Sermons, by the Rev. John Ewing, D.D., later pastor of the First Presbyterian Congregation in the City of Philadelphia

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SERMONS,

BY THE

REV. JOHN EWING, D. D.

LATE PASTOR OF THE riRST PRESBYTERIAN CONGREGA
TlOJf IN THE CITY OF PHILADELPHIA.

SELECTED FROM HIS MANUSCRIPTS

BY THE

REV. JAMES P. WILSON,

0/ t/ie mi^ of PhiladeJpliia, D. D.

TO WHICH IS PREFIXED, A LIFE OF THE ArTHOR.

EASTON, PENN.

J'RINTED BY THOMAS J. ROGERS*
1812.

Dlstnct 0/ Pennsylvania, to nvit :

Be it remembered, That on the twenty-second

\ : clay of January, in the thirty-sixth year of the Indepen-

: '.* dence of the United States of America, a. d. one thou-

sand eight hundred and twelve, John Easing of the

said District, hath deposited in this office, the title of a book, the
right whereof he claims as proprietor, in the words following^

to wit :

«
" Sermcns

'rmc7iSy V^S^ ^^j^«/<:

John Riving, D. D. late Pastor 05
igregation in the Cit
Selected from his mannscrijits by the Rev. James

of the City of Philadelphia, D. D. To ivhich is prefixed, a
Life of the Author.

in conformity to the Act of the Congress of the United States,
intituled '* An Act for the encouragement of learning, by secu-
ring the copies of Maps, Charts, and Books, to the authors and
proprietors of such copies, during the times therein mentioned."
And also to the Act, entitled " An Act supplementary to an Act,
entitled ' Ar Act for the encouragement of learning, by securing
Ihe copies of Maps, Charts, and Books, to the authors and pro-
prietors of such copies, during the time therein mentioned,' and
e^itending the benefits thereof to the arts of designing, engra-
ving, and etching historical and other prints."

D.CALDWELL,

Clerk of the District of PennsylvaKitL-

CONTENTS.

Page.
Life of the Author ^ , . . . yii

SERMON I.

Ji particular Divine Providence, explained and provedy 1
MAT. X, 29, 30, 31,

r^ SERMON IT.

The same subject continued, . , .20

SERMON III.

Knowing the God of our Fathers, , . 41

1. CnRQBT. XXVIII, 9.

SERMON IV.

Christ the Saviour of lost Sinners, . .66

MAT. XVIII, 11.

SERMON V.

The Holij Spirit the Comforter,

JOHN XIV, 16.

SERMON YI.

ChrisVs dominion over both worlds, . Iji

REV. I, 18.

SERMON TIT.

T/ie happy tendency of Christianiltjf . « 433

IXKE IX, 56,

CONTENTS. ^4^ IV

f SERMON Yin. *^ ' ^,.

Thejutal iendency of licentious Pleasure , • • ^. iV^W
1. TIM. y, 6.

SERMON IX.

The ijrosperity of fools, their desiriictioiif . 169

PROV. I, 32.

SERMON X.

The advantages of aJJUctioUf . . 190

PSA. cxix, 7i.

V'

%

SERMON XI. ^

The Graci of Christ sufficient for nsy . ^^21 2

2. COR. XII, 9.

SERMON XII.

Tlie path of the Just is as the morning light, 236

PRO. IV, 18.

SERMON XIII.

Train up a Child in the way he should go, . 255

PROV. XXII, 6.

SERMON XIV.

IVe are the Temples of God, . , 276

1. COR. Ill, 16.

SERMON XV.

Receive jnot the Grace of God in vain, - 294.

**^^ 2. COR. VI, 1.

SERMON XW.

Reasonableness of serving God, . . 312

ROM. XII, 1.

'' /• •»*•-.

V • CONTENTS.

SERMON XYII.

ThNtrddm life of a Christian, ♦ , 335

COL. Ill, 3.

SERMON XYin.

Entering in at the straight gate, . . 352

LUKE XIII, 23, 2^.

SERMON XIX.

Preparation for Death, . , . 372

MAT. XXIV, 4*.

SERMON XX.

Death ; its nature and consequences, . . 391

nEB. IX, 27.

LIFE OF THE AUTHOR.

The following life is an eminent example of thel)e-
neficial results of persevering industry ; and the object
of recording it will have been attained, if it shall (each
the timid, a proper confidence in his own efforts, and the
presumptuous, an humble confidence in his God.

Dr. John Ewing was born on the 22d day of June,
1732, in the township of Nottingham, in Coecil county,
Maryland, near to the line which separates that state
from Pennsylvania. Of his ancestors little is known.—
They emigrated from Ireland at an early period of the
settlement of our country, and fixed themselves on the
banks of the Susquehanna, near to the spot where he was
born. They were farmers, who, if they did not extend
their names beyond their immediate neighbourhood, yet
maintained within it that degree of reputation, which
their descendants can speak of without a blush.

His father w as enabled by his industry, to support
his family* from the produce of his farm, and to give
to his children that degree of education, which country
schools at that time had to offer. This indeed was little,
but it was all that was necessary to such a mind as Dr.

* There were five brothers: William, George, AlexaDdei,
John, and his twin brother James, who is the only one no^
living.

VIU IIFE or THE AUTHOR.

