Heaven ; to feel a a
habitual defire of joining with them : —

As with a Seraph's voice to fing 1
To fly as on a Cherub's wing 1
Performing with unwearied hands.
The prefent Saviour's high commands!
to be weaned from this world ; willing to fl-ay,
und yet defirous to depart and be with Chrift i this

LIVINGSTON, 127

is to become more heavenly minded, and this is
to grow in grace.

6. Finally, to grow in grace, is to be emptied of
ef all dependance upon our/elves ^ and pra^ically to con-
ftiiute the blejjed J ejus our all and in all. He mud
increafe, but we muft decreafe. We take him for
our all when jirft we believe ; but what that fully
implies, we do not, when firfl we believe, yet un«
derftand. To grow in grace is the unfolding of
that myftery. It is experimentally to know that
Chriil is of God made unto us ^fan^ific at ion. That
in the Lord we have not only righteoufnefs,
but in him alfo we have ftrength. It is to experi-
ence that when we are weak, then we are ftrong,
and when we grow downward in humility, patience
and refignation, then we mod effedlually grow up-
wards in hoUnefs, In this lafl: particular, perhaps
more than in any other, the faints are enabled to
difcern their grov/th in gr.ace^ They become in
their own eyes, more vile, more empty and help-
lefs, while the grace of Chrifl: proves fufficient for
them, and his Jtrengtb is made perfect in their zveak^
ilejs.

Time would fail me to enumerate all the fruits
ef the fpirit, or defcend to all the branches of duty
in which a growth in grace is exemplified. Let'
\l fuffice to clofe this part of the fubjecl, by faying
in one word, which fums up the whole, that as
far as our wills become conformable to the will of
God, fo far and no farther we grow in grace„ — To

\^r-

128 LIVINGSTON.

this we are exhorted in the text. This diflin-
guifhes the real Chridian from the hypocrite, the
living faint from the dead formalift. To this the
principle implanted in regeneration will prompt
us ; and this the Redeemer exprefsly declares to
be charadleriftic of his difciplcs. Every good tree
hr'mgeth forth good fruit. I am the vine, ye are the
branches ^ he that ahideth in me^ and I in him, the fame
bringeth forth much fruit, for without me ye can do no-
thing. Herein is my Father glorified that ye bear much
fruit,fofIjall ye be my difciples.

Having feen what is meant by growing iw
GRACE, permit me now, in a i^v^ fhort obfervati-
ens, to fhew you what is implied in this exhorta- *
tion. And,

1. It is evident, to grow in grace, implies that
a foul has received grace. The tree muft be plant-
ed before it can grow. The Lord is to be fought
and ferved after the due order. The exhortation in-
deed extends to all who read the word. It is the
duty of all men to grow in grace. But the uncon-
verted muft obtain grace, they mull: firft receive
the Lord Jefus as ttieir Saviour, before they can
follow him ; the principle of holinefs muft be form-
ed in the heart by regeneration, before it can pof-
libly grow.

2. Growing in grace, implies an a&ual increafc.
It is not a mere nominal, but a real; not a fi(flitious,
but a true and fubflantial advancement in holinefs.
Who ever has grown in grace, is become wifcr anv^

LIVINGSTON. 129

better than he was before. It is oppofed to a ftu-
pid fatisfadlion with paft attainments, and efpeci-
aily, to all backfliding. It has its own peculiar
marks and evidences, by which it may be diftin-
guiflied from all counterfeits, and is elTentially dif-
terent from the higheil accompliihments which the
Hatural man can poflibly pollefs.

By ftudy and attention, an extenfive view not
only of fciencc in general, but of religion, maybe
obtained. The dodrines can be known, their
connexions obferved, and the arguments by which
they are fupported, properly brought forward*
Reafon and revelation fupply materials for vaft
erudition, and this, when joined to great gifts, may
recommend a man to the world ; but after all, that
man may fail of the grace of God, and his know-
ledge only ferve to puff him up. Though I /peak
with ths tongues of men and of angels, and have not
chanty ^ I am become as founding brafs or a tinkling
cynibaL Though I have the gift of frophcjcy^ and un^
derfiandall myfteries and all knowledg'^', and have not
charity, I am nothing, Thou belicvef there is one God,
thou doeji well, the devils alfo believe and tremble. A,
mere growth in knowledge OYgif/s, is not a growth
in grace.

Education, connexions and prejudice, may cvs^
ate a violent attachment to fome particular doc-
trines and forms of worfliip ; and in this it is cafy
to go great lengths ; it is very eafy tacry, the tem-^
flc of th Lord, the temple of the Lord, without pof-.

130 LIVINGSTON.

fefling the leaft degree of holinefs or love to the
Lord of the Temple^— To grow in bigotry is not to
grow in grace.

From a weaknefs of underhand ing, from pafli-
ons liable to be quickly moved, and from unfet-
tied principles, the human mind is fufceptible of
llrange impreflions, and is often wrought up to
mod extravagant heights ; but a growth in enthu-
Jiajm is no growth in grace.

Our holy Religion is a mod reafonable fervicc.
Its principles will bear the fcverefl fcrutiny, and
believers can give a reafon of the hope that is in
them. Nothing therefore that is diflionorable to*
God, unworthy of man, or that is not founded up-
on fcripture, mull be confidered as genuine. jTo
the law and to the tefiimony* if they /peak not accord-^
ing to this wordy it is becauje there is no light in them •

3. The exhortation to grow in grace implies,
that holinefs is progreffive ; that religion, when it
iirft begins in the heart, is not fo extenlive ; not,
if I may ufe the expreflion, fo complete in all its
parts, fo diftinguiflied in all its features, as it af-
terwards becomes. It is the ufual way of God, in
all his works, to rife from fmaller beginnings to
perfediion ; and we know it is fo in religion. By
progreflive (leps his people are led, and they be-
come gradually more and more prepared to glori-
fy him on earth, and enjoy him in heaven. Hence,
Relievers are compared to babes^ to children, to

LIVINGSTON. ,3r

young men and to fathers. The very ,vords im-
ply very^d.fterent degrees of knowledge, ftrength.
ufefulnefs and peirfedion. ^ '

4- This exhortation implies a pofihe duty in-
cumbent upon all believers, to delire and ftrive to
grow m grace. It is their duty, becaufe it is the
exprefs command of God-becaufe k ,s promifed
to ail his people-^and becaufe it has always been
thewifh ofthefamts. their pn„apal praver and '

which refer to each of thefe are fo numerous" that

to mention them would be almoft to repeat the
, bible. Asaproofrefpedmgthe practice of the

laints. let me only remind you of the apoftle Paul
Doyou knou,' (toufe the words of a very celebraJ

ted preacher* j ' do you know a greater than Pa.^l »
C^n you concave virtue m a ^rermtnft:
gree Behold a man fired with zeal, making what
he thought the caufe of God his own caufe Godl
enemies his enemies, the intered of God 'the 7n
tereft of himfelf ! Behold a man who tul h s t"
tention to truth, and. the moment he difcovers it
embraces and openly avows it 1 Behold Tman'
who not content to be an ordinary ChrSian and
to favchimfclf alone, afpiring at the glo y of' car

21!;,? '^'" ''^''^ '^^'^ illuminated himfelf!-

S^th h M ' ?T' '^''^""S- '^y'"^' -d fenl-
»ng with his blood the truths he taught ! An ax-.

:' S.uria S«ni. I. Cor. ix. ,6, ,7,

132 LIVINGSTON.

dent zealot, a fincere convert^ an accomplifhed
miniftcr, a bleeding martyr ! — Shew me in the
modern or primitive Church, a greater character
than Paul 1 Let any man produce a Chrift-ian who
had more reafon to be fatisfied with himfelf, and
who had more right to pretend that he had dif-
charged all his duties I Yet this very man, this,
Paul, forgot thoje things which were behind! This
very Paul was prejfmg forward t This is the man
who feared he fhould be a cafi away ! And you
fmoakingjlaxy you bruifed reedy you who have hard-
ly taken root in the Chrillian foil, you who have-
hardly a fpark of love to God, do you think your
piety fufficient ? Are you the man to leave off eOi-
deavoring to make new advances V

5. To add no more, this exhortation implie^^
that as it is our duty to attend to this one thing, fa
we may be alTured that God has provided proper
means for our obtaining the fame. Sandification,,
conlidered on the part of God, and as wrought by
him in our fouls, is one of the benefits of the cav--
enant of grace, and infeparably follows after juHi-.
lication. But he deals with us as rational beings,
and therefore, fan«flification confidered on our
part, becomes an elTential duty 5 and we mufl fee
10 it, that we are faithful and dilicrcnt in the ufe of
thofe means which God has appointed, and which
are wifely calculated to produce a growth in grace.
But what are thofe means ? In what way, and by^
what method can this great end be bed attained?

LI V I N G S T O N. 133

The reply to thcfe enquiries was the .second
thing I promifcd, and which I now intended to
make: — But the fubjed is teo important to be
llightly paffed over, and to do jufticc to it, will re-
quire more time than is allotted to our prefent ex-
ercife. I fhall therefore referve this, with an ap-
plication to the whole, as the fubftance of another
difcourfe. And fhall now clofe, with only requeft-
ing youferioufly to reflect upon the duty to which
we have been exhorted. — Grow in grace I How
great, how folemn a charge I Like a voice from
Heaven, it addrelTes us with authority divine, and
love inexprcfTible 1 A voice, limilar to that which
called to the apoftle in the Apocalypfe, come up
hither I

Adore, mybrethen, the God of grace, and blefs

his holy name for providing a ranfom 1 — fVbat

the lazv could not do in that it was weak through the

jlejijy God fending his own Jon in the likenefs of jinfiit

Jlejhy and for Jin condemned fin in theflejh, that the

right eoufnefs of the lazv might he fulfilled in us^ whg

walk not after the flefh, but after thefpirit. A new

and living way is confecrated for us, and we have

holdnefs to enter 'into the holief by the blood of Jefus.

How fure the atoning efficacy of his death 1 How

rich the juftifying merit of his righteoufnefs ! For

his fake the holy fpirit will dwell with men, and

powerfully apply what the Redeemer purchafed.

He renews their fouls, bedows his graces, and by

a progreflive fandification, prepares them as a

hide adorned for her hujbando

1^4^ LIVINGSTON.

But is this the great work which God has
wrought ? Is this the work which he has been car-
rying on in the hearts of his people in every age?
And are there thoufands now upon earth, who are
united to Chrift, and, by growing in grace, arc
preparing to dwell forever with him ? Let it alarm
your minds, and excite in you mofl: earneft and
fervent defires to participate in the fame blefling :
O that you may obtain grace to furmount every
obftacle, and refolve to join the company of the
redeemed ! O that you may fay, and perform what
you fay, we will go with you ^ for we have heard that
God is with you I

This world is the firfl ftage of our exiflence. —
Here we are preparing for future fcenes, where
our ftate will be unalterably fixed, in happinefs or^.
wo. Now is the accepted time for us, l^e hold now-
is the day ofjahation. Dream not of any probation
hereafter. From hell there is no reprieve. The
wicked will go away with the irrevocable curfe oF
the Supreme Judge, and remain fealed down inta
an everlafting, an abfolutely everlafting punifh-
ment. There fcripture leaves them ; and the f moke
ef their torment afcendeth up forever and ever. While
life then remains, and the means of grace are en-
joyed, harden not your hearts and wrong not your
ov/n fouls. The Son of God has come to you in
a preached gofpel ; fee that you reverence him. —
Kifs the Son, left he be angry, and ye perijh from ih
way when his wrath is kindled but a little : — Blcjfed
are all they that put their truft in hinu Amen.

't

SERMON VIII.

GROWTH IN GRACE.

B Y

JOHN H. LIVINGSrON, D. D. S. T. P.

One of the Miniflers of the Dutch Reformed Church, New- York.

2 Peter iii. i8.

But grow in Grace, —

THE fervice in the Temple, under the Old
Teftament, was fitted to the difpenfation of
the Church before the coming of the Meiiiah.-
The types and facrifices direded the views of be-
lievers to the Lamb of God^ who was to take a-
way the fms of the world ; and when their faith
was in exercife, they attended the offerings with
raifed affections, and furrounded the altar with
fongs of praife. At their three great ftated feafts,
they repaired to Jerufalem with great willingnefs,
and chcarfully furmounted the difficulties and dif-
couragements which attended them on the way.
The Pfalmift celebrates this in the 84th Pfalm,
and pronounces a bleffing upon thofe, in ivhofe
hearts are the %tmys of them. Who having fixed
their happinefs in God as their highcd end^ rejoice

136 LIVINGSTON.

in all the ways which lead to him, and are faithful
in ufing the means he has appointed to flrengthen
their graces, and keep up their commnuion with
him. They go from Jirength to Jirengtb^ every one of
ihem in Zion appeareth before God. As they travel-
led towards the temple, their company increafed
by the acccffion of more from the towns through
which they pafTed ; and with refped: to individu-
als, inftead of wearying with the fatigues of the
journey, they found their ftrength recruited, the
nearer they came to Jerufalem. — What is faid of
the Ifraelitcs in that Ffalm, is fully accomplifhed,
in the higheil fcnfe of the words in all believers,
under the New Tedamenl difpenfation. They
go from jirength to ftrength. They grow in grace,
and iliall at laft become perfect in glory. The
righteous fhall hold on their way, and they that
have clean hands iliall be fironger and ftronger. —
They are changed from one degree of glorious
grace to another, until at length every one of ihem
appeareth before God in Zion. BlelTed therefore is
the man /// whofe heart are the ways of them. Who
loves, and earneftly improves the means of grace,
becaufe of their connection with the end, and has
no care, delight or pleafure fo near his heart. —
What thofe means of grace are, we now, my breth-
ren, arc particularly to confider.

In a former difcourfe upon growth in grace, I
propofcd —

I. To explain the exhortation of the Apolile.
And»

LIVINGSTON. .137

II. To diredl you to the bed means for comply-
ing with it.

The jirji I have finifhed. — It now remains to
attend to the Jecond. What are the means ap-
pointed of God ? In what way, and by what me-
thod can we beft attain a growth in grace? — I fliall
firfl premife a general anfwer, and then defcend to
particulars.

First, I anfwer in general y that we cannot ex-
pedl to grow in grace without vigorous exertions.
The progrefs of Chriflians is always mentioned in
•fcripture, by terms which imply the mod adive
and refoiute efforts. It is called a warfare, a wred-
ling, a race ; and the exercifes of believers are de-
fcribed as fuch, which call up all their attention,
and require their utmofl exertions. They are to
give all diligence, to be flrong, to quit themfelves
like men, to watch and to hejober; they are to Jirive
to enter in, and in a certain fenfe, are to ufe violence,
for the violent take it by force. The obftacles which
render fuch efforts necelTary, are not on the part of
Religion, in \x.^Q\^Qoi\i\(\QXQd,forthewaysofvjifdom
arezvays ofpleafantnefs, and all her paths are peace-
but they arife from the remaining depravity in our
own hearts ; that lazv in onr members, which wars
againll the law of our minds, and too often brings
us into captivity to the lazv of fin. We are not there-
fore to fuppofc when we are jufrified by believing
in Chrifl, our whole work is done. Then f rft we
put on the armour, and mud fight the good fight of

R

138 LIVINGSTON.

faith before we can obtain the crown. If we flcep,
the enemy will foon fow tares ; our corrupt na-
tures, before we are aware of the clanger, will pre-
vail againfl: us, and fins and lufls which for the
time appear dead, will arife and put on new
flrength. It is the hand of the diligent thai maketh
rich, as well in Religion, as in the common affairs
of life. To grow in grace we mult be aEiive, we
mufl: be vigilant. Again, I anfwer in general, that
to grow in grace, the believer mufl always remem-
ber his total dependance for direction and aflift-
ance in every duty, upon the Lord Jefus. Work
cut, fays the Apoftle, your own f ah at ion with fear
and trembling, for it is God that worketh in you both to
will and to do of his own good pie afure , Exertions on
our part are altogether compatible with the opera-
tion of God in and upon us. So far from prov-
ing an objeclion againd falvation through grace ;
this very union of duty and promife, of our efforts
and the divine aid, is a ftrong argument of its
truth, and recommends it as worthy of all accepta-
tion. Thefe very exertions prove that of ourfelves
we are infufficient, and that our life is hid with
Chrift in God, We are not called to this warfare in
ourown flrength, or fent outuponourown charge.
Myfon, fays Paul to Timothy, be ftrong in the grace
that is inOmflJcfus, — Without remembering this,
the Chrillian will find himfclf, however well fur-
nifhed in other refpedls, like David when girded
in the armour of Saul ; incumbered with weight,
but unfit for the combat. I cannot go voith thefe^

LIVINGSTON. T39

faid the flrippling hero to the monarch ; and I
cannot go with thefe, will be the reply of every
beHever, whom experience has taught; but I will
go in the Jlrength of the Lord God: I will vmke men^
tion of thy right coufnefs, even of thine only.

But let me fpecify particulars, and enumerate
fome of the principal means, which are moft effi-
cacious, with the divine blefling, to promote our
growth in grace ;

Thtfirjl I fhall name and recommend to you is,
a frequent meditation upon the once crucified but
now exalted Saviour. This I name firft, not only
becaufe it is a leading motive, but becaufe our A-
poftle has mentioned it in this very verfe before us,
as moft intimately connected w ith growth in grace.

In the life of the blefled Jefus, we have the
brighefl: difplay of the beauty of holinefs. The
law of the Lord was within his heart. Zeal for
his Father's glory like a fire confumed him. He
zvent about doing good. What an example I What
love to God 1 What love to man 1 How holy, harm-
lefs, undefilcdaad feparate from finners 1 How a-
miable religion appears in him; and how indeli-
ble the imprefiions which a believing meditation
upon the life of Chrift muft make upon the foul 1
When Mofes returned from converfing with Je-
hovah in the mount, his face flione ; and frequent
converfc with the holy Saviour will make believ-
ers fhinc, and Ihcd a luftre upon all their conduct.
Beholding his life will change them into the fame

I40 LIVINGSTON.

image, and compel the world to acknowledge ihd}
ihey have been with Jejus,

But in the death of Chrifl, an equal if not a
fuperior motive, is found to engage us to fervent
holinefs. The malignant nature of fin appears in
contrafting it with the law of God ; but it is never
feen in all its odious and accurfed colors fo clear-
ly as when viewed in a crucified Saviour. God
/pared not his only Son, but delivered him up to all
the demands of divine jufiice, when he made his
foul an offering for fin. — Who can remember the a-
gonies of Gethfemane, the horrors, pains, and con-
fiidls of the crofs, and not find an abhorrence of
fin excited in his foul ? Who, when meditating on
the fuft'erings of the Redeemer, can refrain from
exclaiming ; fiiall I cherifii thofe lufi:s which mur-
dered my Saviour ! — fiiall I difiionor God with my
iniquities, and renew that guilt which nothing lefs
than the precious blood of his Son could expiate!
By the crofs of Chrifi: the world is crucified unto mey
and I unto the woHdl

The whole chara(5ler of the mediator, his glori-
ous perfon, his important offices, the gracious er-
rand upon which he came, the wonderful methods
by which he finifiied his work, and the faithful-
nefs and compafiion which he now exercifes while
fcated on his throne, are all calculated, when view-
ed in faith, and frequently meditated upon, to
confirain us henceforth not to live unto ourfelvesj^
but unto him who died for us, and rofe again. By
this we fiiall grow in grace.

LIVINGSTON. 141

But another mean, and one abfokitely necclTar/
lor growing in grace is, the ivord of God ; the fre-
quent reading oHt in fecret, the hearing of it ex-
plained in public, and atteiiding faithfully upon
the ordinances. — In the holy fcriptures the found-
eft principles of morality arc taught, llriking ex-
amples are exhibited, and the moil animating
fand:ions of rewards and punifliments are produ-
ced. All Jcripiure is given by inspiration of God, and
is profitable for dociriney for reproof , for correction and
for inftru^ion in right eoufnefs. It is through the
truth that God fanctifics his people. His zvord is
truth. But to profit by the word, it is necellary to
attend to its genuine meaning ; to view it not on-
ly in detached pafTages, but in its connection, and
thus endeavor to underftand the defign and fcopc
of the holy fpirit. There are, however, fome im-
portant texts, which are more immediately calcu-
lated to dired, to warn and to encourage the foul
in the pradice of holinefs. Thefe ought to be
fully digefted, laid up in the memory, and by fre-»
quent meditation rendered familiar. The Empe-
ror Antonius, gave this Xd^ion to himfelf ; — '* As
*' furgeons always carry their infirumcnts with
** them, to be ready for any fudden emergency ;
*' fo let what you have learned be prompt, and
*' ready at haad, to dired you in whatever relates
" to things divine or human.*" And Seneca relates
this fentiment of Demetrious the Cynic : — " It is
" better to retain a few precepts of wifdom^ and

* Lib. iii. fbf^. i;.

14-2 LIVINGSTON.

*' have them familiar, and ready for immediate
^' life, than to learn many things, and after all, "
*' not be able to produce them when they arc
" needed.*" If heathen philofophers could give
fuchleiibns refpeding their fyftems of morality, and
if they found fo much benefit by this method, how
much more mud it be our duty arid advantage to
draw water from the pure fountain, and have al-
ways fome texts of fcripture ready and applicable
to every duty, temptation or trial. This David
experienced ; howfweet are thywords unto my iafie !
yea fzvecter than honey to my mouth, Through thy
-precepts I get underftanding ; therefore 1 hate every
falje way. Thy word is a lamp unto my feety and a
light unto my path. This the apoftle recommends —
Let the word of Chrift dwell in you richly in all zvif-^
dom. And this our Lord has taught by his exam-
ample, w^hen he anfwered the tempter — // is writ^
ten, —

The ordinances of the fandluary are alfo pecu-
liarly calculated to promote growth in grace. It
is by the fool iJJjnefs of preachings that God enlarges
the kingdom of his Son ; by this he fubdues fin-
ners to his obedience, and by this he reclaims
backfiiders, builds up his people, and prepares
them for glory. The word and facraments are the
green padures into which he leads his flock ; —
there he meets with them, and makes them to reft
at noon. All therefore who dcfirc to grow in grace,
muft be diligent in reading the fcriptures, and cf-

* De beucficiis lib. vii. cap. i.

LIVINGSTON. 143

teem it their duty and privilege to attend the or-
dinances ; for thefe are the eftablifhed means ap-
pointed of God, and there he beftovvs the bleiTing.
A third particular I mention as neceffary to pro-
mote a growth in grace, is a practical acknow-
ledgement of the neceflity of the conftant influences
of the holy fpirit, -He dwells in his people as in his
temples ; he is given to them as the fpirit of a-
doption, to work in them the temper and confi-
dence of children. He is the comforter to lead
them into the truth, and fhine upon his own work
in their fouls. But he is efpecially the fandlifier^
the creator of the new heart, and the promoter of
holinefs in all his faints. Live then under an ha-
bitual fenfe of your dependance upon his blelTed
operations. Quench not the fpirit. Grieve not the
holy fpirit of God, "johereby you are fealed unto the day
of redemption. But plead daily with the Plalmift
— Caft nie not from thy prefence, and take not thy holy
fpirit from me. O fend out thy light and thy truths
and let them lead me !

In conncclion with this, it is proper next to
name prayer, as an efficacious mean for growing*
in grace. Whatever may be faid of the prayer of
nature, it is certain from fcripture and experience,
that grace teaches a finncr to pray from proper
principles, and in a right manner. The holy fpi-
rit helps the infirmities of his people in this im-
portant duty. They arc made to lov.e prayer. —
They delight in the exercife, becaufe it introduces
them to thefellowfinp of the Father and his fon J(fu:i

144 LIVINGSTON.

Chrifi ; and becaufe it is an eftablifhed rule in the
dealings of God with his children, that the Lord
will he enquired of by the houje of Ifrael, to do for them
whatever he has promifed. Be much then in this
duty. Faint not ; hit in every thing by prayer and
fupplication, with thankfgiving, let your requejis be
made known to God,

What I ihall mention as a fifth mean for ob-
taining growth in grace is, fclf examination. A
partiality for ourfclves, and the deceitfulnefs of
our hearts, will prompt us to draw favorable
conclufions, and determine we are fomething,
when perhaps we are nothing. What can be bet-
ter calculated to prevent pride, and teach us our
true charad:er, than a frequent and accurate ex-
amination of ourfclves ? By this we may learn
whether we grow or not ; whether we increafe in
the knowledge of God our faviour, love him more,
and ferve him better, than we formerly did. Hea-
then moralifls have been exemplary in this duty.
It was an obfervation of Seneca, " that every day
'^ the foul fhould be called to render an account to
*' itfelf. Sextius," fays he, " did this. At the
*^* clofe of every day, before he retired to reft, he
*' interrogated his foul— which of your lufts have
'^ you conquered this day ? What vice have you
'^ redded ? In what refped: are you better than
" you were ? Can there," fays the moralill", " be a-
*' ny thing more excellent than thus to conclude
" the day ? How peaceable, how exalted, how free
** one feels, v/hen his foul is cither commended cr

L I V I N G S T O N» t^s

"" admoniflicd, and, as a watchman and fecret cen-
'* for, is confcious of its own condudl."* — Shall
men under the influence of natural religion fpeak
and ad: thu*o ? And will not Chriftians, who are
taught by a divine revelation, and fcek for glory,
and honor, and immortality, under the fure guid-
ance of the Captain of their falvation, be equally
attentive to their conduct ? Shall heathen be
watchmen and cenfors, and will not believers ex-
amine themfclvcs ? Go, my brethren^ and do like-
wife ; do more than they did, and daily fearch into
your principles as well as condud:, if ever you ex-
pedt to grow in grace.

I might add many other excellent and approved
duties which are immediately connected with
growth in grace; but I have already mentioned as
much as your attention and patience will bear.—
I fliall therefore only add, by barely naming them,
a frequent renewal of your covenant with God in
Chrift; — a chearful bearing of reproof; — and an
attentive obfervation of the providence of God,

Thefe, all thefe hi their proper time and order,
are the means bell: calculated to promote growth
in grace. And if thefe things he in you and abound,
they make you y that yejhall neither be barren nofun-^
fruitful in the knowledge of cur Lordjefus Qirtft. If
ye do thefe things ye Jh all never fail ; forfo an entrance
Jhall be minijiered unto you abundantly into the ever^
I ajling kingdom of our Lord and Saviour Jcfus Chtifi,

, " Seneca, lib. iii.- de Ira, cap. 36.

146 LIVINGSTON:

My brethren, you have feen Wherein growth in
grace confifts, and what it impUes : you have alfo
i\ien the means appointed of God, and the necef-
fity of improving thefe means for obtaining that
invaluable blefTmg. The whole is practical, and
many have doubclefs applied the truths to their
own fouls as I proceeded. Something, however,
mufl be added, to direcl: to the improvement
which all ought to make of this important fubjedl.
From what you have heard then, learn,

FirJ?, that true religion is a real and ineff'imabic
acquifition. It is not a fidlion : — It is not bigot-
ry, fuperftition, or a devifed fable : — It is not the
ftiark of a mean, but of a great mind ; — It is wif-
dom in the underllanding, and redlitude in the
will and afFed:ions. The man who is truly religi-
ous, is born again. He is brought out of darknefs
into marvellous light. The principle of holinefs
is implanted in his foul, and, like the returning
prodigal, he comes home to his father. How
great a change 1 What an unfpeakable bleiTing !
It is worthy of God to give, and ought to be the
higheft objedl of our defires to receive. Without
this, it is impolTible to enter into the kingdom oj God,
or experience the exercifes and confolations of his
people. — Religion is profitable with refpecl to the
life that nozv is, as well as of that which is to come.
It prompts to a zealous difcharge of every duty;
and, in a moral view, it renders a pcrfon greatly
fupcrior to what he was before his converfion. —
Religion forms a better parent or child s a better

LIVINGSTON. . 147

m.igiflrate or fubjcd; ; a better mafler or fervant ;
and a better friend and member of focicty, than,
without it, can pollibly be formed. It fupprefles
the bafer pafTions, fuggefts the noblefl viev/s, and
animates the foul to be rich in good works. No
principles ever known among men, are fo effica-
cious in promoting holinefs, and none actually a-
bound in good works fo much as thofe, who feel
the conftraining influence of the doctrines of
grace.

Let the enemies of revelation, let the fcofters,
therefore, learn to think and fpeakwith reverence
of what bears the flamp of divinity, and is fo ef-
fential even to the good of fociety. They are en-
emies to mankind as well as to God, who ridicule
facred things, and oppofe the progrefs of the gof-
pel. You, who are of this clafs, may glory in your
growing numbers, and by your fophiftry and im*-
pudeace expect to drive religion from the field ;
but know, that it is fupported from on high ; it
has triumphed over much more formidable antag-
onifts, and will live and grow againfl" all the op-
pofition of the gates of hell. And with refpedl to
yourfelves, be allured, that however much you
may be eftccmed on other accounts, yet as infidels
and fcoffers, you are pitied and defpifed by the
wife and good. And know alfo of a certainty,
that if you perfcvcre and die in the fame mind you
Dow are, you will be forever (liut out from the
prefence of that God whom you never loved, and
f^om thofe blcfnngs v/hich you never reliflied, nor

14^ LIVINGSTON.

fought. But Hiould convidions of fin and guilt
ever arife in your heart, you will then find that the
religion of nature is not fufficient for your falva-
tion. It may teach you fomethmg of your mife-
ry, but it is from the gofpel, that very gofpel
•which you now affed to defpife, you can alone
Jcarn what you vmji do to bejaved.

As to you who profefs the religion of Chrifl,
and receive the Bible as the ilandard of your faith
and pradicCj what conclufion do you draw from
the fubjed: you have heard ? Will mere orthodoxy
jn dodrines ; w ill regularity in your condud, or
punduality in worfhip, render you truly religious?
Will thefe produce pardon for your finSj or make
you meet for glory ? Alas ! in all thefe you may
abound, and yet have no love to God, or lincere
fubmiflion to the Lord Jefus. To conliitute vital
piety, and make you a real difciple of the Redeem-
er, you muft obtain a new heart, and by faith be-
come united to Chrill.

Shall I alarm your fears by appealing to the ter-
rors of the law ? Shall I arraign your confciences
at the dread tribunal of your Judge? Shall Ire-
mind you that you have to do with the livingGod,
who is, out of Chrifl, a cotifuming fire P Shall I re-
peat, that without holinefs no man c^n/tr God F I
Y'ill rather at prefent plead w ith you, and, as a
hurnble fuppliant, befeech you to be reconciled to
God. What will it avail to have a name to live^,
jf yet you are dead ? To toil through dutics/and

LIVINGSTON. 149

profcfs religion, without feeling its power, orfbiar-
ing in its comforts ? What will you be profited,
if you gain the whole world, an:d lofe your own
fouls ? Will riches, fame or wifdom, will pleafure,
or any other acquintion, ultimately be'nefit you, if
God is not your father, if Jefus is not your faviour,
and you have not the fpirit of Chrifl ? This is the
one thing needful — Seek fird the kingdom of God
and his righteoufnefs, and all necelTary blcflings
will be added unto you. O that you may hear
the voice of love, which invites the zveary and
heavy laden to come ; which repeats the call to all
who zvilly and declares that he who cometh, Jhall
in no wife he caft out. Come in all your guilt and
imworthinefs, and reft not until you have obtained
repentance and faith, from the exalted Saviour.
Both are his gift, and you lie at his mercy. This
is )our firft ftcp ; this you mud experience before
you can grow in grace.

Are there any prefent who are b!e(Iing them-
felves with the remembrance of fome former con-
victions, and reft in thefe as fufficient and com-
plete ? Our prefent fubjed: brings a meiTage to
fuch. If you are contented with your pail ex-
periences, if you can ftt down fatisfied becaule
you have joined with others in woriliip, when
perhaps there was a revival of religion, if you are
not troubled with your own wicked heart, and
have no deftre for improving in holincfs, you have
reafon to be alarmed. The text adminiftcrs no
immediate comfgrt to you. Inftcad of telling you

ISO L I V I N G S .T O N.

to grow in grace, I mufl: in faithfulnefs declare t»
you, that there is reafon to fear you have never had
grace. Your work has not been in truth. — You
have refted Ihort of Chrift. — You are yet in your
lins.— O perilh not at the threfhold 1 Let not the
charadlerof an almod Chridian fatisfy you ; but
look unto Jefus. — Attend to the firft works fpce-
dily, that Chrift: may give you life.

But Jecondly^ we have feen that wherever grace
is. implanted in the foul it becomes an adlive prin-
ciple, it grows, it is a fountain of living water
fpringing up into everladi ng life. Let all then,
who have obtained the unfpeakable happinefs and
honor of believing in Chrifl, adopt the language
and fentiment of Paul. Not as though I had alrea-
dy attained, either were already perfect : but 1 follow
ifter^ if that I may apprehend that for which alfo I am
apprehended of Chrijl Jefus. I count not myfelf to.
have apprehended, but this one thing I do, forgetting
thofe things which are behind, and reaching forth to
ihofe things which are before, I prefs towards the mark
for the prize of the high calling of God in Chrift Jefus,
Have you received Chrift Jefus as your Lord and
Redeemer, then v/alk in him. Put on the whole
armour of God, ^nd learn to fight the good fight of'
faith. Give all diligence to make your caHing and
eledion fure. Lay afide every weight, and the fm
which doth fo eafily befet you, and run with pati--
ence the race that isfet before you. Look unto Jefus,
and fo run that ye may obtain. So run, riot as un-^
certainly, fo fight, not as one that beateth the air^^

LIVINGSTON, 151

Strive to prefcrve the cleared evidences of your juf-
tification, and confcientioufly improve your ta-
lents, for to him that hathjhail be given. Remem-
ber, that to glorify God by a humble and holy
walk ; to promote the intcrcfis of the Redeemer's
kingdom ; to do good to others, and fulfil all the
duties of your refpedive Nations, are the worthy
objecb which grace infpires. In performing thefe
you fliine as lights in the world, you glorify your
heavenly Father, and mofb eiTeclually work out
your own falvation. To thefe you are called, and
thefe as you grow in grace, will become more and
more habitual, pleafant and eafy. Be not fatisii-
ed, O believer 1 with your paft attainments ; the
half has not been told you of the comforts of reli-
gion, of communion with God, and of the mani-
feftations of Chrifl: to the fouls of his people. Be not
contented with your former exertions in the fervice
of your Lord ; the half has not been done of what
you ought to do, or what through grace you can
perform. Look at fome of your brethren who
have felt the conftraining power of his love, and
fee what they have done, and fuffered for their
blefled mailer. What zeal ! What felf-denial !
What animated woriliip I What fervent love!
What laborious efforts to promote the glory of
God, and bear a teftimony againfl: the prevailing
(ins of their day and- generation, have character-
ized many in the church of Chrifl: ! — Go believer!
go, and endeavour to imitate them. As long as
lik and breath remain^ let all be devoted to the

152 LIVINGS TON.

fcrvice of your exalted Saviour. And while grati-
tude unites with faith and love, you will never
judge you have done too much for him, who died
for you. — In choice and in affeClions you have left
all for Jefus, and have openly affociated with the
people of God : you delight in their company and
are not alhamed of Chrift. — Perhaps fome of us
prefent have dedicated our whole lives to his im-
mediate fervice in the gofpel, and given up all the
flattering profpeds of wealth and preferment in the
world for his fake. But we have none of us fuf-
fered perfecution, or yet rcfifted unto blood. We
have none of us endured what many of his dear
children have frequently fuftained. " As for us,"
fays JulHn Marryr, fpeaking of the Chriflians of his
day, "As for us that have entertained the religion
of the holy Jefus, yourfelves know very well, that
there is nothino: throuo^hout the world that is able
to fubdue or affright us out of our profeflion. No-
thing is more evident than though our heads be
expofed to fwords and axes, our bodies faftened to
the crofs ; though thrown to wild beads, and har-
railed out with chains, fire, and all other inflru-
ments of torment, yet do we not depart from our
profeflion. Nay the more thefe things happen to
us, the falkr do others flock over to the name of
Jefus, and become pious and devout followers of
Chrifl." ''Amongfl: us," fays Cyprian, "there
flourifhes ftrength of hope, firmnefs of faith, a
mind erecl amidfl: the ruins of a tottering age, an
immovable virtue, a patience ferene and chearful.

LIVINGSTON. 153

and a foul always fecure and certain of its God."
Inftead of producing particular inftances in which
thefe declarations were abundantly verified; let
me only repeat the noble anfwer which the cele-
brated old Polycarp made before the tribunal of
the ProconfuL " Thefe fourfcore and fix years
have I ferved Chrifl, and he never did mc any
harm, and how then can I blafpheme my mafter
and my Saviour!" — In this manner Chriftians for*
merly fpoke and adled ; and while the fame Savi-
our, the fame relation and grace remain, an obli-
gation continues for the fame fentimcnts, and a
fimilar boldnefs and zeal.

Are any of you, while I am fpeaking, confcious
of having proved falfe to your vows, and fland
chargeable with backfliding inftead of growing in
grace ? Alas, my brethren 1 you have robbed your
fouls of many comforts ; you have brought re-
proach upon the holy religion you profefs, and it
is an unfpeakable mercy if you have been kept
back from prcfumptmus finSy and not given occafion
io the enemies of the Lord to blajpheme. But hear
with gratitude and aftonifhment, ye backflidcrs !
The exhortation to grow in grace is addrefled alfo
to you. The unchangeable Jefus is waiting to
reftore you. He is Jehovah Rophi, the Lord that
healeth thee. And his language to you this day
is, return ye backfliding children and I will heal your
hackflidings. O let it be the language of your fouls,
we come unto thee companionate Saviour ! If'e
come unto thee for thm art the Lord our God I To re-

T

ij4 LIVINGSTON.

turn is your firfl flep towards growth in grace.

ReynembeVy therefore , from whence ihou art fallen and.
repent y and do the frfi works. To yourfclves take
all the (hame and guilt, and let none prefume to
make God the author of their fin. Let no man fay
when he is tempted, lam tempted of God. God for-
bid ! Tou have not fo learned Chrijh You are con-
vinced that every man is tempted when he is drawn
away of his own lufis andenticedy and then, when luji
hath conceivedy it bringelh forth fin. Be deeply hum-
bled, and confefs your fins to him, who has de-
clared that he is faithful and jufl to forgive us our
fins. Though a fenfc of guilt may prompt you to
lay, I am caft out of thy fight y yet look, my breth-
ren, look again to his holy temple. Look in* faith to
Jefus, and you will find, he is the propitiation for
cur fins. May the blood of Chrifl, who through
the eternal fpirit, offered himfelf without Ipot to
God, purge your confcience from dead works y toferve
the living God !

But there are many of the children of God,
whofe fouls arc cafl down from a failure of thofc
vigorous exercifes which they once had ; and who,
notwithflanding they cannot charge themfelves
with any pofitive backflidings, are yet often crying
out, O that it was with me as in days pafll Will the
Lord caft off for every will he he favorable no morel Yc
tofTed as with a tcmpcR, remember that this is
your infirmity ! The exercifes of his people are not
always of the fame kind. Believers pafs through
various fcafons. They are not forever on the

L I'^ I N G S T ON- isi

mount rejoicing in the Lord, but often defcend
into the valley of afflidlion and trouble- They Jink
fometimcs m deep mtre where there is no fianding,
and find themfelves in a lituation which may be
compared to a horrible pity and miry clay. .Be not
therefore, my brethren, diflieartened. Thefe are
the footfteps of the flock. Who then is among ymt,
that fearelh the Lord; that oheyeth the voice of his
fervanty that walketh in darknefs and hath no light ?■
Let hivi truft in the name of the Lord, and flay upon
his God.

But darknefs and want of former comforts is
not the only cafe muft here be attended to. A
humbling fenfeof indwelling fm, of fmail progrefs
in holinefs and continued barrennefs often difcour-
age the faints. They fee others, who perhaps be-
gan in the fervice of Chrift, much later than them.-
felves, advancing far beyond them in knowledge,
zeal and love. Upon the Itridteft examination they
appear to themfelves, not only defective in growth,
but even worfe than they were at firft. To thefe,
and to iimilar complaints we anfwer, the Lord i?
fovereign in his difpcnfations. But after all, the
judgment you form of your felves may probably
not be jud. Is not the depravity which you dif-
cover in your own heart ; is not a view of your de-
ficiency in love and zeal, over which you mourn,
a proof of more light and of enlarged experience ?
Do not thefe tend to humble you and render the
blelTed Jcfus, in all his offices, more precious ? And
is not this a growth in grace? Forget not, O be-

15^ LIVINGSTON.

liever ! that you muft decrcafc and Chrift muft in-
Creafc ; and be perfuaded, that by thefe very me-
thods, of which you complain, he is emptying
you of pride and remaining confidence in your
own righteoufnefs, and thus making room for his
becoming all and in ail to your fouls. It is thus
be leads the blind by a way they know not, and in paths
that they have yjot hiown. Fear not. Let faith
and patience have their perfedl work ; and conti-
nue to wait upon the Lord and you fhall renew
your ftrength.

Let thofe who arc young difciples become ani-
mated with the exalted profpects which the fcr-
vice of the Redeemer opens to their view. Be
alTured that faith fulnefs to God will bring its pre-^
fent reward, befides the glory which remains in re-
verfion. Remember your relation is now chang-
ed, and you are no longer your own. You counts
cd the coft when you gave yourfelves away ta
Chriil, and you are not to look back. Serve the
Lord, then, with full purpofe of heart. Flee youth-
ful lulls, and allort with themy that call on the Lord
out of a pure heart. In every trial, in all your temp-
tations look unro Jefus. Be not difcouraged, he
is-faithful, he will eftabliih you and keep you from
evil. Little children, fays the Apoflle John, Iwrite
unto you be cauje your fins are forgiven you for his name*s
fake. And furely they, to whom much is forgiven,
will love much. Indulge this love and prove it>
young Chriftians, by keeping all his command-
ments. Grow in grace.

LIVINGSTON. 157

And now, believers, while we excite you all to
grow in grace, you cannot fail, in proportion as
you undcdVand the exhortation, to mourn before
God that this is fo little attended to, in our 6^y.
Cherifti this generous forrow, and let it deeply
affed your hearts, that fuch faint traces of holinefs.
are difcernable in the vifible church : that fo
many deceive themfelves and difhonor Chrifl:, by
' profclFing his religion, while their lives and con-
duct announce them to be baptized infidels. But
let it mod afFccl you, that many, even of the chil-
dren of Zion, appear to have departed from that
flridnefs in piety and confcientious holinefs, which
always ought to characterize real believers. Alas,
how is the gold changed^ and the fine gold become dim !

Let all, who love the Lord Jefus in fincerity, of-
ten unite in prayer for a revival of religion, and
plead fervently for the outpouring of his fpirit.
We have been witneiTes to the wonderful interpo-
litions of Providence in the progrcfs and ilfuc of
the late war, and the national bledings in which we
are now eftablillied. ^he Lord hath done great
things for us y whereof we ar'e glad. We now waic
for his falvation to Zion ; for a day of power in his
churches, when he fliall bear witnefs to his own
truths, and numerous converts fubmit to the Re-
deemer. Pray much for this. Your fervent in-
terceflions will be a happy token, that the time to
favor ZioUyjea the fet time is come. Pray for mini-
iiers and people, that they may feek the glory of
God and not their own honor \ and that all may

iS8 LI V I N G S TO N.

unite by holinefs and growth in grace, to reconrr-
mend the religion of Jefus. — But whatever cloud
may be dill impending over Zion, and whatever
may be the coniequences of the fpirit of diflipa-
tion, error and mfidelity which has gone forth ; be
ye, believers, faithful, and your fouls will be given
you for a prey, God will prefcrve and ftrengthen
you, and he which haih hegim a good work in you, will.
perform it until the day of Jfus Chriji,

You are under indifpenfable obligations to for-
fake all lin and glorify God, not only as his crea-
tures, but efpecially as his children who are creat-
ed anew in Chrift Jefus. Often meditate upoa
thefe obligations, and remember that ye are not
your ozvn, for ye are bought with a price y and there^
fore whatever others may do, ye are to glorify God im
your body and in your fpirit which are God's.

Strive to obtain clear apprchenfions of growth
in grace, that you may determine with precifion»
wherein it confifls Dcfpife not the day of fmall
things. It is by little and little the enemy fnall
be driven out before you. Through many fal-
lings and rifings, changes and vicifTitudes, your
progrefs lies. By many fad experiences you will
know that your lufts are not yet all deftroyed ;
but by many comforting evidences you will afiu-
rcdly find the promifed aid of the fpirit, and the
power of Chnft in promoting your growth in
grace. — Be afraid of fin and of temptations, but
be not afraid of the crofs. Trials and affli<ftions

LIVINGSTON. 159

prove no impediment to fandification. When
fufferings produce proper exercifes, they yield the
peaceable fruits of righteoufnefs ; they make us
fenfible of our weaknefs ; they imbitter fin, and
lefTen that attachment to the world which mars
our progrefs and hinders our growth in grace. Be
then of a good courage and go in the ftrength of
the Lord. Your falvation is Jiearer than when you
believed y and you may, in humble hope, look for-
ward to your everlafting home, which is full in
view : for yet a little while, and he that fhall come,
will come, and will not tarry. And now the God
of peace that brought again from the dead our Lord
JefuSy that great fhepherd of the Jheepy through the
blood of the everlajling covenant y make you perfe5l in
every good work to do his willy working in you that
which is well pleafing in his fight y through Jefus Chrijf,
to whom be glory for ever and ever. Amen»

W^

#

L-iLW-i..' ■^■rx.4»Jft^

SERMON IX.

A STANDING Revelation, once attested, the hejt
Evidence of a future Life^

B Y

JAMES DANA, D. D.

?aftor of the firfl Congregational Church at Ne w- Haven, Conne(5licut»

vtmtmnrr

/^'

Luke xvi. 31.

' If they hear not Mofes and the prophets, neitheY

unii they be perjuaded^ though one roje from the
dead*

nr^HESE words conclude the parable of th^
^ rich man and Lazarus. The former, amidft
an outward fulnefs, is fuppofed to have lived re-
gardlefs of future retributions. The latter^ in the
depths of poverty and diftrefs, was mindful of the
reference, which the prefent life hath to an aft^c
one. Wretched as Mfcternal circumfiances were,
he found refuge in tnc principles of I'^vealed reli-
gion. The change, which death made in the ilatc
of thefe oppofite charadcrs, was great. One re-
ceived all his good things, the other all his evil
things, in this life. When death clofcd the fcene^
ihe former was tormented^ and the latter comfor;**

U

x62 DANA.

ed. He, who experienced the fad confequence of
irreligion, and affured that there was no redemp-
tion out of hell, earneftly folicited that a mefllin-
ger might be fent from the invifible world, to his
kindred on earth. They w^erc as thoughtlefs of
futurity as he had been. And he prefumed, that
fuch a melTenger as he requefted, warning them
of the ilFue of their living in pleafures, and dwel-
ling carelefsly, might be inftrumental to fave them
from the torments he felt. To this requeft he re-
ceived for anfwer, They have Mqfes and the-fto^
phetsj let them hear them. He moft importunate-
ly renewed the requeft : Nay, — hut if one went un^
to them from the dead, they zvill repent. The final
anfwer is in the w^ords of the text : If they hear not
Mofes and the prophets, neither will they he perfiiaded,
though one r of e from the dead.

If what is here faid of the evidence of religion,
from Mofes and the prophets, be juft, much more
may the fame be faid of the evidence which Chrif-
tianity furnifheth.

Two proportions will come under our conflder-
ation.

Firft, a ftanding reveIati|||L once properly con-
firmed, is fufficient to airu«Ptien of future retri-
butions, and lead them to repentance.

Secondly, there is no probability that thofe, who
>vithftand this evidence, would be perfuaded by
the propofed method, of one coming to thenx

DANA. i6j

from the other world, — one, whom they once well
knew on earth.

Firji, 2L (landing revelation, once properly con-^ .
firmed, is fufficient to alTure men of future retri-
butions, and lead them to repentance.

The knowledge of futurity belongs to God. If
he hath borne tedimony to the do(!lrine of a fu-
ture life, by fettinghis feal to the fcriptures which
declare it, this fliould fatisfy us. We receive the^
tcftimony of men to things which we have not
feen nor known. Is not the witnefs of God
greater ?

Bkjfed are they who have not feen, and yet have he^
lieved, A fceptic cannot receive this : He be-
lieves not the things which he fees : Demonftra-
tion, and teflimony, are alike difregarded. But
let us confider this declaration in the inflance to
■which it immediately relates, the reJurreBion ofje-
Jus, This, if it really happened, is allowed to be
a miracle. It is, however, urged, that a miracle
is '* a facl of fuch a nature, as no human teflimo-
ny can fupport." 'Though we may, and mufl
believe, in other cafes, without feeing ; yet in this
we may not.' Tjj^fcquiry then is, whether a
miracle, the rcfu^Rxion of Jefus in particular,,
may be believed on teflimony ?

To enforce his requcft for his brethren, the rich'
man ufeth this argument ; If one Z!^ent unto them from
the deady they will recent. This fuppofcth the pof--

1^4 DAN A.

fihiliiy of a revelation^ and the confinmiion af.\t, b>^
miracle. The fame is fuppofed, in the declara-
tion of the doubting difciple: Except I Jkall fee
in bis hands the print of the nails, and tbruft jny handi
into hisjide, I will not believe. To qualify him for
the office of an Apoflle, it was neceilary that.
Thomas fhould fee Jefus, after he rofe from the-
dead. He could not otherwife have preached the
refurredion, as a fad", of which he was a w itnefs i
But the teftimony of the other Apoftles was fuffi-
CJent for his own convidion. For if they were
competent judges, whether their mafl:cr was rifen,
they were alfo r^;;?/)^/^/;/ wi tneffes ci ihh id^S:. We
vill, jirjf, enquire whether they were competent
pdges. And if they were, we will fhew, Jecondly^
tfee juflnefs of our inference, that they were compe-
tent witnejjes.

■ Firft, the Apodles were competent judgeSy whe-
ther Jefus rofe from the dead,

A refurredion, if real, may be as well known,
and attefted, as any fad whatever. The Apoflles
could ye'f, and hear, and feel; and thefe were the
only rcquifites in the prefent cafe. By the Lift
Jcnfe, they could determine, whether Jefus had flelli
and bones, or were a mere f^). arc. By the fecond,
they could know, whether h^ uttered articulate
words. By the firft, they could know, whether he
was, or was not, the perfon whom they faw cruci-
fied, a few days before. They could not, there-
fore, from weaknefs, credulity, or furprize, be in-
Capable of judging in a cafe, fo plain. To iw^-^

DANA. i6i

pofc them incapable, would be to fay, that com-
mon men are incapable of giving tedimony to
any common fad. If they ate, and freely con-
verfed with him, forty days together, what room
was there for deception ? Suppofe him rifen,
might he not be feen, and known to be rifen, with
the fame certainty, as any perfon is feen, and
known to be living? What is there in the nature
of the fiivfl, that a dead man is come to life, which
renders it lefs difcernable by the fenfes, than this
fadl ; that one, who never died, is alive ? If a par-
ticular friend or acquaintance, lately deceafed,
lliould rife from the dead, on his firll appearance^
your furprize might lead you to fufpedt your own
fenfes : but fhould he continue with you, converfe
freely, as before his death, and eat with you, fhould
you not know him to be the fame ? Might not
the fillers and friends of Lazarus, (if wc admit
that he was raifed) know certainly, that it was
the fame brother and friend, whofe death they de-
plored ? Should the fallacy of our fenfes be objed-
cd in fuch a cafe, why not in any other, depend-
ing on their report ? Why may we not queftion,
whether any of thofe, with whom we converfe from
day to day, are really living ?

The Apofl-les^nflantly attended, and were
moft intimate with their mafter, for feveral years,
next preceding his death. They teftify, that in
their prefence, and before many others, friends and
foes, he caufed the blind to fee, the deaf to hear,
the lame to walk, and the dead to rife — that he

166 DANA.

healed all manner of difeafe inflantly with his^
wordj and did many other wonderful works — that
they followed him to his trial, and to the crofs —
faw him crucified, and give up the ghoft. They
further teftify, that they faw him alive, after his
' paflion — that he continued forty days with them,
bringing to their recoiledion things he had be-
fore faid to them, eating with them, fhewing them
his hands and feet, in which was vifible, the print
of the nails that faflened him to the crofs, and
fhewing them the fide pierced by the fpear. —
Could they not judge of what they faw, heard and
handled ? Are the unlearned more liable to impo-
fition in diftinguilhing perfons, whom they have
feen and been converfant with, than the learned ?
From the frequent appearances of Jefus to the
Apoftles, fingly, or to two, or more, or all of them ;
and to them all, when in company with many o-
thers ; at one time, to more than five hundred,
they had full opportunity to know, whether he wasj^
indeed, rifen.

But if the Apoflles were competent judges of
the refurrecflion, we infer hence, that they were
alio ccmpetent witnejjes of it. Let us then fhew,,
Jccondly, the juftnefs of this inference.

If being eye, and ear-witnelTes, they were in a
capacity and fituation to judge whether Jefus had
rifen, their teftimony is not to be rejected, merely
on account of the nature of fuch a fadt. For this
would imply, that they could not determine for

DANA. 167

themfelves, whether that was real, which they
faw with their eyes, and heard with their ears, and
their hands handled : Their capacity tojudge, and
their capacity to tcftify, mun", therefore, be alike
admitted, or denied. If their teflimony maybe
fufpedled on the fcore oi inter eft or dejigtt; this is
^ite another matter. Their integrii}\ in bearing
telHmony to the refurredion, is a diflindl thing,
from their capacity to give witnefs in fuch a cafe.

They were, however, as credible witnefTes as they
were competent: Their number was fufficient;
their character was not doubtful. They had no
interefl to ferve. In the manner of delivering their
teflimony they did not hefitate, nor afTert with
warmth, as falfe witnefTes do. The union of their
teflimony flrengthens and confirms it. There
are no contrary teftimonies to balance theirs. —
They facrificed every thing dear in life, and life
itfelf, to the word of their teftimony. Thefe things
might be diflinclly evinced. But it is not my
prefent bufmefs to examine, particularly, the ori-
ginal teftimonies to the refurrecflion of Jefus.

One further obfervation may properly be added
here : It is this : If the Apoflles bore falfe witnefs,
this mufl have bt6n, at leaft, equally miraculous^
as the fad: they teflificd. For in confirmation of
this fa6l they were, in the prefence of thoufands,
from all nations, enabled to fpeak inflantly, readi-
ly, and forcibly in the tongues of all nations, hav-
ing never learned. If you deny that the difciplcs

i68 DANA.

were thus filled with the Holy GhoR, on a public
Jewifli felHval, then all the vail concourfc, alTem-
bled on that occafion, were deceived in the report
of their fenfes ; and, at the expence of demondra-
tion, Ihould have difbelieved. Or you mufl: main-
tain, that neither had the difciples the gift of
tongues, nor was there any fuch concourfe of na-
tions, who fuppofed they had. The confequencc
will then be, that the New Teflament writers have
declared, as a fa(5l of the greateft notoriety, a mat-
ter, the falihood of which, they knew, was palpa-
ble to all in Jerufalem ; and declared it to be a
confirmation of another matter, as notorioufly
lalfe : to which falfhood they pertinacioufly ad-
hered, and facrificed their lives. Men have died
martyrs to falfe opinions : But when have they
thrown away life, in ailerting things as fadts, which
the public knew had no exiftence ?

The difpenfation of the Holy Ghofl after the
afcenlion, in tongues, prophecy and miracles, was
the laft fancStion of divine authority fet to the reli-
gion of Jefus. Thefc gifts were continued in the
church, through the apoftolic age at lead ; that
is, about fixty years. They were exhibited in all
places, and before all ranks. Thus was the Holy
Ghoft a zvitnefs of the rejurremm. Thcfe gifts were
as great miracles, as the refurrecftion which they
confirmed. What further or greater witnefs to
the truth of Chriftianity could there be ? They
who faw thefe miraculous powers, had the greateil
rcafon to believe the refurrcdion, though they fuvf

DANA. 169

not Jefus after he rofe from the dead. They, who
withftood this witnefs of the Holy Ghoft, could
not be perfuaded by any. Some, who faw and ac-
knowledged the miracles of Jefus, and of his firft
difciples, yet demanded further witnefs. Their
minds were clofed againfl: conviction ; as were the
minds of others, who departed from the faith.
Hence the declaration refpedling apoflates in the
primitive church, that having fallen away, after
their illumindt ion and participalion of the Holy Ghoft^
it zvas ifupqjjible to renezv them again to repentance.

Let us attend to this point, that the minifters of
the Chriftian Religion confirmed it after its au-
thor returned to Heaven, by the Holy Ghoit fent
down from thence. Had thofe, who faw the gifts
of the Holy Ghod, fufficient reafon to believe on
fuch proof? If they had, then the refurred.ion of
Jefus might be proved to thofe who did not fee him
by the teftimony of thofe who did. For thefe con-
ftantly declared, that their miraculous gifts were
conferred on them by Jefus, and for the purpofe of
proving his refurredion. All, therefore, who be-
lieved their commiHion, on the evidence of thefe
gifts, mufl: alfo have believed that Jefus was rifen.
But if thofe, who faw the gifts of the Holy Ghofl
after the afceniion, had yet no fufficient reafon to
believe, then, miracles are not proof even to thofe
who fee them. A revelation is impoilible, for in
cannot be confirmed.

Enough, perhaps, hath been faid to (hew, that
thofe, who enjoyed the miniftrv of the Apoftles,

X

170 DAN A.

had abundant reafon to receive their teilimony
concerning JefuSj confirmed as it .was by the pow-
ers wherewith they were endowed. In other words,
it may be laudable to believe, though we have not
feen. It is no excufe for unbelief, that men have
not been eye-witnelTes of the refurredlion.

If then the religion of Jcfus was fully confirmed
in the apofiolic age ; was this original confirma-
tion fufficient for after ages ? Is revelation bind-^
ing on thofe only who fee its miraculous confir-
rnation? May it not concern all men, of all nati-
ons? Muft it then be confirmed by a perpetual
miracle before every individual, of every nation ?
Chriftianity hath not been thus confirmed. It
has not been thus confirmed before our eyes.
Shall we therefore fay, that it doth not oblige all
to v/hom it comes — that we ourfelves are not oblig-
ed to believe and obey ?

We mufb needs be very incompetent to judge
beforehand, after what manner a revelation from
God would be confirmed. Bqt furely we cannot
objed: to evidence, firailar to xhat we have, for the
being and providence of God. The original evi-
dence for Chriftianity was of this kind. Succeed-
ing ages have had miraculous evidence alfo, in the
obvious and conftant fulfilment of prophecy. In
the internal frame of Chriftianity, its^QClrincs,
morals and motives, we have the farn^'proof of it,
as they had in the beginning. And may we not
contemplate thefe internal characters with more

DANA. 171

'deliberation than they could, when the overbear-
ing evidence of miracles compelled an immediate
aflent ? The external evidence alfo, from the ac-
compUrhmeht of prophecy, may be more coolly
examined. The miraculous fad: alfo, that pcrfons
of fuch rank and circumftanpes, publifhed fuch a
Religion, may now be weighed more fully than
when the fplcndor of their miracles foreclofed en-
quiry. At the firll promulgation of Chridianity,
the world was funk in every kind of fuperftitioii
and idolatry ; loft to the knowledge of the true
God, whatever were the improvements in other
knowledge. Was there the like occafion for mi-
racles after Chriftianity was once introduced, and
had made its way agamfl" an interefied priejlboody the
pride of philofophy, the fword of tfye vmgifiraiey and
popular zealF It might well be left to continue and
extend itfelf by its own intrinfic evidence, and the
accompli flimeiit of its prophecies, added to its ori^
ginal confirmation. Is there the ieafh propriety in
calling for new witnefles of its fads, when the ori^
ginal witneffes have been long lince dead ? Or in
demanding, as a condition of our faith, that fimi-
lar fads take place before our eyes ? The foes to
this Religion, when it was firfl fct up, fav/, to their
•confufion and amazement, the faclrs it records.
By irrefiftible dem.onllration they were compelled
to acknowledeje the fads, while thev obftinatelv
denied the cotifcqucnccy infiRing that ihev were per-
formed through the agency of the De\il. The
Piodern infidel takes a different part, Mc bold! ■

172 DANA..

denies the fafisy from a convidiion, that if thefe
are admitted, they eftablilli our Religion. But
the burden of proof lies on him, not on us. Thus
it is in all cafes where men deny ancient fadls,
once well known and efiablifhed; fads, which
could never have gained belief, but on the fuppo-
lition of their reality. The original witnefles
could not but believe what they heard and faw.
What they declared from perfonal knowledge,
ought to be received on their teflimony ; allowing
them to be unexceptionable witnefFes, in other re-
fpccls. One facl they tedified, which, if true,
proved Jefus to be the Chrifl: of God. Of this
facl, the refurredlion, thofe who heard their tcfti-
mony, had miraculous proof; though they faw
not the rifen Saviour. For the works, done by
thefe his difciples in his name, confirmed their
teftimony. Thus was the truth of Chriftianity
proved by miracles to them, who faw not our Lord
after he rofe from the dead. The miraculous gifts
of the fpirit are called in queflion at this diflance
of time. But by whom ? We undertake to fay
by thofe, and thofe only, who, had theyfeen thefe gifts,
"jcoiild fill have denied^ that J fits was rifen; or
had they {gqh him after he rofe, would ftill havq
denied his divine miffion.

Some men undertake to rcafon on matters of fiidt
in this, fort; * We cannot inveftigate the caufe,
therefore the facfts never exifted.' This is a mode
of reafoning which at once denies all kind of exift-
cnce, finite or infinite. It denies the cxiflencQ

DANA. 173

cvenof the reafoner himfelf; though it is certain
he could not reafon, did he not exifl. Yet fuch,
if I miltake not, is the rcafoning of the fceptical
Mr. Hume againft revelation. We reafon from
matters of fad: — but in the enquiry whether they
are fad:, reafon and argument have no place. —
They are either perfonally known, or depend on
teflimony. If perfonally known, this is intuition,
or dcmonftration, and therefore, precludes all rea-
foning. If dependant on teftimony, the only en-
quiry is, whether the witnelTes are competent, and
credible. Nothing can be more impertinent than
to fufpend belief, till the nature and caufe of the
fads are explained. In this view, neither a mira-
cle, nor any other fad:, is a fubjed: of argument : — -
But is either, therefore, a fubjedt of deriJ/onF He,
rather, is a fubjed: of derifion, who thus applies
argument and reafoning — equally fo, whether the
fads, about which he thus reafons and argues, are
ordinary, extraordinary, or miraculous. It doth
not exceed the power of God, to perform a mira-
cle ; nor doth it contradid: any divine perfcdion.
If a miracle is pofliblc, it may bean objed: of
faith, a? much as the exigence of a material world,
or any thing in nature. It was moft dilhonorable
to the underftanding or integrity of Mr. Hume,
to fay, that, ''In proportion, as a fad is marvel-
lous or unufual, the evidence of teftimony is di-
minilhed ;" and, *' deftroycd, if the fad: be mi-
raculous"— that, " there is a direct and full proof,
pjT tin uniform experience, from the nature of the

174 DAN A;

faB^ againH: the exidence of a miracle" — ^that, " a
miracle, fupported by any tcflimony, is a fubjedl
of derifion rather than argument." We fhould
merit dcrifion, did we undertake to argue refpcdt-
ing the exiftence of a miracle. But if we fee the
dead raifed up, we will own the finger of God, We
will not withhold our alTent, till we firit know how
the dead are raifed. A refurrediion is poflible — is a
miracle — and may be known to be fadl, with as
much certainty as any common fact. But on the
principles above quoted, not only is a revelation
impofiible, but any fpecial interpoiitioh of heaven,
is equally fo. The whole doclirine of divine prov-
idence is denied. The all-wife Creator and Gov-
ernor of the Univerfe> is chained down to the ori-
irrinal laws of nature^

o

We have mentioned the accompliihment of
prophecy, as a ftanding and miraculous confirma-
tion of revelation. One illudration of this point,
may, not improperly, be introduced in this place;
I mean, the defolation of Jerufalem and difper-
fion of the Jews. The prophecies and the events,
are well known. In order to defeat our Lord's
prophecy, Julian the apofiate, A. D. 361, under-
took to rebuild the temple on its former founda-
tion, and to people Jerufalem with Jews. He
committed the principle diredion of the work to
Alypius, whofc " abilities and diligence were
ftrenuoufly fupported by the governor of PaleHinc,
and the zeal of the Jews, aflembled from all the
provificcs. Every purfe was opei-ved, and every

DANA.

hand claimed a fliarein the labor." But there is
na counjel againft the Lord. ^* On this occalion, the
joint efforts of power and enthuiiafm, were unfuc-
cefsful. An earthquake, a whirlwind, and a fiery
eruption, which overturned and fcattered the new
foundations of the temple, are attefled," (as an
enemy allows) '' by cotemporary and refpedable
evidence"- — particularly, " by the unexceptiona-
ble teflimony of Ammianus Marccilinus." Mr.
Gibhofiy however, intimates a doubt, \\'hether fuch
prodigies rcall} took place, by adding ; " A phi-
lofopher may fiill require the original evidence of
impartial and intelligent fpcvltators ;" and by
hinting at other caufes which might fruilrate the
attempt— this among others, that it was underta-
ken, " only in the lafl fix months of Julian's, life."-
Would this hiftorian undertake to defend the fen-
timent, that a philofopher may require other than
cotemporary^ refpe^ahle^ and unexceptiGnahle evi-
dence to a m.atter of fid? Had an hiflorian of
that age taken pains to fclcdl particular teftimo-
nies to an event, to which many thoufands were
witnelTes, for months together, after times might
well have fuppofcd, that the hiftorian knew there
"Wjas room to queftion the fad. The appeal in
general, to thoufands then living, an uncontra-
dicted appeal, hath at leaft as great weight as any
particular telHmonics. The vigilance and ma-
lice of the JewSj would have prompted them to
the moft fcvere animadverfions, on this flory of a
iTiiraculous interpolition of providence, had it

J76 DAN A.

been fabulous. Was not a fpace o^fix months fuf-
ficient to have laid the foundations of the work,
when fuch great exertions were made ?

But fuppofe there was no " real prodigy," no-
thing more than fome " lingular accident of na-
ture," on this occaiion. Is the fulfilment of the
prophecy lefs apparent ? The refloration of the
tem.ple was undertaken — undertaken with defign
to defeat the prophecy, and thereby overthrow
Chriftianity. The Chriftians, through three cen-
turies, appealed to the defolation of Jerufalcm, as
a fa6i: which confirmed their religion. Civil pow-
er united with Jewifh zeal and inveteracy, could
not repair the ruined temple and capital. The re-
paration of them has been the ruling pafTion of the
Jews, in every age ; but is not yet effecled. Thefe
fa(fl:s are ail admitted. The confequence is obvi-
ous ; that the exertions to bafHe, have but the
more lignally fulfilled the predid:ion, Jerufalem
Jhall he trodden down of the Gent He s, till the time of
the Gentiles he fulfilled. The ruin was at firfl with-
out, a parallel. The duration of the ruin is fo, all
circumf^ances confidered. Both were circum-
fVantially foretold. All fuccceding ages have been
witnefTes to theaccomplifliment. More than fif-
teen hundred years before their defolation, Mofes
prophefied, that the Jews fhould be removed into
all kingdoms of the earth, and he an afonijhmenty a
proverhy and a hy-word among all nations. They
hive accordingly been for feventecn full centuries
fucccflively, an example in all the earth, of the

b A N A. 17^

Irightcous fevcrity of God ; exiles, an opprobriumj^
an aftonifliment, opprefled, kept a diftind people^.
^' They no where live according to their own lawSj^
no' where elect their own magiftrates, no where
enjoy the full exercife of their Religion, They
flow into all parts of the world, mix with all na-i
tions, and yet keep feparate from all. The norths
crn nations have come in fwarms into the more
fouthern parts of Europe ; but where are they now
to be difcerned and diflihguifhed ? The Gauls
went forth in great bodies to feek their fortune ia
foreign parts ; but what traces of them are now
remaining arty where ? In France, \vho can fepa-
rate the race of the ancient Giuls, from the various
other people, who, from time to tirne, have fettled
there? In Spain, who can diftinguifh betweeri
the firft pofTcflbrs, the Spaniards, and the Goths,
and the Moors, who conquered and kept polTef-
lion of the country for fome ages ? In England^
who can pretend to fay which families were de-
fcended from the ancient Britons, and which from
the Romans^ or Saxons, or Danes, or Normans ? — •
The moil ancient and honorable pedigrees can be
traced up, only to a certain period, and beyond
that, there is nothing but conje(5lure and uncer-
tainty, obfcurity and ignorance. But the Jews
cart go up higher than any nation. They can ev-
en deduce their pedigree from the beginning of
the world. They may not know from what par-
licular tribe, or family, they arc defcended, but
they know certainly, that they all fprung from the

X

t7S DANA,

(lock of Abraham. After fo many wars, mafTa-
cres, pcrfecutions, and the contempt with which
4:hey have been treated, they ftill fubfifl, and pro-
fefs, and glory in their original. If the hand of
Providence is not vifible in thefe things, where
will it be found ?"*

Is not the accompli fnment of prophecy as am-
ple a teflimony to Chriftianity, as the miracles of
the firft century were ? An attentive obferver of
thefe things, will have no occafion to requefl: a
meflenger from the dead, that he may believe. —
We have no reafon to look for any other miracu-
lous teftimony to Chriflianity, than that of pro-
phecy, till the time of the rcftoration of the Jews.

The other proportion to be difcufled, is this :
There is no probability that thofe, who withlland
a revelation once confirmed, would be perfuaded,
by the propofed method of one coming to them
from the other world — one, whom they once well
knew on earth.

The words have immediate reference to the af-
furancesofa future ftate of mifery, contained in
Mofes and the prophets ; but are equally applica-
ble to a future ftate of happinefs, (Matt. xxii. jr,
32.) and to the general evidence of religion and a
life to come. If the evidence, from Mofes and the
prophets, were fufficient, well may this be faid of
the Chriiiian inlHtution, which brings Yiic and
immortality to light.

* Do*5lor Kewtok.

DANA. 17Q

God, the only fit judge, has given fuch con-
firmation to Chriilianity, as feenned good to him.
Is he obliged, on the demand of the infidel, to re-
new the original confirmation, or add any other of
the fame, or an higher kind ? Shall he be direchled
in what manner to confirm his revelations — what
evidence is bed adapted to moral agents ? Would
the rejecliers of a religion, to which he hath once
borne witncfs, be perfuaded, were it again con-
firmed in the fame, or fome other manner ? Ifrael
were witneffes to a conilant miracle, forty years in
the wildernefs, and during many centuries in Ca-
naan ; but as conftantly rebelled through unbelief.
The Pharifees, v/ho faw the miracles of Jefus, fiill
required a fign. May every age, country and per-
fon, demand a new confirmation of Chriftianity ;
and infift, except we fee fjgns and zvonderSy we will
not believe? One may, with as much propriety as
another, infift, that nothingfnort of miraculous ev-
idence fhall perfuade. This, however, is a temper
which is not perfuaded by miracles.. Would thq
tragedy of the crucifixion, and triumph of the re^
furredlion, if perpetually difplayed, work convic-
tion in thofe, who are not convinced by the (land-
ing teftimony of God in the fcriptures? This is^
moreover, to require impo Abilities. For how
could Chrift be crucified, and rife before the eyes
of every man, in every age ?

Omnipotence could irrefiftibly convert finners,
or raifc up a fpiritual feed from the ftones. Heav*
en might be fet open before us, and hell without ^

\ V -

^8o DAN A.

covering. Moral evil might have been prevent-
ed, and confequently natural. But mankind are
treated as moral agents and probationers.

Were it left to us to fay what evidence is fit and;
neceflary to eflablifh a revelation^ one would infifl:
on this kind, another on that. No two perfons
might agree on the fame attedation. No finite
mind is competent to judge beforehand, what ev-
idence would bcfl anfvver the purpofe of perfua-
fion. All will agree, that fliould any general con-
firmation be fixed upon, it would be fuch as all
men can underftand, bccaufe all men arc ahkc
concerned in the fubjed:.

If miracles, o;/(f^ performed, and the conflmtt evi-
dence, in the fulfilment of prophecy, and the inter-
nal charadlers of the Chriftian religion, do not
prevail on men to believe and live according to it,
"what reafon is there to f uppofe, that the renewal of
rniracles w^ould have this effedt ? What reafon is
there to fuppofe, that thofe who are now infidels,
would not have been fo, had they lived in Chrift's
day, or in the Apoftolic age ? What probability,
that one coming to them from the dead, could
perfuade them ? The Handing affurances of future
jetributionSj contained in the Bible, are more juft
matter of convidion, than any which, we might
prefume, a meffenger from the dead would bring.
Suppofe this meffenger to be one whom the unbe-
liever was acquainted with, doubtlefs it would b^;
ai great furprifc at ^n^, to fee him rifen from the

DANA. i8i

^ead. But the furprife would be tranfient. Should
he immediately difappear, after the delivery of his
mcflage, no fooner would the unbeliever's firll af-
tpnilhment be over, than he would begin to fuf-
ped, that the whole was delufion.

Further, If this requefl, that a mefTenger might
come from the dead, be reafonable in one inflance,
it mufl: be fo in another, and in every inftance. —
Should it be gratified in every inftance, the effeO:
would be loll in the frequency and commonnefs of
fuch meffengers.

The crime of the rich man's brethren is fuppo-
fed to have been pra^icai, rather than Jpeculative
infidelity. They did not give fo much attention
to the fubjed: of revelation, as deep fpeculations in
infidelity, imply. Heedlefs inattention to religion,
is an infeparable attendant on a life of diilipation.
This is much the fame in its influence on morali-
ty, religion, and futurity, as direct fcepticifm, and
often terminates therein. "The fool hath [aid in his
heart, there is no God. This is the natural confc-
quence of the charader afcribcd to him. Corrupt
are they, and have done abominable iniquity. The
wicked, thrdigh the pride of his countenance, will not
Jeek after God — God is not in all his thoughts. Expe-
rience, in another world, firft convinced the rich
man of the ruinous ilTue of a life of irreligion and
diflblute manners. To rejed a religion, confirmr-
cd as Chriftianity hath been, and coming rccom-
|7iended as this doth, by iu dodrines and pre-

iS2 DANA.

cepts, example and promifes, is to dei ermine y not to-
receive a revelation from Heaven, The alfu ranees
it gives of future retributions, and which the re-
lurredtion of its author have confirmed, are not
weighed ; perhaps, not fo much as read. They
are praclically difbelieved. Admonitions unre-
garded, are as though their authority was exprefs-
\y rejcded. No kind of evidence, which licen-
tious men may afk for themfelves, will fuffice. —
For if they will not examine, or attend to the evi-
dence actually laid before them, neither would
they attend to any other. They do not conlider,
at all, the nature and tendency of the courfe they
are purfuing. Having pleafure in unrighteoujnejs ^
they love darknefs rather than light. There are o-
thers, in v/homfpeculative pride is predominant. — .
Thefe will not believe, becaufe they relolve to ad-
mit nothing on the common principles of evi-
dence. They m.uil think out of the road of com-
mon fenfe, to fliew the world the fuperiority of
, the i r talen t s . T hu s, profejjing them/elves to be zvife,
ihey become fools.

IMPROVEMENT.

From what hath been difcourfed, we may form
a judgment of thofe who employ their talents to
diminifli the evidences of Chriftianity, and de-
ftroy its authority. To rejed it without enquiry,
mufl be a mark of great folly ; not to mention the
poflible impiety of fuch condud. lb make it a
fubjed of enquiry, and yet determine beforehand

DANA. i«3

not to embrace it, is unfair. The dodrine of our
accountablenefs of a future life, as there taught, fo
well accords with the fentimcnts of the humaa
heart, if not hardened, that we cannot objed on
this account. We may rather wiih for the autho-
rity of revelation to confirm, and enforce the ope-
rations of our own minds.

It is at leafl poiliblc, and there is a degree c£
probability, that there may be a ftate of future re-
tributions, in which we fliall receive the confer
quences of our prefent moral condud:. If there is,
revelation o;i^ can inform us ; to be fu re, it can
heft inform us, how to demean ourfelves in this
probationary ftate, fo as to fliun the mifery and fe-
cure the happinefs, of the life to come. What ar-
gument have we to fhew that this life is the whole
of our exiftence ? What thanks do we owe to the
man who would perfuade us that it is, or would
lead us to live as though it Avere ? Is he a friend of
virtue, or of our peace? This world is a moft im-
portant part of our exiftence, when viewed in re-
ference to another, and as our nrobation for eter-
nal recompences. On the bare poffibility of fuch
a world to come, it is the higheit wifdom to lay
wp a good foundation againfb the time when we
ihall pafs into it. Such provifion for that world,
will not lellen, but increafe the real enjoyments of
this world, and render us far belter members of
fociety. Whofoever, then, would erafc from our
minds a fenfe of moral obligation, and fubvert the
foundations of virtue, co-operates with the enehw

l84 CAN A;

of all righteoufncrs, to iprcad confufion and mife
ry in the world. If he boaits of fuperior talents^
he may be told, that, while the giver of his talents
is entitled to his gratitude, and fhould diredl the
application of all his powers, Satan hath the di-^
redlion of them. For fuch, what remedy is pro-
vided ? If the light which is in thee l?e darknefs, how
great is that darknefs !

Further, A general habit of inattention, and indif-
ference to the truths and precepts of revealed religi-
on, is much the fame in its effecfcs, as an open denial
of them. On fuch, inftrudions and admonitions are
loft. The realities of eternity are treated as idle
tales. They do not confider, becaufe they will not
be difturbed in their amufements, fenfual induJ-
gcncies and worldly purfuits. Overcharged with
thefe, the folemnities of death y a refiirrefHon-, a judg-
ment to come, and eternal rewards and punifJomentSy
make but a feeble impreffiony if any at all. Some im-
minent danger may give a prefent alarm, but no
fooner is the imm^ediate hazard removed, than
they return to folly without any concern. An af-
fluence and contini^g^Lorofperity, are often accom-
panied with forgetfum^B^|D,d contempt of reli-
gion. The rich man and his brethren were lift-
lefs to the concerns of futurity. They believed
not Mofes and the prophets. 1^ hey feared not God,
becaufe they had no changes. In fuch circumftances,
there is much occafion to guard againft luxury,
voluptuoufnefs, uncharitablcnefs and a fpirit of
felf-fufficiency.

DAN A. iSS

Faith and repentance, are of univerfal impor-
tance, unalterably connedled with each other, and
with the hope of divine acceptance. The true
believer, the true penitent, is conformed to the
image of Chrift.

God knows what means are bed adapted to the
end of our faith: He hath eftabliihed thefe means;
he hath annexed to the diligent ufe of them, every
encouragement of his concurrence and l^lefling. —
To negledland vilify them, or devife other means
of acceptation, is to defpife God^ and make his
revelation ufelefs*

He that hath an ear, let him hear, *' Search the
fcriptures — in them we have eternal life — they
teflify of Chrift." The language of God in them
is, REVERENCE MY SoN. In him, in no other, is
God reconciling the world to himfelf. In vain
mufl thofe intercede for mercy in the other world,
who will not be perfuaded through Chrifl, to be
reconciled to God, in this accepted time, this day
of falvation. Then the door will be fliut. He that
believeth JJjall hefaved ; he that believe th not Jh all he
damned, Ncgled not the me^lns of grace, ^ench
not the fpirit. If th^ffjfcaped not, who refufed to
hear Mofes and the prophets, we furely JJjall not
efcape, if we negleclfo great falvation ; which at the
fvrfi began to he fpoken hy the Lord, and was confirmed
unto us hy them that heard him : God alfo, heariwr
them zvitnefs by fgns and wonders, divers vnradesand
gifts of the Holy Qhojh

z

SERMON X.

CHRISTIAN MORALITY.

BY

JAMES DANA, D. D.

Pallor of the firft Congregational Church at New-Haven, Conneclicut.

||ffjg|[fK^f;;ffie»Tr;^i:-^i!~-.ii<-

Matt. vii. 28, 29.

And it came to pajs when Jefus had ended thefe fay-^
ings, the people were aflonijhed at his doBrine. For
he taught them as one having authority , and not as
the Scribes, - ' '

THESE words are St. Matthew's refledlion
on our Lord's well-known rermon, contain-
ed in this and two preceding chapters. When he
had finifhed his dircoiirfe,the multitude, who heard
it, were aftonijhed at his dot'trine : The reafon of
their aftonithment is aHigned. For he taught them
as one having authority, and not as the Sc ribes. His in-
ftrudlion was very different from theirs, both with
refpedl to the matter and manner of it. His
countenance might itrongly exprefs the weight of
the truths he taught. He alfo lived according to
his own maxims j whereas, they f aid, and did not*

jSS DANA,

What I propofe is tfrjf^ to lay before you an im*
perfedl Ikench of the morality of our religionu

Secondly, to fhew that on this account, it merits
the high approbation and eileem of all u) whom it
is oifered.

thirdly, that the fuperior excellence of its moral,
fyftem^ proves the truth of Chriftianity.

Firji, I am tb lay before you an imperfed: ftcetch
of the m^oral fyftem of Chrifrianity. This is fum-
marily contained in that difcourfe of its divine au^
thor, on whic ehe Evangeliit makes the reflcdi-
on in the woras read.

Here it will be proper to fpecify the principal
virtues which Chriftianity inculcates, whether per-
fonal, focial, or divine—to coniider the foundati-.
on and motives on which it inculcates them— and
to take a view of the correfponding example of its
author,

I would, firfty fpecify the principal virtues, per-
fonal, focial, and divine, inculcated by our Reiigi-,

on.

The virtues oS. felf-government are thefe; mode-
ration in our worldly wiflics and enjoyments ; con-
tentment and freedom from anxious care ; meek-
nefs and patience under injuries and provocations ;
humility or poverty of fpirit, not thinking of our-
il4ves more highl} than we ought, but foberly, not
exercifmg ourfelves in things too high for us. By
forbidding inward luft and hatred, it lays the ax at

0 A N A. i$(j

ihc root of the tree, and teacheth us with what
care to keep the heart, that it may be clean from
all allowed impurity.

As to they^a'^/ virtues, our Lord in hisdifcourfe
■enjoined the greateft fimplicity and integrity in our
intcrcourfe with others, by directing that our com-
munication be yea, yea, nay, nay. He cautioned
againlt uncharitable thoughts and cenfures. He
pronounced the merciful and peace-makers blefled.
He has taught us to feek timely reconciliation of
thofe whom we have offended — to difpenfe our
alms in the moft private manner, and to all who
may Hand in need — to forgive injuries, however
great, or how oft foever repeated ; to love our ene-
mies, blefs them that curfe us, do good to them
that hate us, and pray for them who defpitefully
ufe and perfecute us, that we may be the children
of our heavenly Father. His fun rifeth on the
evil and good, and his rain fails on the jufl: and un-
juft. Our goodnefs extendeth not to him ; but,
like his, it fhould extend to all without difcrimi-
nation, as we may have opportunity to do then*
good.

This diflinguiflieth Chriftian benevolence from
other kinds. Ties of affinity or blood, fjiendfnip
or former obligations, union in religious profelTion
or in fecular purfuits, limilarity of afflictions or
dangers, and even a combination in wickednefs,
attach men to one another, and prompt ihcm to
kind offices. Sinners and publicans love thofc

,390 DANA.

w ho love them, and do good to thofe who do good
to them, or w hofe infereft may be confidered as
their own. But Jefus has taught his difciples to
do more than others. Chriftian benevolence is finely
illuftrated in the ftory he relates of the traveller,
v^ho on his journey fell into the, hands of mercilefs
robbers, and in the depths of diftrefs found relief
from an unexpected quarter. This unfortunate
man was a Jew, . He that {hewed mercy on him
^ as a Samaritan.. There was a deeply rooted en-
mity between the two nations. Notwithftanding
this, the Jew, ready to peri fh,,. was befriended by
. the Samaritan, after he had been negleded by one
and another of his own nation, and thofe, perfons
of an high religious profefTion. Forgetting any
national prejudices^nd affronts, confidering not at
all the charaf/er oi the helplefs m.an, but only his
necejfity, the compafTionate Samaritan felt his bow-
els moved, aad inflantly miniftred to his relief.
Thus was he neighbor to him. Such is the love
of our neighbor which .Chrillianity enjoins. . This
. is to obferye.tbe golden rale, IVhatfoever ye would
that menjhould do to you, do ye e'Oenfo to them. The
reafonablcnefs of this rule applies to the fcnfe and
feeling of every man, however difficult and rare a
conformity to it may be.

With refped to the duties of piety, how differ-
ent are the Chriftian precepts from thofe of the
Scribes? J^rpm an affedled deference to rites and
ceremonies, they negleded the weightier matte.fs
of the divine law, judgment, mercy ancl faith.

DAN A. 191

They condemned' our Lord's difcipks for attend-
ing to a matter of nece(5fty> oa. the f^bbath, and
him tor doing good on that day. By their tradi-
tions they made void both moral and pofitive pre-
cepts. The Chriftian lawgiver declared their
worfbip vain, sind taught a righteoufnefs far fupe-
rior-^to avoid, all oHentaiion and affeded feveri-
ties, and to worfhip, not with the eye^ but with the
heart — to attend the forms of religion ordained by
God, as necellary means of cultivating a fpirit of
piety, of exprefling a fupreme reverence, efteem
and cojifidence towards the great objed: of our
homage— means, alfo, of exciting and improving.
our love to men. For according to him, the whole
of religion is comprehended in the love of God and
our neighbor. The former is the firil and greatr.
commandment, and the latter is like unto it. Ex-
ternal worlhip is, in no ihftance, required, further
than it is fubfervient to this temper of love.
Chriflianity refcues the moral law, contained in the
ten command rhents, from the corrupt glofTesof
men who thanked God that they were exempt
from grofs fcandal, when w^ithin they w^ere full of
all uncleannefs ; who, under pretence Wf zeal for
God, devoured widows' houfes, perfecuted thejufl,
and undertook to abfolve children from their duty
to their parents. The Chriftian fcheme of mora-
lity adniits of no refervcs: for no man can fervc
two maflers. It requires a firm adherence to its
injundions, though perfecuted for rightcoufnefs
fake. It extends to the heart and thoughts, as
well as to the lips and life.

19a DAN A.

Confider then the purity, fublimity and extcrtt;
of the Chriftian morals; their perpetuity, as Hea-
ven. Compare them with the celebrated fchcmcs
of heathen philofophers and moralifl:s,or of modern,
deifts. The latter confine the rule of moral obli-
gation very much to external conduct, without re-
ference to the heart; or they limit morality to vi-
fible fobriety and juflice — or at moll, extend it no
further than the pretended virtues of friendlhip
and patriotifm. They fall as much fhort of the
Chriftian fcheme, as an occafional (perhaps unin-
tentional) adl of generofity, falls fhort of a fteady
and uniform courfe of benevolent adiion— or as
doing good to one who has obliged us, or whofe
welfare is as our own, falls fliort of kind offices per-
formed to our revilers and perfecutors.

The love of our country is indeed an illuflrious
virtue, when connedled with love to mankind, of
every nation. But if it interferes with univerfal
benevolence, it is no other than the narrow fpirit
of a party, and hath the fame afpedl on the welfare
of o:her nations, as fclfifhnefs hath on the welfare
of our own ; or, as party-zeal in religion, hath on
all denominations, except its own. Chriftian mo-
rality includes private friendlhip, and the love of
our nation. At the fame time it inculcates more
elevated and exteniive benevolence^ ^eace on earthy
good will to all mankind.

It is brave, we grant, to hazard life for the pub-
lic liberties ; but is it fo, to throw away life in *

I

DANA. 193

ttuci ? or to fall on one's own fword ? He that doth
the latter, ads the part of the coward, who mean-
ly deferts the pod of danger afligned him by his
General. He that doth the former is like one
who, to fave his houfe when on fire, fliould throw
himfelf into the flames. Both deferve the burial
of an afs. They facrifice the honor and comfort
of all their dependents and friends, the private and
public affections, to a fmail misfortune, to imagi-
nary honor. When, on the contrary, men acqui-
efce in evils they cannot prevent or remedy; when
it is not in the power of external things to take
from them their felf-enjoyment; when they avenge
not themfelves ; when they lofe life to fave their
country from flavery, or their own fouls from per-
dition ; this is true magnanimity ; this is Ghrifti-
an fortitude. For our faith overcomes the world :
It teacheth patience and refignation under fuffer-
ings from God^ and forgivenefs of men whatever
v/rong they do or defign us. It eflabliflieth an
inward fcrenity, and a firmncfs which makes the
feeble and timorous more than conquerors.

Secondly, of t\\Q foundation or principle of Chrifli-
an morality. This is, the approbation and glory
of God, or a regard to him as moral Governor,-
Let your light Jo JlAne before men^ that they may fee
your good works, and gloyify your Father in Heaven.
Any fyftem which doth not fix moral virtue on the
throne of God, will be found to fix it on a weak-
and precarious ba(is. His perfediions are immu-
table. Rcfpecl to his authority and approbatioi>

A a '

194 DAN A.

is, therefore, a permanent, uniform principle of
-right adion. The difference between good and
evil is unchangeable, becaufe God is fo, and be-
caufe his will is redlitude. He will always do
what is fit : — He only knows what is fo: — All re-
lations and fitnefTcs are from him and by him: — -
To him be glory for ever. His glory and the
happinefs of his creatures unite. With him we
have to do, vi ho is God over all, who hath confli-
tut^d the various connections and dependencies
of mankind, the fubordi nations of families and
larger focieties, and enjoined their mutual duties.
His authority is the higb/'Ji pojfible obligation. Who-
ever hearkens unto God will therefore pay due
refpecl to earrhly fuperiors, and fulfil ail relative
duties ; and, at the fame time, w^ill dare to aiTert
the authority of confcience and of God againft
any allurements or menaces whatever. This prin-
ciple of piety operates alike in all relations and
circumftances of life, in all inftances of focial or
perfonal virtue, and at all times, whether we ad
under the view of others, or are retired from eve-
ry human eye. The all- feeing eye of God, a fenfe
of his perfections and our accountablenefs, and
this only, can fecure us in the caufe of virtue when
temptation is Itrong; when no power on earth can
animadvert on our crimes, when we have every
afTurance of fecrecx<L|' Reputation, health, eafe,
gain, will, in fome iSflances and to a certain de-
gree, favor the ea^life of morality ; but tht fear of
God is the only principle whereby wc can attain
to perfection in hohnefs.

DANA. 19s

' Chrillmn morality has fpecial refpecl to the
glory of God, through a Mediator : It tcacheth
whatever we do^ to do it in the name of the Lord Je^
fus. ne fruits of right eoufnefs are by him to the praife
and glory of God. The faith of him peculiarly
works by love to God and men.

Confider, next, the motives which Chriftianity
exhibits, to enforce the admirable fcheme of mo-
rality it inculcates.