E wing's. It was sufficient to furnish the rudiments of
science, which, however early they are lost hy ordinary
minds in tlie distractions of a life of business, only serve
to fan the fire of ambition in stronger intellects, and to
direct and guide their possessors to fame.

The school-house at which Dr. Ewing was taught
the elements of his native language, and the first rules
of arithmetic, was at a considerable distance from his
father's residence. The daily exercises of walking thi-
ther in his youth, tended to invigorate a constitution na-
turally strong, and enabled him to acquire a stock of
health, which carried him through sixty years without
sickness.* At this school it cannot be supposed that he
learned much : but he was soon removed from it and
placed under the superintendance of Dr. Alison, a cler-

* Dr. Ewing has been heard to state a fact which he witnes-
sed at this period of his life, and which I cannot resist relating,
since, established by his character for veracity, it may shed some
light on a question in natural history, hitherto involved in some
obscurity. As he went to his school one morning at an early
hour, he observed a bird in extreme agitation, flying repeatedly
across the road, but never going beyond the fence on either side,
on which it constantly alighted. It would rest there for a mo-
ment and then return to the opposite fence, always descending
in its flight, until it nearly touched the ground. Its agitation ar-
rested his attention, and he stood to observe the cause. On the
spot where it seemed disposed to alight in its flight, he observed
a snake, which had evidently fixed on its victim, and fascinated it
beyond the power of escaping by its own efforts. He frightened
the snake away by throwing at it a stone, when the bird instantly
flew oft' with evident symptoms of joy.

iirH OE THE AUTHOK. IS

gyman eminent for his erudition and piety, %vho then
directed a school at New London cross roads, in the
state of Pennsylvania. After having finished those stu-
dies usualJy taught in his school, he remained with him
three years as a tutor. To this he %yas led, not merely
by inclination, but by necessity'. His father died about
this tiuie, and left his small property to be distributed
according to the laws of the state of Maryland, in which
that of primogeniture prevailed. The eldest son inhe-
rited the patrimonial estate, and left Dr. Ewing and his
remaining bvothers, to struggle in the world with twenty
pounds each. At this distribution of his father's pro-
perty he did not repine, for he then felt a confidence in
his own powers which did not deceive him, which, po-
verty could not diminish, and which enabled him subse-
quently to attain that honorable elevation, which he
adorned by his virtues as VtcII as his talents.

Under tlie kind care of Dr. Alison, he made consi-
derable progress in his favourite pursuit, the study of
mathematics. Books of science were not at that time
easily obtained in America, especially in places remote
from cities : but such was his thirst for knowledge, that
he frequently rode thirty or forty miles to obtain the
loan of a book, which might aficTd him some information
on the subject of his favourite speculations. Those au-
thors who were safe guides, could not always be obtained.
Incorrect writings sometimes fell into his hands, the
errors of Avhich did not escape the detection of his pene-
trating and original genius. It often occurs, that diffi-
culties only quicken the eagerness of the mind in its

pursuits, and bring into action its latent energies. Such

b

X IJt^JB OF THA ALTHOlt*

tvas the result of difficulties on Dr. E>ving, at this early
period of his life. His mind did not shrink from intel-
lectual conflict, but gathered vigor from hindrance, and
bade defiance to difficulty. At this period he certainly
learned much^from books, and miieli from the conver-
sation of Dr. Alison, of whom indeed he ahvays spoko
with kindness, but he acquired more from the habits of
close thinking in which he early indulged. To the two
former he was much indebted, but if we allow to those
sources of information all that they merit, it will yet
not be hazardous to say, that in the science of mathe-
matics he was seif-tavight, and could never have reach-
ed that station which he afterwards adorned^ struggling
as he Avas with poverty and harassed with difficulties,
without receiving from other than human aid tlie im-
pulse which carried him forward.

In the year 1754^ he left the school of Dr. Alison,
and removed to Princeton for the purpose of entering
the college. Mr. Burr, the father of the late vice -pre
sident of the United States, was then President of that
institution, and of that great and celebrated man he
was a favourite pupil. He joined the senior class, and
impelled by pecuniary embarrassments, engaged at the
«ame time as teacher of the grammar school, which
was connected Avith the college. His intention Avas to
graduate, and for this purpose it Avas necessary that
he should study in private some branches of learning
to which he had previously been unable to attend.—
These causes made his labour greater tJian that of his
classmates. His studies Avere arduous and multiplied ;
but he brought to the contest a mind Avluch difficuKiej?

iirE or THE AUTHOR. xi

did not easily subdue. He graduated Avitli his class in
the year 1755, and finding that he had still to toil for a
subsistanee, he immediately accepted the appointment
of tutor in the college. At this period he resolved to
choose his profession ; and feeling the study of theology
congenial with his wishes, and calculated to permit him
to mingle with it scientific researches, he adopted it
with his usual promptitude and his usual zeal.

In pursuance of this design, he returned to Dr. Ali-
son, his former tutor and friend, and, after the usual
period of preparatory study, he was licensed to preach
the gospel by the presbytery of Newcastle, in the state
of Delaware. At the age of twenty-six, before he un-
dertook the pastoral charge of an3^ congregation, he was
selected to instruct the philosophical classes in the col-
lege of Philadelphia, during the absence of the Provost,
the late Dr. William Smith. Whilst he was engaged
in the discharge of this honorable office, he received an
invitation from the pre sbyterian congregation of his na-
tive place to settle himself among them as their pastor.
This was an invitation on which he deliberated, before
he declined it. To be selected by the friends of his
youth as their spiritual guide ; to fix himself Avith a de-
cent stipend on his native spot among his relations and
former associates, was a temptation calculated to win
a man who Avas social in his affections, and who Ava^;
little troubled with the unquiet spirit of ambition. But
he was by this time married, and having early known
the value of a liberal education, he v/ished to give his
offspring the opportunity of possessing those instruc-
tions Avhich he himself had so long toiled to acquire ;

Xll I'lJE or TUE ALTHOK.

which, during Lis life, he praised as more valuable than
wealth, and recommended to the attention of his cliil-
dren by all the persuasions of paternal aifoction. —
Whilst, however, he was deliberating, he received, in
the year 1759, an unanimous invitation from the first
Presbyterian congregation in the city of Philadelphia
to undertake their pastoral charge. This he did not
feel himself at liberty to decline, but accepted it, and
fixed himself for life.

From this period until the year 1773, he continued
to discharge his duties with a diligence and zeal seldom
surpassed. In the bosom of big congregation he found
affection and friendship, and learned that life has lew
stations to offer to an unambitious heart more valuable
than that of a pastor beloved by his lloclv.

New scenes now opened upon his view. In the year
1773 he was commissioned, with the consent of his con-
gregation, in conjunction with Dr. Hugh Williamson,
late a member of Congress from the state of Nortli
Carolina, to solicit subscriptions in Great Britain for
the academy of Newark in the state of Delaware. He
took with him letters of recommendation from men of
science and respectability to several eminent characters.
These, aided by his own reputation for mathematical
science, his general information, and his virtues, pro-
cured for him the intimacy and friendship of several
persons, who at that period and since held the highest
stations of literature. Among these were the celebra-
ted historian Dr. Robertson, Dr. Webster, Mr. Balfour,
and Dr. Blacklock, the blind poet of Scotland. He

LIFE OP THE AUTHOU. X1J>

visited every i)lace of importance in England, Scotland,
and Ireland, and in all of them was received with that
attention and respect which arc due to the man of
science and the minister of God. The cities of Glasgow,
Montrose, Dundee and Perth, presented to him their
freedom, and from the university of Edinburgh, of
which Dr. Robertson was then the principal, he received
^vithout application, the degree of Doctor of Divinity,
Dr. Robertson, on presenting his diploma, declared that
lie had never before conferred a degree with greater
pleasure. The acquaintance, thus commenced with this
celebrated personage, ripened into intimacy, and until
the death of the latter, in 1793, he made constant and
afTectionate inquiries about Dr. Ewing from travelling
Americans who visited him at Edinburgh. A few days
before his deatli, some young American gentlemen
waited upon him, to wht^m he spoke of his friend *« as a
man of great talents for 'ivhom he enleriaincd a great jier-
sonal regard,'' and his last words at parting were, " I)o
not forget to present my Idnd regards to Dr. Ewing.'^

Such a testimonial from such a man as the historian
of Charles the fiftli, the descendants of Dr. Ewing
may be permitted to remember and to speak of to the
world.

AVhen he iirst visited England, the approaching con-
test with his native land was a topic of conversation in
every society. He was warmly and uniformly the friend
of his country, and although he had frequent offers of
reward from men, high in power, if he would remain in
ipngland, yet liis knowledge of the causes of tlic revo

MV J.IFK OF THE ALTHOll,

liition ; his acquaintance with the spirit and resources
of his countrymen, and his integrity forhade him to lis-^
ten to them. He held frequent conversations with tlif,
minister, lord North, to whom, with that frankness and
independence of sentiment, which characterised him, he
Gommunicated all his information respecting the resour-
ces and power of the people of the united colonies. To
the minister he predicted the issue of the contest, and
urged him to pause before he alienated irretrievably
from the mother country the affections of loyal subjects.
These conversations he was in the habit of repeating to
his friends on his return from England, not without some
degree of surprise that the minister should have involv-
ed his country in a war with a people, of whose charac-
ter, numbers, spirit and resources, he was utterly igno-
rant.

■M

Among the eminent literary characters whom Dr.
Ewing met at the hospitable table of Mr. Billy, th©
London bookseller, was the truly great Dr. Johnson.—
He loved to speak to his friends of this interview, which
serves to illustrate the character of a man, of whom
everyone, who has read, knows something. When Mr.
Dilly invited Dr. Ewing to dine with him, he added,
** You Avill meet the great Dr. Johnson, but you must
not contradict him ,• w s never contradict him." The
day arrived, and Dr. Ewing, on entering the parlour
of Mr. Dilly, found several eminent literary characters
engaged in easy conversation, which liowever, was in-
stantly suspended when Dr. Johnson entered the room.
There was a general silence. He scarcely noticed any
one, but seizing a book which lay on^the table, read in