Among the gracious words which proceeded
from our Lord's mouth, and which his hearers fo
juftly admired, are thefe : — Ajl:, and it /hall be giv-
en you: Seek, and ye Jh all find : Knock, and itjhall be
opened unto you. For every one that afk th, receive th j
and }>e that feeketh, findeth ; and to him that knocketh,
ilfhall be opened. If ye, being evil, knozv how to give
good gifts unto your children, how much more fhall your
Father which is in Heaven, give good things, the holy
Spirit, to theni that afk him ? Therefore, (as it foon
follows) enter ye in at the ftrait gate: — Take my yoke
upon you, and ye fhall find reft to your fouls. It is am-
ple encouragement to our religious endeavors, if
God is attentive to our necefiities, as a parent to
thofe of his offspring ; will guide, fupport, and
fuccced our religious labor. The objedlion to
Chrift our mader is, therefore, without founda-
tion, and dictated only by floth and depravity of
heart ; — Thou art an hard man, reaping zvhere thou,
Jiaft not f own. — For unto every one that hath fhall be
given, and he JJj all have abundance ; but from him thai^

196 DA N A.

hath noty Jhall he taken away even that zvhich he hath.
As the recompence of their labors and fuiferings
in the caufe of truth and righteoufnefs, the fcrv-
ants of Chrift ftiall receive in the prefent time, an
hundred fold for whatfoever they do or fuffer in
his caufe; and, in the world tocome, adiftinguilh-
ed reward. If we be dead with him, we fiall alfo
live with him. If we fuffer , we fhall alfi reign with
hvn. Shall the difficulties of the Chrii^ian life be
objedled, when we may, if we alk it, have aid from
on high ? After all the labors and fufferings of
Jefus for us, can we entertain this thought, that his
comrnandments are grievous? What doth he com-
rnand but this, that we deny ourfelves, and follow
iiim ? Shall the difciple object that his Lord Hiith,
learn of me? To whom elfe ihall we go for the
words of eternal life, but to Jefus the Son of God ?
And can we go to him, while we refufe or com-
plain of his terms ?

Unlefs we admit a future life, what fufficient
motives are there to virtue ? Is it its own reward,
when the opprelTor hath power, and the opprelT-
ed have none to comfort them ? Where is the
beauty of virtue, when her friends are dropping
into eternity, if they have no hope beyond the
grave? The wifefi and beft heathen were totally
ignorant of the refurred:ion, and had no other
than unfettled, confufed notions of future retribu-
tions ; yea, they had many doubts even of the im-
mortality of the foul, and were in darknefs whe^
ther God would dircdl and aid human endeavors.

DANA. 197

Their fpcculations were rather reiined than folid ;
£t leaft, the irmaxims were not exemplified. Ade-
quate help, and profpeds were wanting. But
Chrirtianity reveals the redemption of the body
irom corruption, and promifeth eternal life to
tvhem who patiently continue in well-doing. —
Through Chrift's ftrcngthening them his difciples
can do all thinp-s. Their converfation is in Heav-
en, becaufe there he has prepared maniions for
them : — He hath fct before them motives to vir-
tue, as much fuperior to thofe of heathen moral-
ifts, as the morality of the gofpel is fuperior to
theirs.

Laftlyy The perfect moral char^cfer of J ejus
Chrijly exemplified all his heavenly maxims. Ele-
vated as the morality of his religion is, he doth
but call upon us to imitate his example. His pri-
vate and perfonal virtues, his fpotlefs innocence
and purity of life, heavenly-mindednefs and felf-
denial, meeknefs, humility and patience, teach his
followers an indifference to all things temporal ;
to purify themlelves, that they may refemble him
"who was holy^ harmlefsy and feparate from fjmers —
teach them to bear reproach for him, who 'when re-
viledy reviled not again ; and when he fuffered, threat-
ened not. Though from malignity his enemies
accufed him of many high crimes ; yet they never
could convid him of a fault. His converfation
was without guile. His benevolence was mani-
fcif in emptying himfelf of the form of God, and
appearing in fafliion as a man ; revealing the way

u..

198 D A N a:

of rightediifiiefs and peace ; going about doing
good, to pcrfons of all conditions and characters ;.
enduring with dignity, every fpccies of diftrcfs
and ignominy, from thofe to whom he came to do
all podible good ; giving himfelfa ranfom for a
guilty world. Every other example finks and fades
before his. It hath no part dark ; all is light.

High encomiums are palTed on fuch as expofe
life for a friend, or their country. What muft we
then fay of him who died for enemies, for all
mankind ? None of the human race were endear-
ed to him by any peculiar ties, antecedently to his
interpofing to favc them from death. He could
not look on his own things, when he undertook the
caufe of rebels. His philanthropy includes every
kind affection that conlifts with the greateft: good :
It includes particular attention to our kindred^
friends and country, fo far as comports with mor-
al rectitude, ^nd the good of the univerfe. He
loved a loft world, and gave his life to fave it. He
was alfo fufceptible of the national and friendly
affedtions. He wept over Jernfalem ; and at the
grave of Lazarus, whom he loved. On the crofs^
he beheld his mother with filial affedtion. His
murderers were inftant with one voice, crucify
him ; and he prayed. Father forgive them. — He was
Ir ought as a lamb to the jlaughter. While fuch an
example is before us, how fhould our hearts burn
within us ! What bowels of mercies, humblenefs.
of mind, long-fuffering, forgivenefs and charity,
can anfwcr to his example !

DA AN A. 199

Further, confider his piety and devoiion. tie oft
rcforted, with his httlc family, to a place confe-
cratcd to focial prayer. After days full of labor,
his nights were often fpent in this exerafe. His
watching opportunities for retirement, enforccth
his injunction. Enter into thy clojety and -pray to tby
Father which is infecret. His example alio fhevvs,
that the public rites of religion m^y not be neg-
]e(!led, though moral duties are to be preferred.

In becoming obedient to the death of the crofsj,
he flievved perfect acquiefcence in the will of his
Father, appointing him to fuffer and die. ^he cup
my Heavenly Father giveth me, Jhall 1 not drink it ?
Father y glorify thy name. Allured that he fhould
fee of the travail of his foul ; for the joy fet before him^
he endured the crofs. How inflrud:ive is his ex-
ample, in the principle and pradice of all virtue ?
While it raifeth our efteem and admiration, the
imitation of it would be our highefl: felicity and
glory. Had we the fame mind, all bitternefs and
wrath, and anger, and clamor, and twsyy and ma-
lice, would belaid alide; all trefpalTcs forgiv-
en to them, that hate and perfecute us. Chrifh's
command is, that we love one another, as he hath
loved us. Then do we thus love, when we are rea-
dy, if need be, to lay down our lives for the brethren.
For fuch was his love. He laid down his life for us.
If in this higheft inflance, our love emulates his
pattern, many waters cannot quench, nor the floods
drown the flame. Every other expreflion of love,
is fmall compared with this. But after the great-

;200 DA N A.

c{\ heights ill this God-like virtue, his difcip'les
follow him at an unapproachable diltancc. Yec
the nearer they copy the pattern he has left them,
the better. IVe have not refified unto blood. And
Ihall common obflacles difcourage us? If, after
the example of Chriit, we are animated by the joy
Jet before us, we fhall lay afide every 'oceight^ and the
fin that eafily bejets us, and run the Chrifiian race
with patience, looking unto Jefus.

Though yz/^/t/jT perfedion is not the conditiorirof
falvation, yet Chrifiian perfedion is. This denotes,
that in Jimplicity and godly fincerity we have our con-
verfation in the world — that every thought is
brought into captivity to Chrifl'. He requirv."s,
give me thine heart. A barren contemplation, or
admiration of his fayings and example will be
unavailing. The fame mind muft be in us, or
we build on the fand. If we follow him whither-
foevcr he goes, then we build on a rock.

From the foregoing fketch of the morality of
our religion, we proceed to fhew,

^'*^9ff^ti^> ^'^'^ i^ merits the high approbation of
all to whom it is offered.

The divine original of Chriilianity is neither
taken for granted, nor the fubjed: of enquiry, in
this place. The Dcill allows the morality of it,
to bvt fiipcrior to that of any fyflem, which the
world ever before received.

The Chrifiian precepts of purity, frugality and
temperance, conduce to health of body and fere-

DANA; 20I

Jlity of mind, fit men to endure hardnefs, to face
danger. Its precepts of doing to others as we
would they fhould do to us, of loving our neighbor
as ourfelves, naturally conciliate fricndfliip and ef-
teem, and diffufc benevolence and peace. Sup-
pofe a fociety compofed of members of fuch a cha-
ra6ler, each regarding the property and reputation,
life and liberty, fecurity and comfort of his neigh-
bor, and of the conmiunity, as his own ; none in-
vading the rights of another, or of the fociety;
but all dwelling in unity, confpiring to promote
the inteieil of each other, and of the whole.
Suppofe alfo that the fear of God is the fupreme,
reigning principle with them. How happy mult
fuch a fociety be in itfelf ? How refpedtable in the
view of other communities ? If one member fujfer,
all the members Jujjer with it : If one member be ho-
nored^ all the jnembers rejoice zvith it. Should there
be a diverfity of opinion on common concerns,
mutual trufl" and condefccntion would prevent any
ill effedls. Should any from without be fo injuria
ous as to invade their rights, fuch invaders muft
be under peculiar di fad van rage. United m af-
fection, having no domeflic enemies, colleding all
its wifdom and force againH" the invafion, confid-
ing in public virtue and the divme defence, fuch a
fociety will rife fuperior to difficulties, and emerge
from dillrcfs. 'J'befiot of pride ivill be turned back,
and the Jioiit- hearted f polled. The fpirit of love and
religion in fuch a fociety befriends public liberty,
and confequently private, without which there can-

B b

ao2 DAN A.

nor be public. The wifefi and bed men are ex-
alted ; and thefe exalt their nation. The laws are
framed to thecircumftancesof thefociety ; found-
ed on (table principles of moral reclitude, not a-
dapted to anfwer a temporary purpofe merely, or
gratify a capricious humor. From the higheft to
the loweft, every one knows what treatment to ex-
ped:, according to his behavior.

Such would be the flate of a community, ad:-
ing on Chriftian maxims. It would refcmblc
thofe times when theyjhall not hurt in all God's holy
mountain — when, as we expecl:, Jefus fhall reign
king of nations. Who then but muft highly ap-
plaud the Chridian fcheme ? And the rather, as no
other contains fuch an alTemblage of moral virtues,
or furnifheth afliftance to the pradiice of all righ-
teoufnefs and goodncfs, or exhibits fuch a pattern,
or fuch hope of immortality. How deficient are
all other fchemes in the foundation and extent of
moral obligation? In the fandlions and rules of
virtue ? How many vices are inculcated by them
as eminent virtues ? How much greater flrefs is
laid on rites and ceremonies, than on things of a
moral nature and immutable obligation? How
have the framers of them contradidled their own
bed maxims ? When we have furveyed them, and
find them unfatisfadory, we may contemplate
Chridianity, the moral fydem of which requires
nothing that needs corredion, or admits amend-
ment; the author of which exhibited, in his own
life, a pcrfe-d tranfcript of his own admirable rule,?.

DANA:. 203

We cannot contemplate his rules or example^ with-
out the highcft approbation of both.

The mod clear and honorable conceptions of
the moral pcrfedlions and government of God, and
the bell inftruclions in the nature of his worfhip,
are derived from the Chriftian Religion. All who
wiih to know the true God, and become his true
woriliippers, will therefore highly value the direc-
tions herein given. How did it claim the atten-
tion of fuch as wtx^ feeling after God^ if haply they
might find him? Such as were paying homage to
the Hoft of Heaven, to the deified fouls of men,
to beafts, birds, and reptiles, to gods of gold, fil-
ver, fl:one and wood ? Among whom, every fpecies
of cruelty, impurity and immorality, was fan(flifi-
ed with the name of religion..

Further: If Chriftian-ity is calculated, in the
beft manner, to make all men, and all focieties of
men, virtuous and happy, this muft recommend it
to every benevolent mind, every friend of virtue,
every lover of his country and mankind. What
veneration is due to the irreprehenfible character
of Jefus ? — A charad:er not merely harmlefs and
unblemifhed, but eminent above any for public
and private virtues, for piety, humility and chari-
ty ; and which no one, who hath any fenfe of mo-
ral worth, can furvey, without wifhing that it were,
in a meafure^ his own. If Jefus went about doing
good, rendered blelTing for curfmg, and endured
imexampled fufferings with invincible patience

204 D A N A.

and magnanimity, forgive him this wron^, For^
give the non-refiflranceof evil, and the benevolence
which paffeth knowledge^ exprefTed in his giving his
life a ranfomfor all.

. Some of the friends of ChriHianity may have
fpoken on the fubjed of morals, in derogatory
terms. It hath given them no occafion to aflign
to the moral virtues a low place. It hath enjoined
every virtue comprehended in love, divine or fo-
cial — enjoined them as the weightieil matters, on
the fureit foundation, by the ftrongefl motives, and
brigheft example. His difciples know not what
fpirit they are of, if they depreciate the virtues for
which the life of their Lord was confpicuous, in
which he demands their imitation of him.

Thtfoesoi Chriflianity, on the other hand, have
fometimes reproached it as deficient in fome prin-
cipal moral virtues ; and as having inculcated o-
ther things as virtues, which betray meannefs and
pufillanimity. We may with the greateft truth
deny the charge ; and fix it on them. Shall fui-
cide, murder, and fprcading the ravages of war
over the earth, to make all nations tributary to one,
be extolled as virtuous? Valor, in the caufe of
truth and righteoufnefs, charity and peace, is to be
admired ; but in the caufe of error, unrighteouf-
nefs, mifanthropy, private revenge, or difcontent-
ment with providence, what is it but brutal rage?
In the former caufe, what valor may compare with
that which Chriflianity inculcates and exempli-

D A N A. 20-S

fics ? In the latter, other fyftems may claim the
honor as all their own. ]f we commend friend-
fhip, the friend of all mankind claims our eftecm
above all others. Hr.d all who have named his
name, governed themfclvcs by the principles and
maxims which he taught and lived, inflead of
fpending their zeal about external rites, or peculi-
ar opinions and profeflions, it had been happy for
church and (late. Chriftianity would have appear*
ed all glorious — -fair as the moon, clear as the fun^
and terrible as an army with banners^

When the opinions and lives of many profcfTors
are objedted, we blufh ; and Ihould not know
what to anfwer, if the corruptions of it were
chargeable to Chriftianity itfclf. But the enquiry
is not, how have fome of its profelTed friends be-
lieved and praclifed ? It is, how did Jcfus himfelf
teach and live ? and what would be the confequence
to the world, if all men learnt of him ? Hovtcvcr
his religion may have been difparaged by the mif-
apprehenfions and bad lives of profcfTors, or the
mifreprefcntations and calumnies of open enemies,
its moral fyftem is allowed to be better adapted to
human virtue and happinefs than any otlu r ; and
the author of it lived according to it. Our bufi*
nefs, then, is not, by traducing his charailer, to
lelTen the refpeiSt due to his maxims ; but, from
principles of benevolence and viev/s of pcrfonal
happinefs, to form ourfelves upon this fyftem,, and
ufe our influence that others may.

2o6 DANA.

Suppofe Jcfus to be no other than an human
pcrfon, the eminence of his charadler as a teacher^
and example of moral virtue, claims high refpecl.
Whether we have any fpecial connexion with him
or not, we at lead ought to admire and copy his
virtues, as we revere illuftrious characters in hif-
tory, and take them for models. We applaud
their wifdom, we dwell with pleafure on the rc-
hearfal of their excellent qualities. Shall then the
author of Chriilianity and his inftitution be treat-
ed with negled- and fcorn ? Such treatment can
proceed only from a mind unfriendly to univerfal
virtue and happinefs — from a wiih to overthrow
the foundation of morality, which hath ever beea
coniidered as the fupport of order and government.
If Chriilianity is not from Heaven, it hath done
mankind no wrong. The benefits of it have been
more and greater than can well be conceived.
" The belief of it is the only principle which can
retain men in a fteady and uniform courfe of vir-
tue, piety and devotion ; or can fupport them in
the hour of diftrefs, of ficknefs and of death."
*' A total rejedtion of all religious and moral prin-
ciples whatever,'* is the ufual confequence ofre-
jedling it. It is the commendation of Chrifliani-
ty, that none hate it, but thofe whofe deeds are evil,.

Some have reprefented the body of the human
fpecies as made for compliance and punifliment.
Thofe have been extolled as heroes and patriots,,
whofe moft fplendid adlions have fprung from no
other motive than their own advancement on the

DAN A. 207

degradation of their people. ' Often are focieties
and kingdoms torn with diicord, and merged in
diilrefs, through the interfering views of diiFerent
partizans. As to religion, the Deity is preiumed
to be too great to require, or be pleafcd with, any
acknowledgments from his creatures. The bene-
volence of a Deilt may involve his deareft connex-
ions in a multitude of fins, and teach his bed friend
to err fatally from the truth, or facrifice him to a
tranfient Daflion. It fcorns inferiors, and envies
(uperiors. The difciple of Jefus, on the contrary,
feels the force of the following maxims : All of yon
he Jubje^ one to another y and be clothed with humility •
The eye cannot fay to the hand^ I have no need of thee.;
nor the head to the feet y I have no need of thee, Thofe
members of the body, ivhichfeem to be more feeble y are
necejfary. Engaged in the fame caufe as his Lord,
fwayed by the fame principles, formed on the fame
maxims, the difciple comparatively forgets his
own things in a concern for thofe of others. Par-
tial views and attachments are fubordinated to uni-
verfal benevolence. He doth not fuffer fin upon
his brother. His benevolence prompts his exer-
tions to convert his worft enemies from the error
of their way, fave their fouls from dcvirh, and hide
a multitude of fins. Chriftian charity envieib ncty
vannieth not itfelfyfeeketh not her own, thinkelh no evil,
beareth all things, and endureth all things. It doth
good to men of every defcription, not fceking re-
compence on earth, but in heaven.

We now refer it to all judges of tafe, whether
the ^r^r^i which flione in the difcourfes and life of

io8 DAN A.

Jefas have, on the whole, been tarnifhed by the
wanton pens of the foes to his religion. What a:
TTiind mult he have, who employs fine talents in
wiping off from vice its deformity? Virtue can
have no beauty, if vice is comely. The admirers
of a noble lord may be afked, whether his writings
Lave not diireminaLcd a moral contagion beyond
all in the prefcnt age ? If to draw an enticing pic*
tare of Mice, to convey irreligion and profligacy in
yn agreeable channel, to pollute the morals of
ChriilLndorn, to initiate a favorite fon in ibe myf-*
riery of iniquity y be a worthy employment, this was
the psecuiiar ornament of that nobleman's charac-
ter. But if to feduce the age, inexperienced years
cfpecially — if to feduce from the paths of virtue
and integrity into thole of error and pollution, one
of whofe tender years nature and providence had
appointed him the guardian — '\{ to lay before the
child of his hopes a fyftem replete with impiety to
God and mifery to man, can mark a character with
reproach, too heavy ceafure cannot fall on Ches-

TLKFIELD.

It remains to be (hewn, tbirdiy, that tiic fiiperior
excellence of the Chiiitian morals proves this rcli-
j;^ion to be div'iijc. If Jefus Were a mere man,
iiow could he have uruvered principles and max-
ims of life, which ic> M.uch excel thole of the wile-
ell phiioibpheLs and moraliUs? He was nor bred
lo letters. His pai encage, education, and*externai
circumllances render it impolTible that he Ihould
be Lac auiiioi of fuch a f} ftcm,, if wc den) his di-

DANA. 209

vine milTion. He had never learned, and yet fpake
as never man /pake. After he had delivered the
fermon on the Mount, in the hearing of multi-
tudes, the people were ajlonijhed at his doSlrine,
Nor were the Jevviili dodors lefs aftoniflied, when
they heard his difcourfes on one occafion and ano-
ther. They might well afk. How biozveth this man
letters? His dodrine and miracles alike amazed
them.

Further : If Jefus was a mere man, he was of all
men the vilefl : For he not only declared that he
received his Religion from Heaven, but added,

that God was his Father. He afilimed divine ti-
tles and honors ; and declared that ail men fliould

honor him, even as they honor God, whom he cal-
led his Father. This was the height of blafphe-
my, if he was not a teacher fent from God. Now
fuppofe him fuch a blafphemer, was it polnble he
Ihould be the author of fo admirable an inftitution ?
Should exhibit fo perfecl a pattern? Could the
vilefl: of impoflors publifh a Religion mofb hono-
rable to the divine moral perfecStions, containing
the brightcfl: difcoveries of them, placing the ef-
fence of piety and virtue in a conformity to them?
A Religion perfective of human happincfs, View-
ing by his own example, what exaltation our de-
bafed nature is capable of?

We mufl:, therefore, either deny the fuperlor ex-
cellence of the Chrifl-ian fcheme of morality; or
elfe admit that Jefus was fent of God. The for-
mer the Deifl: doth not deny. They, who believe
that Jefus was the Son of the bleiTed, can give a
reafon why he taught and lived as never man did.

C c

2IO D A N A.

But the Deill, on his principles, miifl fay, that the
mod complete fydem of morality, a fyftem replete
with love to God, and men, and goodnefs, pro-
ceeded from Satan, the avowed enemy of them —
that the moft perfedt charader was the meifenger
of Satan. Let him reconcile this, or elfe acknow-
ledge with one of his brethren who guarded the
crucifixion, truly this man was the Son ofG:d,

Whether the moral fyflem of Chriftianity, in it^
Jelf confideredy is or is not a fufficient proof of the
Heavenly original of this Religion, yet when we add,
that the author of it, feparatc from his divine milli-
on, was every way incompetent to frame fuch a fyf-
tem, I fee not but the concluiion is undeniable,
that God was with him. Admitting this conclu-
iion, it gives a rational account, and the only ra-
tional account, of the tranfcendent excellence of
the inftrudions and moral charader of Jefus.
This fuppofition, and no other, furnifheth us with
a folution of an acknowledged fad, that a perfon
of low parentage and education, defpifed and re-
ceded of men, who had not where to lay his head,
"*yet taught '' more fublime truths, and maxims
more elTentially promotive of the good of man-
kind, than all the writings of* ancient philofo-
phers, legiflators and moralifls could afford ; and
exemplified them in his own charadcr. If then
his inditution ^and charader claim high efieem
and reverence, viewing him as a mere man ; how
much higher efi:eem and reverence do they claim
if he came from God.

Can " an oppofer of our Religion lay his hand
on his heart, and fay his defign is friendly to man-

DANA. 211

kind? If he fliould fuccced in his endeavors to
overthrow ir, has he a clearer fyftem of theology
to propofc? Better rules of private and focial vir-
tue, or higher motives thereto ? Has he a more
efficacious plan to lay, for promoting the honor of
God and good of men ? Or can he relieve our ig-
norance, and point out the defigns of God to us ?
Let the writings of modern infidels anfwer thefe
queilions. If then in proportion as one weakens
the faith of Chriftianity, he hurts the interefls of
peace and order, virtue and happinefs, the pre-
fumption is violent that" his " head'' dind*^ heart''
are " wrong. Men of this turn have reafon to ex-
amine themfelves clofely ; for truth comes not to de^
firoy meriy hut tofavs,"

IMPROVEMENT.

From what has been difcourfed we infer, firfi:^
that pra5fical truths are the mofl important. This
appears from the inflrudlions of Jefus, the befl:
teacher. Not a fentence in his excellent fermon
on the Mount but directs us in the matter or man-
ner of our duty to God, or men, orourfelves — in
the rule, the principles, or motives of it. Religi-
on is defigned to improve the underdanding and
the heart. While it informs the mind with the
beft fentiments and principles, thefe are a founda-
tion to the befl temper and conduct. If not im-
proved to this end, they do but aggravate our fin
and fhame. In vain mufl we plead our knowledge,
faith and profeflion, if we are not followers of
Chrid. He will fay at the day of accounts, I ne^

212 DAN A.

ver knew you I But they that do his command*
ments, have right to the tree of life.

FIcnce religious docl^rines are important or o-
thcrvvife, according to their pradical tendency.

Hence thofe hopes are ground lefs which men
build on the mere obfervancc of religious rites.
Thefe are to be regarded in fubferviency to judg-
ment, mercy and faith. For love to God and men
is more than whole burnt offerings and facrifice.
Shall then the power of Religion be poflponed to
the form? Or will 2iny partial, fuperjicial Sind occafi^
onal refped:,even to the moral precepts of Religion,
diflinguifh us from hypocrites and heathen?
What but the obedience of the heart, anunreferv-
ed and perfevering obedience, an obedience found-
ed in Chriftian motives and profpedls, can do this ?
The morality our Religion inculcates is that of the
hearty zvhofe praife is not of men, but of God. The
dearefl: luft mud be facrificed. We muft endure
in the hour of temptation. Love to God and men,
faith unfeigned, or believing unto righteoufnefs,
gives the vidlory over ter^ptations within and
without. The faith that doth not work by love,
cannot fave us. Charity is the qualification for
Hea/en, and will abide for ever. Taking our
principles and maxims, our aims and hopes, from
the author of Chriftianity, regardlefs of other fyf-
tems and guides, we cannot mifcarry. Let this
mind be in you, zvhich was Jn Chrift Jefus, Whatfo^
ever things are true, — honeft, — jujl, — pure, — lovely^
— ^f K^^^^ ^^port, if there be any virtue, and if there
be any praife^ think on thefe things.

SERMON XI.

The folly and GUILT, of being

ASHAMED OF CHRIST.
B Y

SAMUEL S, SMITH, D. D.

Col. N. C. V. p. et S. T. P.

Mark viii. 38.

JVhofoever Jhall be aJJjamed of me, and of my words,
in this adulterous and finf id generation, of him alfa
Jhall the Son of Man be ajhamed, when he cometh in
the glory of his Father, and with the holy Angels.

TO perform our duty, and then, without of-
tentation to avow it, is our moft honorable
and ufeful charader. ' It is fulfilling 'the firft law
of our nature, and extending the prevalence of re-
ligion and virtue in the world, by the influence of
our example. To be ajljamed o^oux duty, is to be
afhamed of our glory. To acknowledge its obli-
gation in fecret, and yet difguife it before men,
difcovers a weaknefs and duplicity of mind, that

is no lefs inconfiilent with dignity, than with
piety.

214 SMITH.

The fentiment ofjbarney that gives to the opinion
of others fo great authority over the mind, is ori-
ginally a wife and excellent law of nature. But,
the depravity of man hath perverted the heft prin-
ciples, and changed the moft ingenuous feelings
of the heart, into mini iters of fin. Great crimes
are evidently oppofed to the interefts of fociety,
and therefore they are condemned by public o-
pinion. — The depravity of the hurhan heart is e-
qually oppofed to the fpirit of true Religion ; and
therefore, the manners, and at lead the oftenfible
opinions of the world, contradict the purity and
fimplicity of the Gofpel. The one oppofes vice
in the extreme, the other tends to encourage vice
in a certain degree.

The world hath fo accommodated its converfa-
tion, its wit, and its opinions, to its manners, that
men, in the caufe of piety, are afraid of incurring
its cenfure, or contempt. They want courage to
oppofe the ftream of cuftom — they renounce their
duty in compliance with fafhionable vice, or they
conceal their inward reverence for it, and, againfi
their convid:ion, they live like the world.

To be afhamed of Chrift, is a fin that may be
confidered in a variety of lights. Our Saviour, in
pronouncing this fentence, had probably an im-
mediate view to the teltimony which his difciplcs
would be called to bear to his name, before the
tribunals of their unrighteous judges ; where the
fplendor of courts, the feoffs of enemies, the ig-

SMITH. 2IS

nominy of punifhments, and the humble and un-
friended condition of the firft Chriftians, would
all contribute to fubdue their minds, to make
them afhamed of their mailer's crofs, and to de-
prive them of the courage necelTary to profefs, or
to fulfer, for his defpifed caufe. — Honor elevates
the mind, and gives fortitude to the weak. Shame
is an enfeebling principle, that takes even from
the brave, the confidence necelTary to avow truth,
and the firmnefs necellliry to endure fuffering. —
Indeed, to be afiamed of Chrift, and to deny him,
are fo intimately connedted, as caufe and efFedr,
that St. Matthew, in exprelling this declaration of
our Saviour, fays, whofoever Ihall deny me before
men, him will I alfo deny before my Father who
is in Heaven.

Through the goodnefs of God, we are not expo-
fed to perfecution ; but living in an age in which
cuflom, in which the powers of wit and ridicule,
in which the honors of fociety, and in which even
reafon and philofophy have been engaged on the
fide of vice, we are liable to difguife the truths of
rhe,gofpel, and to be afhamed of Chrift, with a
more criminal weaknefs than they who fufFered
their conffancy to be fhaken by the majefly of tri-
bunals, and the terror of flames.

It is this evil which I propofe, from the text,
to explain and condemn.

I. By pointing out what is implied in being a-
ihamed of Chrift, and of his words.

2i6 SMITH.

II. By demonftrating its folly and its guilt.

I. In pointing out what is implied in being a-
fhamed of Chrili, and of his words, I fhall treat of
the feiitiment of ihdimc diredlly — and unfold fome
of its principal raii/es — and its confequences, as they
afFed: the profeflion of Religion.

I . In the firft place, the fentiment of fhame —
This, like other fimple feelings and emotions of
the human mind, cannot be eaiily underftood, ex-
cept by exciting the perception, and calling to
mind theoccafions on which we have mofl fenfi-
bly felt its conftraints. — Let us recolledt thofe fea-
fons in which a fmful regard to the obfervation of
men has tempted us to decline the duty to which
we have been urged by our own hearts — or, in
which we have gone into criminal compliances
with the world, through a weaknefs of mind, that
was unable to fupport the prefence, or to contra-
dict the opinions of our fellow finners. Let young
perfons, particularly, recolledi: their fears, left it
fhould be known that they worfhip God, and pay
to the Creator the firft duty of a creature. — Recoi-
led: what it is that fometimes clothes you with a
light and thoughtlefs air in the houfe of God, a-
fraid to be ferious, left you fhould appear too
^ much to believe the gofpel, or to be affeded by its
truths. When, at any time, the divine word be-
gins to fcize upon your hearts, what is it that ex-
crttfs^'you to fliake oft' the convidion ? And, when
almoft perfuaded to be a Chriftian, what withholds

SMITH. ^l^

you from being perfuaded altogether? — It is JLamr.
You are afraid the world will remark it — the
world whofe prefence weighs more with you thaa
the authority of an invifible Deity. If you feel
the compundtions of repentance, you fear left they
ihould be imputed to melancholy, or to weakrxefs.
If you perceive the duty and importance of mak-
ing falvation your firft care, and of honoring your
Saviour by a public profeflion of his name, yet,
you want the neceffary refolution to encounter th^
world — to meet the fneers of your companions —
their looks of fufpicion, their hints of hypocrify,
their prefages of inconftancy. — Thus may every
hearer undcrftand this fentmient by recalling to
imind the occafions on which he has felt it, and on
which it has checked his delires, or deftroyed hi-^
refolutions of duty.

2.1 fhall further illuftrate it, by pointing our
fomc of its principal caufes, Thefe may be reduc-
ed to the three that follow — the pain of fmgulari-
ty — the power of ridicule — the want of finceiity.

Singularity is always painful to an ingenuous
mind. It feems to hold us out as exceptions from
the general law of human nature — -as infenfible to
its feelings—and worthy neither of the affeclions,
nor of the confidence of mankind. Singularity al-
ways attrads the cenfure of the world ; or, by con-
tradidling general pradicc, or opinions, it invites
contempt. The public manners have numbers
on their fide, fufficient to brand with ignominy

D d

'■'.*■

2i8 S M I T H.

whatever, by differing from therrij implies their
condemination. Superfiition, contra dlion of fen-
timent, weaknefs of mind, illiberality of heart, are
the mildefl reproaches that fafliionable difnpation
beflows on piety that dares to be fingular. Wealth
and power, objedls before which the human mind
is prone to bow, being too often on the fide of vi-
cious fafhion, give it great advantage in ertablifh-
ing wrong ideas of honor and difgrace. And be-
caufe the multitude of men of fcience, like the
vulgar multitude, are frequently on the fame inter-
efts, even philofophy and wit have been preffed
into its fervice by thefe its obedient fons. To
withfland fo many formidable enemies, is an ar-
duous tafk, even for confirmed virtue. Little is
the wonder then, if firft refolutions in Religion
Ihould be fliaken by them ; and if the young
Ihould fometimes not have fortitude to bear up a-
gainfl them. To be fmgular in piety,. is to dare
incur contempt for the defpifed crofs. A hard fa-
crifice this for human pride ! and efpecially for
juvenile virtue ! — Many more are found who are
ready to forfake the Saviour, than who have firm-
nefs of mind fufficient to overcome the conftraints
of a falfe fliame. Imperious fafhion, both in con-
dud: and opinion, will for ever fway the worldly
heart. To rife above its influence requires an ex-
traordinary zeal in Religion, that fecms to annihi-
late the temptations of the world, or a long and
refpeCled charadier in Religion, that gives a man
authority over his own acflions. But, in the com-
mencement of a religious life, and before a

SMITH. 019

chara^lcr in piety hath become appropriated
and facred, for a man to enter into the fociety of
his companions with referve — to go with it only
a certain length — to feem to enjoy it with con-
ftraint — to reproach them by more fevere and cor-
rected morals — and to incur their fufpicion, oblo-
quy, or contempt, requires uncommon prudence,

and uncommon fortitude. How often does the

difmaying power of fhame fubdue the heart be-
fore fo many difficulties !

Another fource of falfe (Iiame is found in the

pozu'er of ridicule.

Ridicule is, perhaps, the fcvcreft alTault which a
man, about to enter upon duty, is called to fufrain.
It is apt to difmay and humble him much more
than the coolnefs ofcontempt, or the violence of
power. So fenlible of its force are fome infidels,
that with this weapon alone do they attack Chrif-
tianity, which they have fo long in vain afTailed by
reafon. It is a fpeci.es of attack v/hich every man
can ufe againft Religion, becaufe all can laugh,
though few can reafon. It can be ufed againft
Religion with peculiar fuccefs, becaufe its perfec-
tions are often invifible to fenfe, or withdrawn
from the view ; while the imperfcdlions of its pro-
felTors, which are miftaken for it, are obvious to
every eye. — Tht faints I — the hypocrites ! — the weak
fools I — are titles that will furnifli abundant fources
of amufement to thofe who miftake names for cha-
racers, and laughter for tc/V : And, when other

220 SMI T H.

matter fails, mimickry, the lowefi: fpecies of ridi-
cule, comes in with a thoufand malicious and falfe
additions, to drefs out the lafl: fcenes of impious
diverfion. The wife and experienced Chriftian
arrives at length, to feel his fuperiority over thefe
ludicrous attacks — but the young and inexperi-
enced find them almoft irrelillible. They feel the
humiliating contempt of laughter — they are de-
graded in their own efleem — ridicule difmays them
- — a fenfelefs fmilc fubdues their hearts — and be-
fore a fmful generation, they are aJJoamed of Chriji^
md of his words.

In the confcioufnefs of want ofjincerity, we find

, another caufe of that w^eak fhame which is prone

to deny, or to difguife, our reverence for Religion,

Pretences to an unfupported charader are, in the
higheft degree, diflionorable and reproachful. The
world, that differs in fo many things from the dif-
ciples of Chriff, agrees with them in condemning
vijihle hypocyijy. Many young perfons, dreading
the contempt that is due to this charadler, are de-
terred from making a declared choice of Religion,
Confcious that a condudt grave, devout and holy,
fhould accompany the profelfion of piety, and fear-
ing left they want that fincere and courageous
zeal, which will enable them to make fuch a refo-
lute and confpicuous change of life, as becomes
the followers of Chrift, they decline to appear
openly for his caufe ; they are afraid of difcover-
jng for it that reverence and attachment which

SMITH. ^21

they really feel, left they fliould not be able to fup-
port the profefTioii with uniformity and conliften-^
cy. — Ah 1 my brethren, if our hearts were lincere,
the importance and glory of divine things would
at once decide our choice, and overcome the ap-
prehenfions of being ever willing to facrifice them
to worldly interefts, or to worldly pleafures ; to
the folicitations, or the fneers of men. But infin-
cerity fears the reproach of hypocrify, more than
it fears hypocrify itfelf— infmcerity (brinks from
the opinion of a worm, but does not tremble before
the juflice of the Creator — infmcerity is afhamed
of our glory, in the midft of fmners who are for-
ever glorying in their fhame 1

3. The confideration of the effeclSy as well as the
canfes of this principle, will aflift in explaining its.
nature.

One cf the mod certain confequences of being
afhamed of duty, is to lead to boldnejs and audacity
in vice. Shame is, perhaps, the evidence of a.mid-
die charadier, neither virtuous nor abandoned. It
is always accompanied with fomc remaining re-
verence for God. But, judging from the licenti-
ous face of the world, that other fmners are not
fubjed: to the fame conftraints, it bluflics for this
fentimcnt, as for a weaknefs. Endeavoring to co-
ver its belief, or its fears, it affumes a greater fliew
of infidelity and licenfe than perhaps is real. It
foon affeds to talk in the ftile of the world — to di-
vert itfelf with ferious perfons, and at length, with
fcrious things — it gives hints of libertinifm, which

222 SMITH.

it rcprcfents as fuperiority to vulgar prejudice —
it fometirncs pufhes thefc appearances farther than
would be neceilciry, if men were really infidels, to
fecurc tothemfelvcs, without controverfy, that ho-
norable charadler. But confcious infincerity ur-
ges them to extremes to cover its own deceptions.
And men being prone to form their opinions, no
kfs than to derive their feelings, from fympathy,
thefe mutual appearances contribute to create, at
length, that vice and infidelity to which all, in the
beginning, only pretend. It is, befides, a princi-
ple of human nature, that pretence itfclf, will ul-
timately form thofe difpolitions and habits, which
it continues to affetit.

But if fliame, more modefily refolves not to re-
nounce but to pofipone the care of our falvation ; is
there not reafon to fear, that this unhappy refolu-
tion will eventually come to the fame ifliie ? Need
I repeat in this alTembly the ufual fruits of delay ?
Ah ! my brethren, men always find the fame rea-
fons for delaying — and thofe who, through a falfe
fliame, and fear of the world, poftpone their duty,
may ufually be conlidered, in effedl, as refolving to
renounce it.

If confcience, however, or, if other motives
prevail with fome men, who are, nothwithftanding, .
under the iniiuence of a criminal flDamey openly ta
acknowledge their Saviour ; will it not, often, cor-
rupt the principles, and pervert the fpirit of Re-
ligion ? They lludy to accommodate their fpirit

S M I T H. ' 213

and principles to the opinions and manners of the
world ; that the world, feeing nothing in their pi-
ety but its own imager may ceafe to reproach them.
Piety becomes with them prudential maxims of
behaviour. The diftingu idling doctrines of the
gofpcl, the denial of ourfelves, the reg.en£i-ation of
the heart, and fpirituality of life, are little to be
obferved in perfons, who are afraid of nothing (o
much as of being remarked for religious fingularity ;
and who aim no higher than to pay the fame cere-
monious refped: to the church, which they do to
the world. Left their piety iliould be reproached
as fuperftition, they are careful perhaps, to make
it underftood, that they do not place too high a
value on the public inftitutions of Religion — Left
it ftiould be derided as enthuliafm, do they not ba-
nifh from their devotion, all appearances of zeal ?
Left they fhould incur the imputation of a narrow,
or illiberal mind, do they not often run fo far into
the principles and manners of a dilTolute age, that
hardly can you difcern, that they are the friends of ,
Religion F

Having thus far confidered, what is implied in
being "aftiamedof Chrift, and of his words" —
I proceed,

IL To ftiew its folly and its guilt — Of him alfo
fball the Son of Man he afhamed.

T\it folly and the guilt of this vice are reciprocal. .
They mutually contribute to illuftrate, and aggra-
vate each other. In this connexion, its folly de-

^24 s M I T ir.

ferves, in the firji place, to be confidered with the
molt ferious attention. It confifis,

1. In being afhamed of our true glory.

2. In hoping to avoid, by renouncing Religion,
an evil which cannot be iLunned among men, I
mean, detraction and ridicule.

3. In fearing an imaginary evil, that is, re-
proach for real virtue and piety.

4. And, finally, in expofing ourfelves to infinite
danger, for the fake of covering a fruitlefs decep-
tion.

I. It conflfl's, in the firft place, in being alhani-
ed of our true glory.

What is the higheji glory of man ? — Whether we
confider ourfelves as creatures, as finners to be re-
deemed, or as moral agents, the moll important
lights in which we can be viewed ; our glory and
our duty are the fame — Obedience to the Creator,
gratitude to the Saviour, and conformity to the
laws of our nature.

If God is our parent, and the author of our be-
ing, doth not every idea of duty and of honor re-
quire us to worfhip him, and publicly to claim our
relation to him? On the worthy and obedient
child, the virtues of the parent are refiedled, and
every related objed: derives a fplendor from the
dignity of the principal. But examine all the
things on earth, that are the fubjeds of human

S M i T M. 225

boafting, and are they not in his prefence, tefs than
nothing and vanity?— -O God! the univcrfal Fa-
ther ! — Origin of Being ! — Fountain of good !

in union to thee — in conformity to thine image— ^
in obedience to thy will, confifts the glory of the
rational and moral nature ! To be afhamed of thee,
is not the abfui-dity only, but the madnefs of hu-
man folly I

Gratiiiule to the Saviour, is the fecond duty, and
the fecond honor of man. To fhew a defed: of
gratitude where it is juflly due, is a decifive proof
of a degenerate and ignoble mind. But the great-*
nefs and condefcenfion of the Redeemer— the
meannefs and the guilt of man, concur, in this
cafe, to impofe a boundlefs claim on our gratitude
and love. Is i-t not our true glory, my brethren,
to feel, with all their force, the infinite obligations
created by redemption ? — Is it not our glory, to
acknowledge them with warmer gratitude, in pro-
portion, as they are forgotten, or negled:ed by the
world ? — Yes, this is the diciate of a true, a gcne-^
rous, a grateful, as well as pious heart.

Lafily, the honor of man coniids in fulfilling the
end of Gur beings \\'\{iq\\ is the will of God. Bun
this weak principle y which makes him defert his
duty, changes, at the fame time, and degrades his
rational and moral natu»*e, and finks them from
their original and native glory ; the one, to a re-
fcmblance of brutal natures, the other, to an image
of infernal fprlts. — Oman! ambitious of glory I

E c

226 SMITH.

afraid of nothing fo much as of difgrace 1 Unwifc
and foolira man ! thou art afhamed of thy glory !
and thou gloried in thy fliame !

2. The folly of being afhamed of our duty, ap-
pears, in the next place, in vainly hoping to avoid,
by renouncing Religion, an evil, v/hich cannot be
iliunned among men ; I mean, detraction and ri-
dicule.

What is the world but a vafl" theatre, where en-
vy and malice are perpetually Iharpening the
tongues and the wit of men again ft each other ?
What is half the intercourfe of life but a fcene of
obloquy and fneer, where the characters of the
abfent are the c onftant facrifice to the vanity of
the prefent ? Wherever you have rivals, and that
is, wherever you have acquaintance of the fame
fex, or age, or profeflion with yourfelf, you find
thofe whofe weak minds have no other means of
exalting themfelves but by deprefling you. Change
then your life — you only change the fubjedof dif-
courfe. You cannot gain, by continuing of the
party of finners, what you fear to lofe, by embrac-
ing the caufe of Religion — their friendfhip or their
good opinion. And why fliould you fear, in the
fervice of God alone, an evil to which you mufl
be equally, or even more expofed, by remaining in
the mterelfs of the world ? — I fay more expofed ;
for it greatly augments the folly of this fin.

3. In the next place ; that while it incurs a real,
it flics from m imaginary evil. It fears reproach

S M I T H. 227

for Religion, when, in reality, the world has no re-
proach to make; when, inflead of dcfpifing, // re-
fpe^s the beautiful and/upported character of piety,

Wifdom and goodnefs, rightly underdood, can
never be the objedis of ridicule or cenfure. They
vindicate themfeivcs to the judgment and con-
fcience, even of the vicious. Mifreprefentation,
to which an honeft mind fliould ever be fuperior,
is here the only ground of reproach. And what
can even mifrepre fen tat ion alledge.'* — That, m
youth, it is an affedalion of wifdom and virtue, a-
bove your companions and above your years ? —
Alas ! can any age be too early to be wife, and to
feek for real and durable felicity? — If the multi-
tude of your companions afford fe;w examples of
piety, is it not the greater honor to rife to a de-
gree of wifdom, rarely attained even in mature life,
and at an age in v/hich we think it much if you
learn with docility, to be able already to give an
example worthy of imitation ? — Will the world
bufy itfelf to find out falfe motives for your change?
Let fuch malice ferve only to difguft you the more
with a world, the true charaAcr of which, you
are now jufl beginning to difccrn. — Will they fay
with a fneer, the faints ! the hypocrites ! the weak
fools ! Ah ! this zeal will not laft long! — Let fuch
ungenerous infults only determine your refolution,
more firmly to fupport the dignity of Religion, by
the integrity of your condudi, and by perfeverance
iw virtue. If you do thus, be afTured that the world
itfelf, after proving your lincerity, and fpcnding

22'6 S M I T II.

its firfl refentments upon you, for having forfakf n
its parry, will regard you with reverence and ef-
teem. It is not indeed Religion, but iniincerity
and hypocnfy they defpife. If then you would
filencc obloquy, and obtain an honorable place in
their hearts, be not afliamed of the dodlrines of
Chrift. But you muft be careful to mix with your
Religion, nothing weak or fuperftitious ; — no-
thing libertine or worldly — Do not refenible too
rr^uch the man of the world — // is their own ima^e
which they defpife in a Chriftian. Perfevere in the
path of duty. They will convert contempt or ha-
' tred into veneration — they will applaud your re-
folution — they will envy your deftiny — and if they
cannot bring their lives to refemble you, they will
fecretlyfigh, that their end may be like yours.

4. The folly of this evil confifls, in the lail place,
in its expofing us to infinite danger, for the fake of
covering a fruiilefs deception,

Whofoever fhall be afhamed of me, and of my "coords^
faid the Saviour, of him alfofball the Son of Man he
(jflamed, — Wo to that man, of whom the Son fhall
be afhamed ! God, when offended, might be re-
conciled through his atonement. But, when the
Saviour is rejected, there rcmaineth no more f aerifies
forftns.

Is this the ifTue of being afhamed of the gof-
pel ? — Is this the reward of that frivolous honour
which we would preferve in the opinion of a cor-
rupted WQrJdj by renouncing virtue ? — Is this the

SMITH. ?29

fruit of that criminal deception which we ftrive to
maintain, by unworthy pretences againft the flrug-
gling fcnfc of inward duty ? — do we derive from it
even prefent gain, to make a momentary compen-
fation, for the eteryiallofs ? — No, worldly reputation
and intereft are, when rightly coniidered, in favour
of Religion. But when the foul — when the hopes
efjalvaiion — when the judgment of God^ are put in
the balance againfl a Jlander, a fneer^ a fufpicion, a
bok of miferable mortals, and outweighed — Oh 1
infinite folly ! My brethren, eternity alone can
difclofe it in its full magnitude ; when we fhall
fee, in the dreadful light of everlafting burnings,
the vanity of human opinion, and all the terrors of
that denunciation, ofhijn aljojhall the Son of Man he
afhamed.

Secondly, having endeavored, in few words, to
jlluftrate the folly of being afhamed of Religion, I
fliall, with equal brevity, illuflrate /Vj-^W//. Its
guilt confids in exalting the authority of man a-
bove the glory of God — in ingratitude to him,
who was not afhamed of us — and in promoting
vice by the pernicious influence of our example.

I. In exalting the authority of man above the
glory of God.

His infinite perfeBion, independently on his
rights as our Creator, has a fupreme claim to our
adoration and love. He is infinitely inore zvorthy
than any of his creatures, of the fervent and entire
devotion of our hearts. He who hath created the
powers of underflanding and enjoyment, is able i.o

330 S M I T H.

fill them with confummate and eternal confol:-
tions. Not to love him, therefore — not to make
his glory predominant over all other objecls, is an
evidence that the heart is blind to moral beauty,
and corrupted in all its affedions. But, to make
man the arbiter of our duty to God — to make the
divine glory (loop to the pleafure, or opinionof a
miferable worm, is a crime beyond expreffion. Its
malignity is to be eflimated, from the perfection
of him who is oifended ; and, like that, it is in-
finite.

2. The guilt of this fin confifls, in the next
place, in ingratitude to him who was not afliam-
€d of us.

Ingratitude to a benefadlcr is among the moft
detefted vices. If the ingratitude of men, for the
bleiTings of falvation, ftrikes us with lefs horror,
Ihan other examples of this fin, it is becaufe wr
are involved in the common crime — it is becaufe
we do not difcern in the light of faith, the infinite
diftance between the Creator and the creature. —
But when he defcends from his eternal throne —
when the incarnate deity fubmits to fufFer — when
the divine glory was not aftiamed of human weak-
nefs, that finners fhould be alliamed of him — be
aftonifhed O Heavens, at this ! And tremble thou
Earth, who beareft in thy hofom fuch guilt !

It has fometimes been afked, by thofe who arc
not willing to m.ake great facrifices, whether wc
may not acquit- ourfelvcs of duty in fecret, with-

SMITH. 23t

out expofing our profeflion to the view of thofe
who would injiilt or deride it ? — I anfwcr, no. —
Sincerity glories in its objedl : And when God is
the objedl, the foul, occupied in the bleiTednefs of
its portion, forgets, in a meafure, the applaufe or
cenfureof the world — his glory will be a fufficicnt
portion when the world frowns — the fenfe of his
love will fupport the heart againd: the fear of its
reproach. Shame to that worldly prudence that
IS afhamed of its God !

Shall fin, the difgrace of our nature, walk a-
mong us with elevated and impudent forehead ? — •
And fliall Religion, the glory of the reafonable
foul, blufh and retire, left the profane eyes of
men, dazzled with its beauty, fhould not be able to
endure the fight.

3. Its guilt confifls, in the laft place, in pro-
moting vice, by the pernicious influence of our
example.

Example is contagious — and the world be-
comes more corrupted, from the vice that is alrea-
dy in it. To decline the profeflion of Religion
through falfe fhame, is, in fome refpeds, more in-
jurious to the interefls of virtue in the world, than
open impiety. This, fometimes, prevents imita-
tion, b> a certain horror at its enormity. — That,
by preferving greater decency, more elfedlually in-
•fmuates its poifon. Your example proclaims your
unbelief, or your contempt of the gofpel ; and in-
vites others to receive it with incredulity, or to

232 S M I T R

treat it with fcorn. In account of the divine
juftice, ibe depravity and perhaps the perdition ofma-
fiyfinners, (hall be charged to that criminal Ihame,
■which alienates you from the life of God, andjloall
go to augment your guilt.

In the conclufion of this difcourfe, permit me to
remark, that although divine grace alone can ef-
feclually fecure the heart, and raife it above the
influence of a falfe and unholy (liame ; yet it will
greatly contribute to this happy effed, to have
early eflablifhed juft ideas of honor and Ihame, by
a well diredlied education. It is of great impor-
tance, in the beginning of life, to pre-occupy the
mind by good impreflions — to teach it to rever-
ence God, before it has yet feen the beauties of ho-
linefs — to honor, before it has learned to love reli-
gion— and to prepare it to defpife, before it has ar-
rived to deteft the vices and the follies of the world.
It is of the greater importance, becaufe our habits
and opinions are conftantly and imperceptiblj
forming, by all that we fee and hear. If Religion
docs not early impart fuch as are rational and juft,
the world will neceffarily prcpoiTefs the mind with
fuch as are pernicious and falle. Falfe fliame will
withhold it from the influence of piety — falfe ho-
nor will raife up within it the mod dangerous en-
emies to falvation.

Let parents and infl:ru6tors, therefore, be dili-
gent to difcharge their duty with fidelity to the
rifing generation. The mofl: happy fruits will re-
ward your prudent and honeft zeal. Refled: what

■S M i T U, i^5

advantages you enjoy, when you plead the caufc
of piety againfl vice— and of Mciiven ngainf! t\\c
world. What' can be more glorious than the fcr-^^
vice of the King of Kings ? What more great txnd
worthy than virtue, which brings to perfe(5i:ioii nil
the befl: and noblcH principles of humaii nature ?
Religion is the true glory as well as happinefs of
tnan. It is lin only that is his real ihame. — It 14,
filled, befides, with unfpeakable datngcr, and' is
fpeedily tending to eternal ruin.

Suffer rtie to extend a little this idea.— It is
ilrongly implied in the cxprefiion of oui- Saviour,

ofbhfj alfo fiall the Son of Man he aJJoaincd, ivhenhe
covteih in the glcry ofbi$ Father y ivilh the holy Angels.
All miferies are included in this threatnino". —

o

When God condefcends to treat the linner in this
language of farcaftic" contetttpt, it ftfikcs me a^-
the moll fearful denunciation of divine vengeance.
Other thrcatnings fcem more definitely to mark
their penalties : This prefents nothing diftindly
to the imagination, but holds up every thing molt
terrible to our fears. — Shall I call up to view the
laft tribunal ? The Heavens on fire ? The Earth
ihaken, and moved out of its place? The ele-
ments melting with fervent heat bef:^re the wrath
of God and of the Lamb.^ — Shall I fpeakof '77;-
phet that is ordained of old ^ the pile Tobereofis fire
and much zvood ; and the breath of the Lord as aftdwi
cfbrimfione, doth kindle it F And fliall I not fav, after
all, that his mofl: fearful fentencc is, " of him fis'dll
the [on ofviav he afh>amedr' — This is indignant juf-

F f

234 SMITH.

tice, heightened by contempt. The flames of aiv-
ger may confume the (inner — fhame will bury him
for ever from his fight. — What! banifhed from
thy fight, O merciful Saviour of men 1 This is in-
deed the blacknefs of everlafling darknefs !

Let thofe unhappy men who are afhamed of
Chrift, and of his words, deeply reflecfl on this
dreadful deftiny ! — To perfuade you to this wife
and neceifary refolution, is the whole objed: of the
prefent difcourfe. May the Spirit of God add to
thefe reflexions his own evidence, and his almigh-
ty energy ! May he impart to us a wife efl:imate
of eternity and time ! Of the opinions of men, and
the approbation of God ! — And now to the King
eternal, immortal, and invifible, be rendered,
through Jefus Chrifl, all honor, glory, and praifc,
from all on Earth, and all in Heaven I Amen 1

SERMON XIL

On the forgiveness of INJURIES.

B Y

SAMUEL S. SMITH, D. D,

Col. N. C. V. P. et S. T. P.

Matt. Vi. 14.

J^ye forgive men their trefpaffeSy your heavenly Fa^
ther will al/o forgive you.

THE forgivenefs of injuries, which is among
the molt important duties of morals, and to
which mankind have always fubmitted with fo
much reluctance, is here enforced by our Saviour
with the higheft fandlion of Religion. In incul-
cating this great law, he propofcs the mercy of
God to our imitation, he recalls to memory our
offences againfb him, that this humiliating reflex-
ion may render us mild and indulgent to thofe who
have offended us— And he touches the deepeft
fprings of intereff, by making our own pardon
from God depend 011 the fpirit with which we
treat others.

Philofophy has often recommended the con-
tempt, but rarely the fo rgivencf:i of injuries. It;

23^ SMITH.

is ci do^irijpe not, indeed, above the reach of rcafon j
but reifeiv iz too weak ^o eXlabUfa it as a general
priiidiple of aclion. It required the auchority of ^
Divine Legidator to enforce the duty, in this ex-
tent, on the pride, or the meannefs of mankind.

To iliuflrate this duty is the objed of the fol-
lowing difcourfc. — With this view, I propofe to
explain its jiaturc and extent — aad to (hew that it
is founded in the juftefl: reafon.

I. I beg your attention, therefore, in the firfl
place, while I endeavor to illuilrate the nature and

extent of this duty.

TKe fiiil impuife, ufually, which men feel on re-
ceiving an injury, is to revenge. This dark and
furious pafTion is always violent and extreme in
its purpofes, and is prone to juilify its exceffes by
rcprefenting it^ objed in a criminal and odious
light. It outrages the divine fpirit of charity, and
tends to rend afunder thofe amiable and happy
ties, by which Gocl would unite fociety together,
and conrved man with man. To prevent, or to
coi'red thefe difordcrs, Chridianity hath promul-
f od the law of forgivencfs. This law compre-
hends the following great principles of duty — to
love our enemies— and to return good for evil.

I. To love our enemies. — No injury can cancel
that original obligation that lies on all mankind to
love one another. Derived from one origin — par-
taking of one nature — united in the fame intered^'
"-ai-d heirs of the fame hopes, they are connedA

S M I T H. 237

by fo many, and fuch powerful ties^ that no caufe
can be fufficient entirely to diflblve thencij or to
juin.fy an unforgiving temper. If every mau
fhou.ld conceive himfelf intitled to repay injuftice
with hatred, would not that amiable fpirit be de-
ftroyed which was intended to unite the world to-
gether, and the family of God be rent with irre-
concilable dilTentions ? Hence, he requires us tci
love even our enemies— ^-to regard them as breth-
ren-— to fympathize with their dillrefs— to find a-
pologics for their rafh and miftaken refentments—- ^'
and to pity thofe whofe injuries are more pernici-P
ous to themfelves than to u§.

This fpirit, when it is fincere, will not be re-»
drained to thofe enriotions and wilhes of a good and
benevolent heart, that are confined within itfeif.
It will feek every prudent and practicable mean of
reconciliation. It is the law ot Chrift — if ihoii.
bring thy gift to the altar ^ and there rernembereft that
thy brother hath aught againfi theey leave there thy gift
he/fore the altar^ and go^firji be reconciled to thy brother^
and then come and offef thy gift. — A good and de-
licate mind will feel exquilite pain in having giv-
vcn even involuntary ofience-- If innocent, it will
be folicitous to mal^e thofe explanations that may
be necelTary to remove improper prejudices from
a brother's breafb. Or, if through pre polTcf lion, or
the tranfporrs ofpailion, it hath given him real
caufc of umbrage, it will not be too haughty to
make the juft and reafonable concefTions. Nay,
)\fcere the heart of a brother is to be regained, a

'^■^.yi^.^.

aj-B SMITH.

good man will not too rigoroufly examine or con-
tend for his own rights — he will difplay a certain
generofity in his advances, which is the didate of
a benevolent and noble mind, confcious of the
pureft intentions.

2. To forgive injuries, is not only to l(nje our
enemies, but, to return good for evil, — Blefs thofe who
curfe you, faith Chrift, do good to thoje who hate you,,
and pray for thofe who def pit e fully ufe you, and ptrfe-
cute you. If thine enemy hunger feed him, if he third
give him drink; for, in fo doing, thou wilt heap coals
of fire on his head— th^t is, thou wilt either reclaim,
him by the painful conviction of his rafhnefs and
guilt ; or thou wilt dillblve his heart, if he hath
yet a heart to be diflblved, by the warm perfuafiorr
of your goodnefs. If there be a v/ay in which you
can render him eflential fcrvice— by fpeaking well
of the deferving parts of his charadler — by draw-
ing a difcreet veil over his foibles — by generoufl)^
producing his virtues to light — or by advancing
his fortunes, you will not only fulfil an elevated
duty of Religion, but probably attach him forever
as an ufeful friend.

It may be demanded, perhaps, whether this doc-
trine of love to our enemies, requires fuch reliance-
o^ their virtue, and fuch coniidence in the ap-
pearances of reconciliation as might put us too
much in their power if they were dcligning and
irtiincere. — By no means — Piety is not inconfiftent
with prudence, nor the mod warm and generous
charity w4th thofe precautions that are nccelTary

S M IT H. 239

for our fafety. You may pity, you may affid, you
may forgive, you may love an enemy before you
confide in him. Experience is necelfary to lay a
ju(V and folid foundation for trull. Your own
duty is certain and clear — his character may ftill
be dubious. It requires time and variety of proof
toalTure us fufficiently of the integrity and good-
nefs of others. A heart, prompted by warm be-
nevolence, and, at the fame time, under the direc-
tion of a found underftanding, will be, on this
fubjed:, the beft interpreter of the divine law.

It may ferve, however, farther to illuftrate the
nature and extent of this duty, to point out the
falfe principles on which the reconciliations of men
often turn after they have been once embroiled,
and the falfe fubftitutions that are often made in
the room of the forgivenefs of injuries.

Falfe principles of reconciliation are numerous
and various. We fee it fometimes accompli (bed
with diffkulty by the afliduity and management of
common friends, who ace offended at the exceifes
to which it is carried, or afflidled at the derange-
ment it occaiions in the circle of their fociety.
The parties, perhaps, fatigued with their impor-
tunity, or afhamed of their own obdinacy, yield at
length to their remonftrances. — But, obferve with
what reludlance they come together ! what mu-
tual coldnefs and diftruft they difcover 1 how ma-
ny punctilios muft be adjufted ! how many expla-
nations muft be made ! how many compromifcs
fiftuft be attempted, evidently calculated to fave a

i^o SMITH.

faife id«t ofhonot, and to evade the genuine fpirit
of evangelical reconciliation ! Sometimes it is
fought merely as a cover from the perpetual fhafts
of obloquy, or to avoid the anxiety and difgrace of
eternal fclf-vindication and recrimination.— Some-
times to fave ourfelves the irkfomencfs of f^iun-
ning, or the awkwardnef^ of meeting in the fame
companies. How often in the numerous and ca-'
pricious changes of party of every kind, docs an=
unexpedted coincidence of interefl' reunite men
whom an accidental oppofition had divided? How
often hath the dilhonor of becoming the fubjecls
of public fatire or mirth induced them to over-
come or reftrain their paiuons ? And a few, per-
haps, affecting the glory of moderation, or of mag-
nanimity, have endeavored not fo much to forgive
as to fhew a fuperiority to injuries. .

Thefe principles contribute to preferve a cer--
tain degree of order and union in human fociety ;
but they do not rife to that elevation and purity
which is required by the gofpel. They are imita-
tions of Religion, not its genuine fpirit — and al-
though they may be employed as ufeful auxiliaries
of piety, yet, if they are the fole principles of ac-
tion, their value is deilroyed by the felfiQinefs and
pride with which they are accompanied. \ou
widely miftake if, in confequence of a reconcilia-
tion that has proceeded upon thefe grounds, you.
imagine you have forgiven your brother, or have
fulfilled the views of the law. The world that
judges with more impartiality, fees you are not

S M I T H. 241

friends. It fees in your converfation, in your con-
duel, in your whole manner, a fecret coldncfs and
alienation from him that is not confident with the
meeknefs, the benevolence, and the difintcrefied
fpirit of this duty. — You fliould forgive for no ob-
lique or felfilh views — you fliould forgive from the
principle of charity — you fliould forgive for the
love of God — you ihould forgive becaufe you need
to be forgiven.

I (liall now illullrate this duty farther, by con-
fidering, in another view, the falfe fubflitutions
that are often made in the room of the forgivenefs
of injuries.

The firft that I mention, is a certain apathy of
mind that hath ceafed to feel the emotions of re-
fcntment,not becaufe the injury is forgiven, but be-
caufe time has abated our fenfibility. My brethren,
this partakes nothing of the vivacitycf true charity.
Charity is a warm and a(5live principle. It embra-
ces a forgiven enemy like a reconciled brother —
and an enemy who refufes to be reconciled, it re-
gards with that fpirit of meeknefs and benediction
which can flov/ only from a heart touched and
animated with the love of God.

Another fubftitute is a reconciliation merely of-
tenfible ; and a return to the exterior decencies of
fociety, v.hile a warm remembrance cf the injury
is dill cherilhed in the bread.

It is not uncommon to fay, I forgive him, bun
he has no rcaibn hereafter to relj' upon mv friend-

&:

-4^ S M I T H.

ihip. My brethren, this hint is too infignificarrt;
We difcern in it the evident fymptoms of an ali-
enated mind. Is this to forgive ? Does love thus
Hudioufiy cherifh the memory of an offence ? Docs
the meek temper of forgivencfs thus fvvell the
heart with a proud refentment ? True forgivenefs
imphes much m.ore than a conllrained and artifi-
cial fubmilTion to the exterior decencies of life.
It is a principle that unites the hearts of men by
the inward and powerful cement of divine love, and
not their perfons merely by the ioofe and vulgar
ties of ordinary aiTociation.

Another, and much more unjuflifiable fubditurc
for this duty, is arefolution, indeed, not to profe-
€ute an open and public revenge, but accompani-
€d at the fame time, with a purpofe to avoid, to-
wards the oflender,all the common civilities of life.

Men who a6l on this principle feldom mollify
their refentments fo far as to fubmit to a formal
reconciliation. Yet becaufe an unforgiving tem-
per is condemned by Religion, and flill more, be-
caufe it is odious to the world, they profefs to for-
give, when they mean only they will not profecute
their rage to extremes. But they refufe to fee
their enemy — they Hiun the companies he is known
to frequent. Wherefore? Becaufe his prefence
might excite painful recolledlions, or create an em-
barrafTment that would dedroy the pleafure of (b-
ciety. My brethren, let the common fenfe of
mankind decide upon this quefbion* Can w^ have

S M I T H. 24',

v>

forgiven our brother if wc exclude him from our
fight? Ifiiis prefenceftiU irritates ? Ifitrecalls ideas
that fhould be forgotten ? If it awakens emotions
that fliould be compofcd by the fpirit of love ? —
Certainly not.

The la(l fubftitute which I fnall mention for the

forgivenefs, is tiiec(?«/(fw/?/ of injuries.

A man is fo clofely connecfled with his a^flions,
that it is difficult to dcfpife his vices, vv'hich is per-
mitted by Religion, v/ithout defpifmg his perfon,
which is not permitted. The fentiment of fupe-
riority to an unworthy adl too eafily degenerates, iii
a common mind, into improper pride. And fo
foreign from true charity is all pride and haughtl-
nefs of fpirit, and fo difficult is it not to involve the
j)erfon in our idea with his charadler or caufe, that
it is fafeil, perhaps, for a Ghriftian to regard even
the vices of others with pity, rather than with
contempt.

Having, thus fsr, endeavored to explain the na-
ture and extent of forgiving injuries, and pointed
out the wTong conceptions v;hich are entertained
of it by mankind, both in the improper principles
of their reconciliations, and in the falfe fubilitu-
tions which they are prone to make in the room of
this duty. — -I proceed now,

II. To illuftrate its foundation in reafon,as well
as in the command of the Saviour.

This may be done from a double fourcc of ar-
gument— from the excellence and amiablcnefs of

^44 S M I T U.

the difpofition from which this virtue is derived—
and from the infufficiency of the caufes on which
revenge is juilified.

I. In the firil place, from the excellence and a-
jniablenefs of the difpofition from which this vir-
tue is derived. — It contains a high and general
philanthropy, which is a fweet and elevated affec-
,tion — it contains the love of our enemies, v^hich
is a generous principle — it will attrad rcfpcd and
honor from the world — and finally, it is the moll
perfed refemblance of that attribute in the Deity
•which h the mod interefling to man.

I. It contains a high and general philanthropy
which is a fvveet and elevated affecSlion.

Love is the highcil principle ofunion among all
feniible beings. Its exercife is aluays accompa-
nied with pieafure, and with the confcioufnels of
its excellence. The comm.on proverb that revenge
is fwect, is a maxim of pallion, not of reafon. And,
like moil other ilrong and fudden didates of the
paflions, it is falfe. Are not the plans of revenge
filhd with anxiety and pain ? Is not their execu-
tion accompanied with the bitternefs of undifguif-
ed rage, or the balenefs of fccrct treachery ? Doth
it not, when mofi fuccefsful, recoil in its cfFcds,
upon ourfelves, either from the refentment of the
•vvorld, or from the rcfledtions of our ov. n breads ?
And doth it not, when unfucccf>ful, render us
the vidtims of our own impetuofity, and pride,
find involve us in a fucccflion of hoivilities, and a

S M I T IZ 245;

tempefl: of hateful paflions, that dedroy, at once,
our fccurity and our peace? — No, revenge is not
fweet — it embitters our enjoyments — it incurs
the hatred andoppolition of mankind — and, even
in our own view, degrades us in the moments of
calm recoUedion. On the other hand, the mild
and heavenly principle of univerfal love, exalts us
in our own efteem — It diffufes a divine fweetnefs
through the breafl, and fpreads tranquillity over
the whole fcene of life — itefcapes injury by avoid-
ing offence — and tends to render ail men our
friends, by being ourfelves the friends of all. Such
is the genuine principle of forgivenefs — fuch is its
dignity and happinefs — and the reafonablenefs of
the duty becomes evident, from the excellence of
its fource.

2. It contains, in the next place, the love of our
enemies, which is a noble and generous affedion.

Whatever excellence or beauty there is in that
general philanthrophy that unites us to mankind,
it is greatly increafed by embracing our enemies.
There is a generonty in forgiving an enemy that
exalts the action. There is a heroifm in being fu-
perior to injury, that cannot be acquired by the
bolded arid mod: fuccefsful efforts of revenge. —
What is an enemy ? — One who has treated you
with injuftice — who has attacked your interefls—
who has attempted to blafl: your reputation — who
has touched you in thofe points that are moil: ten-
der and dear to an honeft and feeling mind. —

«4^ S M I T H.

What can be more great and elevated than tliat
olivine charity which enables us to forgive him?
Doth it not difplay a fortitude that ditdains to
fear ? or a confcioufn?fs of innocence that cannot,
eventually, diflrud the juftice of the world? — Or,
is it not, at Jeaft, the fruit of penitent humility
that forgets his injury in the feif-reproachcs which
returnmg virtue always makes to our own paft
folly ? — Reproaches which are the certain indica-
tions of a worthy and ingenious mindc

But, apart from the ieconfiderations, our enemies
themfclves have fomeclaim toourregard^ for the be-
nefits we may derive from them. Friends are too
tender to our foibles. Flatterers, while they foothe,
beguile, and often do us an eflential injury, by
cherifningafalfe vanity, and a contemptuous indif-
ference to the opinion of the world. Frequently,
our imperfcdions are fofi: learned from our ene-
mies. And although they may be magnified by
unfriendly pailions; yet even malevolence has
ufually fome ground on which it raifes its exag-
^rerated pidures. A wife man, by prudently at-
tending to its cenfures, may learn to corredl his
errors, and to perfect his virtues. And the lau-
dable dcfire of reforming every fault, and a gene-
rous vt^ifli of pcrfeiling the character may contri-
bute, in fuch a mind, to extinguifli refcntment,
by the obligation v/nich it feels, even to an enemy»

3. This fpirit, in the next place, is not only
honorable in itfelf, but it v/iil attradl: refpecl and
honor froni the world.

S M I T H. 24?

No, reply the pafTionate advocates for the man-
ners of the world, luch mildnefs and forbearance
will only invitd injuries^and will certainly degrade
us in the public opinion. It is contrary to the
^ftablilhed maxims of honor; and a man is no
longer well received if he has forfeited his charac-
ter in fo delicate a point. My brethren, let me
beg your patience a moment, while I combat the
truth of thefe remarks ; at lead fo far as they re-
gard a good man, who has acquired an edabliflied
charadler for piety and prudence, who is cautious
of giving offence, and who is ready to acknow-
ledge his fault, if he has inadvertently fuffered
himfelf to be betrayed by his paflion. We rarely
fee examples of that innate and inveterate malice
\vhich will purfue benevolent worth of this kind^
with unrelenting injuftice. The vicious world
itfclf refpeds goodnefs that is fupported with
dignity. If there are a few inilances of fuch a-
trocious fpirits, their own violence difgraces them-
felves, and faves the reputatiom of a worthy cha-
radler. Even in that point, in which modern
manners have peculiarly placed the idea of honor^
more real glory, and more public efbeem will fol-
low from forgiving than revenging affronts. That
affedtation of meeknefs, indeed, which fiovv^s from
pufillanimity, is a contemptible charadler. — It is
eafily diiiinguifhable from the mild and benevo-
lent temper of the gofpel which may be affociated
with the higheff bravery. And much of the re-
proach which has been poured upon thofe who.

24S S M I T H,

in the flile of the world, have not properly rejente$
injuries^ has arifen from their own weak and un-
equal conduct. Raili enough, perhaps, to give
unnecefikry offence, they are not believed when
they plead principle, for refufmg to make the cuf-
tomary fatisfadlion. A good man fnould be uni-
form throughout. He (hould be equally inoffen-
five in his condudl, as he is careful not to violate
the law that forbids retaliation and violence. — »
There is a mild way of doing every thing — even
of oppofing the world. And when fieady virtue
isfupported by a calm and placid conduct — when
equal pains have been taken to avoid offering an
offence, as there is reludlance Ihewn to anfwer
for it — when readinefs is fhewn to acknowledge
and corre61: every inadvertent tranfport of the
pallions — and when, on other occafions, permit-
ted and approved by religion, a proper firinnefs at
mind has been difcovered, no degradation can re-
iblt from refuiing to comply with the common
but falfe maxims of honour. — It was an excellent
reply, made by a brave and virtuous officer, to one
"who had challenged him to fingle combat — " i'ou
know I am not afraid to die, but I am afraid to
commit a fault. If you wifli to bring our pcrfonal
courage ^o the proof, I challenge you to (hew, in
the next battle, which of us fhall lead our troops
with the greateft bravery to the charge." — Many
•weak minds are capable of putting their lives to
Iiazard in a fudden impulfe of rage ; but it requires
iBuch higher fortitude to encounter great and re^

SMITH. 249

dangers with coolacfs at the call of duty, and to
difplay a fhining virtue in the fervice of our coun-
try or of mankind.

The maxims of revenge have been formed, if I
may fpeak fo, by the populace of the world. And
whatever comes from that fchool, is always mark-
ed by its native characters of ignorance and weak-
nefs. Is not this remark verified by obfcrvation?
Where are thofc doughty combats for honor found ?
Are they not ufu^lly amon^ thofc who have little
other claim to merit? who, having forfeited the
real honor of wife and good men, are the more fu-
rious for the name? Are they not, moft frequent-
ly, at the termination of thofe bacchanalian de-
bauches where men have given up, not only the
honor, butalmoft the charadler of human nature?
Are they not, at beil, in thofe moments of blind
and intemperate paflion, when man is no longer
rational ?

Thcfe are not merely profeifional declaimings,
or the narrow rc'fiexions of a religious fpirit unac-
quainted with the manners of the v/orld. If the
celcftial purity of the gofpcl — if the divine majef-
ty of truth can receive fupport from earth, they
will find it in the opinions of the wifeft philofo-
pbers, and the braveil men of antiquity. The el-
der Cato had it for a maxim, " that we ought to
pardon the faults of every other man, but never our
own." " Revenge, fliys Phto, although approved
by the world, is never proper ; nor can anv injury'

II h

250 SMITH.

juftify retaliation." Seneca declares, that " Re-
venge is inhuman, however it be authorized by a
pernicious cuflom." On the other hand, fays he,
" how amiable is it when a man is incapable of be-
ing penetrated by any weapon, or of being hurt by
injury or reproach 1" — When Dion, that celebrat-
ed general and philofopher, had conquered Syra-
cufe, two of his mofl: inveterate enemies fell into
his power. His friends perfuaded him to take
vene^eance on them. But mark the wife and macf-
nanimous reply of a great foldier — " other gene-
rals delight in war and arms alone; iDut I, who
have employed fo much time in the purfuits of
fcience, have iludied, by its aids, to overcome an-
ger, revenge, envy, obftinacy, and other pernicious
pafHons of this kind. The fureft proof of my fjc-
cefs is, not only kindnefs to my friends, but lenity
and forgivenefs towards my unjufb and inveterate
enemies." Cleomenes, king of Sparta, once faid,
'' It is the office of a good prince to confer favors
on his friends, and to inflidt puniihments on his
enemies." *' How much better would it be," re-
plied Socrates, who heard him, " to do good to
your friends, and to make friends of your enemies?"
And no principle of conducl can be more wife
and noble than that fuggefted by Diogenes, to a
man who enquired how he might befl: be revenged
on his enemy ? — The philofopher anfwered, " By
being better than he." — I could fill the time of a
long difcourfe, with quotations to the fame pur-
pofe. And it mud afford a good man pleafurCj

S M I T H. 251

in reading the works of antiquity, to obfervc the
ooiiduct of the greateft men refuting the falfe max-
ims of modern honor, and to fee the conckifions
of reafon, aided by philofophy alone, coinciding
vith the mild and beneficent precepts of the gof-
pel. Although it may be beyond our fphere to
emulate thefe iiluilrious men in the fame of their
"writings, or the glory of their atchievemxCnts, is it
not however the duty of every Chriftian to emu-
late them in the admirable fpirit of their morals?
If nature could guide them by her feeble lights to
t4iis high degree of excellence, to what perfedlion.
may we arrive, if we faithfully follow the clearer
lights of the Sun of Righteoufnefs.

4. In the lafl: place, the reafonablcncfs of this
duty is illuilrated from its refemblance to that be-
neficent attribute in God that is mod interefting
to man*

All our offences againfl Heaven are freely for-
given us through the redemption that is in Chrift
Jefus. When God affumed a vifible form, it v/as
to promulge the law of forgivenels and love — It
was to give the mofb affecting example of k,hf of-
fering his life to obtain the pardon of thole who
had offended him. My brethren ! if God Jo loved
us, we ouj^hi al/o to love one another. Behold him
dying for his enemies, and while they arc perpe-
trating the mofr cruel of all injuries, hear him, with
infinite dignity andgoodnefs, pronounce their for-
givcnefs, and even make riie apology of their

55^ SMITH.

crime — Father forgive theniy for they know not whi^^f
ihey do! Interefting example to us, whofe iins were
obliterated by that acl I — who were refcued by it
from the flames which our offences againft him
were, at that moment, kindling around us ! With
what force does it recommend to you from the
Crofs, that divine precept, to love your entmieSy to
blefs thofe who curfe yoii^ to do good to ihofe zvho bate
you, and to pray for thofe zvho def fit e fully ufe you and
perfe cute you ; that ye may be the children of your he a-
Venly Father, who makeih his fun to rife on the evil
dnd the goody and his rain to fall on the juft and the un-
fill. The Apcftle beautifully applies ic to this
ufe in his cpiftle to the Ephefians— ^^ ye kind
one to another, tender hearted, forgiving one another,
even as God for Chrifl'sfake hath forgiven you, Caa
any charader be more honorable to human nature
than to refemble the perfedion of God ? Can any
duty be more juft than to forgive as we have been
forgiven.

So many principles coijcur to recommend and
urge this amiable exercife of Chriftian charity.
Thereafonablenefsof this duty appears, however,
not only from the excellence and amiablenefs of
the difpofitions from which it is derived — but

II. From the infufficiency of the caufcs on
which revenge is juftified. Thefe may be ranked
under the following clalics — contradiction to our
habits and opinions — oppofition to our pleafures
or interefts — and injuftice to our charader and
reputation.

I T H. 253

I. Contradicftion 'to our habits and opinions,
in the firit place, is apt to create an alienation of
mind from thole vvh(^ oppofe us, and tonourith the
refent/ul paffions.

What implacable oik)ofitions have we feen grow
up among men from div^rlity of fentiment in Re-
ligion, or in civil policy ? Society, that was de-
ligned for the protedion and peace of mankind,
feems frequently to inflame the palTions with great-
er ardor, by bringing them nearer together. And
men, in the extravagance of mifguided zeal in Re^
ligion, have thought to promote the caufe of love
and mercy, by the moll: frightful excelTes of cruel-
ty and rage. — Even on lefs important fubjcds,
variety of opinion, and diveriity in the habits of
talle and education, become fources of mutual ali-
enation and contempt, that create many imagina-
ry caufes of diflention, and augment and imbitter
thofe that are real. What ridicule, what fnecr,
what obloquy enter into different parties, and of-
ten form the fpirit of the different circles into
which fociety is divided? Do not thefe caufes
nourilh the paffions of hatred and pride ? Do the/
not reprefent the actions and deligiis of men in a
falfe and injurious light ? Do they not contribute
to render their diffeations unforgiving and eternal ?
Ah I my brethren, are not all thefe occafions of
mutual alienation, when ferioaliy and calmly clli-
mated, unworthy and unreafonable ? And yet, do
we not fee them every day violating, in the groifcff
manner, the fpirit wind the law of charity ?

254 SMITH.

2. Another caufe of revenge as little juftifiablcv
is oppofition to our pleafures, or our interefts.

Interefl and pleafurc form thofe objeds of pur-
fuit that ufually occupy the minds of men with
the greateft ardor. If thefe are frequently and
pointedly oppofed, they are apt to create flrong
and lalling refentments. How can I love the man,
you fay, who, on all occafions, fets himfclf againfl
me ? How can I forgive the malice that is perpe-
tually thwarting my purpofes and defeating my
views? — Let us examine the validity of thefe rea-
fons. — Perhaps the malice you impute to him is
only the coloring which your refentment gives to
his fuccefsful rivaldiip. He is engaged in a pur-
fuit of pleafures, or interefts iimilar to your own.
Your common views happen to terminate on the
fame objedls ; and your padions reprefent the in-
terference that fprings from the lawful exercife of
his own rights, as flowing from malicious deiign.
But admitting that he is an enemy as well as a ri-
val— 'do you not acquit him on your own princi-
ples, by your hofiility to him ? And will you add
to the injury he hath already done you, a greater
evil, by chenfhing thofe unhallowed paiTions that
offend God, and difquiet your own peace ? No,
thefe enmities are at once ill founded and perni-
cious to our own fouls. If oppofuion to our in-
terefts, or our pleafures is not fulTicient to juftify
the fpirit of revenge — neither is,

3. Injuftice to our charader and reputation.

SMITH. 255

Charaderis the dearefl poiTefTion to a good man.
No wound afflicts him fo deeply as an imputation
on his honor, or his virtue? But is it fufficient to
authorize the purpofes of revenge? — No, Religion
prohibits all retaliation, except of good for evil. —
Is it the proper way to vindicate our injured inno-
cence ? No, a gentle difpofition, and a virtuous
condud are the mofl: cffeduai refutation of every
(lander. Is it even certain we have fuffered the
injury of which we complain?^ — In innumerable
inftances, if we carefully examine its grounds, we
ihall find it founded in mifreprefentation. How
many raQi and imprudent perfons take up a tale
before they comprehend it, and propagate it with
the coloring of their own imagination ? How ma-
ny malicious perfons love in this way to augment
the diflentions of fociety ? How many vain and
talkative perfons permit themfelves, without re-
fledlion, to diileminate the moft pernicious and
unfounded hiftories ? What additions are made to
the truth in pafling only through a fev/ mouths B
How often have we known our own words to be
didorted and invenomed by the malice or indif-^
crction of others ? — And fhall we, notwithftand-.
ing, take this uncertain ground to vindicate the
moil atrocious of all the pailions ? PoiTibly we do
our brother a high injury by believing him capa-
ble of the injuftice.

But admitting that he hath calumniated our
character — may it not have been the fruit of in-
confidcration merely ? May it not have been oc^

156 S M I T H.

oifioned by the officious zeal of falfe friends who
havepoifoned his mind? May it not have fprung
from dark and fufpicious circumflances in our
own conduct which wx have not condefcended to
explain ? — It becomes a good man rather to find
apologies for fuch adlions than to profecute them
with rage. He ought to attribute them to the
want of reflection, to the artifice of others, to the
furprize of pafiion, to any caufe rather than a ma-
lignant difpolicion. A great wit once faid, " it is
neceffary only for mankind to converfe together
freely every day to make them all of one Religion."
We may fay with at lead equal truth, that it is
necelTary only for men to converfe together freely,
to remove a thoufand prejudices, to extinguifh a
thoufand animofities in their origin, and notwith-
fianding all the caufcs of diviiion that exifl: in the
world, to make them friends. — But if there arc
feme who, through weaknefs of mind, or the vio-
lence of pallion, cannot be reclaimed, how ought
a Chriftian to treat their obloquy? Not furely by
imitating their crime. This is ufually the proof
of a vulnerable character in ourfelves. The moft
clear and honorable vindication of ourfelves is vir-
tuous conduct In the confcioufnefs of innocence,
virtue may be filent. There is, belides, a dignity
^ lilence that makes a favorable imprciPion on the
world, and humbles an enemy much more than
any retaliation of reproach or flander. — But the
moft equivocal vindication of charader, and even
of that courage which modern ideas have made a

SMITH. 257

fubditute for characlier, is the fmgle combat. No
alTault on our good name can juflify this crime —
The fpirit and the la^^ of the gofpcl condemn it —
A brave and virtuous man does not need it — The
mofl: illuflrious nations of antiquity, who civiUzed
the earth, and who adorned human nature by their
talents, knew no fuch methods to vindicate their
injured honor, or to prop an infirm reputation.
On this fubjecl, however, I have already made the
neceiTai'y refle(5lions ; and fhall now difmifs the
whole by remarking, that as they are our vanity
and pride that are chiefly hurt by the tales of ca-
lumny, fo they are thefe principles, fo little be-
coming the imperfedlion of human nature, that
give to the refentful paflions their greateft force.
Thus weak and infufficient are all thofe caufes
which are ufually urged to juftify the fpirit of re-
venge.

And now, in the conclunon of this difcourfe, let
me call your attention to the following refiedlions.

I. The firfl that I make is, that as it becomes
a good man never to give ju ft occafion of offence to
others, it becomes him alfo if he has been, at any
time, furprized by his paflions, to efface his fault
by a fpeedy and candid acknowledgement. There
is often more goodnefs and grcatnefs of mind dif-
played in acknowledging, than in not having com-
mitted an error. Caution in offendinof, and can-
dor in confefFing, are necefTary perhaps to enable
us with fincerity to forgive. Obedience to this

I i

25? S M I T H.

law is Icfs difficult when we are not confcious of a
fault ourfclves. There is a dignity in innocence
that docs not fear to be degraded by ftooping to
pardon. But if we have been betrayed to do
wrong, and have not fortitude of mind enough to
confefs it, our own fault becomes the greateft ob-
ftacle to our duty, and an unforgiving fpirit is che-
riilied by a falfe fentiment of honor.

2. This duty I might recommend from the gc-
nerolity and nobknefs of its principle — from the
approbation of mankind — and from the tranquili-
ty and peace with which it will be accompanied
in our own breads — But apart from all thefe con-
liderations, which can touch only a great and wor-
thy mind, it is a duty that addrelFes itfelf to our
intereft and our fears — it is enjoined by all the
authority, and enforced by all the terrors of Re-
ligion—^r if ye forgive not men their trefpaffes,
neither zviilyour Father who is in HeaveUy forgive
your irefpajfes. — Haughty and revengeful fpirits I
look up to that tribunal where your own pu-
niihment awaits you, and let the awful majefty of
divine juftice reflrain your pride and rage ! Re-
member that the meafure which you mete to o-
thers fhall be meafured to you again. A refentful
iinforgiving temper can hope for no indulgence
from the righteous judge. On the other hand,
meeknefs,gcntlenefs, forgivenefs, as they are abun-
dant fources of inward confolation on earth, fo they
lead alfo to the regions of eternal peace in Heaven.

SMITH. 259

3. This fubjedl fuggefts the ardent charity with
which we ought to embrace our brethren who have
not injured us. If hoftile intentions are to be for-
given— if adual injuries are to be forgotten — if
enemies are to be beloved, with what warm affec-
tion ought we to regard thofe who are innocent? —
Thofe who embrace us with kindnefs ? — Thofe
who are our iinccre and a6live friends ? — Thofe
who are conncdlcd with us by the moft tender re-
lations ? — And above all, thofe who add to thefe
endearing ties, their union with us in the houfe-
hold of faith ? — The united bands of humanity,
friend (hip and religion, form the mod powerful
obligation to all the ufeful and amiable oiBces of
fraternal love. And the power of forgiving an in-
jury will be a certain pledge to ourfelves and others
of all that fnall be attentive, tender and beneFicent
in the ordinary condud: of our life, a;id our com-
merce with fociety.

4. Finally, this fubjedt is clofely connected with
piety as well as with morals. The tempers and
habits of men give a tinclure to the fpirit of their
Religion. The pailions of revenge and hatred
have contributed to clothe the divine nature in
thofe gloomy terrors, in which the fuperftitions of
all ages have more or lefs inveded it. The Deity
has appeared in the moft difmal forms, where his
votaries have been the moft unrelenting. Placid
manners, on the other hand, and a benevolent dif-
pofition, naturally reprefent him in the charms of

26o S xM I T H.

benignity and love. Our hearts then accord with
the promife of our Saviour, and recomnnend it to
our faiih — if ye forgive men their irefpajfesy your
heavenly Father will alfo forgive you. Put on there-
ibre, my brethren, the meeknefs of the blefledje-
fus, who on the crofs prayed for his murderers.
Prove yourfelves to be the children of your Father
who is in Heaven, by that fpirit of love which is
his image. You will hereby illuflrate the beauty
of Religion in the view of men — you will augment
and extend the happinefs of fociety — you will cul-
tivate in your own bofoms the rich confolations of
piety, and the hopes of eternal life — and you will
at once animate your devotions, and increafe the
happinefs which a good man finds in them, by
fti engthening your faith in the divine mercy.

Do thou, O mofl holy and gracious God \ cre-
ate and cheriib in our hearts, more and more,
thefe heavenly difpofitions, for the fake of Chrift
our Lord ! To whom with ihee^ and the eternal
ipirit, be rendered glory everlafting. Amen.

SERMON XIII.

The SPIRITUAL DEATH AND LIFE
or THE BELIEVER.

B Y

WILLIAM LINN, D. D.

One of the Minlfters of the Reformed Dutch Church, New- York.

Gal. ii. 20.

I am crucified with Chrijl ; never thelcfs I live ; yet
not 7, hut Chrijl liveih in me ; and the life which
I nozv live in theflejh, I live by the faith of the Son
of Gody zvho loved me, and gave himfelffor 7ne,

TO underfland thefe words, it is necelTary to
attend to their connedlion. The apoftle, in
the former part of the cpifile, vindicates himfelf
againfb the mifreprefentations o^ falfe teachers in
the Galatian Church ; who alledged that he was
no apoftlc, and that he taught dodrines contrary
to Peter, and the other apoftlcs. In the i6th
vcrfe of this chapter, he begins to eflablifh and
defend the dodlrine of juflification by fiiith, which
thefe teachers attempted to iubvert. They urged
the ftrid: obfervance of the ceremonial law, and
particularly of circumcifion, as neccffary to falva-

262 LINN.

tion. Tte apoftle, on the other hand, excludes
all works, whether of the ceremonial or moral law,
from having any influence upon it ; and direds
to feek rightcoufnefs only through faith in Chrift.
He likewife anfwers that old and common objec-
tion made by adverfaries, that if perfons be not
juftified by their obedience to the law, then a door
IS opened to licentioufnefs, and Chrifl becomes
the minifter of fin. This he rejedls, by prefling
holinefs, or a ftrict conformity to the moral law ;
and left they might fay, that this w^as buildifjg again
what he had dejiroyed, he fliows, that faith and obe-
dience are always united ; that the fame faith,
•which looks to Chrift for the pardon of fin, derives
from him alfo, flrength to fubdue it. / through the
Jaw, fays he, in the 1 9th verfe, am dead to the law,
that I might live unto God. By being dead to the
law, we are not to underftand, the being freed
from it as a rule of life; but the not putting con-
fidence in obedience to it, for juflification. That
obedience which the law demands, has been ful-
filled by Chrifb the furety of the believer, and ac-
ccoted in his behalf. He is alfo dead to the law,
as being delivered from the curfe of it. But
thoueh the law has neither power to fave, nor to
condemn him, yet he is under obligation to live
unto God. His being indebted to Chrifl", is fo
far from excufing him, that it increafes the obli-
gation, and is the mofl powerful inducement to
holinefs of life. This the apofllc farther explains
and enforces in the text. •

LINN. 263

lam crucified with Chriji. '* Through this cru-
cified one, I die to the law, fin, and the world ; —
and my death refembles his. Neverthelefs, as he
rofe and lives forevermore, fo I live fpiritually ;
having grace here, the earneft of future glory. —
Stridly fpeaking, however, it is not I that live. I
am neither the caufe nor the promoter of this life;
hut Chriji liveth in me ; by his fpirit directing the
inclinations of my heart. And the life which I now
live in the flejhy I live by the faith of the Son ofGod»
The great inftrument of my life is, a firm belief
that Jefus, who was crucified, is the Son of God.
Here I lay hold upon the hope fet before me ; and
this hope is as an anchor of the foul, both fare and fie d^
faft." The apoftle f peaks in the firft perfon, /, and
thus declares his own experience with refpedl to
the dodirine he defends. This was his condition,
and is truly the condition of all believers ; though
they may not be able, fo clearly, to adopt his
language, or to ufe the appropriating words, who
loved me t and gave himfelffor me.