LIFE OF THE AUTHOK. Xf

it attentively until dinner was announced. Here, every
one seemed to forget himself, and anxious to please him
by the most assiduous attentions. He attended how-
ever to nothing but his plate. He did not seem to know
that any one was present, until, having eaten voraciously
without exhibiting many of those graces which consti-
tuted so great a portion of Chesterfield's morality, he
raised his head slowly, and looking around the table,
surveyed the guests for the first time. They were
then engaged in a discussion of the expected contro-
versy with America, and as Dr. Ewing had lately left
his native country, he, with his usual frankness, and
without adverting to, or regarding the prejudices of Dr.
Johnson, began to defend tlie cause of the colonies. —
Johnson looked at him with sternness, and said, ^« What
do you knoiVf SiVf on that subject T' Mr. Dilly's caution
was forgotten, and Dr. Ewing calmly replied, that ha-
ving resided in America during his life, he thought him-
self qualified to deliver his opinions on the subject un-
der discussion. This produced an animated conversa-
tion. Johnson's prejudices against the Americans were
strong ; he considered them, as lie always termed them,
rebels and scoundrels, and these epithets were now by
no means sparingly used. It is difficult to say how far
he might have been provoked, by opposition in argu-
ment, if a fortunate turn had not been given to the dis-
pute. Johnson had rudely said, " Sir, what do you know
in America ? You never read. You have no book*
there." " Pardon me. Sir," replied Dr. Ewing, " we
have read the Uainbler,'' This civility instantly paci-
fied him, and after the rest of the company had retired,
he sat with Dr. Ewing until midnight, speaking ari^icn

XVI JLIFK Ot THE AtTIIOE

hly and eloquently, and uttering such wisdom as seldom
falls from the lips of man.

In the summer of 1775, Dr. Ewing returned to his
native land, with a mind li ghly improved by his travels.
He had directed his inquiries to the study of man, in all
the varieties which Great Britain and Ireland afforded.
He had collected much information and many anecdotes,
which, on his return, were reserved for the amusement
and instruction of that social circle, which he loved to
collect at his own fireside. His parlour Avas always the
scene of cheerfulness and hospitality. His finances in-
deed were never more than moderate, hut he Avas al-
ways able to furnish for his guests something more va-
luable than the delicacies of the season, or the wines of
France.

War had now commenced between the United States
and Great Britain, and he adhered to the cause of his
country with steadiness and zeal. When the British
army was expected in Philadelphia in 1777, he removed
his family to his native place, where he continued to
reside until the city was evacuated by CUntonf immedi-
ately before his retreat through the state of New Jer-
sey to New York. He then returned to his congrega-
tion, and in 1779, was elected to the provostship of the
University of Pennsylvania, which station he filled until
his death.

To this station he was fully competent. In all the
branches of learning and science usually taught in colle-
ges, he was uncommonly accurate, and in his mode of

lIFE or THE ALTHOR. XVll

instruction and of communicating information, he Avas
probably never surpassed. On his appointment he pre*
pared a course of Lectures on Natural Philosophy, Avhich
have been published since his decease, and which he
delivered to his pupils during a period of twenty years*
They will be found to contain all that is necessary for
the mere student ; written in a plain and simple style,
and arranged with great method and perspicuity. As a
teacher, perhaps no one was ever more beloved. His
authority over his pupils was that of a parent, and Avhile
he maintained that discipline, without which genhis will
be wasted and diligence useless, he won their affection
hy the mildest manners.

All his hours were now occupied. He attended at
the University during the mornings and afternoons of
every day, and devoted his remaining time to the duties
of his pastoral charge, and a necessary attention to his
private affairs. These were arduous and multiplied.—*
Visiting the sick^ and interchanging Avith his parish on-
ers the visits of friendship, occupied much of his time.
And when from the performance of these duties, he re-
tired to his closet, he was obliged to prepare, usually
two, but always at least one discourse for the approach-
ing Sabbath. But these difficulties yielded to his love
of method and untiring diligence. He rose with the sun
and retired to rest at a late hour in the night ; yet his
constitution was naturally so robust, and the care of his
health so judicious, that during a period of forty years,
he was never prevented by sickness, from attending to
his pastoral duties.

c

:<vjii lAi^E or the author.

But these w ere not bis only employments. His ma^
thematical reputation attracted the attention of his fel-
low citizens, and on various occasions he was appointed
to perform public duties. He was one of those gentle-
men who were commissioned to run the boundary line
of the state of Delaware, and to settle the boundary line
between the states of Massachusetts and Connecticut,
and between Pennsylvania and Vh^ginia. He was also
appointed in conjunction with tlie late David Ritten-
house, by the state of Pennsylvania, to survey the most
practicable ground for a turnpike road between Phila-
delphia and Lancaster. He was a distinguished mem-
ber, and for some time one of the Vice-Presidents of the
American Philosophical Society, to which he made se-
veral valuable commimications, which are recorded in
the volumes of their transactions. =* He also made se-
veral valuable additions to the astronomical articles in
the American Edition of the British Encyclopjedia, pub-
lished by Thomas Dobson. About the year 1795, he
commenced the compilation of a course of Lectures on
Natural History, for tlie use of the pupils in the Uni-
versity, and made some progress in the work; but his
health did not permit him to comidetc his plan.