In difcourfmg on this fubjed, I fhall diredyouv
attention to the leading thoughts ; and therefore,
I fliall endeavor to fhow, Firfi, What is implied
in being crucified with Chriff. — Secondly, What we
are to underiland, by Chrift living in the believer j
and point out the great influence of faith in the
divine life. Or, in fewer words, fhow — How the
-^believer dies, and how he lives.

I. Expreffions fimilar to this, of being crucified
Wth Chrifi, arc more than once ufcd in the wri^

264 'LIN N.

tings of the apoftle. No one will be fo weak as to
imagine that Paul was a fharer with Chrift in the
merit of his (uiterings. Such a thought would be
horrid and blafphemous. Thus, though he de-
fires to know the fellovsfljtp of his Sufferings ^ yet he
means only, to enjoy the benefit of them and be
conformed to them in his own. Seeing his Lord
fuftered, he did not repine, but rejoiced in fuffer-
ing for his fake. Accordingly he fays, in another
^\diCQ:,if/obeihatwe/uffer with him. How fuf-
fer with him ? He means, in his caufe ; and by
afliftance derived from him. This is a part of con-
formity to Chriff, as well as that he makes their
fufferings his own, by tenderly fympathizing with
them, ftrengthening and rewarding them.— There
is implied in being crucified with Chrift,

Firfty A refufing obedience to the ceremonial
law, as being no longer neceflary to falvation. It
was only temporary. The defign being fulfilled,
it ccafed to be of farther ufe. The law, fays the a-
poflle, was ourJchooUmafteVy to bring its unto Chrijl^
that we might be juftijied by faith. But after that
faith is comey we are no longer under a fchooUmafier.
Though certain erroneous teachers held that it
was flill obligatory, yet he declares, that he was
crucified with Chrifl ; that his death put an end
to this legal fervice. When he faid, // is finijhed,
this law was aboliflied, and a new difpcnfation in-
troduced. ..«;

Secondly, there is implied a chearfulnefs in un-
going all that fcorn and contempt with which a

LINN. 265

firm adherence to the dodrine of the crofs was at-
tended. Cbrift crucified was, unto the Jeivs, aftum^
lling block, and unto the Greeks yfooUJhnefs, Not with-
Handing the offence of the crofs, the oppofition to
it, and the reproach to which the promoters of it
were expofed, the apoftle was not aJJoamed of the
gnjpel of Cbrift. While his enemies in the Church
conftrained their profelytes to be circumcifed, and
gloried in it, he rejeded, with deteftation, the
thought of glory ing,y^'u'^ in the crofs of our Lordje^
fus Chrift.

Suffice it jufi: to mention thefe, as what may be
implied when we confider the fcope of the epiftle,
and the circumftances of Chriftians in the primi-
tive ffate of the Church.

'Thirdly, There is implied in this expreflion, a
partaking of the merits of the death of Chriff, and
the being dead to the moral law, in the manner
mentioned in the preceding verfe. As in this
and other places, the ceremonial law is to be un-
derftood, fo the moral is evidently to be included.

The believer is juflified on account of the per-
fect obedience and meritorious death of Chrift ;
the one anfvvering to the precept of the law, and
the other to the violation of it. Neither of thefe
can be performed in his own perfon, the law ad-
mitting ofnolefs than a perfedi: obedience, and
the fatisfacllion it requires being infinite. This
inability docs not a rife from any infufticiency in
the law, but from that weakncfs in man, which baa

K k

266 LIN N.

taken place fince the fall. For "johat the laiv could
not do, in that it was weak through thefejh, God fend-
ing his ozvn Son in the likenefs of fmfid fleflj ^ and for fin
condemned fin in the flefb; that the right coif nefs of the
law might be fulfilled in us. Jefus Chrift, being eve-
ry way equal to the work of redemption, hath o-
beyed and fuftered as the reprefcntative of all his
fpiritual feed. This righteoufnefs is imputed to
the believer. He is crucified with Qirifb. The
demands of the law are anfwered for him by Chrifl,
and accepted by God. In the plan of redemption,
it is accounted the fame as if the believer had
done it perfonally.

In the firft covenant, Adam, reprefenting his
pofterity, by his failure, involved them in fin and
mifcry : in the fecond covenant, Chrifl, reprefent-
ing his chofen, reftores them to the favor of God.
For as hy one man s difohedience many were made fin-
Tiers ; fo by the obedience of one^fioall many be made
righteous. There is therefore now no condemnation to
ihe7n which are in Chrifi Jefus. The believer renoun-
ces his own righteoufnefs as the ground of confi-
<3ence before God. Any thing he does or fuifers
is neither whole nor part of the righteoufnefs
which faves him. The Apoflle, in the third chap-
ter of his epiftle to the Philippians, fets this mat-
ter in a clear point of light. If any other man, fays
he, ihinketh that he hath whereof he might triift in the
flcfio, I more. Then having fummed up his pri-
vileges, and told us, that touching the righteoufnefs
Kvhicb is in the law, he was blamclefs, he adds, But

LINN.. -267

things zvere gain to me^ thofe I counted lofs to Chrift.
I'ca doubtlefsy and I count all things hut lofs y for the
excellency of the knowledge of Chrift Jefus fny Lord :
for whom I have fuffered the lofs of all things , and do
count them hut dung that I may win Chrift; and he
found in him^ not having mine own right eoufnefs^ which
is of tlj€ lazVy hut that which is through the faith of
Chrift the right eoufnefs which is of God hy faith, —
This righteoufnefs, which is imputed to the be-
liever> as the only foundation of his acceptance
with God, and title to eternal life, docs not fuper-^
cede the neceiTity of an inherent righteoufnefs.
The pardon of Im and the deftrudion of it in the
foul, are infeparable j and therefore^

In the /o/^r//? place. There is in:iplicd, in being
crucified with Chrift, an experience of the efficacy
of his death. This is, no doubt, an important, if
not the principal idea in the words; and which
we find plainly exprelTed in the following palTages :
Knowing this that our old man is crucified with him,
that, the hody of fin might he defiroyed^ that henceforth
wefbould not fervefin. And theyy, that are Chrift' s,
have crucified the fiefh, zvith the affe&ions and lufts.
By the body of fin in the one place, and the flefh
in the other, is meant that corrupt nature which
mankind inherit fince their apoftacy; that evil
propeniity and oppofition to holincfs which is in
us. It has been called the power or dominion of
fin; and confifts in want of conformity to God,.,
;ind a difpo{^.iion to offend.

268 LIN N.

The perfon who is crucified with Chrifl is, in
feme meafure, brought to this conformity, the
power of fin being fubdued. The obedience and
death of Chrifb produce this, as in confequence of
thefe, the holy Ipirit creates anew the heart, and
cherifiies holy defircs and refolutions. Under the
infiuence of this blelfed agent, the believer is fanc-
tified and prepared for the enjoyment of God.
The great means of carrying on this work, are the
truths of the everlading gofpel ; efpecially thofe
which refped: the fuiferings and death of the Sa-
viour.

The contemplation of this amazing obje(fl cru-
cifies fin in the foul. Here is a difplay of the
holinefs and jufiice of God. He is fo holy, that
he will manift^ft his abhorrence of fin ; and fo jufi^,
that he will by no means clear the guilty. Thefe
perfecftions of Deity, Ibining in the fufFerings of
Chrifi", burn up the drofs of fin, and infpire with
the firongefi: detefiation againft it. Here is a
difplay of love and mercy fufiicient to melt the
foul and ftir up every grateful feeling. Holinefs,
jufiice, and mercy are fweetly blended. Sin is
punifiied and the finncr faved. Pardon is free
and unbounded, and yet fin difcountenanced ;
nay, efi^edually defiroyed, expires on the crofs.
Every view the believer takes of his bleeding Sa-
viour, fin receives a wound. He looks upon him
whom he has pierced and mourns. He fufl'ers
real agony, in that his fins were the occafion of
his bitter death; his fins, the nails and fpcar

LINN. 3^9

that pierced his facred body, and opened thofe
Avounds which ftreamed falvation to the children
of men. Thus is the believer crucified withr
Chrift" ; and the death of fin in him, refcmbles a
crucifixion. It was a painful, fhameful, lingering,
and accurfed death ; and fo is the death of fin.

It is painful. The firft entrance upon a religi-
ous courfe is difficult ; and the more fo, where
fin has long had the dominion. Converfion is a
Uraight gate through which we mud pafs, and
holinefs a narrow way, in which we mufi: walk to
eternal life. The finner's return to God is liken-
ed by our Saviour to a fecond birth, and, among
other reafons, becaufe it is painful. The Chrifti-
an life is compared to a race, to a fight, and fuch
things in which vigorous exertions are required.
There are many lufi:s dear as a right eye and a
right hand which mufl be plucked out and cut off.
If any man will come after inCy fays Chrill, let him
deny himjelf and take up his crcfs and follow vie. We
muft be denied to ourfclves and to the world ; dif-
ficulties are to be furmounted, temptations refift-
cd, injuries forgiven, and reproaches endured.
This is a painful work, often like to be overcome,
and fi:ill renewing the combat. The Apofi^Ie,
groaning under the weight of corruption, cried,
O wretched man that I am, who Jh all deliver me from
the body of this death !

Again, It is Ihameful. When iniquities pre-
vail, the believer is covered with fliame and con-
fufionoffacc. This may rife to fuch a degree,

2/0 LIN N/

that he will be tempted to ceafe from feeking God.
After a bafe and ungrateful condudl, he is afraid ta
appear in the divine prefence ; when he does, he
abhors him/elf and repents in dtifi and ajhes. The
Pfalmifl", convinced of his error, made this ac-
knowledgment— So foolijh was I and ignorant : T
zvas as a beaft before thee. When the Saviour, af-
ter an unkind and untender walk, condefcends to
give us tokens of his love, and iliew us, as he did
unbelieving Thomas, his hands and his fide, how
is fin crucified with fhame !

Again, The death of fin is very lingering. It is
dying from the moment Chrifi: is formed in the
foul, till glory commences. To what end are the
means of grace ? To what end the numerous afflic-
tions and temptations which befal the Chrifi:ian,asi
he pafies through life, but todefiroy fin? And yet
it ftill lives. It withdraws but to return ; it fleeps
but to awake again. Like a monfler of many
heads, though deprived of one, it has another ;
Bay, one fiioots out from the place another was
lopped off.

Moreover, the death of the crofs was an accurfl.
cd death ; inflicfted on none but thofe guilty of the
blacked: crimes; fuch as were accurfed of men,
and held to be accurfed of God too. Sin is that
which has introduced death into the world and all
our wo ; is that abominable thing which the Lord
hates ; and, therefore, is the objed of the grcatefl
hatred with the believer. He feeks the defirudioiVv
of it without mercy.

LINN. ayi

From thefe confidcrations we may fee the pro-
priety and force of this expreflion, crucified zvitb
.Cbriji, aiid all of the like kind in fcripture.

In the lajl place, There is implied a felf-dcnied
temper towards this prefent world. Though this
may be included in the former particulars, yet it
may be confidered as fomething diftindl, and is of
importance in the prefent fubject. God forbid,
fays the Apoftle, that I Jboidd gloryyfave in the crojs
of our Lord Jejus Cbrifiy by whom the world is crucifix
edunto me, and I unto the world. We cannot argue
from hence, that we fhould call off all care and
concern about the world ; nor that every degree cf
defire after, and delight in the things of the world
is fmful ; nor yet that we are to withdraw ourfelves
from the company and converfation of the men of
the world : but that, from a fenfe of the vanity and
emptinefs of the world, our hopes and expedations
of happinefs ought not to be placed upon it, and
that we ought to cheerfully part with every earthly
thing, and go to death for Chriff, if he calls us to
it. Hear his own words : He^ that loveth father or
mother more than me^ is not worthy rf me: and he ^ that
loveth fon or daughter more than me, is 7iot worthy of
me. And he, that taketh not his crofs andfollozt'eih af-*
ier me, is not worthy of me. He that findetb his life
Jhall lofe it i and he, that lofeth his life for 7ny fake fJj all
find it. He hath likewife, in this refped, left us
an example that we fhould follow his fteps. He
v^as denied to the riclies and honors of this world;

1-1 LIN N.

and fir the joy that was Jet before himy endured the
crqfsy dejpifing the JJjame.

In the early days of the church, the profeflion of
the Reh'gion of Jefus expofed perfons to the haz-
ard of their lives and eftates, and particularly the
publiihers of the Gofpel could exped: nothing elfe
but a condant fcene of difficulties and perfecution.
The Apoitle has recorded many trials and diflref-
fes which he encountered ; and, it is faid, that he
fuffered a violent death at laft : fo that there is a
■peculiar emphafis in his faying, that he was cruci-
fied with Chrilt. Every believer, indeed, ought
to be a martyr in his temper, and hang fo loofe to
this world and its enjoyments ; nay, to life itfelf,
that he may readily part with all to win Chrifl-.

Thefe things are implied in the crucifixion of
,the believer. I proceed now,

11. To confider his life. Chrift liveth in him ;
and the life which he now lives in the flefh, is by
the faith rfi the Son of God.

This is the divine or fpiritual life, which he
lives in confcquence of lin being mortified, and
the heart renewed. As he dies to fm, fo he rifes to
holinefs. So we are taught in thefe words — "That
ye put offy concerning the former convey f at ion^ the old
man^ zvhich is corrupt , according to the deceitful lufis ;
md be renezved in the fpirit of your mind ; and that
ye put on the new 7nany which y after God, is created in
right eoufnefs and true holinefs. Here is the corrupt
nature, called the old man, which is put off, or

L IN N. 273

crucified with Chrift ; and the fpiritual life called
the new man, becaufe a new principle is infufed ;
and this new man is the image of God, confiiling
in righteoufnefs and true holinefs. It is the con-
formity of our natures to the holy nature of God^
and the conformity of our lives to the will ofGod^

The manner in which Chrid lives in the believ-
er, is by his holy fpirit, who begins and carries on
the divine life. We cannot make ourfelves alive
to God. That Almighty power which called, La^
zarus comeforthy muft call us from the death of fin.
That divine fpirit, who quickened thedead body of
the Saviour, when it lay in the tomb, mud quick-
en our fouls to a lifcof o-race. — Having be^run the
work, he carries it on to perfedion ; and, for this
purpofe, he dwells and lives in believers ; incites
holy defires ; diredls x^ao, meditations of the heart ;
enables them to overcame and fubduc their lulls ;
firengthcns them under afflidions ; and quickens
them in the way of duty. Chrift thus living in
them, they are actuated hy the fame temper, and
feek the fame things. They imitate his example,
and enileavor to refemble him, as far as theirna«
ture and circumftances will admit.

The great inllrument of this fpiritual life is
faith. By this they are united to the Son of God ;
depend upon his merits for pardon, and derive in-
fluences for fandiiiication. It is called the faith of
the Son of God, becaufe he is the great objecTt of it,
and becaufe it is of his beflowing. Perhaps there

274 LIN N-.

is fomething in this phrafe more peculiar to V.Vic
time in which the apolVle lived. The faith of the
Son of God ; that is, a firm belief that Jefus of
Nazareth, who was crucified on Calvary, was the
true and exped:ed McfTiah ; that he Vv'as no im-
poftor, but really the Son of God ; that he rofe a-«-
gain and afcended up into Heaven ; and that there
is forgivenefs of fins through his blood. Thefc
Were the great truths upon which the apofi:Ie in-
lifted in his difcourfes, and propofed for the belief
of his hearers. When he preached at Athens, we
find that fome faid, He/eemeth to be a fetter forth of
flrange Gods ; becaufe he preadoed unto them Jefus, and
'the refurre^ion. To have a proper notion how the
dodlrine of a crucified Saviour appeared at its firft
publication, we rnuli: imagine ourfelves in their
place, with all their prejudices in favor of a falfe
religion. Among us wc are early initiated in the
Chriftian fyllem, and taught from childhood, that
Jefus is the Son of God, the true and only Saviour ;
and, therefore, we are in danger of contenting our-
felves with a belief merely fpeculative. There was
hot fo much danger at the firft publication of the
gofpel ; becaufe it can hardly be admitted, that
any would embrace a religion fo contrary to hu-
man wifdom — attended with fuch ignominy and
reproach — and, withal, expofing its friends to fo
much hazard and difficulty, unlefs they felt the
power of it, and were fincere in their profefiion.
What multitudes profefs it now, whofe lives loud-
ly teftify againft them ! If they believe him to be

L I N X. 275

the Son of God, where is the efficacy of his death
upon them ? Where that transformation into the
divine image, which always accompanies a view
of divine glory, ihining in the fufferings of this
wonderful perfon ?

Faith in Chrid, as being the Son of God, is that
by which every believer lives. Allow me, in a few
particulars, to point out its influence.

Firjfy Faith is that ad of the foul, which receives
and refts upon the righteoufnefs of Chrid for par-
don and acceptance with God. The believer,
convinced of his guilt, unworthinefs, and utter
inability, accepts the free offer of falvation, made
in the gofpel, as his only ground of hope. This
cxercife he has occafion often to repeat ; not tb^t
his juftification before God is incomplete, or. that
he needs to be often jufliified ; but that a^ mani-
feflation of his intercil in the fulnefs of Chrid, is
necellary to his encouragement and comforts.

Secondly i By faith, influences are derived, for
the mortification of fin and the promotion of holi-
nefs. He that abide th in ;/^^, faith Chrid, and I in
him, the fame hringeth forth much fruit ; for zvitbout
me^ye can do nothings The fubftance of thefe things
having been already faid, all that may benecefTary
to add is, that although the righteoufnefs of Chriit
be the meritorious caufeof juffification, and- the
fpirit of Chrid the efficacious caufe of fandifica-
tion, yet faith is \\\?Lt which intereffs us in thefc
blefUngs, and is the mean of their CQnveyance.,

276 LIN N.

Once more, Faith influences the believer to live
v^ith regard to another world. It is defcribed in
the epiftle to the Hebrews, to be, ihefubjlance of
things hoped for, the evidence of things notfeen. It
is a confident expectation of the things which God
hath promifed. It realizes the invifible glories of
a future ftate, and caufes us to believe them as
flrongly as what we fee with the bodily eyes. The
men of the world live by fenfe. External objedis
engage the whole of their attention and afFcdions.
The things of another world are future and invifi-
ble; and, therefore, they do not ftrike and af-
fcdl them. It is faith which makes them prcfcnt
and vifible.

The believer feeks a Letter country, that is an
heavenly. He knows that if the earthly houfe of this
tabernacle vjere diffched, he has a building of God, an
houfe not made with hands, eternal in the heavens, —
What though difficulties befet him on every fide?
It is the promife of a gracious God, that all things
Jhall work together for his good. The prefent afflic-
tions are light and momieniary, compared to an
exceeding and eternal weight of glory. What though
he is now immured in frail fiefii and blood ? Be-
fore long this mortal foall put on immortality , and he
iliall be made inconceivably happy in the pure
manfions of heavenly glory. He may be firipped
of every earthly comfort, but there is a joy which
no man can take from him. Amidft the vain and
Shifting fcencs of life, he has an immoveable rock
to lean upon ; Jefus Cbriji the fame yeflcr day, and to

L' I N N.

211

iay^ and for ever. Perfccutors may kill the body,
but the foul is incapable of iniiiiy. This heavenly
fpark fliall furvive the rage of men, and the malice
of devils; afcend to the God of all <confolation ;
be re-united i:o the body, fafhioned like unto the
glorious body of Chrill, and be ever i,vith him.

Faith prefenting thefe things, aivii affording a
fure expectation of them, influences tlie Chrifriaa
to live above this world; and to raife his views

to an inheritance incorruptible^ and. undefih^d, and thik
fadcth not away, rejervcd in heaven for him.

Let us now turn our attention to fomc im-
provement of this fubjed:.

jp/r/?. Learn, my brethren, that the Religion of
Jefus, leads to llrid: holinefs of heart and life. If
any tell you, that the dodlrine of falvatic>n>
through the imputed rightcoufnefs of Chrifl, en-
courages fin, believe them not; for fcripture and
experience contradid: it. Who live the befl ?~
Thofe who contend for free grace, or thofc wiho
reft upon their works? It too often happens, tl^at
thofe who boaft of their works, have the leaft to
{how ; and there is reafon to believe, that tl^ey
have never, fufficiently, {ctw the depravity of tlleir
own hearts, and the fpirituality and extent of the
divine law.

While we are juftified freely through the re-
demption that is in Chrift, including both his sic-
tive and paflive obedience, there is the powerful

27S L I N N.

operation of grace to form the heart. Shall it be
faid, if Chtill: obeyed the preceptive part of the
law in our room, what obedience is left for us ^
This very objection, in fubflance, has been anfwer-
ed long ago, by an infpired pen. Shall we conti-
nue in fiHy that grace may ahotmdf' God forbid: how
JJoallwe that are dead to Jin, live any longer therein?'
A depcndancc upon the acftive obedience of Chrifl",
for a title to eternal life, and obedience in our owa
perfons are riot inconfiflent either in fentiment or
pradice. For he th::t is deady is freed from fin.
Now if we he dead tvith Chrijl, we believe that zve^
fhall alfo live with him. It is impoflible that be-
lievers (hould live in fin ; becaufc it is weakened
on their fird union with Chrifl, and afterwards
gradually deftroyed. Grace is communicated for
this purpofe, and their obligations to obedience
are infinite. The love of Chrifb conflrains them-.
It certainly affords a moft encouraging reflecflion,
that in the Lord, is not only righteoufnefs but
Hrength. This is a fource of joy and comfort:.
This quickens and animates in the ways of holinefs.

Secondly y This fubjed ought to be faithfully im^
proved for the trial of ourfelves. As far as we
hear with application, fo far we hear properl);.
When we hear the ftate of a behever defcribed,.
ought wc not to aflc ourfelves, have we experienced
any thing like it? Or, 13 it new, ftrange, and un-
intelligible to us ? — Thefe things concern us all,
and require our attention now, as much as when
ihey were fird written ; for it* ever will rcmaiji

LINN. 179-

true, that the believer is crucified with Chrift;
that Chrift lives in him ; and that he lives by faith,
in the manner which has been explained. Know
ye, then, what thefe mean ? Have you rcafon to
believe that you are interefted in the merits of
Chrift ? Is the power of fm broken in your fouls?
Do you dcfire the death of it, root and branch ?
Do you know what it is to live by faith? Have
you ever had fuch an affedling view of the Son of
God fuffering in the room of fmners, that your
hearts were melted to genuine forrow for fin, and
you made willing to furrender yourfelves without
refervc to him? And have you been frequently
ufcd to fuch exercifes ?

• Perhaps, fome are faying, " We have never been
able to anfwer thefe queftions fatisfa6torily to our-
felves. At times, we have had ground of hope,
but prefently we were in darknefs again. We find
the principle of fin fo (Irong within us, that we
fear it has never been crucified. Evil thoughts,
in multitudes, break in upon us ; our affedions
are fo earthly ; we feel fuch coldnefs and wander-
ing in duty ; nay, fomctimes fm appears to have
the entire fway ; and therefore, we are ready to
conclude, that we arc not the children of God."
If you are fenfible of thefe things ; if you ffrivc a-
againfl: them ; and if you fpread them as matter
of complaint before God, they do not make againfl
you. It is not expedlcd that fm fliould be fully
dead. Live and ftir it will ; elfe there w^ould be
no occafion of a warfare. If there were no pain

^8o LINN.

and Urugglc, and groaning, where would be the
propriety of caDing it a crucifixion ? The queftion
is. Do you truly hate all fin, and defire deliver-
ance from it more than from any thing befides ?
Is the way of falvation precious to you on this ve-
ry account, becaufe it has provided for the death
of fin? Have you often an affedling fenfe of the
holy nature of God, and your great difconibrmityr
to him ? Can you adopt the language of the Pfalm-
ift, 1 have Jeen an end of all perfe^ion ; but thy com^
$nandment is exceeding broad f The more you have
of this exercife,the^nicre it evinces the truth of your
Religion. It is a bad lign, when we find, in our-
felves, no caufe of complaint.

Some, it may be, have blafphemous thoughts
faggefl'ed to their minds ; are tempted to doubt
the very exiftence of a God, and the reality of all
Religion. Neither is this an evidence of the want
of grace ; but that Satan dclires to fift them as
uoheat. A perfon is not accountable for thefc
thoughts, unlefs they are harbored and encouraged
i« his breaft.

Examine^ then, and try yourfelves. — Beware of
-prefumption on the one hand, and of tempting
God on the other, by defpifing the day of fmall
thino's. If you dcfire, above all, the favor of God;
if you would not willingly indulge yourfelves in
any known fin ; if you are endeavoring to have
your hearts right with God, and are fincerely en-
gaged in the way of duty : though iniquities pre-

^rp

f^

LINN, 281

vail againft you, and though you walk in darkncf^
and have no light, yet there is reafon to cxpeft
that God will, in due time, lift up the light of his
countenance upon you, and put gladnefs in your
hearts. JFait on the Lord: be of good courage y and
befiall Jlrengthcn ihine heart : zvait I fay on the Lord^

But do not Ibme of you, my hearers, know, up-
on refleclion, that you are Grangers to the exercifes
which have been defcribed ? The natural man re-
ceiveth not the things of the Jplr it of God : for they are
foolijhnefs unto hivi ; neither can he knozv them, becauf*
they are fpiriiually difcerned. Crucified and yen
live ! Not live, but Chrift lives in them ! Live a
natural life, and yet by fc^ith, a fpiritual one ! Oii
earth, and yet the affecl:ions and converfation irx
Heaven 1 What paradoxes are thefe ! How myfte-
rious and difficult a thing to be a Chriilian! — O
beilir yourfelves and ici about the great work.
Dream not of happinefs while you are lecure and
unconcerned. While fm reigns in you, and whiiq
you neglect the means of grace, on what founda-
tion can you hope for eternal life ? By nature, you
are oppofed to good, and wholly inclined to eviij
and unlefs changed by grace, you can never inhe-
rit the kingdom of God. You mud be crucified
to your own righteoufnefs, to your luiis, and to th-
world, if ever you arrive thcie. It is no matter
what any man profcfTe;.-;, that is, it will not avail
for his falvation, unlefs it influence the practice 5
pnlefs the Son of God cover the foul with his per-
fect righteoufncf;, andi imprefs on it the divine

M lu

282 LINN.

image. To this I would bring you, my hearers,
and unlefs you are brought to this, though your
fouls were worth ten thoufand worlds, they mud
fall under the juilice of the great and terrible God.

Suffer the word of exhortation, to turn and live.
Thofe iins you fo dearly love will be your ruin.
Be perfuaded to part with them. Your carnal
joys and pleafures will lead you down to the regi-
on of forrow. Be entreated to difmifs them. You
walk on a dreadful flippery precipice, and be-
neath you are everlafling burnings. Proceed not
a Hep further. While there is hope, turn. Be-
take you to the duties of Religion. Call upon the
Lord, that you perifli not. Lay hold on the righ-
teoufnefs of Chrifl. He is able and willing to favc
you. You ought not to helirate a moment, when
your all is at flake. Receive an offered Saviour,
and you fliall be happy in foul and body for ever.
Negled him, and you miuft be eternally wretched.
There is falvation in no other; and there is a com-
plete one in him. There is the pardon of fin, by
his blood, and the death of fin by his fpirit. There
is peace of confcience, guidance through life, com-
fort in trouble, joy more than can be exprtlfed,
with every necelfary grace ; and a happinefs after
dearth, rifing to the very height of your wifhesand
lading as God himfelf Why then fliould you
continue in the love and pradVice of fin ? Why in
the neglccl of known duty ? Why fhould Religion
be deferred for a finglc day or hour ? Have not
fome of you deferred it fo often already, as to con-

LINN. 283

Vince ybu that this is the mod grofs delufion ?
Think not of a time to come. We truft in vain
to futurity. Before the fetting fun, your eyes and
mine may be clofed in the fleep of death. Behold,
now is the accepted time; behold, now is the day of
Jalvation. This day, and not the next ; this hour,
and not the next ; this moment, and not the next.
Whaljoever thy handfindeth to do, do it with thy might;
for there is no work, nor device, nor knowledge, nor
wijdmn, in the grave whither thou goeji.

To conclude, thofe of you, my brethren, whofe
confciences teftify, that you are not ftrangers to
thefe fpiritual exercifes, drive to grow more and
more in conformity to God. This is the beft e-
vidence of your fmcerity. You have not already
attained, neither are already perfect. — Learn that
your only help is laid on the righteoufnefs and
Hrength of your exalted Redeemer. Live by faith
in him. Ofhisfulnefs receive, and grace for grace.
Be not difcouragcd under any difficulties ; being
confident of this very thing, that he zvhich hath begun a
good zvork in you, will perform it until the day ofjefus
Chriji: Unto them that look for him flo all he appear the
fecond time, without fin, untofalvation.

i

^

SERMON XIV.^^

The CHARACTER AND MISERY of
THE WICKED.

B y
m I L L I A M L I N N, D. D.

One of the Miniflers of the Reformed Dutch Church, New-York.

Isaiah Ivii. 2r.

There is no peace, faith my God, to the wicked,

YOU will eafily remember, my brethren, that
fome time ago, I had the happinefs of ad-
drelTing you on the profpecl of a fafe and honora-
ble peace being reliored to our diftrelTed land.--*
You were then pleafed to hear mc with attention ;
find your patriotifm kindly approved what was
fincerely aimed to exprefs our joy, and excite our
gratitude to the munificent Donor of all things.
It is hoped that we and fucceeding generations,
will continue to enjoy temporal peace and prof-
perity.

Note.

* TJie two following Sermons were written and preached ;n
Pcnnfylvania, foon after the eftabllflimcnt of pence, in the year
J?!^.3. Several reafons have induced the author to retain nearly
I '.c original form*

286 LINN.

But, while we rejoice in the goodnefs of the
Lord, we ought to remember, that our duration
in this world is fhort — that only they can be hap-
py who enjoy the divine favor — nay, that without
rhis, prcfent advantages will make our condemn-
ation, at lafl", the more terrible. Let none, there-
fore, fay to their fouls, " Take your eafe — the de-
flation of war is now over-^our difficulties are re-
moved— and peace and plenty have once more
taken up their habitation with us ;" — for the Lord
declares, in the words of the text, nere is no peace
to the wicked. Though the long and bloody con-
flict is at an end, yet if we have not a proper tem-
per towards God, we are ftill in the utmofl: dan-
ger ; if not in this world, yet in that which is to
come ; when he will render to every one accord-
ing to his works, and pour out his wrath on the
« wicked without any mixture of mercy.

To alarm our fears, and excite us to feek the
Lord while he may be found, I ihall, with plain-
nefs and freedom, fliow, Firfty Who come under
the defcription of the wicked; and. Secondly j\n
what refpecls there is no peace to fuch. -

L In general, all they are properly denominated
wicked who have never undergone a change of
heart. Mankind, by nature, have no inclination
to tl\e fervice of God. They are reprefented in
fcripture, as 'without firengih and ungodly — as dead
in trejpajje:s ajtd fins — as enemies in their minds by
nicked works, and even as cnviity itfclf againft God-

L I N N. 287

Hence arifes the neceflity of a great and fuperna-i
tural change ; which our Saviour compares to a
Jecond birth ; and it is fet forth by other fimilitudes
in the writings of the apoflles. It is likened to a
re/urrefJion — to a nezv creation — to a trayiflaticnfroiii
darhiefs to light; all which teach us, that before
we can be accepted of God, and entitled to his
favor, fome extraordinary work mull take place
upon us. To deny this, we mud rejedl both rea-
-fon and revelation ; for both confpire in declaring
that man is degenerate, and that while he contin-
ues in this ftate, he cannot have communion with
a holy God. As foon might we reconcile light
and darknefs, or bring the moll oppofire extremes
together.

Whatever kinds, and whatever degrees of
wickednefs there are, they all proceed from an in-
nate depravity of mind. Hear the words of Chrift ;
For from zvithin, out of the heart of man, proceed evil
ihoughts, adulteries y fornicaiimiSy n'mrders, theft s, cov^
etoufnefsy zvickednefs, deceit, lacivioufnefsy an evil eye,
hlafpherny, pride yfoolijbnefs ; all thefe evil things come
from within. Every unrenewed perfon has, in his
nature, the feeds of all evil ; and which appeair
more or lefs in his life, according as opportuni-
ties arc afforded to nourifli and fcrengthen them,
ToaffilV us in judging the better of our own cha-
radlcrs, let us attend to the different ways in which
this root of bitternefs difcovers itfelf.

Firft, Some are grofsly ignorant of the plain
and ellcntial doctrines of the Chriilian Religion,

2^ L I N N.

jimidfl: the befl: means to gain an acquaintance
with them. Though the Icriptures are in their
poiTcHion, together with excellent helps by the
writings of pious men, and infirudiions from the
pulpit, yet they are unable to give any fatisfaclio-^
ry account of thofe truths, on which their eternal
falvation depends. This is not occafioned by want
of capacity, but by utter negled of divine things,
and argues their fpiritual death. The holy ora-«
<:les, which contain the words of eternal life, negr-
jededj gather duft; while books of amufement and
x^arthly purfuits employ the whole of their time,
Thefe fwallow up their thoughts through the day,
,and recline with them on their pillow at night,
Thefe will not allow them to remember the fab"
bath-day to keep it holy.

We find many of this charadler who are wife in
their own conceit, for pride and ignorance moftly
jd well together. "We have," fay they, "a fuffii-
cient knowledge of our duty, and we need not be
informed of it. If wc ad: wrong, the blame is our
own, and we know not, why any one fliould inter-
meddle with our bufinefs." Well might Solo-
mon fay, Tbere is more hope of a foal than of fucb
perfons. Their minds arc dark, and they have
clofed every avenue by which light might enter.
Every one that doeth evil hat eth the light y neither cometk
to the light, left his deeds ftmdd be reproved. Be af-
fured there can be no true Religion without a good
meafure of knowledge, and a dclire of growing 'v\

t I N N. 2^

it. We cannot love and worfliip an unknown
God. Whoever among you are ignorant of the
great truths of revelation, are in darknefs even un-
til now.

Secondly^ Some break out into open adls of wick-
ednefs. Such are drunkards, fwearers, unclean
perfons, extortioners, fabbath breakers and mock-
ers at Religion. Thefe are they whofe fms are
open beforehand^ going before to judgment. Were we
to rank no others, under the gofpel, in the clafs of
the wicked, but thefe, how great a number would
be found 1 Reckon even common fwearers, thofe
audacious men, who call for the vengeance of a
God upon themfelves and others, as well as ufe
the names of Lord and Chrift, and facred things
with irreverent lips: and we muft reckon — how
dreadful to tell it! multitudes, who have been
baptized and educated among profelling Chrilti-
ans. When to thefe we add, lafcivious talkers
and adlors, infatiable lovers of ftrong drink, thofe
who fpend the fabbath in fleep, in vifiting, in
worldly thoughts and converfation, or in worfe;
thofe who fuppofe that^^/« is godiinefs ; who cheat
and over-reach their neighbor ; and thofe whofe
wit never (bines but in making a jefl: of the Bible,
and ferious perfons, how does the difmal catalogue
fwell! furely it will be agreed that all fuch charac-
ters are wicked ; and that none of thefe y^^// inhe^
rit the kingdom of God.

Thirdly f Others, though free from grofs immo-
ralities, are yet wicked, becaufc they negled thq

N n

290 LIN K

duties of Religion. There are fins of commiilion
and there are fins of omiflion. We are guilty be-
fore God, when we do nor perform what he hath
enjoined, as well as when we commit what he hath
forbidden. All, therefore, who live in the habi-
tual omiflion of what is required, come fhort of,
and will be condemned by that law which is holy,
juft and good. Not only is the unjuft man a fm-
ner, but the uncharitable alfo; not only he that
curfeth his father and mother, but he that honor-
€th them not ; not only the profane but the pray-
crlefs. We muft not divide the law in our prac-
tice. One part muft be done, and the other not
left undone. IVbofoe'ver Jhall keep ihe whole law,
and yet offend in one pointy he is guilty of all. " Some
lins in themfelves, and by reafon of feveral aggra-
vations, are more heinous in the fight of God than
others, but every fin deferveth God's wrath and
curfe both in this life and that which is to come.'*
The impious wretch, whofe mouth is full of blaf-
phemy and deceit, may deferve a more dreadful
punifliment; and yet the prayerlefs perfon will go
down to mifery as furely as he.

Having mentioned the important duty of prayer,
allow me to fay, that it is with an ill face that
any, who profefs themfelves to be Chriftians, neg-
led it in their families. Social, as well as fecret
worlliip, is indifpenfably necelHiry. Thofe who
omit it, do not diftinguifh themfelves from the un^
godly world, and arc unworthy of the privileges

LINN. 291

of the church. Such ought to think ferloufly of
ihefe words of Chrift — WhoJoeveVy therefore ^ Jhall
co7jfefi me before meriy him will I confefs. alfo before my
Father which is in Heaven, But zvhofoeverfball deny
me, before men, him infill I alfo deny before my Father
which is in Heaven. What fhall be faid of fome,
fodeftitute of any form of Religion, that they
omit, what is called, faying grace before meat, or
afking the blelling of God on their food ? It is not
the fnecr of fools, nor the raillery of the profane,
fhould put us out of the practice of what is war-
ranted in fcriprure; confonant to reafon, and cuf-
tomary among all denominations of Chriftians
whatfoever. The perfon who does not often rea-
lize his dependance upon God ; who does not in
every thing give thanks ; and who does not, on
proper occalions, openly acknov/ledge God, by cal-
ling onhis name, has no title to be thought religious ;
elfc, there is no criterion, by which to judge at all.

In former days, many confelTed Chriil at the ha-
zard, and even the lofs of their lives. Have we
found an eafier way to Heaven ? Can we go there,
without any confcfFion ? Is religion of fuch a na-
ture that we may mould it as we pleafe? Thefafh-
ion of this world palTeth away, bur be alTured, God
;ind religion are ever the fame. The divine precepts
will not bend to you. They are fixed and immu-
table. On no other terms can you, be a difciple
of Chrift, than by taking up your crofs and following
^fUr him. If the world deride vou as fliff and un-

292 LIN N.

fafhionable, it is a perfecution you mud fuffer for
his name's fake. He hath faid. He that findeth his
lifejhall lofe it: and he that lofeth his life for my fake
fhalljind it.

Fourthly y There are fome, who adopt loofe and
dangerous principles ; who aliedge, either that the
fcripture is not true, or that the great dodlrines, as
generally taught, are not contained in it. Thefe
iare wicked, and they are corrupters of others.
Too commonly they are licentious in their prac-
tice, and fwclled w^th a conceit of their own abi-
lities.

It is not eafy to pcrfifl in a courfe of iniquity,
without fomething to quiet the confcience ; and,
therefore, have fome endeavored to overturn reve-
lation, or at lead to adapt it to their own depraved
inclination. The infidel or deift is a perfon of
fuch great ftrength of reafon, that he {^t^ no need
of the fcripture, his own reafon teaching him all
that is ncceffary ; he is of fuch prodigious modef-
ty, that he views all the world around him, even
thofe of fuperior talents, as a number of fuperftiti-
ous fools ; his genius is fo piercing as to difcover
that the Chriflian Religion is the device of rulers
and cunning priefts, to keep the world in awe; and
he widies to perform the mighty ferviceof fctting
mankind free from the (hackles wherewith they
have been bound for fo many ages. To treat him
with ridicule is no more than ju ft retaliation. It
is the beft weapon the Dcift has, and of which he

LINN. 293

is extremely fond ; fo much fo, that one writer has
made it the only proper teft of truth.* The fecret
motive however, which leads many of this charac-
ter to ^ rejeclion of fcripture, is the defire of being
free from its reftraints. They are wedded to their
lufts, anil thefe and the fcripture are irreconcilea-
blc. Unhappy men ! engaged in an undertaking"
dcfperate and impoflible; like one who attempts
to flop the fun, or remove a mountain. The
words which are floried of the apoilate Julian,
when mortally wounded in fighting againft Chrif-
tians, will be the doleful, dying fong, of every de-
termined infidel ; " Thou haft conquered me, O
Galilean. ' ' Whofoever Jh all fall on this fione Jhall be
broken; but on whomjoever it Jhall fall ^ it will grind
him to pozvder.

Though revelation be not altogether denied by
others, yet it is wrefted to fuit the depraved taftc
of mankind. They fet up corrupt reafon in op-
pofition to faith, and adopt principles which lead
to licentioufnefs. Not to be particular here, fuf-
fice it to fay, that the dodrines of man's depravi-
ty, inability, and falvation by grace, through faith
in the imputed righteoufnefs of Chrill, as they arc
taught in the divine word, fo they h:ive been al-
ways fuccefsful for the converlion of finners, and
the edification of faints. They who oppofe thefe
fet themfelves in oppolition to God, and feek to
lay other foundation thun what he hath laid. In-

* Shaftftury.

294 LINN.

deed it is to be expcdlcd, that infidelity and dan-*
gerous opinions, will have a more rapid growth in
this country than heretofore. In every age, have
they fprung up to trouble the church. They will
be imported from abroad, with other things inju-
rious to our intereft and happinefs ; as well as, that
they naturally increafe with population and luxury.

Fifthly y Among the wicked, we mud alfo rank
the formalift and the hypocrite. Though thefe
are mentioned together, yet they are of very differ-
ent defcription. The formalift is one, who has
the form of religion ; fubmits to the drudgery of
performing duty, which he has no fpi ritual life or
llrength ; he deceives himfelf ; whereas the ex-
prefs deiign of the hypocrite, is to deceive others.
Of the firft the apoftle fpeaks, when he fays, Hav^
tug a form of godlinefsy but denying the power thereof.
However exadt he may be in his cold and even
round of duties, yet his heart is not right with
God ; and perhaps he indulges himfelf in fm, truft-
ing to his form to fave him. Of hypocrify our
Saviour gives a defcription, when he fays, PVhen
thou dojl thine ahns, do not found a trumpet before thee,
as the hypocrites do, in ihefynagogues and in theflreets,
that they may have glory of men. And when thou
pray eft y thou JIj all not be as the hypocrites are; for they
love topravftanding in thefynagoguesy and in the corners
of the firectSy that they may befeen of men. We have
a remarkable inftancc of it in the Pharifees of old.
They devoured "dvidoivs' houfes, and for a pretence made

LINN. 29s

long pr avers. Who would have thought that fo
excellent a thing as religion would be ^o bafely a-
bufed? That men with this cloak, would cover
their villainies ? Their condud: is extremely fool-
ilh and defperately wicked.

Once more, I may mention, as defcriptive of the
wicked, that they are impatient of reiiraint and
reproof. They cannot bear to be checked in their
mad career of fin and folly; and the faithful rc^
prover, if fuch be found, is hated and avoided.
The very fight and example of the godly is a fecret
reproof to the wicked ; it is a contrail to their ov/ri
conduct; gives them difagrccablc feelings ; and,
therefore, they flrive to be out of the way. Some-
times they are fo bold as to expofe, in a ludicrous
manner, every appearance of fincerity ; and laugh
and jell merely to keep thcmfclvcs in countenance*

The preacher who fecks to faye himfelf and
them that hear him, by telling them plainly of thcit
fins, and denouncing the judgments of God, is
thought rigid and fevere. Ahab, the king of Ifrael,
faid of Micaiah, the fon of Imla, I bate bimyforhe
never prophefwth good unto me, but alzvnys cviL The
difcourfe which flows fmooth and even, dwelling
on generals, not diredled to the confcicncc, nor
fuiners purfued in it by the terrors of tiie Lord, is
rnofl applauded. It is related as hdc of a preach-
er, who had arrived at fo great perfeciilion in adapt*
ing himfelf to delicate ears, that he once told his
hearers, "If they did not vouchfafe to give a new

296 LINN.

turn to their lives, they would go to a place he did
not choofe to name in fo courtly an audience." It
is no breach of charity to fay, that fuch preachers
and their hearers are in danger of going down to
hell, and enduring never-ceafing torments, of ,
which, we Ihould now often hear and think, that
fo we may be excited to lay hold upon the hope
fet before us. If danger is not known, how fliall
it be Ihunned ? We do not preach you /o, hut from
thefe everlafting burnings. If our own hearts do
not condemn us, why fliould we fear ? If they do,
O! what madnefs to fliut our eyes, and wander
heedlefsly on! Will this make the danger lefs?
What fearfulnefs mud feize fuch, when they come
to (land on the brink of the awful pit 1

That there is an improper method of reproving
finners, is certain ; a method, tending more to dif-
guft than edify even pious ears. The wrath ofvmn
worketh not the right eoujnejs of God, There are ma-
ny defcriptions of Heaven and Hell to no purpofe,
or worfe. Eye hath noifeen, nor ear heard, neither
hath entered into the heart of man, the one or the o-
thcr. The joys of the one, and the terrors of the
other, are belt reprefcnted in the language of facred
writ. BcHdes, the word of God is quick and power^
fill, and JJjarper than any tzvo-edged fword; and is
that infirument by which, in his difpcnfation of
grace, he wounds and he heals.