From the year 1779, to the time of his death, his

life had little variety. He continued to discharge the

*

* The following were the communications ^vhich he made to
the A. P. S. " An Account of the Transit of Venus over the sun,
June 3d, 1769, and of the Transit of Mercury, November 9th,
1769, both as observed in the statehouse, Philadelphia.'* «' An
improvement in the construction of Godfrey's Quadrant."

ilFE OF THE AUTHOR. XlX

various duties of pastor, preceptor, husband, parent and
friend, without making, as it is believed, one good man
his foe. The compensation which he received from the
University and from the Church, although not large,
enabled him, with ceconomy, to raise a numerous family,
and to acquire a moderate property. Eut he was not
versed in the artifices of business. He was a friend, and
he trusted. He was himself free from guile, and there-
fore easily duped ; and thus, in his old age, he had the
mortification to see his little property swept from him
by those to whom he had formerly loved to render acts
of kindiiess. Yet he did not speak harshly of those who
had injured him. Some of them indeed he forgave,
thougli he could not forget. But for the conduct of
the rest, he was always desirous to find excuses, and he
continued during I
no other apologist.

continued during his life to defend those who could find

In the summer of 1796, he was attacked with a vio
lent disorder, which it required a long time to subdue.
He never however recovered from its effects 5 but al-
though it left him so feeble as to be imablc to walk
without aid, he still persevered in performing his public
duties. His remaining strength began to fail him during
the early part of the year 1802, and in the month of
August, he removed his family on account of the yellov/
fever, to the house of his son in Montgomery county, in
Pennsylvania, where he died on the 8th of September,
of that year, in the 71st year of his age.

The following sketch is extracted from a funeral
sermon, preached by his pastoral successor, the Rev,

XX IIFE or THE AUTHOE.

Dr. John Blair Linn, on the 21st of Kovemher, 1802,
in the First rrcsbytcrian Church in the City of PhUa-
delphia :

*« The iinembellished incidents ^vhicli have now been
^* narrated of Dr. Ewing's life, liis religious and scien-
<< tifical writings ; his observations and deportment in
«* the different relations of society, declare that his
<* mind was uncommonly strong and penetrating, and
" that he had a mild and correct taste. Were we to
«< distinguish between his powers, we would say that his
** understanding predominated over his imagination. —
** He had more the mind of Locke than of Milton. He
<' looked through nature more with the eye of the philo-
" sopher than of tiie poet. The sublimer and minuter
" forms of matter were objects of his investigation ; and
<' Ave cannot but suppose him to have been gifted with
^< diversified talents, who could scan the illuminated
*• glories of the heavens, and inspect the insect which is
** only visible to the microscopic eye : We cannot but
** suppose that his researches were extensive, who look-
*< ed into the mind of man, analyzed his faculties and
*' affections, who unfolded to him the great truths of
"his God, who looked through the howling wilds and
"taught the properties of the brutal tribes, who looked
« through the fields of air and described the race which
*^ travel on the wing. In the science of mathematics,
" Dr. Ewing, if not unrivalled, was unsurpassed by any
<* character in this country. His knowledge of the learn-
<« ed la iguages was very considerable. The Hebrew
" language, which is too often neglected by the minis-
" ters of God in the present day, was one of his favourite

IIFE OF THE AUTHOR. XXI

'< studies. In the mornings of liis latter days, he al-
« ways read a portion of the scriptures in their original
" tongue ; and you could seldom enter his room without
^^ seeing on his couch beside him, his HehrcAV Bihie. —
<< His qualifications as a minister of the gospel, were
^^ many and eminent. Science was to him a powerful
<' assistant in the labours of his sacred office. She was
« with him a handmaid to religion i and aided by her,
^« he was an able champion of the cross, both in the ad-
« vocation of its cause, and in the repulsion of the at-
*^ tacks of impiety and error. He was mighty in the
*• scriptures. To the fountain of all religious know-
" ledge he went for instruction. His religious opinions
« were not so much founded upon the systems written
" by fallible men, as upon the scriptures of infallibility.
<< He adopted not Calvin or Arminus, or Socinus, but
« the word of God as his guide. He read, he examined,
^< he decided for himself. With the works of commen-
^« tators and systematical writers he was familiar ; he
*« considered them as indispensable assistants to the stu-
«dent, but his veneration for these did not impress
« upon ' im a blind obedience to their dictates : He
'ii was first convinced by his own researches that they
*^ corresponded with the sacred volume, before he ac-
<< knowledged their authority. His own investigation
<^ confirmed him in his belief of the doctrines of grace.
" These were the doctrines which he preached, and
" which he endeavoured to impress upon the hearts of
♦< his people.* His discourses were written with accu-

* " Among the pcactical writers he thought that Doddridge
was the best ; and he thought that the method which he followed

XXll lilFE OT THE AUTHOR

»» racy; the tiulhs Avbich they contained were well es-
" aniined and digested hefore he ventured to ofter them
.** to the public. He thought it a duty which he owed
" to his God and his heUrers, to think hefore he spoke,
*< to study and to ponder in private, before he arose in
*•' the presence of an audience as the messenger from
<* heaven. To God he looked for aid and support: hut
*• he looked for assistance in his study, hefore he trusted
*• to divine impulse in the sacred desk. Perhaps it may
*• he said with truth, that no minister in this country
•* has adopted a better method of instruction than that
** which distinguished his discourses; and perhaps it
^< may he said, that none more fully illustrated and con-
*« firmed by plain and decisive reasoning, the passage
<* which he chose for discussion. The style in which
** he embodied his conceptions was always perspicuous
•' and occasionally ornamental. Ornament however he
•• did not often employ. He sometimes poured forth
'« < thoughts that breathed and v/ords that burned,' but
" his most usual manner was sober and temperate, such
<* as was adopted before him by Tillotson and Sherlock.
<* Mere declamation was never heard from him ; his dis-
** courses were always solid and edifying, and so equal
" in the scale of merit, that perhaps to no one which
<< he wrote in the vigour of his mind could a decided
** preference be given.

" His delivery was pleasing and happy. If in his old
« age, from debility, it was not remarkable for anima-

in lus discourses, was a good model for the practical and devout
preacher.

XIFB OF THE ArXHOK. XXlll

•< tioa, yet it was distinguished for correctness, and could
'< sometimes touch the fmest springs of tenderness and
^* pity.^

« The temper of Dr. Ewing was generous and not
<« often ruffled. His manners and deportment were easy
<« and affahle. Free from guile himself, he suspected
*^ not guile in others. He had a freeness of salutation
*< which sometimes surprised the stranger, hut which
*« was admired hy those who knew him, as it proceeded
*' from a heart open and honest. His talents for eonver-
** sation were remarkably entertaining. From severer
<« studies he coidd unbend, and become the companion of
<• innocent mirth and happy gaiety. In the house of bid-
^•' den joy his religion did not wear the frown ; it co\ er-
** ed not itself Mith the mantle of sorrow, but it taught
<* him to rejoice with those that rejoice, as well as to
" weep with those that weep. He was perfectly free
" from pedantry, and from every thing that bore its re-
<• semblance. In the company of philosophers, he was
" in his conversation the philosopher, and with the un-
*< lettered, the man of ease and accommodation. Hi^
<« talent of narration was universally admired. His ob-
** servation of men and manners in this country and
" abroad, furnished him with many scenes and facts

*The discourse which he, not longbefore Lis death, dtlivereci
from the answer of Jacob to Pharaoh, bore witness to this ti-uth.
The remarks which he offered on life, and the conclusions
which he drew for its improvement, were conceived and deli-
vered with eloquence. He then spoke from the heart, and im-
pressed the hearts of his people who saw in him the venerable
patriarch bowing beneath infirmity and years.

iSXiV 1IF£ OF THE AUTHOlt.

** which as painted and related by him were extremely
^' entertaiinng. In domestic life he was amiable. He
*' had all the heart of the husband ; he had all the heart
^^ of the parent ; he had the full heart of a friend ; sur-
^* rounded by a large family, he had care and tenderness
<« for tliem all. His affection for his children Avas such,
" tliat even in his moments of severest study, he received
" them with smiles, and laid aside his books to partake
^< of their infantile sports.

" Dr. Ewing was tall in his person, and while in
" younger life, was handsome and graceful. His consti-
" tution was remarkably sound and strong. He was
^* settled with his congregation forty years without be-
" ing prevented more than once or twice by sickness,
^* from discharging the duty of his pastoral charge. —
^* The only serious disorder which he had, was the one
" Avhich proved fatal, and which first seized him (in
'* 1796) six years before his death. After his first at-
'^ tack he frequently preached, but never regained his
^^ strength of body, or vigour of mind. In his sickness
<^ he discovered patience, fortitude and resignation to the
*^ will of his heavenly Father. No murmur escaped his
** lips, and his last moments were closed apparently
<* without a pang and without a struggle. In a good
'^ old age, in his seventy-first year, he fell to the ground
*' like as a shock of corn cometh in his season. A short
" time before his death he buried the last of those mem-
*• bers of his congregation who signed his call.'*

SERMON L

\ PARTICULAR DIVINE PROVIDENCE EX^^
PLAINED AND PROVED.

MAT. X. 29o SO. 31.

Jlrenottwo Span^ows sold for a farthing^ tAnd one of
them sliall not fall on the ground without your Father,
But the venj hairs of your head are all numbei^ed. Fear
ye not, therefore, ye are of more raliie tlmn many »Sj)ar«

roivs.

Otjr blessed Redeemer, well knowing the labors and
aiilferings to which the preaching of his gospel would
expose his disciples, gives them in our context such di-
rections as were suitable to their circumstances. He
warns them, '* that they shall he hated of all men fot
his sake ; for the disciple is not above his master, nor
the servant above his Lord ; and if they called the mas«
ter of the house Beelzebub, liow much more Avill they
call those of his household so ?" But notwithstanding
these difRculties, he exhorts them not to fear their ene-
mies, but to persevere in preaching the gospel publicly.
" What I tell you in darkness, that speak ye in the light;
and what ye hear in the ear, that preach ye on the hou^e
tops." And the reasons for this advice he assigns m
the following w^rds :

B

: A particVlar divixe providence

First. Beciuise tlic poMcr tliat opposed tliein >vas limi-
ted to the meaner and less excellent part of them. The
worst they could do ^> as only to kill the hody ; for the
soul >\ us heyond tiic reach of their power and malice.
Hands of violence and instruments of death have no-
thin.i; to do with thought and perception. I'he only possi-
ble destruction of the soul is its final separation from
God; and therefore we should rather fear his displea-
sure, wiio is ahle to destroy botli soul and body in hell.
Secondhjy Our Lord encouraged his disciples under the
prospect of persecution from the care and inspection of
divine providence. This he suggests in our text, where
he argues fi'om the less to the greater. '* Are not two
*<parrows sold for a fartliing ?" and yd one of these in-
considerable cfeatures is not neglected or sufil'red to
}>erish without the notice of the universal parent of all.
Vnd r^urely tliat God, who takes such a particular care of
h-parrows, Avill miLch more take care of you, w ho are his
children, and are engaged in his immediate service.
Nay, lie takes notice of, and interests himself in, your
minutest concerns : for the very hairs of your head
:»rc all numbered by him. " Fear ye not, therefore, ye
are of more value than many sparrows." From tliis
passage of sacred writ, it appears aji unqucstionalile
truth, in the judgment of our Saviour, that there is not
only a general but also a particular providence exercised
over the creation. I am not insensible Uiat this doc-
trine is attended with difficulties, of wliich we, who can
see but a very small part of the grand scheme ofdiviju-
j)rovidcnee, can render but unsatisfactory solutions. —
Yet Me arc sure frora the perfections of God, tirat he is
holy and just hi all his way«; and that all the dispensa*