SERMON XV.

The character and MISERY of
THE WICKED,

B Y

WILLIAM LINN, D. D.

One of the Minlfters of the Reformed Dutch Church, New-York,

Isaiah Ivii. 2r.
^bere is no peace, faith my God, to the wicked*

HAVING endeavored, in a former difcourfe,
fo to defcribe the v/icked, as that we might
be adifted in forming a judgment of ourfelves, I
proceed now to {how,

II. In what refpedls there is no peace to fuch.

Firji, There is no peace to them with God. By
their wickednefs they wage war with Heaven; and
the Almighty King is angry with them every day.
Man, hearkening to the fuggeftions of Satan, has
thrown off allegiance to his rightful owner, tranf-
grelTed his holy law, refufed that tribute of praifc
which is due, and engaged in open rebellion.
Whatever we may think of the claims of fellow-
portals, furely the great God hath an unqueftion-

O o

298 L I N N.

able right to us and all our fcrvice. He hath made,
arid continually upholds us. Of him we cannot
be independent ; and our happinefs lies in his fa-
vor. Having ruined ourfelves, he found out a
help. He fent his Son to fulfil the demands of
the law in our room, and in his gofpel he proclaims
pardon and peace to all who will return. Only
they have reconciliation with him, v.ho have fub-
mitted to his terms ; w ho, forfaking their fms, have
believed in the name of his Son. The impenitent
and unbelieving muft fall under the flroke of his
juftice. To their rebellion they add ingratitude,
by making light cf the offers of grace.

Having no peace with God, of what advantage
are the moft flattering circumftanccs in this world?
Of what advantage that we are the citizens of a
free (late, and the nations around in league with
us? Thefe indeed are ineftimable blefTings, and
which we muft not tamely furrender to every proud
and ambitious fpirit ; but can they make us hap-
py hereafter ? We may not enjoy them a day, or
an hour. While we continue under the power of
lin, we are the moft abjed; flaves. We do the
works of the devil, who delights in the ruin and
mifery of our race. — Is not the difpleafure of our
Maker enough to embitter every comfort, or ren-
der us joylcfs in the midft of every earthly good
thing ? How dreadful to think, that his curfe is
upon us when we lie down and rife up ; and in all
our ways! How fearful to know, that we muft fall,
at hft into the hands of the living God ! This is

LINN. 299

the pitiable conJition of the wicked, to whom.

In the fecond place t There is no peace in their
own con faiences. The thoughts of what their
crimes have expofed them to, often tear them with
the mod bitter rcflecftions. Son-.e of them have
been afraid to be left alone ; and difmal fpecflres,
which guilt formed, have haunted them in the
midnight hours. It is faid of the infidel Hobbes,
*' that though he would fpcak very ftrange and un-
becoming things of God, yet in his (ludy, in the
dark, and in his retired thoughts, Ke trembled be-
fore him. If his candle happened to go out in
the night, he awoke in terror and amazement. He
Was unable to bear the difmal refledlions of his
dark and defolate mind ; and knew not how to ex-
tinguifh, nor how to bear the light of the candle of
the Lord within himo"

See the man of pleafure, how gaily he walks a-
broad ! What cheerful nefs in his looks ! He af-
fects to efteem the more fober part of mankind a<?
precife and fupercilious 1 Talk to him of con-
fcience, and he hardly ref|-rains a burfl of laughter!
Did you fee him in fome hour af fickncfs, gloom
and folitude, you might find diftrefs pidlured in
his face, arifi ng from remorfe within. Though
repeated acls of fin fear the confcience, and ren-
der it lefs fenfible, yet there are few but have
their fcvcrc twinges and repenting fealons. It is
cafier to proflitutc confcience than to filencc it. —
•* Whatever there be in the air, there is certainly

300 LIN N.

an elaflic power in confciencc that will bear itfelf
up, notvvithftanding the weight that is laid upon
it to ftifle and kill its clamors." Dr. Doddridge,
in his life of that memorable convert. Col. Gardi-
ner, informs us, " That ftill the checks of con-
fcience, and fome remaining principles of fo good
an education as he had received, would break in
upon his moR licentious hours ; and that he told
him, when fome of his difTolute companions were
once congratulating him on his diftinguifhed feli-
city, a dog happening at that time to come into
the room, he could not forbear groaning inwardly,
and faying to himfelf, "Oh, that I were that dog 1"
Such v/as then his happinefs ; and fuch perhaps is
that of hundreds more, who bear themfelvcs high-
eft in the contempt of religion, and glory in that
infamous fervitudc which they call liberty.

If the confcience of the wicked be eafy, it muft
be in one or more of thefc ways ; either by a long
courfe of iniquity ; or by adopting falfe principles ;
or by a comparifon with others who are thought
worfe ; or by refolving to amend in future ; or by
performing part of the duties of religion. Wo to
thofe who arc able to quiet it by any of them. It
will fom.e time or other awake to their forrow.
Like a frozen viper laid to the fire, it will recover
ftrength, and fling them to the heart. Take them
in their mofl compofed frame, how far are they
from that ferenity of foul which religion gives.
This is a peace which paffelh all underftanding. The
nunds of the wicked are refllefs, and hurried by

LINN. 301

their luds and pallions. In the verfe preceding
the text, it is faid. The zvicked are like the troubled
fea, when it cannot reft^ whofe waters caji up mire and
dirt: But in the godly foul there is a calm. The
contemplation of heavenly things affords compla-
cency ; and in God, the foul can hope and refl:
for time and eternity. Peace, faid Chrift to his
difciples, I leave zvith you, my peace I give unto you :
not as the zvorld giveth, give I unto you. With this
peace, what earthly bleiling can be compared ?
Could we command eyery thing our hearts would
wi(h, where is the enjoyment, if the mind be dif-
quieted ? This, like an aching tooth, or a bone out
of joint, will difturb us, will break our fleep, and
render us unhappy.

Perhaps fome may think, that only atrocious
finners are fubjedl to fuch fevere laflies. Gene-
rally it is fo ; but every perfon eftranged from God
is deliitutc of folid and lading peace. It is ovv^ing
to ignorance and miitake, that he has any at all.
There are no fins fmall, confidered with refped: to
God. It is found fo in a thorough convidion;
and their being committed againfl: the light and
grace of the gofpel, highly aggravates them, and is
a bitter ingredient to all true penitents. Our
hearts condemn us for fecret as well as for open
fins ; for omiflions as well as tranfgrcffions. Un-
lefs then, confcience is unduly hufhcd, it cannot
otherwife than moleft all who are not reconciled to
God.

30^ LIN N.

Again, There is no peace to the wicked in a dy-,
' ing hour. By this is not meant that they ihall un-
dergo more pain of body than others. The pangs
of difTolution are the fame to all. Thofe indeed, of
whom the world was not worthy, have often fuf-
fered the mofi- cruel and violent deaths. Nor is
it meant, that the wicked have never any compo-
fure in death, or hope of well-being hereafter: —
For though the fcripture tells us, ne wicked is
driven aivay in his wickednefs ; but the righteous bath
hope in his death ^ yet we are not to underlland, that
none of them ever entertain^ in that folemn hour,
expedtations of mercy, or that they all anticipate
their mifery. Some of them die as they had liv-
ed, ftupid and thoughtlefs as beads. Befides, I
know not that death Ihakes every falfe hope. It
is thought that fome good men may have fears
and perplexities to the very lafl ; and that fome
bad men, may remain unfhaken, and die with
more apparent confidence than the others. There
are inflances of infidels maintaining cheerfulnefs
and refolution in their lafb moments. With fome
it has been other wife, and they have betrayed
dreadful forebodings of a wrath to come. Now
and then they have retraded their principles, and
fought relief in a profeflion of Chriflianity. It is
faid, that the poet Dryden, not being able to for-
tify himfelf in infidelity, embraced the Popifh re-
ligion. Some years ago it was confidently alTerted,,
that Voltaire, at the age of eighty, and being, as
he thought, about to die, had felt fome flrangc

LINN. 303

qualms ofconfcience, in confequcnce of which, he
had made a long and goodly confcflion of the
truths of revelation. His followers deem this a
ilander, and cannot believe that their mighty
champion would ever retreat. Having fo long
edified them by his writings, perhaps there is no
fuilicicnt authority to deprive them of their com-
fort in his death.

The fears of the good man cannot render his
ftate lefs fafe, nor the confidence of the bad, ren-
der his lefs dangerous. . Whatever their own fen-
timents are, itjhail be well with the right eouSy and
HI zvith the zvicked. We are, however, compalled
about with a cloud of witnelTes, who bear teflimo-
ny that the end of the perfedt and upright man, is
peace ; who have died, not only with calmnefs
and refignation, but have been filled with a joy
unfpeakable and full of glory ; ^vho have met
death, not only on a bed furrounded by friends,
but in its moft horrid form, on a gibbet, or at a
ftake ; not only thofe of flrong and feaiiefs make,
but thofe of a timorous nature, and from among
the v/eaker fex ; not only thofe who had no at-
tachment on earth why to wifh for life, but thofe
who had eftates, families and friends. It is an ob-
fervation made, to (how the efficacy of grace, that,
in fuffering times, none went more cheerfully to
martyrdom, than thofe who had numerous fami-
lies dependant on them. Let the decriers of reli-
gion produce us any principle fo powerful to bear
<?nc up^ under the diftrelTcs o^ life, and fupport

304 LINN.

through the valley of the fliadow of death ; any
thing that will fo revive and embolden the foul, as
a view of God reconciled in Chrift, and the hopes
of a blcfTcd immortality. No ; it is only this
will difarm death of his fling. It is this will
make death not only tolerable, but defirable ; will
give not only compofure, but triumph ; not only
free us from pain, but make heaven beam all a-
round us.

Dr. Young, in his tra6l on original compofition,
has given us a precious anecdote of the amiable
Mr. Addifon. " After he had difmiffed his phy-
ficians, and all hopes of life, he fent for a youth
nearly related to him, and finely accomplifhed, yet
not, above being the better for good inftrudlions
from a dying friend. He came — but life now
glim.mering in the focket, the dying friend w^as
filent. After a decent and proper paufe, the youth
faid, " Dear fir, you fent for me ; I believe and I
hope that you have fome commands ; I fhall hold
them moft facred." May difiant ages not only
hear, but feel the reply 1 Forcibly grafping the
young gentleman's hand, he foftly faid, " See in
what peace a Chriftian can die !" — He fpoke with
difficulty, and foon expired." I the rather ad-
duce this inftance, becaufe he was a man of ge-
nius, of great literary fame, and in high ftation,
with which empty fmatterers and conceited fools,
are ready to think religion inconfiflent. Indeed,
the men of greatefl talents, who ever adorned our
world, where not afnamed of the gofpel of Chrift s

LINN. 3DJ

<tInong whom we may rank a Locke, a Boyle, a
Newton, and a Bacon. Perhaps it might be affertcd,
without extravagance, that thefe, for . ilrength of
mind, and deep refearch, as fir exceeded many of
the retailers of infidelity as an angel did them ; or
as an untutored favage exceeds the bealls below
him. They were the glory of Britain, and one
half her fame.

What awful fpeci:acles have fome of the wicked
exhibited on a death bed 1 How contrary to the
example juft now adduced ! Hell feemed already
to have been kindled in their fouls. Under the
fcourges of a guilty confcience, and a fearful fenfe
of impe:-..ding wrath, they could not contain, but
vented their difmal outcry enough to rend the
flouteft heart. One, of whom mention is made
in a practical writer, "a monument of juirice, worn
to flcin and bone, blafphemed the God of Pleavch^
curfed himfelf, and continually cried, O torture !
-torture! torture! O torture, torture 1" Another is

• faid to have cried out, "I have had a little plea-

• fure, but now I mufb have Hell for ever mor&. To
whatever was fpoken, to afford him comfort, he
replied, I mud to Hell ; I muft to the furnaces of
Hell for millions of m.illions of ages." The re-
petition of thefe exprelTions is frightful ; how
much moreto have feen the fad objects ! Suffer me
to fay, with the greateft ferioufnefs and afieclion,
that no finner who goes on againlt his conf. icncc
can cxped to die in another manner. Let not the

p p

3o6 L I 'N n:.

friglit of thcfc examples freeze the blood and make

the hair fland ant end only, but fo imprefs our

nuhds as to deter us from all the paths of known

fin. Should we fall blindfold into defl"ru(fi:ion, it

•will not be lefs terrible in the iifu^e. It muil be

"grievous and dilirading to think of appearing be-

^ fore God without fome fure and firm hope. To

have our peace to make when the body is racked

vv^ith fore pain/ when rcfrefhing fleep has departed,

"and we know not when the pulfe may ceafe, and

we fiiffen into cold cUy — how atfectuig, and alas,

what profpecl that the mighty work fhall be done,

when years of health and ftrength have been finned

a\vay 1 I leave this mournful theme; but for one

"more mournful fiill ; there is,

^ In the lafl place. No peace to the wicked after
death. Then their forrows begin, which admit of
no alleviation. In this world they had their good
things : They enjoyed with others the common
bounties of Providence, and Vv^ere fenlible of plea-
fi.ire. In thefe they placed their only happinefs ;
but now all is gone, and they are torm.ented. Con-

• fcience can be quieted no more. It is the worm
that never dies. Inftead of hope, eternal defpair

. covers them round, and they are prcfTed under the

. wrath of a jufi and fovereign judge. Before the
body is conveyed to its cold lodging by furviving
friends, the immortal fpirit is fentcnced and con-
fined to that difmal dunojeon which jufiicc hath
prepared for all the rebellious; \^ here arc.

L IN N; 307

" Regions of forrovv, doleful fhadcs, where peace
And reft can never dwell, hope never comes
That comes to all; but torture without end
Still urges, and a fiery deluge, fed
With ever-burning fulphur unconfumcd.

Here their prifon ordained .

In utter darknefs, and their portion fet.

As far removed from God and lieht of Hcav'n

As from the centre thrice to th' utmoft polc/'f

Who is able to defcribe their mifery ? Who
knows the power and vengeance of Almighty God?
Future punifhmcnt is reprefented in fcripture by

the zvorm that never dies, by evcrlajiing firey by a
lake of fire andhrimfione^ and by every thing terri-
ble in nature.

That there will be degrees of mifery our Saviour
has taught us, when he fays, that it fhali be more
tolerable for Tyre and Sidon, for Sodom and Go-
morrah than for Chorazin, Bethfaida and Caper-
naum, in the day of judgment, becaufe thefe en-
joyed fupcrior advantages to the others. Thefe
words alfo teach the fame : This is the condemnation
that light is come into the worlds and men loved dark^
nefs rather than light. It fhall be more tolerable
for the heathen world, than for thofe under the
gofpel. Wickednefs indeed grows to a greater
height among the latter. Would you find the
mod daring and abandoned fmner? Look not for
him among the Indian tribes, but among profef-

t Milton's Piradif? Lofl. Book I.

30g LIN N.

fing Chrliiians. — Nothing can exceed the anguiHi
arifing from the refiedion of having flighted offer-
ed mercy. This is a nfiifcry from which the de-
vils themfelves will be exempted. To them no
Saviour has been revealed, nor pardon offered.
Skilled in the art of torment, they will increafe the
anguifh of our race by infulting their folly. The
body having been a partner in guilt, will be raifed,
reunited to the foul, and both made unfpeakably
miferable. Our Saviour concludes his awful re-
prefentation of the day of judgment, by faying,
^hejejhall go away into everlajiing punijhment .

The character and mifery of the wicked having
been now fet before us, furely it becomes us to
»nake careful and ferious application of thefe
truths.

We fee the unhappy condition of fuch, nct-
^vithilanding our political war is turned into peace.
To rejoice in it, moil certainly they ought, but by
no n-;eans to view it as aif evidence that God is
pleafed with them. Without repentance, they
are only refervcd for fevcrer judgmenrs. Thedif-
peniations of Providence towards mankind in this
world are various, and all defigned to bring them
to a fenfe of themfelves, and an acknowledgment
of the Xwm'y and true God. He tries us now with
aixlidrion.and then with mercy, or he mixes the cup.
Tliey who harden their necks jJoa:ll fiiddenly he defiroy^
cd, and that without remedy. They who have felt
the dilbcffes of the war, and have not wept for

I. INN. 309

their fins ; thofc who have loft their eflates^ and
have not made peace with God, have reafon more
than ever to fear. There is yet no peace to them.
They are not immediately threatened, it is true,
"with an invading army, or called to change domcf-
tic blifs for the hurry of a camp, and jeopard their
lives in the high places of the field. They no lon-
ger tremble for dear relatives, and figh for life, li-
berty and property at frake, but they lie under the.
difpleafure of that Almighty Being, who difpofes
of them and all their concerns. He hath other,
ways to punifh them even in this world ; and they
ihall not cfcape his righteous judgment in the.
"world to come. What are all the fccnes of terror
and confuiion we can vvitnefs here, compared to.
that place, where fliall be continual weeping and
gnajhing of teeth.

Is it not then of the utmoft importance, that wc
examine whether or not we are numbered with
the wicked? If ever we would obtain mercy of
God in Chrift, we mud firfb be acquainted with
our own condition. *As fome diforders are of the
moft deadly nature, in which the patients are (tu-
pid and infenlible of pain, fo a finner not know-
ing himfelf to be fuch, and unconcerned affords
but little ground of hope. — Are any of you living
in ignorance of divine truths, feldom thinking or
caring about them ? Are you guilty of great im-
moralities, fecret or open ? Do you live in the o-
miilijn of pofitive and known duty? Mow then
<rsnyou ho|>c-that your ftate is good and fafe? Your

3IO LIN N:

ftate is, beyond all doubt, bad and dangerous. — .
Believe it to be io, and 'labor after repentance and
amcndnnent. — Neither will a life faultlefs in the
e,yes of men, and a regular attendance on outward
duties, prove you the fubjedls of fupcrnatural grace.
He is a Chriflian who is one inwardly. The feat
of piety is the he.:irt. If you believe the doClrine
of man's depravity and inability, you muft, in con-
nection, believe theneceffity of being created anew
in Chrift Jefus. As is the tree, fo is the fruit : As
is the fountain, fo are the ftreams. Have you then
palTed from death to life ? There is no medium.
Either you have been changed, or you are, at this
day, /'// the gall ofhitternejsy and in the hond of iniqui^
iy. Hear the Vvords of him who came down
from Heaven to teach us the way of life: Verily^
verily y I Jay unto thee, except a man be horn again, he
cannot fee the kingdom of God. Alas, that too many,
like Nicodemus, think this a ftrange and uninteU
iigible dodlrine. They alledge that nothing more
is neceflary than thofe endeavors and defires which
a.re in their own power. They feel no need of the
influences of the holy fpirit. O Religion, myfle-
rious in thy nature, giving glory to God and de-
bafing the creature, may we never mirtake thee,
our eternal concern ! BlciTed God, difpel the dark-
nefs of our minds; give us to know thee; and
what we ourfelvcs are, and lead us in the way ever-
lafting !

Our deceitful hearts are too apt to impofe upon
us, and our adverfary the devil, is ever feeking

LINN. 311

whom he may devour. The mod wicked perfon
Hatters' himfclfthat he will fome time or other
mend, or pfefumes on the mercy of God. — Let us
try to make a thorough work of religion. Many,
•who were not far from the kingdom of Heaven, will
never arrive there. The fonnalill muft lofe his
foul after all his pains. He needs the new heart,
' to turn his drudgery into a willing fervice, and
make him happy for ever. The hypocrite, if re-
newed in the fpirit of his mind, will not act the
'player, or aiTume a borrowed charader ; but he
will really be, what he appears to be. How vain
fare all pretences 1 It is eafy to deceive fellow-
.men ; but God, with whom we have to do, fearch-
cs the heart and tries the reins. What we are in
fecret, when none but his eye fees us, will deter-
mine bur true character.

Sinners, of whatever defcription, open your
'Cyes on your wretchednefs ! Flattery in your cafe,
. would be poifon. To hide your danger, or fmooth
it over, would be monflrcus cruelty. Do you a(k,
• is there no hope concerning us ? None, while you
continue in fin. There is no fuch falvation in all
t\\Q: fcriptures. If you are refolved and permitted
to go on in a courfe of iniquity till the end of life,
you are condemned already. The zvages of fin is
death. Nothing but the flight union of foul and
body, prevents the Hamcs of hell from kindling
all around you. On this precarious tenure you
hold any eafe and peace you ha\ e. A few days
iickncfs may end all your joy for ever \ a ficknefs

311 L I N If.

in which you may be infcnlible, and can no m(5r«
attend to the falvation of the foul, than one alrea-*
6y in the grave ; nay, an accident may precipitate
you into everlaiting burnmgs. You now hvc, and
have health and reafon. If you vnU leave your
iins, there is an ample remedy provided for you in
the gofpeL There is falvauion for the word of
you ; for all of you. O delay not, but break off
-your fms by righteoufnefs. Be importunate in
prayer to God. Bring your polluted foul and bo^
dy to the blood of Chrifl:, which clcanfetb from all
jln^ — Now is your day of grace ; fin it not away.
The moments are on the wing. — Improve them
before they are fled, and you go down to the duft.

You, my brethren, who have your peace made
with God, are happy indeed. I congratulate you
on the peace reftored to our land ; but I congrat-
ulate you m.uch more on this. By the one, the ca-
f lamities of war are removed, and days of eafe and
reft are come ; by the other, you have efcaped ca-
lamities without end, and have found eafe and reft
to your fouls. By the one, you are freed from the
opprcffive yoke of men; by the other, from the
vileftflavcry offin and fatan. By the one, you
have profpeds of a growing and extcnfive empire ;
by the other, aliurance of reigning for ever and
ever. You are doubly bleft. Peace without, and
peace within. Peace here, and peace hereafter.
You muft not, however, put off the harnefs. In
your fpiritual concerns, much remiains yet to be
done. This warfare is not over. Sin and fatan^

LINN. 313

though wounded, are not dead ; thougli forely
beaten, they keep the field. Hoftiiitics may ceafe,
but they will be renewed. It is your duty, there-
fore, to watch, and to put on the whole armour of
God. You have the grcatefl: encouragement to
ftand your ground. You will prove fucccfsful,
through the llrength of your leader. Jcfus Chrift
will make you, at lad", more than conquerors.

Exert all your talents, and ufe all your influence,
to promote the declarative glory of God, and the
falvationof men. Difcountenance, and, as far as
in your povv cr, prevent idlenefs of every kind, ex-
cefs and profanity, fo difplcafing to God, and de-
flrudlive to free and popular governments. We
have been brave, and if virtuous, we will be a
happy people.

I conclude this difcourfe with addrefling, once
more, thofe of my audience, who m.ay be fenfible
that they have no peace with God. It were eafy
to multiply arguments, why you fhould return to
God ; but none will prevail unlefs he make them
cffedlual. I have endeavored to deal plainly and
faithfully with you, as knowing that I muil give an
account. It would be improper to preach my
foul away in a fmooth and moral harangue. Your
own good fcnfe would condemn mc for it now,
and rife up in judgment againfl me in the day of
the Lord. Have you formed any rcfolutions, that
you \vill try to be religious ? Begin and pcrfcvere.
You have the greatcil' encouragement. Let nei-
ther the number, nor the aggravation of your

314 L' 1 N N.

crimes, deter you from an application to the Sa-
viour. On the contrary, if fin be your choice,
there is no encouragement. How do you know
that God will not leave you to yourfelves, to
fill up the meafure of your iniquity ? How do you
know that he will not fpeedily require your fouls?
Let not a moment then pafs without refolving to
ferve God. Why halt you between two opinions?
Reafon and confcience fay, that you ought to be
religious. Follow their wife and fovercign dic-
tate. What pretences does fin bring? She puts
on a fpecious appearance to deceive and ruin.
Hearken not to her fong, for flie would entice you
to your owndeftrudlion. In the end, flie will bite
like a ferpent, and fling like an adder. She re-
w^ards all her votaries with unutterable wo and
pain. But religion holds out to you every thing
good and great. She will perfed: and make hap-
py your nature. Through Jefus Chrift you may
obtain peace with God, and with your own con-
fcienccs; peace in death and throughout eternity.
Why will you not, this day, accept and fign the
peace through this Mediator? This would give
you a true reiifh for all the gifts of Providence.
Then might you fit every man under his vine^ and
under his fig-tree, and none make you afraid. May
God teach us all our true interell; long continue
our national peace; and above all, give us peace
with himfclf, and make us happy, when thrones
fhall be cafi: down; through Jefus Chrift, to whom
with the Father, and the blellcd Spirit^ one God^.
be glory now and for ever more.

HE?*

SERMON XVL

On disobedience.

B Y

BENJAMIN MOORE, D. D.

One of the Miniflers of the Epifcopal Church, New- York.

Genesis iii. 6.

And when the woman Jaw that the tree was good for

foody and that it was pleafant to the eyes^ and a tree

to be defired to make one wife ; Jhe took of the fruit

thereof and did eat ; and gave alfo unto her hujhand

with her, and he did eat,

HOWEVER infignificant this tranfadioii
may, at firll view, appear, its confequcnces
have been very deplorable to all mankind. Man
"w'aa originally created in the image of God, and
the habitation alfigned him by his Creator, was a-
bundantly fupplied with all the means of felicity.
He poireffed, in Paradife, whatever was necefiliry
to render his prefent exiflencc happy ; and, in the.
midft of the garden was placed the tree of life, as i.
fymbol and pledge of his immortality, if he conti-
nued obedient to the commands of his God. He
was indulged in the free enjoyment of all the blef-
fings that furroundcd him, excepting only that he

3i6 MOORE.

was laid under one particular refrridlion, not to
tafte of the tree of knowledge of good and evil.
But, feduced by the temptation of Satan, our firft
parents violated the divine command. Walking
by fights and not by faith; tru fling more to the
Tuggeflions of their own appetites, than to the de-
clarations of their Creator ; grafping at what ap-
peared a prefent good, though apprized cf the
dangerous confequence ; when they faw that the
tree was pleafant to the eyes, and vainly imagined
that it was good for food ; they ilretched forth
their hands and took of the fruit thereof, and did
cat, to their own wretchednefs and that of their
pofterity. For by this violation of the divine law,
the covenant between God and man was broken ;
the right to the tree of life, the pledge of imm^or-
tality was forfeited, fin gained admiflion into the
world, and mifery and death foilow^ed his footfteps.
In that evil hour, nature, from her feat, fighing
through all her works, gave figns of wo, that all
was loll.

This very interefiing event well defcrvcs the fe-
rious confideration of every Chriflian; for in its
confequences are involved all the pollerity of
Adam. Upon this event is founded the whole
fcheme of the redemption of the world by the Son
of God, in the voluntary facrifice of himfelf upon
the crofs. Had not man fallen from his original
acditude, there would have been no neceffity for a
Redeemer. To remedy the fad effects of this ori-
ginal tranfgreflion, the promife was immediately

MOORE. 317

given, that the feed of the woman JJjould bruife the
ferpent's head. Let us then confider what inferen-
c-es may be drawn fron:i this paffage of facied fcrip-
ture, which may tend either to confirm out faiih,
or to diredl our praclice.

And, in the frjl place, hence wc may learn, that
God has a right to try our obedience in any man-
ner which may feem bcft to his infinite wifdom,
notwithflanding the difficulties and feeming in-
confidences which may be fuggefted by our im-
perfecl apprehenfion of things. Is it enquired ?
Indeed, the queflion has been often put by fcof-
fing infidelity — " Why ihould a divine command
be given with refpedt to fo trifling a circumftance,
as that of tafting the fruit of a particular tree?"
The fole intention of the Almighty Creator was
to prove the fidelity and fubmiflion of his rational
creatures; and why not in this circumftance, as
well as in any other ? Such was the fituation of our
firft parents in their primitive ftate, that the laws
which were enjoined them mult ncceilarily have
been few and fimple. Mod of thofe injuncflions
would have been totally inapplicable to their con-
dition, which were afterwards laid upon mankind,
when the human race was multiplied ; when a di-
vifion of property had taken place; and extenfive
civil focietics were formed. If the command was
plain and fimple, tranfgrellion was the more eafily
to be avoided. Although the prohibition related
to a matter, which would otherwife have been al-
together indifferent ; it was entirely adequate to

3iS MOORE.

the intended purpofe, which was to prove the faith
and humiHty of the rational creatures whom God
had formed. Their trial, Uke that of every other
perfon, was, to fee whether they would feek for
happinefs only in compliance with the divine com-
mand, or whether they would endeavor to obtain
it, in fome other way. And upon this principle,
that particular tree which was the fubjed: of the
prohibition, is with propriety denominated the tree
ef knowledge of good and evil ; as it was intended to
fignify to thofe who tafted the fruit thereof, the
good of entire fubmiffion, and the f^// of wilful dif-
obedience to the command of God. From thefe
confiderations, let not us prefume to difpenfe with
any of the injunctions of the Almighty, however
infignificant they may appear to our limited un-
derflandings. Some duties arife from the natural
and neceffary relations of things ; and fome alfo,
from the immediate appointment of the great Cre-
ator and Lord of the Univerfe. From this latter
fource, the ceremonial laws of the Mofaic difpcn-
fation derived all their authority ; and, on the fame
account, we Chrijiiaiis are obligated to fubmit to
the pofuive inftitutions of the gofpel. The will of
God, in whatever manner it may be fignified to
mankind, is the unerring and indifpenfible rule of
human conducl.

Secondly^ Hence we may be led to obferve the
diftind; offices o^reafon 2indfailhy in the great con-
cerns of religion. Let enthufiafts endeavor to de-
preciate reafon, bccaufe it muft ever prove un--

MOORE. 319

friendly to their extravagant pretcnfions — let un-
believers exceffively extol its powers, becaufe they
aredefirous entirely to difcard revelation — thedif-
creet Chriftian will never attempt to feparatc
what God has indilTolubly united. He will make
his reafon and his faith mutually alTifl: each other.
The beautiful edifice of his religion will be found-
ed in reafon y and the fuperftrudture will be reared
on high by faith ^ and all the facred duties per-
formed in this glorious temple of the Lord, may
be juftly denominated a reafonable fervice, Reafon
is the diflinguiihing glory of man. From this
heavenly ingredient in his compoiition, it is faid,
that he was created in the image of God, This is
the candle of the Lord fhining before us to diredl
our progrefs. This is the celeflial light which
lighteth every man that cometh into the world.
But let us ever remember, that the rays of this glo-
rious luminary are circumfcribed within certain
limits. This heavenly guide can conducft us only
through a part of our journey ; and then, fhe vo-
luntarily gives us up to the guidance of faith. It
is, therefore, a matter of infinite importance to us,
when reafon Hops, to be fatisfied and willing that
faith fliould take us by the hand. Happy would
it have been for our iirft parents, had they adled
from a fledfaft convidlion of this momentous
truth. God had vouchfafed to converfe with them
under fome vifible form ; and his command was
communicated in fuch a manner, that they enter-
taincd not the lead doubt of its divine authority^

320 MOORE.

Reafon herfclf, therefore, ought to have taught
them, not to cavil, but implicitly to obey. Has God
cxprcfsly dcchrcd,Thou/Lalt ml eat.^ Every contra-
dictory affertion is, therefore, not to be attended to.
Impertinent and prefumptuous arc all thy imagi-
nations, " that thou mayeft tade the forbidden
fruit, not only v;ithout danger, but even with plea-
fure and advantage — that its beautiful appearance
indicates fome faiutary quality Vv'ithin ; that fure-
iy it is good for food, and much to be defired to
make one wife." The event proved, that the high-
eft wifdom of man is to fubmit to the dircdions
of Almighty God — that mifei-y is the natural con-
fequence of tranfgreffing the law.

Thefe obfervations are altogether applicable to
the prefent fituation of Chrifiiaiis. Our religion
requires the exercife of both realon and faith. She
comes with high pretenfions — llie flirinks not
from the clofeft infpecfrion — Ibe demands the at-
tention which is due to a divine revelation. Let
reafon examine thefe pretenlions, and weigh the
arguments which are adduced to eflablilb fuch
high authority ; for, in fo doing, reafon afe with-
in her proper fphere. And if flie at length de-
termine, that our religion com.cs from God, then
let us receive it with cordial affe6i:ion, and refign
ourfelves, without referve, to its Heavenly direc-
tion. Does reafon indeed conclude that Chrifli-
anity is of cclefiial origin ? Does reafon declare
that God is v/ifer than man ? Let us then call in
the aid of fallL Let us believe the alTcrtions of

MOORE. su

God, though we cannot always perfedlly compre-
Iiend them. Let us be obedient to his injundlions^
though we cannot always explain the mode of
their operation in producing the intended effecft.
Upon this principle let us IledfaftJy maintain the
doctrines of the exiflence o't three perfonsm the u-
nity of the divine nature; of the incarnation of
the Son of God ; and of the atonement: which he
offered for the fins of the world. Let us heartil/
believe and ad upon that perfuaiion, that the due
reception of tne facraments, though they are but
mere matter^ will, nevcrthelefs^ (by the efficacy of
the divine appointment) have a Jpiritual effecft in
promoting the purity, and thus fecuring the fal-
vation, ofour immortal fouls. Let us walk by
faith^ and not by fi^^ot ; and this divine principle
will be unto us the fabfiaiice of things hoped for, and
the evidence of things notfoen.

Thirdly, From this palTage of facred fcrlpture

■we may obfervc, that fince the will of God is the

indifpenfible rule of human conduct, whenever

his commands are clearly notified, we arc not prc-^

fumptuoufly to diftinguilh them, as if fome were

trifling, while others are important; as if fome of

them deferved regard, while others may be tranf-

grelTed with impunity. So far as the infirmity of

our nature will permit, we mufl endeavor to yield

a perfect obedience to all the laws of God, Thefe^

jio doubt, with refpect to their influence upon hu-.

man happinefs, are of more or lefs importance j

\)m dill, in regard to the authority from which

322 M O O R E.

they are derived, they all deferve the fame refpedl-
Hence, the declaration of the apoftle is undoubt-
edly jud ; that isohojoever keepeth the whole laWy and
cffendeihy (that is, ivilfully offendeth) only in one
point, be is guilty of all. — He defpifcs that authori-
ty upon which the whole law is founded. In their
treatment of each other, our fird parents violated
no duty, they lived in mutual affedion, and, in
the tafk that was affigned them, yielded recipro-
cal afli fiance. And, wuth refpecl: to their devo-
tional temper of mind, it is probable the lan^
guagc of the poet is as true, as it is beautiful —

• Their orifons were each morning duly paid
In various ftyle ; for neither various flyle
Nor holy rapture wanted they, to praife
Their Maker,
Whofe goodnefs is bej'bnd tho't ^indpozver divine,

Condant as they were in the difcharge of thcfe /;;/-
portant duties, it were well if they had attended
to the lejjer matters of the law. Satan did not
dare to infmuate, that God was not to be adored,
or that they were not to love each other. Bjt he
artfully fuggefled, that the tafling of the fruit of
a particular tree, could not be a tranfgreflion of
fuch frightful magnitude; could not poflibly be
attended with fuch dreadful confcquences. That
he is a liar from the beginning, the fatal event
fufficicntly proved ; and it now concerns us to be
cautious, left we fliould be feduced into tranfgrcf-
fion by fimilarfalfe fuggeftions. Say not, that

MOORE. 323

becnufe you injure no man by dircd injuflice, you
may venture to indulge in rioting and drunken-
ncfs, which are fuppoied to be injurious to no one
butyourfelf; for God has commanded us to be
temperate in all things, and has introduced drunks
€nnejs into the fame dreadful catalogue of vices,
with adultery and murder. Say not, that becaufe
you obferve all the weightier matters of the law,
duties which are of everlafling obligation, you may,
without hazard, negled x!'[\^ pofitive infiitutions of
the gofpel — that hapiijm is of no avail to falvation
— and that the LonV^ /upper is a ceremony of little
Hgnificance. The proper inquiry is, '^ Has God
commanded the obfervance of them ?" If this be
the cafe, it is our duty with humility to fubmit,
and not arrogantly pretend to alTigii reafons to
juflify our difobedicnce. He that would avoid
the great offence, mull refolutely withftand the
firft beginnings of evil. He that would yield an
acceptable obedience, mud prefent his tithes of ..
mint, and anifc, and cummin, as well as obferve f
"the more weighty precepts of the law. An appa-
rently trifling tranfgreflion, may be productive of
very ferious confequences ; a feeming unimpor.-
tant duty may be highly acceptable in the fight of
hivi who enjomed it. Let us implicitly obeyy and
then we may fafely truft the event to God, who is
fupremely wife, and powerful, and good.

Fourthly, In difcourfmg upon this fubjedt, it
maybe farther obferved, that the very foundation
and groundwork of all true reli<?-ion mull be bid

324 MOOR E.

in an humble and docile difpofition of heart. It
was pride that thruft dov/n the revoking Angels
from their firft abodes in the manfions of glory. It
was a vain confidence in their own powers which
expelled Adam and Eve from all the joys of Para-
t3ife. Except ye he convert edy Jays our Lord, and he-^
come like Utile children^ ye cannot enter into the king-^
dom of God. Now the prevailing difpofition of
children is docility of mind; and a readin.efs to
give themfelves up to the guidance of thofe, whofe
goodnefs they have experienced; and who, they
!know, are wifcr than themfelves. Deflitute of th[s
difpofition, the Pharifees blaiphemed the Son qf
God, and defpife.d his doctrines ; and, on the fame
account, the reafoning Philofophcrs of the prefect
day vilify the gofpel of Chrift, becaufe they can-*
not comprehend all its tnydcrics. But, is the hu-
man uuderdanding a perfed: liandard of all wif-
dom; an adequate judge of all truth? Is there no-
thing true v/hich lies beyond the limits ofour com-
prehcnfion? We cannot prefume to alTert it; for,
in the flrong language of fcripture, it may be juft"-
ly affirmed, the zveaknefs of God is flrongcr than man,
and the foolijhncfs of God is zvifcr than man, A\\ na-
ture is full of inexplicable myfteries ; and before
Vain philofophy rejects the gofpel, becaufe fome
myllerious doclrincs are therein inculcated, it
blight to explain the fccret procefs by which fluid
water is converted into fclid ice; or how every
blade of grafs is induced to fpring upwardsy con-
trary to a general law of nature. Ignorance and

MOORE. 315

arrogance frequently go together : but the ten-
dency of true wifdom is ever to make us humble.
With God, nothing, that docs not imply dired:
abfurdity or wickednefs, is impoflible. When
Samaria was clofely befieged, and reduced to the
Jaft extremity by famine, Eliflia, the man of God,
came forth and proclaimed in the audience of all
the people, thus faith the Lord, to-morrow about this
iimeyjhall a 7neaJ'ure of fine flour be fold for a fheckel,
and two meafures of barley for afLeckel, in the gates
of Samaria. But a Lord, on whofe hand the king
leaned, in the true fpirit of captious infidelity, an-
fwered the man of God, and faid, behold, if the
Lord would make windozvs in Heaven, viight this thing
^e f And yet, the event iliowed, that the man of
<Jod was right, and that the objeclions of the im-
pious caviller were frivolous and vain. J^ei ijna-
,ginations be caft down, and every high thing that exalte
tth itfelf againft the knozvledge of God; and let every
thought be brought into captivity to the obedience of
Chrift ; and we fhall find, in due time, that in be-
lieving the doclrines of the gofpel, -ti'e have notfoU
iowed cunningly devifed fable s ; that what God hath
promifed, he is alfo able to perform.

For, to our great confolation, it may be obferv-
cd, in the laft place, that in the redemption which
was wrought out by the Son of God, fufficicnt pro-
vifion is made to remedy all the fad cffcds of this
original tranfgrejf on. In the fulnefs of time, God
fent forth his Son, made of a woman, to accomplilli
the promife given to our firll parents in Paradifc,

326 MOOR E,

The great work of redemption is now completed ;
and we are continually invited, nay, even com-
manded, to come and partake of its benefits.
Through hearty/^///;, and (incere though impcr-
fcd obedience, compcnfation may be amply obtain-
ed for the lofs of the tree of life; for death has
been vanquillied, and immortality is again brought
to light in the gofpel. Let me conclude with ex-
horting you, to acquiefce in the wifdom of divine
Providence, in whatever manner God may think
it proper to try and prove you, in this mortal life —
to cultivate affiduoully the powers of reafon, as
the diftinguifhing gift of God, and the greateft
glory of man j and reafon, under proper manage-
ment, will become the affedlionate handmaid of
faith — to take without relucl^ance, the zvill of God
for the guide of your lives, and it will undoubtedly
lead you to happinefs and glory — to walk before
him with all lowiinefs and meeknefs of heart, for
he who thus humbleth himfelf will be gloriouHy
exalted — to let the blefled hope of everlafting
life animate your obedience and enliven all your
profpedls. PafTing, in this manner, through things
temporal, you will finally lofe not the things cter-
iial ; for there remaineth a never-cealing reft for
the people of God.

SERMON XVIL

On the FORGETFULNESS of our SINS.

B Y

B R 2"^ A N FAIRFAX,

MInifler of the Eplfcopal Church, Alexandria, Vlrgini:^

^ H o s E A vii. 2.

And ihey coytfider not in their hearts y that I rememhcr
all their wickednefs.

IT is a melancholy thought that there are fome
people, perhaps a great many, v/ho are with-
out the confideration mentioned in the text ; that
do not confider that the Lord remembers all their
wickednefs.

If a man does a known injury to his neighbor,
he is very apt to think he remembers it. But he
may offend God from time to time, and not con-
fider that he can remember too. This is an affcd-
ing thought, both with rcfpecl to ourfelves and
others. When we obferve this carelciTnefs in
others about offending God, and an indiflerenc}^
whether he takes notice of it or not ; we mav
wonder and pity their inattention, as we do when

32^ F A I R F A X.

we fee a great careleiFncfs in people, who fquander
away their eflate without thought, or run greatly
in debt, or are negligent of their health, expofing
it by intemperance or other folly. But when we
bring the cafe home to ourfelves, and reflcd: how
often -we have offended God, without confidering
that he remembers it ; it is enough to aifecl us
with remorfe and fhame. There is no part of a
man's condu6l that more furprizes him, when he
comes to reRexion, than that he did not confider
in his heart, that the Lord remembered his wick-
cdnefs, although he did not. How could it be,
might he fay to himfelf, that I fliould have linned
in this particular, and in that, and yet not advert
to the Lord's feeing it? — Not confider, that he,
whofe eyes run to and fro through the earth, muft
behold an offender againfl: his laws ? How flrange
is it that I fhould be thus thoughtlefs, to wound
my foul by frequent ads of lin, to grow daily
worfe, by daily going farther from God ; that God,
who is as able to punifh, as he was able to create
me. Surely I muft be like the ungodly, defcribed
in the Pfalms. ne ungodly is Jo proud that he careth
not for God: neither is God in alibis thoughts. He
bath faid in bis heart, tiifo, God hath forgotten : be
' hideth azvay his face, and he will never fee it. Thus
he might reafon with himfelf, and reafon truly.
For fuch as are thus carelefs are like the ungodly;
nay, they are the ungodly themfelves, whom the
fpirit of wifdom hath fo juftly defcribed. They
fay, God hath forgotten— that is^ doth not remem^

jiMLk»

FAIRFAX. 329

ben Bat the fame fpirit contradicls thefe bold
alTertions — Wherefore JJoould the wicked blafpberae
God : zvhile he doth fay in his hearty tufhy thou God
careft not for it? Surely thou haft fe en it, for thoube^
hjldeft iingodlinefs and wrong. We have no difficuU,
x.y in believing this : for whatever the ungodly .
may fay, it will be no hard matter for thofe who
fear God, to believe that he really does behold un-
godlinefs and wrong. And, indeed, it is not im-
probable that many of the ungodly cannot help
•believing it themfelves; for though they may fay^
God car eth not for it y yet it is much to be queflion-
ed, whether they really think fo. It is true, they
do not confider in their hearts, that is,, they have-
not a deep and fettled confideration, that God fees
them : yet if they would turn their thoughts inward
and aflc the queftion ferioufly, w^hether God fees
them or not? they would not fo readily fay, that
he cared not. But it is through want of due
thought upon the fubjedl:, that they do not confi-
der in their hearts, that the Lord remembers their
wickednefs — and therefore venture to- fay within
themfelves, he doth not regard. It would fcem
as if it was done to put off fome diHiurbing thought
juft beginning to arife; and that it might not dif-
turb them, they banifh it by a fudden effort — fay-
ing, what fignifies it to have any uncafinefs about
it? God careth not for thcfc things. — There arc
fome to be fure who do not believe in God's all-
feeing eye, and his univerfal prefence ; but yet, I
fuppofe, tfterc are more who cannot help believing^

S f

220 FAIRFAX.

it, when they take the time to confider it ; and
yetj notwithilanding, for want of attention, flatter
themfelvcs with the hopes of his not beholding, or
at leaft, not remembering, to their utter confuiion,
ar a future day.