EXPLAINED AND PEOVED. «^

irfons of his providence are conducted so as to ans"\ver pur-
poses, greait and important in themselves, and wortliy of
the supreme ruler of tlic universe. For the judge of all
ihe earth can do nothing, but what is riglit ; however
mysterious his dealings may appear to short- siglited ig-
norant creatures. Therefore that we may proceed with
safety and as much precision as we can upon this diiTicuU
suhjeet, we propose, through divine assistance,

T. To make some observations necessary to the riglit
stating and explaining the doctrine of a general and
particular i)rovidence.

II, To prove the doctrine asserted in our text.

III. To consider the principal acts and properties of
divine providence.

I. We shall make some observations necessary to the
right stating and explaining the doctrine of a general and
particular providence exercised about the whole creation.

.1. God usually effects his gracious purposes 7vithoiit dij-
tiirhiug the settled order of J\*ature,

By the order of nature, we mean the original laws by
which the universe is governed ; in consequence of which,
one part of tlie creation depends upon another, anj.natu>
val causes produce their proper effects, and events hap«
pen punctually as God intended they should happen.
The world we inhabit is a beautiful and magnificent sys«<
tern, in which much of tlie divine wisdom and goodness is
displayed, in the mutual dependence of its parts, and theii*

• A FARTICULAE DIVINE PROYIDEXCJi

evident subserviency to the grand design of the m]io1(*.
Thus the sun revolves from day to day, and from year
to year, to enlighten and cherish the earth, and to exhale
the vapours, which are again returned in fruitful show-
ers. The earth receives the several seeds committei^
to it, and in a plentiful return of fruit at its proper sea-
son richly repays the labor of the sower. Summer and
winter, seed-time and harvest, day and night, keep their
regular succession, according to the laws and appoint-
ments of the great disposer of all things. The several
gpecies of animals propagate their kind without mixture
cr confusion : some objects are calculated to give us pain
and others pleasure ; some to w ound, and some to heal
us. Now the same almighty pow ei-, and inlinite wisdom,
who at first established this order and mutual subser-
viency of one part of his w orks to another, not only
maintains it, but in general governs the w orld by the
same original laws. And in this appears his tender re-
gard for our happiness. For was there no settled or-
der by which the w orld was governed, the utmost reach
and compass of thought could avail no more than child-
hood and ignorance. All human industry and foresight,
which depend upon things going on in a stated track,
would be at a stand. There could be no room for coun-
sel and deliberation, where there was no orderly con sti»
tution of things. On this supposition, it would not sig-
nify to cultivate the ground as there could be no foim-
dation to hope for harvest. Nay, we could not support
our animal lives, if we have no security, that what is
healthful and proper for us to day, may not be poison
to morrow. So that God usually governs the world by
those stated laws and ordinances, which he has appcint^

EXPLAINED AND PROVED. 5

ed ill the beginning. Therefore by the doctrine of a
particular providence, Ave are not to understand, that
God will depart from the established laws of nature to
gratify the wishes and importunity of particular per-
sons, as this would be inconsistent with the good of fa?
whole, and would introduce confusion and anarchy in hi?
moral government. But still it is to be remembered
that God in his wisdom sometimes sees fit to go out of
the usual y>ay, and he either retards or quickens the
springs of nature, or weakens and controuis their po^\ -
er in bringing about some extraordinary events ; to s]iev/
that he is not confined to instruments and visible causes.
This has been so remarkably the case in some instances,
that tlie most careless observers of divine providence
have been eo-nstrained to say, '* who knoweth not by all
these, that the hand of the Lord hath Avi^ought this?"^
Biit still when God proceeds according to the ordinary
course of things, and we observe no such remarkable
interposition, causes being left to operate according to
their proper natures : even in these instances, there is
no more reason to conclude that he does not superintend
and conduct every particular action and motion in the
universe, than for a man to conclude that there is no
spring or weight that gives motion to a clock, merely
because he does not see it. We observe farther,

%. That nothing is casual or accidental with God.

That there is such a thing as chance with respect to us
is <jertain ; and when no more is meant by it, than that

* Job, xii, 9.