To fuch,then, it may be ufeful to have a warn-
ing. It may do them good to be reminded of
their inattention — to be brought to confider that
v/hich they do not. And may we not fuppofe
that the words of the text were written for this
purpofe. Why are the threatnings in fcripture,
but to alarm the minds of thofe whofe conduct
expofes them to thofe evils which are threatened ?
Not only the danger of a finful courfc is mention-
ed, but the danger of being carelefs and off our
guard is alfo mentioned; that we may avoid the
temptation we are expofed to from carelcfTnefs.
The benefit of watchfulnefs is defcribed, that we
niay become watchful- — The benefit of prayer is
mentioned that we may pray — The help which
the Lord is ready to afford is wrirten, that vi^e may
apply for it — His mercy is fpoken of in high
terms, that we may not defpair; and his judg-
ments are recorded, that we may not prefume too
much upon his goodnefs; but rather be driven
from fin to the arms of mercy. So the want of
conlidcration is written, that fuch as need it, may
be roufcd to cCnlider. Of this inconfideratencfs
there are many kinds. Men do not confider e-
r.ough that they are to die — they are not apt to
fconfidcr whether they are prepared to dk — they

FAIRFAX. 331

60 not often confider that they are really finncrc — >
they do not confider that fni mufl: be puniihcd, ci-
ther in themfeives, or in another for them — they
do not often confider whether their fins have bccri
ever pardoned ; and fo in many ways, men ne-
gled: a due confideration. I appeal to you, my
brethren, whether you do not (uppofe that among
the many forts of inconfiderate people, there arc
fome that confider not that the Lord remembers
their wickedncfs? Iffo, the words of the text were
written for their benefit ; that they may perhaps
apply the do6lrine to themfeives, and fay it is too
true: For when men are brought to fee their cr--
ror, it is a good beginning. And if a rnan hath
often, or even ever faid to himlelf, " God hath
forgotten my fins, or hideth away his face and
will never fee them," and fliould caft his eyes upon
this place of fcripture, or hear it fpoken of, where
he difcovers his thoughts are unveiled by the word
of truth ; and that he is ji^ft fuch a man, as is
there defcribed, he may be ftruck with a fear of
that God, who, he was weak enough to fuppofe, had
forgotten him. And then the cafe will he rcverf-
ed. He had fliid that God had forgotten.; but
now he is afraid that God never will forget his
fins : He before faid, that the Lord had done whan
he now believes he never will do. This is a com-
mon cafe of the ungodly, when the.y firfl: fee theic
fins in full view, they are fo dreadful, fo heinous^
that they think Gcd never will forgive them. If
they are fupportcd by a fmail hope, it is but a

33^. FAIRFAX.

fmall one; their general Hate, being almofl a def-
pair of mercy.

This leads me to the fecond thing, to wit, That
there is another fenfe in which the Lord remem-
bers our fins no more, and very different from that
of which I have been difcourfing. In this, an un-
godly man fays, God does not mind his fins, and
flatters himfelf, or rather tries to flatter himfelf,
that his fins will be forgotten though they have
been never pardoned — -that is, that God will pafs
them by, though he has never repented, or fued
properly for a pardon. In the other fenfe, God
forgets or remembers our fins no more, when after
humiliation and amendment, he hath pardoned
and blotted them out. Now for a man to be able
to fay this. That the Lord hath blotted out his fins
and will remember them no more, is as defirable
a fiate,as the other before-mentioned is deplorable.
That the Lord does pardon true penitents, is a
comfortable truths and one of the great points of
the gofpel. When remifiion of fins, as well as re-
pentance, was ordered, by Chrift, to be preached,
how do fome doubt whether it is to be had i n this
world ? The apofi:les fpeak of it as a thing adually
done, and not as a matter only to be expedled in
the next life. St. John fays, / write unto you,
little chiidreu, becauje your fins are forgiven you , for
his name's, f^^^y or through his name. And does
he not fay, If we confefs our fins, he is faithful and
juji to forgive us our fins, and to cleanfe us from all
unrighteoufnefs, St. James — l^hat the prayer of

FAIRFAX. 333

faith Jhall fave the Jkk, and the Lord Jkall raife him
upy and if he have committed fins ^ they Jhall he forgivy.
en him. And St. Peter — That all the prophets give
witnefs to Chriji, that the believers in him receive
remiffion of fins through his rtame f And we have no
reafon to fuppofe that this remilnon is to be had
Qiily hereafter, when we compare the exprefiions
together, and confider alfo the teflimony of ex-
perience about it. If our Lord had power on
earth to forgive fins, and did adlually do fo, why
{liould we doubt either his power or wilHngnefs to
do it now ?

The apoflle to the Hebrews mentions it as a
part of the new covenant, in his quotation from
the prophet Jeremiah. — This is the covenant that I
will make with the houfe of Jfrael after thofe days^
faith the Lord; I will put my laws into their mind^
and write them in their hearts ; and I will be to them
a God, and they Jhall be to me a people ; and they Jhall
not teach every man his neighbor y and every man his
brother y Jay ing, know the Lord: for all Jhall know me^
from the leaji to the great ejl : Jor I will be merciful to
their unrighteoujnejsy and their fins and their iniquities
%vill I remember no more. So that remiffion of fins
is part of the new covenant ; and we may look
for its accomplifhmcnt in performing the condi-
tions of it, by confeffion, prayer, humiliation, and
amendment.

Thus, then, to have the Lord forget our fins is
very definable, and quite diifercnc from fuppofing

334 F A I R F A X.

he does not notice them. And remiirion of fins is
preached that men may arrive to this Hate, by firil:
having a hope of pardon, and then by actually ob-
taining it. I do t:ol mean that the ungodly, living
in fin, are firft driven from it by the hope of par-
don : No ; they are driven from (in by the fear of
judgment. The hope of pardon, however fmall,
at firft, keeps them from defpair; fo that whilft
the fear of judgment humbles them, they are gra-
dually led on by hope, to the throne of mercy.
And this remifllon of lins is preached that fmners,
in their deepell diftrefs from the fear of wrath, may
yet have fome hope left ; that they may not cad
off all thoughts of falvation; and alfo that the
profpedlof reconciliation may be ftill plainer, as
they return towards God.

And now fhall we refledl a moment on the dif-
ference between thefe two extremes — that of not
confidering that the Lord remembers our wicked-
nefs, and will call us to an account for it — and that
of confidering that he hath done away our iins,
and will remember them no more ? The former
fort are apt to dread the day of reckoning, and the
latter to hope for it — I fay, are apt to do fo ; be-
caufe neither of them always do it. The ungodly
aje apt to dread that day, though they do not al-
ways fear it : for they try to put it by, and that is
the rcafon of their faying, God doth not regard.
However, they are apt to fcar,\ind it is this apti-
tude to fear that makes them try to fhift it off, in
the bed manner they are able. They endeavor ta^

FAIRFAX. 335

IcfTen their fins in their own eyes, inftead of confef-
iing them. If their fins are too great for them to
get eafe in this manner, they try fome other, either
to difbelieve, (for men m,ay help forward their un-
belief as well as their belief) or refoive to repent
hereafter, or elfe to fay the Lord carcth not for it>
not conlidering in their hearts that he docs re-
member. The text mentions, confidering in the
heart, and not without reafon. For fuch people
have thoughts about thefe things, but they are but
flight — they drive them off to prevent their im-
preilion ; and that is the caufe why they conlider
it not in their hearts.

On the other hand, the godly have a difpofition
or aptitude to hope for the fame day, though they
do not always or conftantly wifli for it. They
hope for it, not as a day of punifhment, but as a day
of happinefs — they hope for it, becaufe they con-
fider their fins as done away and forgotten, and
look for that glory from the Lord, which is referv-
cd for them that hope in his holy name. They
truft in the Lord for iidvation, and according to
his word, hope for it, as he hath promifed. The
Uronger their hope, the more they try to pleafe
him, becaufe their love is fo much the greater;
and the more they try to pleafe him, the Itrongei*
will their hope be.

And now I ihall conclude, by obferving to you,
how proper it would be for everyone, here prefcnt,
to afk his own heart, whether he is one, that is apt

33^ F A I R F A X.

to fliifc oft the evil day or not ? Whether he ever
aims to get peace by fuppofing that God doth nor
remennber his vi^ickednels : or, v/hcther he in any
other manner endeavors after a falfe peace ; jud a
prefent lull to the riiings of a troubled mind ? If
there are any fuch here, then take this fermon as a
warning, perhaps from the Lord, to awaken you
to better thoughts ; to a deeper confideration
that you mufi" one day give an account of your
condud', and that to the Judge of all men — to the
great Judge of the whole earth, who knoweth the
fecrets of your hearts, as well as the words of your
mouth. There is not a word in your tongue,, but
he knoweth it altogether. If you have fworn
falfely, or fworn vainly, he knoweth it. If you
have flandered your neighbor, or harbored malice
in your heart againfr him, he knoweth it. If you
have defrauded or otherwife wronged your neigh-
bor, either in his pcrfon, or eftate, or good name,
the Lord knoweth it as well as you ; for he be-
holdeth ungodUnefs and wrong. And if he know-
eth thefe things, and every other fin, and you mufb
be brought to judgment for them, or obtain a par-
don ; fliould you not with all your might ftrive to
obtain this pardon ? and fhould you not ftrive ta
obtain it now ; or can you think it better to delay
it till it is too late ?

But if, upon examination, there be others here
prefent, who do not fee that they have been quite
fo inconfiderate, astofuppofe they are hidden from
the eyes of the Lord, or that he doth not mindl

FAIRFAX. a37

them ; and yet can fee that they have been too difo-
bedient to laws ; and having iinned againll: them,
are guilty, and fubjedl to puniiliment alfo, though
not in the fame degree as the more ungodly — thca
if there be fuch here, you may need couniel too ;
and the counfel I give, is to confefs your (ins alfo,
one by one, and beg for mercy daily; and be
watchful in future againfl: them, and all other fins
whatever. Pray earncfrly, condantly, to him who
is the only Saviour. It is, indeed, eafy to advife
men to confefs their lins ; and it appears eafy to
follow fuch advice. But experience is againft it ;
for though it feems fiich an eafy matter, perhaps
not one in twenty, when they return from church,
will confefs them, either in general or particular.
Though we are told from the Bible, that if we
v/iU confefs our fins, we fliall have forgivenefs, yec
one would think from the event, that it is almofb
as eafy to perfuade a finner to leave his fins, as to
confefs them by a particular confefnon. And this
is mentioned juil: to flir you up to confeilion.

But there may be others alfo here, befides the
two forts above-mentioned, and they are the god-
ly, who walk in all the commandm.ents, with an
earnefl: defire to be found dilio:ent in the work of
the Lord. Let me advife you to be watchful, and
exceedingly careful of your behaviour; not with
an eye of plea ling men, but God, who trieth the
hearts. This you will find necellary, to guard a-
gainft the deflgns of the enemy, who may over-
come fuch as he finds ofi:' their guard. ConM^jour

T t

338 FAIR F A X.

fins too, knowing that you need mercy. And look
to the Lord for help, knowing that you need help.
Be humble mi all your deportment, as followers of
the Lamhof God. Put your truft in him, who is
able to fave. And may we all obtain the crown
of glory, that fadeth not aw'ay. Now to Go6y &c.

fjsc- ■^. m '*' m

•-*«^ V^ */S?

yk

,1

SERMON XVIII.

The nature and ADVANTAGES of

THE FEAR OF THE LORD.

B y
JOHN R 0 D G E R S, D. D,

One of the Minifters of the United Prefbyterian Churches, In

New- York.

amiMM— MumUHkM in4.<}<m-v'J""»—

P R o V. xviii. 17.

Be tboH in the fear of the Lord all the day long.

THERE is fcarce any thing that has a more
immediate influence upon our duty or our
comfort, than the due government of the paflions.
When they are properly diredted, they ferve as
powerful fprings of right adlion ; but unguided
by rcafon, and revelation, they are the fruitful
fourccs of vice, guilt and ruin.

Hence the wife and virtuous, in all ages, have
employed themfelvcs in forming rules for their
regulation. But it has been found more eafy to
prefcribe, than to reduce thcfe rules to practice.

Herein, then, the religion of Jefus has theadvan-
tage over every other fyflcm of morality, in that

340 R O D G E R S.

it not only prcfcribes the moiijufl and proper
niles for this end ; but provides the aflidance that
is requifite to enable us to comply with them.

This is the fpecial bufinefs of the fpirit of grace,
in the oeconomy of man's falvation ; and dircded
and afTiiled by him, we are enabled to he, and vjalk,
in the fear of the Lord all the day lor, g^ agreeably to
the precept in our text.

To enable you to underhand and improve this
important precept, in a proper .manner, I faall en-
deavor, by the aids of this fpirit,

I. To fliev/ vou what it is to be in the fear of
the Lord all the day long.

II. Enquire why we ftiould ftudy thus to be in
the fear of the Lord.

I. I am briery to fhewyou what it is to be in
the fear of the Lord all the day long.

Fear is a pafnon of the human mind, and (lands
oppofed to hope. It is that pafnon, by Vv-hich the
author of nature guards us againft danger ; and in
this view, when properly direded, is of fingular
life in the conduci: of life. It always has for its
objecl: fome evil, real or fiippofed ; and, in the
words of our tt^Xy with many other places in fa-
cred fcripture, its immediate objccft is the evil and
danger of finning again ft God ; and the juft difpleafnre
of Gody in confeqiience of offending hinu To fear
thcfe, is to fear the Lord in thc.bcft fenfe of th^^

R O D G E R S. 341

phrafe. This is the fcnfc in which the churches
are faid, to walk in the fear of the Lord, and in the
comfort of the Holy Ghof, And in the fame fenfe,
the fear of the Lord, is faid to be the beginning of

wifdom.

But, to give you a fuller view of this grace, I
beg your attention while I briefly obfcrve ;

I. That it implies a humble reverence for <3od'. —
A fenfe of his being, perfedlions and charadler ;
that he is t and that he is the rcwarder of them that
dihgently feek him. That he is a God of purer eyes
than to behold evil. There is no view of God that
contributes more to form the human heart to a
true fear of him, and a devout reverence for him,
than a believing view of the holinefs of his nature.
This is the cafe of the Angels themfelves, as we
learn from I fa i ah vi. i — 3. I faw alfo^ the Lord
fitting upon a throne y high and lifted up^ and his train
filed the temple. Above it flood the feraphiius ; each
one had fix wings ; zvith twain he covered his face , and
with tzvain he covered his feet, and with tzvain he did
fly. And one cried unto another , and faid, holy, holy,
ho^y is the Lord ofhofls j the zvhole earth is full of his
glory !

There cannot be a more lively defcription of
reverence and godly fear, than that given us in the
condud: of the feraphim, verfe 2. You will pleafe
to obferve, each oneofthefe adoring fpirits had
fix wings, IVith twain they covered their faces —
6ruck with the^j^i^cfty of God, and unable to be-

342

R O D C E R S.

hold his glory ; and zvitb tzvain they covered then
feet — as unworthy to (land in his facred prefcnce^
though immaculate, and the higheft order of ra-
tional creatures known to us ; and zvith twain they
did fly — importing the alacrity, cheerfulnefs and
expedition, with which they execute the divine
commands. And the fource of this reverence,
humility and obedience, we have, verfe 3. It was
the view they had of the hulinefs of the divine
nature. For one cried unto another , andfaidy hoh\
holyjjoly is the Lord of hojis ; the whole earth is full
of his glory !

A like effedt of the like view of this fame attri-
bute, we have in the condudl of the four living
creatures, and the four and twenty elders ; of
whom w^e read in the 4th chapter of the Rev-
elation of St. John, from the 8th to the nth
verfe. —

A knowledge of the greatncfs and majefly of
God, has alfo no fmall inflru mentality in promo-
ting this temper. This appears in the cafe of the
prophet Jeremiah, x. 6, 7. Forafmuch as there is
none like unto theCy O Lord ,- ihou art great, and thy
-name is great in might. Who would not fear thee, O
king of nations F To the fame purpofe are the words
of the Pfalmiil ; For the Lord is great, and greatly
to he praifed ; he is to he feared above all gods.

He is alfo a God of ftridl and invariable juftice.
A God %vbo zvill pnnifi iniquity , trarfgreffion and
fn ; and who will by no means clear the guilty^ with-
out an intcrclt in the atonement of the Mediator.

R O D G E R S. 343

If you add to all this, that Jehovah is an all-
feeing and a heart-fearching God, you will eafily
perceive, that this reverence, this godly fear juftly
becomes us. And few of the divine attributes have
a more powerful influence on this temper, than
his omnifcience, when properly underltood and
realized. That the eyes of the Lord run to and fro, .
ihroughout the whole earth — difcerning the thoughts
and intents of the heart ; and, that there is not any
creature that is not manifefi in his fight ; hut all things
are naked and opened unto the eyes of him with zvhoni
we have to do. That no darknefs can hide from
him. That the fliades of midnight, and the blaze
of noon, are the fame thing to him. A fenfe of
our being always under the immediate eye of tliis
God, from whom nothing can be hid, naturally
tends to beget and cherilli this fear of the Lord in
our hearts ; to fill us with that reverence for his
majefly, that enters fo deeply into the duty enjoin-
ed in our text. On the other hand — ignorance of
God, and inattention to thefc perfections of his
nature, efpecially to his omnifcience and omni-
prefence, are among the moft fruitful fources of
that irreverence for him, which fbands oppofcd to
the grace I defcribe. The language of the finner's
heart and life is — Hozv doth God knozv ^ Can he "
judge through the dark cloud f" Thick clouds are a cov^
ering to him, that he fccth not, and he walketh in the
circuit of Heaven. He may not, indeed, venture
to fay it with his lips, but he daily faith by his
practice, the Lordfiall not fee, neither Jhall the God

344 RODGER S,

cf Jacob regard it. And, by the by, this irrever-
ence for God, IS the true fource of that rude and
unworthy practice of profane fwearing. A prac-
tice that infults all the laws of politenefs, and ren-
ders the man unfit for genteel fociety, while it vi-
olates the molt facred obligations of piety and
morality.

2. The fear of the Lord implies, an hahilual
care left we offend him. This is the genuine ef-
fed of that reverence for God, of which you have
juft heard. The more it prevails in the heart,
the more will it govern and influence the life. —
The true fource of this care is, a lincere love to
God, and a defire to pleafe him. The man who
does not love God, and defire to pleafe him, will
not be careful, on juft principles, to guard againft
giving him otFence. Why does the dutiful child
fear to offend a kind and tender parent ? Js it not
becaufe he loves him ? Becaufe his hoaor lies
near his heart ? Thus in the cafe before us, the
more "w'e love God and his law, the more cautious
nnd tender fnall we be, left we fin againft him. —
And this circumfpedlion ferves, not only as a
guard againft the commiflion of iin ; but it has a
powerful influence alfo upon the performance of
' duty. It ftimulates the man who fears the Lord,
to a confcientious and faithful difcharge of the
whole of his duty, to the utmoft of his power. It:
guards him againft omitting it in the fcalon there-
of; and engages him to attend, not only to the
matter, but to the m.anner of his performing it.

R O D G E R S. 345

In a word, this habitual care, this circumfpcc-
tion of condudi:, that we do not omit our duty to
God, our neighbor, or ourfelvesj that we perform
it in the proper time and manner; and that we do
not knowingly and wilfully fin againfl God, is li-
terally to he in the fear of the Lord all the day longs
and is one principal thing the Holy Spirit intends
by the precept in our itxt.

3. This fear of the Lord has for its objedl, the
juft difpleafure of God ^ as due to us for fin.

That we have finned againfl God, and hereby
merited his highefl difpleafure, are melancholy
truths, that we do not, cannot admit of a doubt.
And hence thofe numerous evils that have fo uni-
verfally overfpread this world of ours ; fuch as fick-
nefs and pain, war and famine, poverty, difgrace,
and death itfclf ; and together with thefe, our be-,
ingjuftly liable to be punifhed with evcrlafiing de^
ftruclion from the prefence of the Lord, and from the
glory of his pozver. Moral and natural evil are in-
feparably connedled, and the latter never fails to
follow the former, in a greater or lefs degree. And
fince wc are finners, and confcious to ourfelves
that we are fo, we juftly fear the divine difpleafure
due to us therefor. Thus the Pfalmifl — My flr/b
trembleth for fear of thee ; and I am afraid of thy
judgments. Not to fear the judgments of God ia
this firuation, would be unpardonable (lupidity, or
a profane contempt of God. And this fear has its
intiuence too on the purity of the life, as it tends
"i guard us againfl fin, and is, therefore, one thing

U u

34^ RODGER S.

implied in the text — Be thou in the fear of the Lord
all the day long.

But it is necelTaiy to diRinguiili here, between
thatflaviili fear of God's judgnients, that deflroys
our peace of mind, and hereby incapacitates us for
the duties and enjoyments of life ; and that which
only fervcs to guard us againU: fin. The former
is that of which we read, i John iv. 1 8. The-ir
is no fear in love ; but -perject love cafteih out fear ;
hecaufe fear hath torment. He that feareth is not
made perfe5l in love. It is a flavifh fear of God's
Wrath, a defpairing horror of his. judgments, of
which the apodle there fpeaks. This is that,
which perfons under the power of a melancholy
habit of body and mind, fometimes have ; and
which alfo is the fear of thofe who defpair of the
mercy of God in Chrifb. But this is not the fear
which I at prefent defcribe. It is only that fear
of the divine difpleafure againft fin, that fcrves to
awaken our attention to its evil nature, and, there-
by, guard us againft committing it.

Thus much for the nature of that fear of the
Lord of which we here read.

It only remains under this head that we enquire,
what it is to be in the fear of the Lord all the day

long.

And this in general means, that we fliould live
under the habitual influence of this holy temper.
That we fhould carry it with us into all the duties
Sii the religious and focial life,, whether of a more

RODGER S; 347>

private or public nature ; that we carry it with us
into all the bufinefTes and amufenients of common
life; into all companies and circumilances. We
arc hereby taught that there is no lituation, in
which we can be; no employment in which we
may be engaged, but what we (liould conflantly
adl under tiie influence of this tear of the Lord.
It fiiould rife with us in the morning, go forth
with us, attend us through all the various fcenes of
the day, and lie down with us at night. And this
fhould be the cafe with us, through all the days
and nights of our appointed time. Thus, he thou
in the fear of the Lord, all the day long; the whole
day of life; for the night of death will fnortly come,
and put a final period to it. This, is the fenfe in
which, happy is the man that feareth alway ; hut he
that hardeneih his heart fhall fall into tn if chief

This leads us to enquire —

II. Why fliould we (tudy to be in the fear of
the Lord all the day long ?

Mybufinefs, under this head, is to mention fome
of the many reafons, why we fliould be particular-
ly attentive to this duty. And let it fuffice, brief-
ly, to touch upon the four following at prefent.

I . // is an excellent guard againfi the commi^(fion of

fin; that fin which conftitutcs our depravity, and

which is the fruitful fource of all our mifery. This

appears, at firfi: fight, from what has been faid of

its nature. Can the man, knowingly and dclibe-

34^ R O D G E R S.

rately, fin againft God, who has a fuitable fenfc of
his being, his perfections, his charader and his
government upon his fpirit ? No, the very idea of
his being under the immediate eye of that God,
who ferves as a folemn witnefs to all his tranfac-
tions ; a holy and a juft God, to whom he muil
Ihortly give an account of all the deeds done in the
body ; would check his career and deter him from
fin. Think you, my brethren, that the debauchee
who gives himfelf up to idlenefsand profane com-
pany; who vvaftes whole days, and it may be
nights, in the tavern, at the gaming table, or in
places of a flill more infamous charadler, that he
can have the fear of God before his eyes ? Verily
no. It is becaufe he is defiitute of this principle,
that the finner refirains prayer before God ; that
he dares to take his facred name, in a profane
manner, in his unhallowed lips ; that he dares to
get drunk ; commit uncleanncfs; lie ; profane the
fabbath of the Lord ; fteal, or otherwife defraud
his neighbor. The fear of the Lord would effec-
tually engage him to forfake thefe and every other
vicious courfe. It would fi:rip temptation of its
charms, and difarm it of its force.

Hence the fear of the Lord, and departing from
evil, are ufed as phrafes of the fame import. Be^

hold the fear of the Lord, thai is wifdom / and to depart
from evil is underftandiyig. And we read, The fear
of the Lord is to hate evil. And, hy ihe fear of the
Lord mm depart from evil. This is the fenfe in
which the fear of ihe Lord is clcan^ enduring for ever.

R O D G E R S. ,349

It not only deters us from fin, and guards us a-
gainit it; but, as has been already fuggeited, it ex-
cites and ftirnulates us to lludy a thorough con-
forniiC/ in heart and life, to the approving will of
God. Hence the apoflle exhorts us to cleanfe our-^
f elves from allfilthinefs of fleflj and fpiril, perfe^^ng
holinefs in the fear of the Lord.

2. \t greatly affifts us in the right performance of
duty. I mean here the duties we owe, more imme-
diately, to the moft hign God. Thefe, my bre-
thren, are numerous and important. They are
fecret, private and public. They are to be per-
formed in the clofet, the family and the fandtua-
ry ; nor is it pofiible for us to be the true difci-
ples of Chrift, without a confcientious attendance
upon them. And you will further pleafe to ob-
ferve, God juftly requires they iliould be perform-
ed in a humble and devout, a fpiritual and fincerc
manner. This our Lord teaches us with great
care. God is a fpirit ; and they that zmrjloip him^
muft worjhip him in fpirit and in truth. But to all
this, the fear of the Lord, as already defcribed^
greatly contributes. For in proportion as this
fear, or reverence towards God, prevails in us, will
the heart be fixed upon him, the glorious objed:
of our v/orfliip, in every duty. In proportion
hereto, we iliall be guarded againfl: thofe vain and
wandering thoughts that eat out the very foul of
our duties, and degrade them into empty formali-
ty. God requires with great folcmnity, myfon,
give me thine heart. A pirecept that particularly

350 . R O D G E R S.

binds us in this cafe of duty ; for our God look-
eth at the heart principally, in all our approaches
to him ; and, indeed, he has a fpecial refped: to it,
m all our conduct.

Again. It greatly tends to invigorate the
graces of the fpirit in the foul, and to call
them forth into lively exercife. The more this
fear of God governs the man, the more adiive and
vigorous will his graces be. For the fame views of
the perfedions, character and Chrift of God, that
are the fource of the one, will promote the other.
Our time does not admit of {hewing you, here, how
this is to be efFecled. It muft fuffice, at prefent,
to obferve, that fo it is ; and you will eafily per-
ceive, how a fpirit of devotion is hereby promot-
ed. For the proper exercife of faith, hope, love
to God, and delight in him in duty, is that in
which this fpirit confifl"s. But, the more this is
in exercife, the more eafy, delightful and fpiritual
will our duties be.

3. This fear of the Lord excites us to the inipor^
taut duty of v:atchfidnejs^ and greatly affifis therein.
There is no duty of the Chrillian life more fre-
quently and ftrongly enjoined in the fiicred ora-
cles, than this. You hear our Lord fay. Matt.
XX vi. 41. Watch and pray, that ye enter not into
temptation. And again — And what I fay unto you^
I fay unto all, watch. To this purpofe are the
words of the apoftle — V/atch ye, ftandfafi in the
faith ^ cjiiit yon like men, be Jirong. — Continue in pray ^
<rT, and watch in the fame zviih thankf giving. To

R O D G E R S. 351

■which accords his exhortation to Timothy — But
wajch thou in all things. And did our time adniic
of confidering, here, the many fnares to which
God's own people are expofed in this life ; fnares
that arife from the temptations of fatan, the al-
lurements of the world, and the depraved tempers
and pafTions of the human heart, you would cafi-
ly perceive the utility, importance and necefiity
of this duty. There are none of all the duties of
t\\Q Chriflian life, that have a more immediate
and powerful influence on the peace of our own
minds, or our conformity to God. It muft, there-
fore, be a Angular favor to be properly excited to
it, and aflifted in the exercife of it. But this is
the office of that fear of the Lord, which our text
enjoins, as appears from what has been laid of its
nature. For the man, who fears the Lord in the
manner explained, will not only watch againfl ev-
ery kind of fin, but alfo thofe c ire um (lances of
temptation that lead to it.

4. God recommends this duty to our fiiuly and prac-
tice, by his divine authority, — This he does by the
high encomiums he bellows upon it, and that
with this exprefs view. It is zvifdom, it is under^
fianding. Thus in Job — Behold the fear of the
Lord, that is wifdom, and to depart from evil, is un-.
derflanding. And in Proverbs — "Thefear of the Lord
is the beginning of knowledge ; or, as the Hebrew
word will well admit of being rendered, it is the
principal, or grand conftiiuent part of true knowledge,
4.nd again — V^e fear of the Lord is the beginning cf

352 R O D G E R S.

wifdom ; and the knowled^^e of the holy^ is underftand^
ing. The fear of the Lord is flrong confidence ; and
his children fh all have a place of refuge, The fear of
the Lord is a fountain of life y to depart from the fnares
of death. Add to ail this, the duty before us is
matter of exprefs command, as in our text. Be
thou in the fear of the Lord all the day long.

Need I fay more to recommend it to your flu-
^"^ and pradtice ? Would you vvifh to enjoy the
comforts that flow from the purity of heart, and*
innocence of manners, which it promotes ? —
Would you wifh to live a life of holy and delight-
ful intercourfe with Heaven, and be ufeful in your
day and generation ? Would you wifh to grow
daily into a greater meetnefs/^r the inheritance of
the faints in light ? In a word, would you wifh to

die in peace, and go to be ever with the Lord ? Be
thou in the fear of the Lord all the day long. And
for this purpofe I befeech you,

I. Study to acquire more and more of the
knowledge of God ; the knowledge of his perfec-
tions, charadler and government ,- efpecially as
they are manifefted in and through his fon Jefus
Chrift. What has been already faid fliews the
influence this knowledge has on this fear of the
Lord. It is its true fource. Thu? it becomes
life eternal to know God^ as the only true God, and Je--
fus Chrify zvhom he hathfent,

1, Be much and frequent in meditating upon
the divine perfc6lions. Call up their various and

R O D G E R S. 353

inUmeroUs difplays to your daily recolledloh, and
dwell in familiar contemplation upon them. Thus
your fouls will be allimilated to them ; acquire
correfpondenc tempers and difpofitions ; the
tempers and difpofitions to which thefe difplays
of the attributes of God, are defigned and calcu-
lated to form the human heart. This is one thing
imported in having our converfation in Heaven y from
^whence we look for the Saviour ^ the Lordjefus Chriji,
And the fo general negledl of this great duty of
meditation, is one of the fruitful fdurces of that
little improvement in the divine life, of which fo
mnany of God's people daily and judly complain ;
why they live and ad; fo much beneath the dignity
of their charadler, as the difciples of a holy Jefus ;
and often act fo unworthy the juft expedations of
both their God and the world ref]3edlingthem*

3. Be much in the great duty of prayer; efpe-^
cially be confcientious in obfcrving the returning
feafons thereof, private and focial — This has a na-
tural tendency to imprefs ourfpirits with that re-
verence for the divine perfections and charadter^
that enters fo deeply into the duty before us. And
not only fo, but in this way we are to leek, and ia
this way we may hope to d»btain thofe influences
of the fpirit of graccj by which.this fear of the Lord
is moll cffedually maintained and promoted in the
hearts and lives of men. My brethren, if you do
not make confcicnce of this duty, in^youi" clofets
and fimilies, fuch of you as have families, yoU
cannot live in the fear of the Lord. Therefore Jt

Xx

3S4 R O D G E R S.

befccch you, continue in prayer y and watch in the
fame zviih thank/giving,

LaJIJy, To the duty of prayer, add that of watch-
fulncfs. You have jufi: heard the influence this
duty has on our perfonal conformity to God ; I
need not repeat it. Watch, therefore, your own
hearts ; attend to what palTes there.

Keep thy heart with all diligence ; for out of it are
the ifjues of life. Watch your lips, that you fpeak
not unadvifedly therewith ; watch your lives, that
you do not offend againft God's pure and holy
law ; watch thou in all tlmigSy and thus le thou in
the fear of the Lord all the day long.

May the Lord gracioufly enable each of us, thus
to cleanfe ourfehes from all filth inefs offlejb andfpirit,
perfe5}ing holinefs in the fear of the Lord; through
riches of free grace in Chrift our Lord. Amen.

\».- v/ \v

r^: r^" r^K

> 4 Nl

SERMON XIX,

The pleasantness of TRUE
RELIGION.

B Y

NATHAN PERKINS, A. M.

Minliler of a Congregational Church, at Hartford, Weil Divifion,

Connecticut.

■"»»«^"f-!Wi*ViWW,VlVt"fl.^'ft>n*"-

Matt. >:i. 30.
For vjy yoke is eafy and my burden is light,

T 71 THEN we view the flate of religion in par-
^ ^ ticular, and of mankind in general, few
things will appear more important than to con-
vince them, that the fyftem of piety and virtue, to
which they are called by the voice of infpiraticn
and of rcalbn, is at once full of the richelt confola-
tions, and adorns every ftation and condition of
human life. Upon a careful inveftigation of its
difcriminating principles, and a critical examina-
tion of its native tendency, it will be clearly fcen
to be wifely calculated by its heavenly author, to
make us adt like rational beings, to open for us
treafuresof real happinefs in the prefent, and to
crown us with cndlcfs honors in the future world.

c

♦

35^ PERKINS.

When cordially embraced, and its duties confcien-r
tioiifly performed, then, and then only, notwith-
ilanding the corrupt opinions of falfe Philofophy,,
do we begin to live to any good and noble purpo-.
fes: and then only do we begin to be truly happy.
For no pleafures can equal, in refinement and fub-
^miry, thofe of pure and undefiled religion.

No miftake, confequently, can be more grofs
and hurtful, and few more common than to fup-
pofe, that in order to be ChrilUans indeed, wc
mull refign all the innocent enjoyments of life, andi
bid adieu to many of the blefiings of fociety, and.
' pradtife upon a total fequeftration from the world.
For certain it is, that glooms and fupcrllition, iad-
nefs and auiferities conftitute no part of that reli-
gion, which our blelTed Saviour came from Hea-
ven to proclaim to periihing mortals.

He particularly informs us, that his yoke is eafy
and his burden light. He had jud before invited, in
a mod tender and ccndefcending manner, all who
faw their guilt, and felt their loft, feif- ruined con-
dition by nature, to repair to him for help and fal-
vation. C^^me unto me all ye that labor and are heavy
laden, an^ I will give you reft, ^'ake my yoke upoK
yrjUy and learn of me , for lam meek and lowly in heart
and yeJt?aUjind reft unto your fouls. Ye ftiall be put
in polTclTion of that peace and happincfs \\hich the
whole human race fcek v/ith incelrant ardor, but.
v/hich the great plurality feck too, in a wrong way,
^nd, therefore, never find. To perfuade us to i<^

PERKINS, 357

pair to him, to embrace his offers, and follow his
example, he ufes, as a moft powerful argument,
the eafinefs and pleafures of his religion — For my

yoke is eajy and my burden light.

What is propofed in the lubfequent difcourfe^in
dependance on divine aid, is to make it appear that
the religion required of us is an eafy and pleafant;
religion, full of peace and happinefs.

That the religion of the gofpel is an eafy plea-
fant religion, full of peace, and moft friendly to our
intereft, in a large view, is an important truth^^
worthy the attention of all of every ftation and
charadler, and may be illuftrated and proved by a
great number of arguments from reafoa and fcrip-
ture.

In general, virtue has charms fufficient to re*
commend it to the love and purfuit of all orders of
men. Its beauties are fuch as to have found ad-
vocates in every age ; who have laviflicd upon it
the pomp of defcription, and fpread around it the
flowers of Rhetoric. Moft certainly its excellencies
are fuch, as ought to call up the attention and at-
trad the notice of the world : — Its effedls in this
life are peace, and its rewards in the next furpafs
all conception. There is a dignity and majefty
in it, which ought to create in the mind an awe, and
command a reverential refped:. A character form-
ed upon the model of the gofpel is the moft exalt-
ed any can wear, far more exalted than the higheft
worldly honors can give. If any thing can recon>-

,3S^. P E R K I N S.c

mend the chrifiian religion to the bed and worthi-
eft of the human kind, it mufl: be a confideration of
its internal excellence, and tendency to render all,
who receive and pradice it, both good and happy.
What could have a more dired influence to make
a thoughtlefs race confider and attend to the Cnrif-
tian religion, tlian to hear its author fay — My yoke
is eafy and my burden is light.

I. In this metaphorical language, reference is
undoubtedly had to the heavy burdens and hard
yoke of Jewifh rites and ceremonies. The Chrif-
tian religion in its doclrines, duties, and inftituti-
ons, is eafy, therefore, compared with the difpen-
fation under the law. ne law zvas given by Mofes^
hut grace and truth came by Jejus Chrift, The cove-
nant of the Jews bound them to many fervile, ex-
penlive and laborious offices. Their rites and ce-
remonies, their facrifices and ftated journies to Je-
rufalem, which their males were to perform three
times in the year, were, for the moft part, of this
kind. And thofe particular and pofitive laws,
which related to their civil (late, and were inter-
woven with their religion, were grievous and en-
cumbring. And, indeed, the whole frame of the
Jewilh ritual, was as the apoflle calls it, a yoke of
bondage t which neither they nor their fathers were able
to bear. In the religion ofthegofpel, all this, load of
ceremonies is no more. We have no fuch yoke of
bondage, no fuch burden of rites laid upon our neck.
We have no fuch lengthy journies to go, in order
to attend upon, and enjoy the folemnities of public

PERKINS. 359

worfhip. We have no vidims to bring to the al-
tar; no beafts are to bleed; no coftly facrifices
have we to offer; no laborious and fatiguing offi-
ces to perform. We arc not to come before the
Lord with burnt-offerings — with calves of a year
old — withthoufands of rams, or rivers of oil — ca-»
fily may we attend upon the fervice of the fandlu-
ary; and, in every place where the people of God
convene for his worfliip, from upright motives,
they have grounds to hope for his favorable pre-
fence, divine affiilance and approbation. Two
ritual inilitutions only, baptifm and the eucharifl",
are enjoined in the gol]3el, both of which, infbead
of having any thing in them dark and burdenfome,
are fo plain, fpiritual and fignificant, as to be very
fubfervient to the power of real religion, and pur-
pofcs of fervent piety. How different the Chrif-
tian from the Jewifli difpenfation! The one is dark
and enigmatical, and the other fimple and plain.
The one abounds with various rites, the nature and
delign of which are not always readily feen or in-
veftigated ; the other is all light and liberty. As
the fplcndor of the meridian fun exceeds the fee-
ble and reflected light of the moon, fo does the
religion of the gofpel that of the law, the yoke of
Chrift that of Mofcs. It is not only more plain
in its principles, and fpiritual in its duties, but
more rational. The religion of nature hath re-
ceived its laft improvements, and moral obligati-
ons are carried to their utmoft extent, under the
gofpel difpenfation. Whatever it bids us doj or

56o P E k K I N S;

requires us not to do, is adapted to our reafon and
confcience. There is no need of a long train of
reafoning to convince us of the ficnefs, excellence,
and tendency of the precepts of our Lord, or the
importance of cordially obeying them: Mankind,
at large, can immediately difcern all this. Every
finner, of courfe, who vi'ill not be reclaimed from
his vices, and fcek pardon through a Redeemer's
atoning blood, is under a double condemnation,
that of his own confcience and of God's word; and
every pious and upright Chridian, under all the
"wounds of adveriity, has thefe two fources always
open for his confolation, the approbation of his
confcience, and the promifed blcflings of thegof*
pel; both of which he enjoys with a fuller fatisfac*
tion and to a greater extent, than they could ever
be enjoyed under the myflical and ceremonial d if*
penfation of the Jews. That difpenfation had no
merit in it, but as typical : it was deiigned in its
A^ery frame and make, to be temporary, and for a
fmall part of the human race, and to prefigure and
prepare the way for the gofpel. It was a fhadow
of good things to come, A new and living way
is confecrated for us.

What a beauty, fitnefs and order are there
through the wholly of the religion of Jefus; through
all its duties — its dodtrines — its precepts — its iit-
ftitutions — its joys, and its promifes ! What a rea-
fonablenefs and fitnefs in our duly attending its of-
fers, and conforming our hearts and lives to its
laws ! How fit and fuitable that we ihould worfliip*

PERKINS. 2^1

fear,, love and obey hfm, who is the fountain ot
glory and goodnelsl How infinitely right that wc
Ihould receive, admire and trull in the grace of a
Mediator ! How fit that we ftiould regard our fel-
low men with the lincereft benevolence ; that our
hearts ihould be open to, and feel the principles of
jullice, companion and charity ; that our tranfgref-
fions, in all their number and aggravations, iliould
be mourned over, with tears, the flowing tears of
pious grief; and that all our evil courfes ihould be
utterly relinquiflied 1 Thefe, it will be conceded,
are fomc of the moll necelTary and elTential duties
of the golpel ; and the appeal concerning their rea-
fonablenefs, may be made to every candid mind.
Is there not a moil evident fimefs in them? Do
they not, at firil view, recommend themfelves to
our confciences ? Mud it not be prejudice or un-
rcafonable oppofition to the gofpcl, that fhall ob-
ject again 11 them ? He who turns away from the
religion of Chriil, acls then moil unreafonably,
and is guilty of the higheft incongruity. Becaufe
there is nothing which the Supreme Being require^j
of us, as duty, or to which the Saviour calls us, but,
ill its own nature, is fit and reafonable.

IL Further, Chrifi's yoke may be confidered as
eafy and his burden light, as the fyllem of piety
and virtue, to which he invites mankind, is the
moll: heavenly aUd fpiritual.

If ever a gracious God fhould vouchfafe to fa-
vor the world with a revelation of his will, it is na-^

362 PERKINS.

tural to fuppofc, it would inculcate what only is
•heavenly and divine in its tendency. And we
mud: have the candor to acknowledge, that the fu-
preme aim of Chridianity, is to make us, in all re-
fpeds, fuch as we fhould be, pious and holy, bene-
volent and kind, jufi: aqdlincere. It hath no other
defign but to make us happy — to wipe off the flow-
ing tear from the wet cheek — to eafe the anguifh-
ed heart — to pour the oil of confolation into its
wounds — to mitigate our woes — to remove our
fears— to reconcile us to our fate — to fit us for, and
finally receive us to Heaven. The very nature of
Chrift's religion is to illuminate the darkened
niind, purify the diforded affedions, raife us above
a vain world, and to deftroy our worft enemy, our
(Own iinfulnefs. For he was revealed to deffroy
the works of the Devil, to fubvert the empire of
fin and delufion. Such a fyftem as that of the
gufpel muft recommend itfelf, by its own internal
excellence; like the king's daughter, it is all glori-
ous within, beautiful as Tirzah, comely as Jerufa-.
lem, fair as the moon, clear as the fun. Whofe
heart but muft be charmed with its beauties and
glories. Its vi'orfhip, for example, is fublime, pure
and heavenly: the heart is the altar, whence facri-
fices are ftatedly to be offered to the divine Majef-
ty. The fpirituality of gofpel worfhip is particu-
'krly foretold by our Lord, in his conference with
the Samaritan woman. But the hour cofucth and
now is, when the true zvorJJjippersJhallzvorJJjip the Fa-
iher in/pirit and truth; for the Father feeketh fuch ta

PERKINS. 2^3

worjhip him, God is a Spirit ^ and they thai worjhip
hiiUy miifi worjhip him injpirit and in truth. The holy
prayers and pure oblations of the heart, in which
the efTencc of gofpel worfhip doth coniifl:, were
prefigured by the incenfe and unblemiihed facri-
fices under the law.

III. The plainnefs of the mofi: eflential doilrines
of Chrift is ju Illy to be confidered, as a further evi-
dence, that his yoke is eajy. His religion is a plain,
as well as reafonable and heavenly religion. In
^rder to be generally ufeful, it mult be eafy to be
underftood. The bulk of mankind have neither
leifure nor abilities to attend to a dark and abftrufc
fyftem of Theology. The gofpel is defigned for the
MANY, not for the learned few — for all orders of
people ; not for men of fcience and fpeculation on-
ly. And, though fome points in it be allowed to
be myfterious and hard to be comprehended, yet
all the doClrines neceiTary to our falvation, arc
plain and level to the weakeft capacities. An ho-
neft heart is the principal requilite to a right un-
derftanding of the moll neceiTary truths. He who
iincerely willies to know and do his duty, is in no.
hazard of milling the way to eternal life, while he
diligently confults the facred pages, and to an up-*
right enquiry after truth and duty, joins con Rant
prayer. If any man will do his will, hejhall know of
the do5lrine whether it be of God, or whether IfpeaJz
oJw)f^lf- — He that is of God, heareth God's words : ye^
therefore, bear them not, hecaufe ye are not of God. —
Who among us but knows the great out -lines of

564 P E R K I N 5.

duty? Even childen, that are well educated, know
that they ought to love, fear, and pray to their fa-
ther, who is in Heaven, to receive and acknow-
ledge the Redeemer — to do good to others — and
to rule their own evil pafHons, In fhort, the prac-
tical part of religion is fo plain, that none can mif-
take it, but they who refolve to pervert it. If we
take into the account, the difcoveries which Chrifl
made concerning a future world, we fhali be flill
more convinced that his yoke is eajy. He has open-
ed to us l'c\t ruin of our nature by the apoftacy —
the method of our recovery — the way in which we
are to be fandlified and pardoned, viz. by the in-
fluences of his fpirit, and atonement of his blood :
I4e has brought life and immortality to light; the
•w'ifefl of the Pagan Philofophers but faintly hop-
ed and guelTcd after another flate of being, but to'
Chriftians, their Lord has made the mod particu-
lar difcoveries of a future flate ; given the moft af-
fcdling dcfcriptions of the happinefs of the righ-
teous, and the miferies of the wicked, after death.
The rewards and punifnments of the other world
are exhibited to us, under the mofl llrong and
lively images, and the way how to obtain the one,
and avoid the other, pointed out to us, in the clearefl:
manner. Let the candid and unbiased mind, for
a moment, impartially furvcy the very genius
and make of the religion of Jefus. It is a mod
mild and humane, a moft benevolent and gentle
iyflcm, free from fanaticifm and fuperflition, un-
natural rigors and ufclefs ceremonies. 'The ziijdcm

PERKINS, 36s.

ihat is from above is firfi pure^ then peaceable, gentle
^ndeajy to be intreatedy full of mercy and good fruits,
ivith'Ut partiality and hypocrify. It is tlie very ge-
nius of this divine Philofophy, to diffufe over the
world tendernefs and humility, love and peace,
harmony and good order, to foften and humanize
the foul, to create within us fublime hopes, and to
qualify us for perfe6l felicity. Every focial, every
friendly, every noble fentiment is encouraged, all
Iburnefs, wrath, bitternefs, evil-fpeaking, and evil
paflions are abfolutely prphibitcd. There is no one
law, there is no one precept, or one redridlion, in the
peaceful fydcm of the gofpel,but tends to univerfal
goodnefs, the higheft and befl intereil of focicty.
What is thefpiritof Chrifljbutafpiritofmeeknefs,
of kindnefs, of candor, of fympathy, of generofity,
benevolence and philanthropy? Grace and truth
came by Jcfus Chrifi. All pride, vain-glory, cruel-
ty, revenge, and evil paiTions are expelled from
the human breaft:, fo far as the gofpel takes place
in it. A merciful and lenient, a forgiving and be-
neficent religion, is that which we are required to
embrace. A benevolent and good, a gracious and
forgiving God, would not impofe upon men, anv
other than a religion of good-will, that fliould raife
in us the fined feelings, expand the mind vich
the brightcd hopes, and render us in the end hap-
py. Accordingly, there are 'in Chriftianity, n^
unnecfTary auflerities or rigorous impoficions, no
cruel and bloody tenets, no harfli and fevere com-
vnands. We are only required to be holy and hap-

26& PERKINS.

py. God is not an auftcre mafter, as iinners arc
apt to think him, neither is he pleafed with melan-
choly glooms, or fuperftitious horrors. Every
thing that can contribute to our real good, or is
friendly to our befl intereft, or promotive of the
dignity of man, is allowed us. Supremely happy
bimfelf, and in the full enjoyment of eternity,
God only -requires that we fnould be, in our mea-
fUre, like himfelf, holy and happy. And if we
would comply with his offers of mercy and par-
don, we fhould have confolations here neither few
nor fmall ; and glory, honor and beatitude hereaf-
ter. What one dodlrine of Chrift is cruel and
hard ? What one duty, which he enjoins, fevere
and unfriendly to our befl: good ? All he requires
of us is perfedlly fit and reafonable ; and all things
conlidered, more than any thing elfe could be, for
our happinefs. He is, therefore, a good mafler, his
yjoke is eafy, his religion is m.ade up of goodnefs
a-nd benevolence, and leads to joys inconceivable,
and to rivers of immortal pleafure. And did it
take place perfedly in our hearts, and in the hearts
of all men, we Hiould not need to depart from this
world, for Heaven, we lliould find it here. Indeed
all the joys of the celedial paradifc, are but the
produdl of the religion of the divine Jefus. This
idea will not now be enlarged upon, for I Ihall foon
have occafion to refume it.

IV. Thofe confolations which Chrifl hath pro-
vided for his followers, in their greateft extremi-
ty, the hour of diirolution, mull not be palTed over*

5P E R K I N S. 367

This is a very common argument, I am fenfible,
to prove his yoke is eafy and bis burden lights and
it is likewifc a very convincing one. Death is the
fcene in which we muft all be acflors, the great
and honorable, as well as the low and unworthy.
At that folemn and avt'ful hour, the comforts of
the good man may overflow, and he lift up his
head with joy, becaufe his redemption dra^^eta
nigh. Nothing is more likely to imprefs the mind
with a fenfe of the worth and glory of religion,
than looking forward to the moments of dilTolu-
tion; and feeing ho v/ the Chriflian may bid adieu
to tcrreftrial things; his peace; his joy; hiscom-
pofure ; or his triumiph. At the awful folemni-
ties of a dying hour, the review of a life devoted to
the befh of all Beings, will fill the foul with ration-
al, calm, and fatisfying delight. The things of
another world appear more folid and real to a dy-
ing faint, as he draws near to them, and his faith
begins to turn into vifion, and his hope into frui-
tion. He now, at the point in which we view
him, ftands upon the confines of both worlds, in
the pofTedion of reafon, and difcerns, with more
clearnefs, the vanity and emptinefs of that from
which he is going, and the fublb.ntial and durable
happinefs of that into which he is juft about to
enter. So that when he walks through the fliady
valley of death he fears no evil; and his defires are
then moft lively and vigorous, when he is ready to
give up the ghof}. The voice of nature, the voice
of reafon, and the voice of confcience concur, in

36^ PERKINS.

faying to the righteous, that it /hall he well wilh
him. III his lalt moments, he reviews his pafl: life
-with pleafure, bids farewel to the world in peace,
receives the awful fummons with calmnefs, launches
forth into a boundlefs eternity with triumphant
hopes, looks upward to his God with delight, and
forward to Heaven with rapture. And, when all
is ciofed upon his view, and the curtains of death
are drawn, he enters on a (late of perfedt reft.

V. It will only be fubjoined, that Chrift's yoh
is eafy and his burden light, as his religion will ter-
minate in immortal honor. The confequence of
receiving and pradlifing his religion, in another
world, will be all the blifs of Paradife, joys incon-
ceivable, and raptures on earth unknown. Oa
fuch a iubjedl, language lofes its energy. Pomp
of words only debafes it. I ihall only afk, will
then the happinefs of Heaven be the refult of pie-
ty and virtue here? Shall all the followers of the
meek and lowly Jcfus, at lafl:, fit down with Abra-
ham, Ifaac and Jacob, in the kingdom of God,
when all fhall come from the eaft and wefl", from
the north and fouth, when all the good fhall be re-
ceived to glory, and the wicked burned with un-
quenchable fire ? Will they be welcomed to thofc
realms of eternal day, where they fhall fliine a? the
brightnefs of the firmament, and as the liars for
ever and ever — Where all the foul Ihall ^ct], Ihall
be perfect blifs, and all it fliall exprefs Q^all be per-»
kS: praifc — where all tears Ihall be wiped away — •
where pcrfed love iliall fill every heart — and exalt-.

PERKINS. 369

ed Hofannas employ every tongue? — Will all this
be our portion, if we take Chriil's yoke upon^ us ?
Doth religion end fo glorioufly ? Certainly then in
is our higheli interefl", it is happinefs itfelf. Vv'^cll
might our Lord fay, my yoke is eafy — 7ny burden lights

A few palHiges of holy writ will now be added„
to finilh the argument. From one end cf the ik-
cred volume to the other, the idea of the pleafures
of a virtuous temper and life is exhibited. The
happinefs of religion is foretold by the Prophets
promifed by Chrill, and recorded by the Apoilles.
By the Prophets it is foretold with as much clear-
nefs, and in as ftrong terms, as either the holinefs
of Chriftians, or the glory of their Redeemer.

Blejfedis the people that know the jvjfidjound ^ they
Jhall walky 0 Lord, in the light of thy countenance. In
thy natnejhall they rejoice all the day; and in thy rigb-^
ieoufnefs Jhall they be exalted: for thou art the glory of
their ftrength, and in thy faixirjhall their horn be ex.-
alted.. For the Lord is cdr defence^ and the holy one
of Ifrael is our king.

In v/hat flronger colors i\\?in thefe, could any
perfon be reprefented, whofe whole life was one
continued fcenc of pleafure ?

Again^ 0 how great is thygoodnefs^ O God, zchicb
ihm haft laid up for them thai fear thcci which time
haft wrought for them that tntft in thee before the fins
ofvien, Tlmi /halt bide them in thefecret of thy prs-^
fence from the pride of men ^ tboufhall keep them fecretly
in a pavilion from the fir if e of tongttes. Light is [own

Z a

370 PERKINS,

for the righteous, and gladnejs for the upright in heart.
Wifdoms ways are ways of pleafantnefsy and all her
paths peace ; length of days is in her right hand, riches
and honor in her left. Great peace have all they that
keep thy holy law and nothing JJj all offend them. His
commands are not grievous y and in keeping of them there
is great reward. What a beautiful dcfcription of
the value and worth of religion, under the name of
■vvifdom, have we in the following palTage 1 But
where Jh all zvifdcm he found F and zvhere is the place
of underfianding? Man knoweth not the price thereof j
neither is it found in the land of the living. The depth
faith it is not in me and thefea faith it is not in me. It
cannot he gotten for gold, neither fJjall filver he weighed
for the price the) eof It cannot he valued with the gold of
Ophiry with the precious onyXy or thefapphire. The gold
and the cryftal cannot equal it : and the exchange of it
fhall not he for jezvels of fine gold. No mention JJo all he
made of coral or of pearls : for the price ofwifdom is
ahove ruhies. The topaz of Ethiopia Jh all not equal it
neither /hall it he valued with pure gold. What the
Prophets foretold, with one voice, the Redeemer
hath confirmed by his declarations and promifes.
Bleffedy fays he, are the poor infpirit for theirs is the
kingdom of God, Bleffed are the meek for they Jh all in-
herit the earth, Bleffed are they that mourn, for they
fhall he comforted, Bleffed are they that hunger and
thiy'Ji after right eoufnefsy for they fhall he filled, Blef-
fed are the mere ifuly for they Jhall oh tain mercy. Blef-
fed are the pure in hearty for they Jhall Jee God, And
he f aid unto tbe?n, verily I fay wiioyoUy there is no inau

PERKINS. 371

that hath left houje^ or parent s^ or brethren^ or wife, or
children y for the kingdom of God' s fake ; who Jhall not
receive manifold more in this prefent time, and in the
world to come lifeeternaL And in the text, my yoke
is eafy and 7ny burden light. If you call his religion
a yoke, it is an eafy one. If you call it a burden,
it is a light one.

To prove that religion is the fource of the mofl
refined happinefs, many teftimonies may be coU
le6led from theapoflles. St. Luke, in the hiflory
of theacls of the apoflles, once and again fpeaks
of joy in the Holy-Ghoft ; of the peace and plea-
fmg wonder of thofe who embraced the gofpel. —
Thus the gaoler, we are told, rejoiced. The fame
account we find of the Ethiopian eunuch. As
foon as Philip preached Jefus to him, he was bap-
tifed, and though his heaven-appointed guide was
fnatched from him, yet the doctrine taking place
in his heart, he went on his way, it is not faid, rea-
foning only, or deeply meditating, or the like, but
rejoicing. Indeed we have reafon to fuppofe that all,
who heard the gofpel to purpofe, heard it with the
fame fentiments of joy. They behaved, at fird,
like perfons quite amazed and furprized with the
grace of God. And where nothing of habit or im-
provement could have time as yet to nianifeft it-
felf, they were raifed by the pure joys of the gof-
pel, above this world, and were ready to undergo,
for its defence, the greateil of all fufferings. Wc
-read alfo, oi rejoicing always, and of joy uufpeakablc
and full of glory. Sr. Paul comparing the ChriRian

372 PERKINS.

life to the military, calls it the ^ood fight of faith. It
is, indeed, good, will be found fo at death, and in
a fjture ftate. So much evidence is there from rea-
fon and fcripture, to prove that Chrift's j^^*^ is eafy
and his burden light. If we examine either the^
principles or the duties — the dodlrines or the vir-
tues— the hopes, or the inflitutions of Chriftianity,
"we Ihall find it to be full of happinefs. Did it
reign in all hearts, there would be nothing to de-
ftroy in all God's holy mountain. Nations would
beat their fvoords into plough -fbears, and their f pears
into pruning-hooks y and would learn zvar no more. The
■world would be full of the glory of the Lord : earth
a (late of peace, order and univerfal good. Such
is the nature and tendency of the benevolence of
the gofpel. O benevolence 1 thou brighteft ray of
the Creator's glory! thou heavenly principle!
thou fweet bond of union in all holy fouls ! — May
our hearts feci thy divine power, thy fweet confo-
lations I

What remains but to urge all that hear me, to
tcmbrace a religion fo benevolent and mild, fo glo-
rious and full of facred pleafures ? You, in this,
are only urged to what is your befr good, and high-
efl honor, to what is reafonable and fit in itfelf.
Religion, believe me, doth not confift in wild im-
pulfes upon the foul ; not in dreams and vilions —
not in cold and heartlefs oblervances — not in mere
external conformity to the laws of God — not in
rites and names — not in profeilions and forms, but
in rightcoufnefs and truth — in meeknefs and good^

PERKINS. 373

ncfs — In charity and faith — in purity of heart and
piety of life — in a holy principle of adtion and the
purefl moral virtue. Againfl a religion of this
kind, who can objed? Him, who would wifh to ba-
nilh fuch a religion from the world, we are obliged
to look upon as hoftile to human happinefs, as -a
foe to the higheft ornament and dignity of fociety.
J3y a melodious voice doth this religion call upon
us all, to yield ourfelves up to its government and
laws. Unto you, 0 men, I call y and my voice is to the
Jons of men. 0 ye fimple underftand wifdom, and ye
fools be ye of an underftanding heart. Hear for I zvill
fpeak of excellent things, and the opening of my lipsfhall
be right things. Where the happinefs of people^
jtheir prefent peace and future felicity is concern-
ed, warmth of addrefs is allowable, is necelTary.
I would ailc to be indulged in a (hort exhortation
to fmners, to repair to the fon of God, whofe yoke
is eafy and whofe burden is light, for help and hope*
Be perfuadcd, then, to embrace the offer of pardon-
ing goodnefs— tafte that the Lord is gracious —
jgive up all your objedlions againft piety and vir-
tue, and all your excufes for continuing any lon-
ger in unbelief and impenitence. Let not the re-
membrance of your fins prevent your, immediately,
feeking for mercy. What I though your crimes
be of the decpeft dye and enormous magnitude:
.though innumerable as the fand on the fea Ihore,
and aggravated by the mod uncommon and horrid
<:ircum(lances, yet there is no room for defpair —
a fountain is opened for Judah and Jerufalem to

374 PERKINS.

waih in, from fin and uncleannefs. Chrid's blood
cleanfeth from all fin. He is a Redeemer mod
eminently fitted — a Saviour mofi: pcrfedly quali-
fied to fave guilty man, the vilefi: not excepted.

Behold him fuffering — bleeding — expiring on
thecrofs. Pardon for lofi: finners is written with
pointed fi:eel and fi:reaming blood on his pierced
hands and feet. The double flood ifiliing from
his wounded fide more than feals the dear-bought
blefling. The handwriting againll us is nailed to
his crofs, and blotted out with his precious blood.
His open arms invite finners to accept of falvation ;
and incircled in them, they will find a fafe and de-
lightful retreat — a real and prefent happinefs. O
linner! on the wings of pleafing hope, fly thither.
By all that is near — that is dear — that is facred to
thee, fly from eternal death — lay hold on eternal
life, ^ake^ fays Chrifl:, my yoke upon you and learn of
me for lam meek and lowly in heart ; and ye /ball find
reft unto your fouls. For my yoke is eafy and my bur-^
den is light. Amen.

:;<L\ ^.^ ►y-

» »

'-:*:- -j^

.'r-. .•'*^.

S E R M O N XX.

DEATH THE CHRISTIAN'S GAIN.

B Y

THOMAS REESE. A. M.

Miniiler of a Pre/byterlan Congregation, Salem, South-Carolina.

Philip, i. 21.

To die is gain.

TT is not a very uncommon thing for pious peo-
-^ pie, and efpecially pious minifters who are
ufeful in the church, to be fometimes in fuch a
fituation, that, were it left to themfelves, they
-would be much at a lofs whether to choofe life or
death. This appears to have been the cafe with
the apoftle Paul, when he penned the words
of the text. V/hen he conlldered of what
great importance his prefence was to the
church, he delired to continue in the body : On
the other hand, when he looked forward and took
a view of that glory and immortality to which he
was fully perfuaded death would open him a paf-
fage, he was feized with an ardent defire to de-
part, and to be with Chriih This conflidl he

376 REESE.

exprcfles in the 23d and 24th verfes. For lam in
ajlrait betwixt two, having a defire to depart and to
he with Chrifiy which is far better ; neverlhelejs to
abide in the fiejh is more needful for you. Under
thefe impreflions, he comforts himfelf with a full
alTurancc that, whether he lived or died, Chriit
would be glorified in him. Chrijl, fays he, in the
clofe of verfe 20X.\\yfhall he magnified in mybody^whe-
iher it be by life or death. Fur to me to live^ is Chrijl,
and to die is gain. My motive to live, is the fer-
vice of Chrifl ; he is the fupreme end of my life ;
for his honor only, I defire to live ; and to die tor
him, I count my greateft gain.

The lingle point I have in view, in difcourfing
from thefe words, is, to (hew in what refpcds
death is gain to the true Chriftian : And,

I. In the firft place, death is gain to the Chrif-
tian, becaufe it delivers him from the remains of
dm.

It is not the defign of God, that the Chriflian
fliould be abfolutely perfedl in the prefent life. —
He hath refcrved this happinefs for the ftate be-
yond the grave. The relics 6f\a corrupt nr.tu re
continue in the beft of men, \^hile they fojourn
here in this world. Scripture, and experience
both confpire to evince the truth of this, nere
is no man who liveth andfinncth not. In many ibiitgs
we all offend. Hey who faith he hath no fin, is a liar.
That man mud be blind indeed, a great Granger
to his own heart, and to the purity, extent, and

REESE. 377

fpirituality of God's law, who thinks himfelf per-
fe(5lly free from all fin. Such perfons plainly dif-
cover that they are impofed upon by the deceit-
fulnefs of their own hearts ; and are fo far from
full perfcdion, that they have not reached evea
the lowed degree of it. Every good man is actu-
ated by two different and oppofite principles ; a
principle offm, and a principle of grace. The
fiejij luftelh againft the fpirit, and the fpirit againft the
fiejh ; and ihefe tzvo are contrary the one to the other,,
And though the principle of holincfs predomin-
ates in every good man, he is, notwithftanding, li-
able to fall into fin, through the remains of the
old man, which are never wholly eradicated in the
prefent (late. Thefe two warring principles pro-
duce a continual confiid: in the Chriftian, which
lafts during life. Hence the Chriflian life is, in
fcripture, frequently compared to a fight, and a
race ; things which require the moft llrenuous ef-
forts. I have fought the good fi^ot^ faith the apoftle
Paul, I have fini/hed my courfey henceforth there is
laid up for me a croivnof life. Now, there is no-
thing which gives the true Chriftian fuch real and
deep concern, fuch continual forrow, as the re-^
mains of fin which dwell within him. There is
nothing from which he fo ardently, and uniform-
ly deiires to be delivered. Thefe are the great
burden and forrow of his life. How does it pierce
a good man to the heart, when he reflecfls upon hts
folly and ingratitude, in provoking his heavenly
father, in yielding to the temptations of fatan,

A3

378 REESE.

wounding his own confcicnce, and grieving the
holy fpirit 1 He deeply feels the obligations he
is under to his Redeemer, and bitterly laments
that he fo often falls into fin, and violates the mofl:
tender and endearing ties. Hear how pafTionate-
ly the apoflle Paul cries out under the burden of
in-dwelling fin. — 0 wretched man that I am^zvho
jhall deliver me from the body of this death ! Death
. is, therefore, great gain to the Chrifiian, becaufe
it delivers him from that burden, of which the a-
poftle fo eminent in holinefs, here complains. —
After death the Chriftian's conflict is at an end ;
all his dangers are over ; all his toils paft. He is
then freed, fully and completely freed, from all
the remains of fm, which gave him fo much pain
and forrow while he continued in the body. All
his lufts are fubdued, all his enemies conquered.
He has no longer any need to toil and labor, to
run and fight. Satan can no longer tempt ; the
world can no longer allure, nor his unruly paflions
hurry him into lin. His vidlory is decifive, his .
triumph complete. That the Chriftian will be
made completely holy after death, is a plain doc-
trine of fcripture. The apoftle Paul, fpeaking of
the faints in Heaven, calls them the fpirits ofjuji
vien made pyfeFl, The word of God teaches us
to believe, that the righteous after death will be
completely happy. But this would be impoiTible,
were they not delivered from all the remains of
fm. As it is natural for them, above all other
things, to dcfirc fuch deliverance, fliould they not

REESE. 379

obtain it, there would be a flrong defire unfatisfi-
cd, which is inconfiftent with perfedl happinefs.
Bcfidcs, it is inconfiftent with the perfeclions of
God to admit creatures into Heaven who are pol-
luted with fin. Nothing unclean can enter there. It
is plain, then, that the Chriftian, at death, will be
delivered from all the relics of fin, which remain
in him while he fojourns here below. And, as thefe
are the fource of his greateft trouble and uneafi-
nefs in the prefcnt life, and the principal burden of
his foiil, death miift be to him unfpeakablc gain.

II. Death is gain to the Chriftian, becaufe it
delivers him from all thofe natural evils and ca-
lamities, which are the confequence of fin, in the
prefent life.

That the righteous are not exempted from the
common miferies and calamities of human life, is
too plain to need any proof. The righteous gov-
ernor of the world, feems generally to diftribute
thefe with a promifcuous hand. All things come
alike to ally and there is no knozving good or evil by any
thing that is Jeen under the fun. In this world the
righteous are blended with the wicked, and fuffer
with them. Indeed if we carefully attend to the
fcripturc-hiftory, and diligently obfcrve the dif-
penfations of providence, wc ihall, perhaps, find
fufHcient reafon to conclude, that the greateft
portion of fuftering is commonly thrown into
the cup of the righteous. Be this as it may, cer-
tain it is, that the bcft men in the vvorld arc fub-

3So REESE.

jed to many evils, and often in fuch a fituation,
that they may truly fay with the apoftle — If in
this life only, we have hope in Cbr/JJ, we are of all men
inofl miferable. Whilft Chriliians fojourn in this
valley of tears, they are fubjed to many didreff-
ing and painful difeafes. ^beir bones are chajiif-
ed with painy and the multitude of their bones zvitb
JtYongpain, They are inade to foffefs months ofvani^
tyy and wearifome nights are appointed unto them. —
Their (Irength and their beauty are confumed by
ficknefs ; and they are frequently brought to the
gates of death. They fuffer not only pain of bo-
dy, but much trouble and anxiety of mind. Ma-
ny are the loffes and difappointments, many the
afflictive and bereaving ftrokes to which they are
liable : And they mufi: be fomething more than
human, and di veiled of the common feelings of
men, not to fuiF'er under them. They fuffer in
themfelves, and they fuffer in others by fympathy.
As they have, generally, tender and companionate
hearts, they cannot but be greatly a ffedcd with the
miferics and didrcffes of their fcllow-mcn. The
hufband fuffers in the wife, and the wife in the
liulband ; the parent in the child, and the child
in the parent ; friend fuffers in friend, and one re-
lation in another. Add to all thcfc evils, the grief
and forrow w hich arife from feeing and hearing
the abominable deeds and hithy converfation of
the wicked. The apofHc Peter tells us, that right-
eous Lot vexed his foul from day to day, with
the unlawful deeds and filthy converfation of the

REESE. 381

wicked in Sodom. It cannot but give a good
ftian great concern to fee vice abounding, iniqui-
ty prevailing, impiety triumphing, and like a
mighty torrent, ready to bear down all before
them. The honor of the Redeemer is dear to ev-
ery Chriflian ; his kingdom and intereft in the
world, lie near his heart ; he loves the fouls of his
fellow-immortals, and wifhes to promote their e-
ternal falvation. This being the temper of every
true Chriftian, it muft affecl him deeply, and fill
him with unfpeakable forrow, to fee God provok-
ed, his holy name blafphemed, the Redeemer difl
honored, his grace defpifed, his mercy abufed,
and all religion turned into contempt and ridi-
cule. For thefe things his tears flow, and h\s foul
weeps in feeret places. He fees thou fands of pre-
cious, immortal fouls, running on in the broad
way which leads unerring to the abodes of death.
He is fully fenfible of their danger, and forefees
the mifery which awaits them, if they perfift in
their impiety and rebellion. This excites the moft
painful fenfations, and fills him with the deepefi
regret.

But why fhould I attempt a catalogue of the va-
rious evils and calamities, to which the Chriflian
is fubjed, in the prefent life ? They are innumera-
ble, and many of them terrible beyond all defcrip-
tion. From all thefe, death will deliver him ; and
therefore to die, mufl: be his gain. It puts a final
period to all his afflictions and miferics, to all his
forrows and fuifcrings. In thofe blefTcd manfions

382 R E'E S E.

to which he fliall be admitted after death, there
Will be nothing to give him any trouble or uneafi-
nefs, nothing to dil^urb his peace, or break his e-
tcnial repofe. There he fhail reft from his labors,
and be freed from all diilrefs and tribulation. In
that blefied ftate, he fnall no longer be fubjedl to
pain, ficknefs or difeafe : for tliere, the inhabitant
Jhall notJay\ I amfick ; and the people Jh all be forgiven
their iniquity. The bodies of the, righteous Ihall,
at their refurredlion, be purged from all the feeds
of difeafe and diflolution, and made fpiritual, in-
corruptible, and immortal. This corruptible jhall
put on incorriiptioUy and this mortal Jhall put on immor^
taliiy^ and death Jhall be fivallozved up in victory,
Thefe vile bodies will then be glorious bodies, and
flourifti in eternal health, immortal vigor, and un~
decaying beauty. Death makes a complete fepa-
ration between the righteous and the wicked.
There the zvicked ceafe from troubling. They ceafe
to perfecute and opprefs the righteous, to vex and
grieve them by their profane converfation and im-
pious deeds. In a word, the Chriftian, by death,
is perfedlly freed from all thofe evils and calami-
ties which were introduced into the world by iin,
and, therefore, to him it muft be immenfe gain.
() what a happy exchange does the poor, afflidled,
pcrfecuted Chriftian make, when relcafed from his
houfe of clay ! from ficknefs to health, from pain
to plcafure, from trouble to reft, from war to peace,
from grief and forrow to endlefs joy and ineftable
delight! from bondage to freedom, from an earth-

R' E E S E. 2^

ly cottage to a heavenly palace, from a howling
wildernefs to a blooming paradife from a prifon
to a kingdom, from a crofs to a crown! Welcomx,
thrice welcome death, the end of forrows, and the
beginning of joys I

III. Death introduces the Chridlan into a much
more noble, excellent and happy fociety, than he
can poflibly enjoy here in this world ; and on this
account, is to him unfpeakable gain.

After death, the Chriftian fliall dwell with God
and Chrift, and be the companion of Angels, and
thtfpirits of jufi men made 'per fecf. In the prcfent
life, the righteous are frequently obliged to aflbci-
ate with the wicked, and their company and con-
verfation cannot but be difagreeable to them. They
can have no true pleafure or fatisfaclion in the foci-
ety of loofe, profane, and irreligious men. But it is
their duty, and their neceffary bufincfs fomctimcs
requires them, to mingle in the alfembles of the
wicked. This cannot be avoided while they are
connected with them in a ftatc of civil focictyl
And though they always prefer the fociety of fober
and godly men, the excellent ones of the earth in
whom is all their delight ; yet even among thefe,
they often find fuch a mixture of fin or infirmity,
of paiFion or prejudice, as renders their converfa-
tion not only imperfe(fl:, but fometimes very difa-
greeable. It is as true as it is lamentable, that
even good men, in this world, do not always live
in that peace and harmony w hich religion requires;

3^4 REESE.

and which is ncceflary to their own comfort atid
happincfs. How indeed can it be otherwife in
this (late of imperfection, ignorance and error? In
fuch a fbate, men will always be liable to differ in
their fentiments. This feldom fails to produce
oppofition and contradidion, which naturally tend
to inflame the paflions and excite animofities a-
mong weak, imperfed: and finful men. The Apof-
tles Paul and Peter were both excellent and holy
men, yet we find they did not always agree; and
the contention was once fo fliarp between Paul and
Barnabas, that they parted not on very friendly
terms. And this is too often the cafe with great
and good men ; and greatly diminiflies the hap-
pinefs which they might otherwife enjoy from the
company and converfation of each other in this
Jtvorld. But death will put an end to all thofc
things which deprive us of that full fatisfadlion and
inexprcllible delight, which fociety is capable of
affording to fuch creatures as we are. After death,
the righteous Hiall be for ever feparated from the
wicked, and no longer obliged to affociate with
them; confequcntly, they fliall be completely de-
livered from all that grief and vexation of fpirit,
of which their wickednefs was the occafion. In
the ftate beyond the grave, Chriftians fhall be purg-
ed from all fin and impcrfedion of every kind ;
and confequently fitted both to receive and com-
municate the moft fublime and exquifite focial
pleafures. Death will introduce them to the moft
intimate communion dLV\difellozv/hif> wilb the Father ^

REESE. 385

wtd zvilb his Son Je/iis ChrlJ}. In this v/orld, their
communion with God is imperfed: and interrupt-
ed ; but in the world of fpirits, it will be perfect
and uninterrupted. There they will no longer fee
ihroiigh a glajs darkly ^ hut faee to face. God will no
inore hide his face from them, and fulFcr them to
v/alk in darknefs : they iliall for ever dwell in his
prefcnce where there is fiilnefs of joy and pleafiires for
•ever more. All thofe dark clouds, w^hich interrupt-
ed their view in the prefent imperfedl ftate, fhall
be diilipated ,- and they fhall behold the Deity in
full unclouded fplendor. There they fliall con-
verfe familiarly with the Father of Spirits, the
fountain of life and light, the fource of perfedtioii
and felicity. In thy light fhall we fee light. Their
viiion is complete, their fruition full. There too
they fhall fee, and for ever dwell with the Lord
Jefus Chrifl, whom having not {^txv they loved.
They fhall be admitted to the moft intimate com-
munion with him who died for them, and wafhed
them in his own precious blood. They fhall
lit down with him on the right hand of his Father,
where he fhines encircled v/ith inefiable glory, for
ever behold his mild majeflic countenance, beam-
ing with divine love and compaflion, and drink in
** beatitude paft utterance, "^^ from his prefence.
They fhall fee him as he is, be eternally tranfport-
ed with his love, and changed into the fame image
from glory to glory. Then will that prayer of our
Saviour be anfwered : Father I will that they alfo
whom thou haft given me be where I am, that they may
' hehold my glorv.

B3

386 REESE.

But further. The Chridian, after death, iliall be
admitted into the bklTed fociety of Angels. Thofe
glorious and happy fpirits will be his companions.
They will welcome him to the realms of light and
glory ; and without envy admit him to partake of
their honors, and fliare in their felicity. The
i-ighteous fhall mingle with thofe morning flars,
fhine with them, and with them fliout aloud for
joy. They fliall hold high converfe with thofe
fons of God; and with them contemplate the
wonders of redeeming love. With them they fliall
rejoice, and with them adore.

The fpirits of jufl men m.ade perfedl, will alfo
be the companions of the Chriftian in a future
ftate. When he dies, he Ihall be taken to the gene^
ral ajjemhly of the firjj-borny whofe names are written
in Heaven. There, my brethren, if you die the
death of the righteous and your lafi end he like hisy you
will not only fee and converfe with all thofe, who
are now your companions in tribulation ; but with
all the good men, who have lived in the ditferent
ages of the world. There, in that happy country to
which you will be tranflated by death, you fhall
converfe with all the Patriarchs and holy men of
old. There you lliall be the companions of Ifaiah,
Jeremiah, and all the holy Prophets, of whom this
world was not worthy. There you fhall fee the
harbinger of your Redeemer, who w-as a burning
and a fhining light in this world; but who glows
with an intenfcr flame, and fliincs with a brighter
light in the world above. There you {hall form

REESE. 387

one focicty with the twelve Apoflles, who Tnine
like the fun in the kingdom of their Father. Ther?
you fhall fee Peter who denied his mailer, but af-
terwards fuffered for him, raifed from an ignomi-
nious crofs to a bright eternal crown. There yoi^
fliall behold the beloved Difciple feafling his eyc3
with the viiion of his much loved and loving Lord,
He burns with the ardor of a Seraph, and is fvvalr
lowed up in the heavenly flame. There too, you
fnall fee the apoflle Paul, who of a perfecutvor be-
came a preacher, enjoying the full reward of all his
Jabors and fulicrings, and confirming the truth of
his alTertion in the text — To me to live is Chrijly, and
io die is gain. WQfotighl the good fight , he finijhed hts ■
courfe, and now a never-fading crown of glory
flouriflies upon his head. In thofe bright regions,
you fhall fee the glorious army of martyrs, whp
were JIain for the zvord of God and theJefirnony ofje^
Jus, clothed in white robes, with crowns of gold
upon their heads, and palms of vidory in their
hands. Thefe are they who came out of great irihula-
iioUy and have zvq//jed their rohes and made them zvhite
in the blood of the Lamb. O my brethren, vv'hat un-
{peakable happinefs mufl: it be, to be admitted in-
to fuch a fociety ! What exquilite happinefs do
good and wife men enjoy, from the fociety of each
other, even here upon earth, when they are united
in the bands of friendihip, and have only an im-
perfed fimilarity of tempers, difpofirions, and ^Qn^
timents ! With what ardor do they embrace each
other ! How do their features lighten up, when

33S R E E S E.

they meet, and their fouls fpring forward, as it
uere, to falute each other! What a feafl: of love
and joy do then- prefence and difcourfcs afford !
How much happinefs do they give, how much re-
ceive ! How do they entertain, how do they
pleafe and inllrud: each other ! What fwcet coun-
fel do they take together! Now, if the com-
pany and converfation of pious friends, upon
earth, can afford fo much delight and mutual fa-
tisfacllon, how great beyond all expreilion mud be
the felicity of the blelfed company above ! In that
happy fociety, an entire onenefs of heart reigns.
They are all united in the mod perfed: concord,
the fweeetfi: love and harmony. Their fentiments
are all one, their affections one, their joys one.
There is a perfect fimilarity of tempers, difpoliti-
ons and inclination. That celellial flame, in which
they all glow, melts and mixes their fouls into an
entire union. Every one fnares in the felicity,
and adds to it. The happinefs of all is the hap-
pinefs of every one, and the happinefs of every
one the happinefs of all. This fcems to be the
import of our Saviour's prayer, ^hat they may be all
one as thou Father art in vie, and I in thee, that they
may be one in us. It is faid of the primitive Chrif-
tians at Jerufalem, that they v/ere all of one heart
and of one foul. But how much more clofe and
intimate is the union of the faints in the heavenly
■Jerufalem, where every one loves another as him-
{"^[(1 Hiliorians relate, that as Alexander entered
the pavilion of the mother of Darius, with Hephef-

R E E S E. 38^

tioii his friend and favorite, flic kneeled to the lat-
ter, as being the more majeftic of the two; but
being informed of her error, fhe humbly ailced
pardon. To whom Alexander replied, *' You did
not miftake mother, for this too, is Akxander/'
This is but a faint image of that endearing friend-
fhip and tranfcendent love which reigns in the
hearts of the blelTed in Heaven. How ravifning
muft be the converfation of fuch friends! how
fweet their intercourfe ! With what rapture do they
pour out their hearts to each other, and converfe
of the works and ways of God ! With what de-
lightful admiration do they recount the ineilima-
ble blefiings they mutually enjoy I With whai
tranfport do they adore, with what extacy do they
join, in celebrating the wonders of redeeming love !
O happy company ! O blelTed fociety 1 may the
Chriftian fliy, when (liail I mingle in your alTembly ?
When iliall I be delivered from this prifon of clay,
burn in your flames, and join in your fongs ?

If Socrates, a heathen, could comfort himfelf be-
fore his death, with the hope that he was going to
converfe with Homer, Heliod, and other heroes
and fages of antiquity; lliould not the Chrifiian
much more rejoice at the approach of death, which
tranflates him to the fociety and coaverfation ot
the bleiTed in Heaven ? What abundant confolati-
on lliould it afford, that in the ftate beyond the
grave he will be brought to an innmnerahle company of
mgelsy to the general ajjembly of the church ofthefr/U
. -born^ whofe names are zvritten in Heaven^ and to God

/

s

/

/

390 REESE.

the judge of all , and to thejpirits ofjujf men made per '■-
fefi^ and to Jefus the mediator of the nezv covenant ?

With fuch bright and glorious profpedls before
him, how can he not reckon death immenfe and
unfpeakable gain? And how truly may he adopt
the language of the apoftle in the text, Tb rae to

live is Chrlfty and to die is gain ?

IV. The employments of the Chriflian after
death will be much more noble and excellent, than
they are in the prefent life; and therefore, to die,
is to him gain.

While the Chriflian is in his ftate of pilgrimage
here upon earth, a great part of his time is com-
monly employed about things of a temjporal na-
ture. While he is in the body, it is his duty to
provide for the body; and this engrofTes much of
his time and thoughts. This obliges him often to
be engaged in matters which are very difagreeable
to him, though neceiTary in his prefent circum-
flances. Care and anxiety about the things of the
prefent life, too frequently break in upon him and
difiurb his peace. Even the fmall portion o^i his
time which he devotes to the performance of reli^
gious duties, is but feldom fpent in a manner en-
tirely to hiij fatisfadion. His beft religious per-
formances are very imperfecl:, and mingled with
lin. The world often intrudes ; fenfible objeds
prefs upon him, and draw off his mind from the
work in which he is engaged. His heart often
wanders, and his thoughts liart alide from thofc

REESE. 391

important fpiritual objedls on which they ought
to be fixed. He finds great rcafbn to lament his
coldnefs, deadnefs and formality in the worfhip of
God. It is but feldorn he feels that flow of affec-
tion, that fire of love, that life, that vigor, in the
fervice of his God which he Co carnefcly deiires.
The praifes of his redeemier often dwell upon his
tongue, when he has no deep penetrating icnk of
his love, and feels but little of the heavenly flame
in his heart. And when he looks back and refiedls
upon the time fpent in the worlhip of God, he
finds many deficiencies, and fees abundant caufc
of forrovv and - regret, of iliame and confufion of
face. But after death, it will not be fo. The
whole of his time will then be employed in the
immediate worlhip and fervice of God. This will
be his fole Vv'ork ; and it will be performed in fuch
a manner as to yield him the higheft fatisfadion,
the mod fublime pleafure. He fhall no longer
experience the leaft fin or impsrfedlion in his duty.
He fhall be like a flame of fire, all activity, life and
love, in the fervice of God. There will then be
nothing to call ofl' his mind from the divine work
in which he fhall be employed. — No earthly
thoughts — no worldly cares— no carnal objedls.
He will then have all thofe difpofitions and affec-
tions in their higheft perfedlion, which God re-
quires, and which are necelfary for performing his
work in the moft perfect and acceptable manner.
In Heaven the faints futfer no interruption in their
Sweet employment. Ibeyjlandkforc the throne of

392 REESE.

Gody and worjhip him day and night in his temple.
They ceafe not day nor nighty crying holy, holy^ holy
Lord God Almighty ! The glorious perfeciions of
Ood difplayed in his works of nature and of grace,
are the fubjcdt; of their uncealing contemplation,
and moft profound admiration. They continual-
ly celebrate, and continually adore the ftupendous
plan of redemption, where all the divine attributes
fo beautifully harmonize, and Ihine with fuch un-
paralleled luftre. The wonders of rich, freehand
•fovereign grace in the falvation of linners, the im-
menfe, unfathomable love, of a bleeding, dying.
Saviour, are their eterxial theme. The angels dejire
to look into thefe things, — The rapt Seraph adores and
burns; and the glorious company of there deem-
ed above, (hall with rapture celebrate them through
eternal ages. The entire union, and perfed con-
cord of thofe blelTcd fpirits, in the work of praife,
greatly enhance their pleafure. Among the count-
lefs millions who compofe this vail, this happy af-
fembly, there is not one cold heart, one dilfenting
voice, one difcordant note.

" Ten thoufand thoufand are their tongues.
But all their joys are one."

The celeftial flame of love, like ethereal fire, is
communicated from heart to heart ; the heavenly
harmony catches from tongue to tongue ; every
heart joins with every tongue, and glory to God
and the Lamb, is the united, repeated acclama-
tion. Angclig harps ^nd voices join the hcaveo-

REESE. 293

ly concert, fvvcll the bold and folemn note, and
complete the full mufic of Heaven. Loud Hal-
lelujahs crowd every fong, and anthems of ceafe-
lefs pralfe tobim who loved us and gave him/elf for tis^
refouiid through all the heavenly palaces.

O my hearers, could we only hear fome faint
touches of this celeftial harmony, fome imperfedl
echos of thofe fongs which faints and angels fing,
how would it inflame our defires to join in that
blelTed work 1 BU^jfed are thejy 0 Lord, who dzvell in
thy hotifey ibey will he fiill fraifing ihee. If fuch are
the employments of the Chriflian after death, fo
noble, fo excellent, furely death muft be to him
exceeding gain.

We fliall now conclude with a few brief infer-
ences from the fubjed:.

I . From v/hat hath been faid, we may fee how
little reafon the iincere Chriflian has to be afraid
of death. Death is indeed dreadful to the wick-
ed. To them it is the king of terrors; it is the
end of all their joys, and the beginning of forrows.
No wonder then if they recoil, and horror and a-
mazcment fcize upon them at the approach of the
grim tyrant. But to the righteous, this king of
terrors, is transformed into a mefTenger of peace.
He comes as a kind angel to flrike olf his fetters,
unlock the doors of his prifon, and condud him
home to his father's houfc. The day of his death
is the day of his deliverance; \\\q day of his birth,
into a glorious, an ijTimortal and bleflcd life. It

C 3

394 REESE.

is his great pay-day, his rich harvefi", when he reaps
the fruit of all his labors, and is put into polTelTioa
of a crown which fadeth not away, a kingdom
which fhall never have an end. Why then O
Chriftiansl fhould you flirink back at the thoughts
of death, which to you is fuch unfpeakable gain ?
The fl"roke may be rough which dafnes into pieces
your veflels of clay ; the valley may be dark and
gloomy through which you muft pafs ; but it will
foon open to you a bright and glorious profpecfl,
and u(her you into the regions of light, and life,
and liberty. Why then fliould we linger about
thefe mortal fiiores, and dread to crofs the cold
fbream v/hich feparatesus from the promifed land?
We have had a view of the heavenly Canaan ; the
blooming profped: lies before us ; and fhall we be
backward to launch away and take polTeflion ?

'* Sweet fields beyond the fwelling flood.
Stand drefs'd in living green ;
So to the Jews old Canaan flood.
While Jordan roll'd between."

2. Let the Chriflian learn patiently to fubmit to
the will of God, as to the time of his departure
from the body.

There are Chridians who fometimes appear im-
patient of life, and difcovcr too much anxiety to
leave this mortal ftagc. Tired of their confine-
ment in a prifon of clay, finking under a load of
years, and prcfied with various calamities, they
long for deliverance. Having, as they apprehend.

REESE. 39S

ccafcd to be ufeful here, and pointing the eye of
faith to that exceeding and eternal weight of glory,
which awaits them beyond the grave, they are fo-
licitoiis to quit their prcfent llation, to depart and
be with Chrifl. But let all fuch remember how
much it is their duty to fubmit to the divine dif-
pofal, and with patience and entire reiignation,
wait their appointed time. God's time is the
mod proper time. He has wife and gracious de-
ligns, in continuing his fervants here in this valley
of tears; though they may not be always able to
comprehend them. The reward which he has
promifed is free and unmerited ; and the time of
conferring it ought to be wholly fubmittcd to
himfelf. And remember for your confolation, the
period is not far didant which will crown all your
wiflies. The days of your tribulation will foon
have an end ; the confiidt cannot lafl long. You
will foon refl from your labors, in the fair manfi-
ons on high, far above thofe ftorms which toifed
vou here on the troubled ocean of life: where vour
fun fliall no more go down, nor your moun with-
draw its light; and the days of your conliicl and
mourning fliall for ever have an end.

3. Let-us all endeavor fo to live, that to die m.ay
be our gain. Lei vie die the death of the righteous,
and let my laft end be like his, is the language of all
who believe in a future retribution. All wifh to
die comfortably. If then you would die the death
of the righteous, you muft live his life. There is
nothing more abfurd, more repugnant to reafhn

.39^ REESE,

and fcripturc, than for men to imagine, that thejr
may live all their days under the power and do-
minion of fin, fcrving divers lads and paflions ;
and at laft receive the reward of the righteous.
Shall not the judge of all the earth do rights and dif-
criminate between his friends and his enemies,
between his loyal fubjedls and difalTe(fl:ed rebels?
Be not deceived, my beloved brethren; God is not
mocked; whatfoever a man Joweth thatfiall he reap.
It is the unalterable decree of the great eternal ; it
is the voice of reafon and revelation, that without
holincfs no man /hall fee the Lord, Let thefe words
be deeply engraven on each of our hearts ; and as
we defirc to be happy hereafter, let us confecrate
ourfelves to the fervice of God whilll here. Chrift
came into the world not to fave his people in their
fms ; but to fave them from their fms. Let us
then, denying all ungodlincfs and worldly lujis, livefo^
herlyy righteotijly ^ and godly in this prefent world,- look--
ingfor that blcffed hope, and the glorious appearing of
the great God, and our Saviour Je/us (.htijiy who gave
himfclffor us, that he ynight redeem us from all iniqui^
iy and purify unto himfelf a peculiar people zealous of
good works.

'Xnv. END OF THE FIRST VOLUME-

^•fe