G A IMRTICLLAK Dl>JNE I'KOVIDENCE

Bucji oeeuiTciiccs happen, as proceed from causes ua-
known or unforeseen, or sucli as produce eftccts unex
fleeted l)Y us ; such a notion of cliance or fortune i-s to
be allowed. For in this sense Solomon observes, " tliat
time and chance happen to all men." But this cannot
ta!vc place with regard to the divine mind, which is full
of wisdom and boundless penetration, incapable of re-
sistance or disappointment, conducting every event to
its final issue, and serving himself of all the power and
miction in the creation. So that what we call acciden-
tal cffocts, that frequently disconcert the best laid hu*
man schemes, can create no disorder in the plan of his
government, nor hinder the execution of any of his de-
signs. For he who made and governs the w oild, must
( ompreliend at one view the whole course of things,
and be perfectly acquainted with the nature, the pow-
er, and influence of every agent and of every action in
tfic universe. " He that made the eye, shall he not see ;
and lie that made the ear, shall he not hear ; and he
ihvd teacheth man kno^vledge, shall he not know.'*
(an we stupidly imagine that w hat Ave think and know
can possibly be concealed from him who invested us
witli the power of thought ? He searches the heart and
kuowetli all the thoughts and intentions of men before
they ai'c cloathed in words or expressed in actions. So
tiiai what we call chance or accident with respect to
our limited knowledge, is in reality the wise dispensa-
tions of an all directing providence, and is as entirely
iubject to his dii-cction and controul as any other neces-
sary cllects of necessary causes. Thus the scripture
teaches us to refer, what appears a casualty to us, to
the Fupremc disposer of all things. The frame royal

tlxl^LAI^^aD and proteu. f

i)i'eaciiei', that says, ** time and eliance happen to all
men,-' says also, that "the lot is cast into the lap, ]>ut
tlie >vhole disposing thereof is of the Lord."'^ By
Avliich he plainly intimates, that what is ehanee with
respect to us, is design and contrivanee with respect to
God. When the eleven apostles chose by lot another
in the i'oom of Judas ; the whole affair is referred to
the unerring providence of God* " Thou Lord, wiio
knowest the hearts of ail men, shew whetlier of these
two thou hast cliosen."| Nothing could appear more for*
tuitous than Joseph's being sold into Egypt, and all the
steps of his humiliation and advancement there. Yet
he afterwards told his brethren ; " as for you, ye thought
oil against me, but God meant it for good, to bring to
pass as it is tliis day, to save much people alive.'':|: The
wrath of Ahasiierus against the queen Yashti 5 tjie ad-
vancement of Esther to the royal crown; jMordecai's
discovering a treason against the king ; tliat being re-
gistered in the chronicles of the empire 5 the king's cal-
ling for that book on a uight when he could not sleep 5
his fixing upon that particular record, &c. were a chain
of the most accidental and foii^uitous events ; but yet
evidently directed by the hand of pi^midence to make
way for the preferment of JMordecai, the destruction of
Haman, and the preservation of the Jewish nation. In-
stances of this kind might be easily enumei'titcd ; and
indeed every person, who is careful to consider tlie dis-
pensations of divine providence with regard to the pros-
perity, or destruction of states and kingdoms, or to him

* Ed. ix. 1 1, and Prov. xvi, 33. f Act6 i, ^4,

4 Geji. L, 20.

» A TARTICULAll DIVIKE PROtlDENCE

8eif> may soon see how many accidental events have been
overruled by God, to bring about important purposes,

3. Gffd exercises his Providence in perfect consistence vjitli
the liherty of moral agents.

The liberty of the will is essentially necessary to
constitute the morality or immorality of an actioft.
Foi' if we suppose that the human will is necessarily
determined without a rational freedom of choice ; it
must follow that we are not free agents, but arc unfit
to be thd subjects of moral government, and so neither
entitled to rewards, nor deserving of punishment* But
nothing is more certain, than that man is a reasonable
and accountable creature, and placed here in a state of
probation and discipline, to be trained up for a state of
perfection and happiness. And on the other hand it ap-
pears equally certain, that there is a providence, which
some way or other, superintends and overrules the con-
duct even of free agents, so aj^ to secure a certainty of
events. But perhaps we can no more reconcile these
two propositions, than we can deny either of them.—
But if they are both undeniable, they must in themselves
be reeoncilcable, whether we are able to reconcile tliem
or not. And this is only one, among a thousand in-
stances, that demonstrates the imperfection of our li-
mited reason, which constrains us to acknowledge that
as a certainty, which we cannot comprehend or account
for. The ways of God's providence have their myste-
ries, as well as the works of his hands ; and therefore,
after our most painful researches, we must leave many

EXPIAINED AND PROVED* 9

truths to be fully discovered in that state of light and per*
fection, which God has given us the pleasure to expects

But some may say ; is it not more rational to deny
the particular interposition of providence influencing
the actions of free agents ; than to assert such a doc-
trine, as appears to destroy the freedom of the human
mind ? To which it may be ansAvered 5 that it is beyond
all reasonable contradiction, that the supreme being
may have an immediate access to the human mind when-
soever he pleases. As he originally formed it, he must
be perfectly acquainted with its internal frame, with
the strength of its faculties, with all the various ways,
in which it may be impressed, and T^ ith what degree of
force impressions may be made upon it, consistently
with the natural and regular exercise of its moral pow*,
ers and its use and design in the creation. There is
iherefore no difficulty in admittting that God may in*
fluence tlie human mind consistently with its natural
freedom. But the only question is, whether he ever
does act in this manner. And that he does so, appears
both from reason and scripture. " The king's heart is
in the hand of the Lord, and as the rivers of water, he
1»urneth it, whithersoever he will."^ " He taketh the
wise in their own craftiness, and the counsel of the fro-
ward is carried headlong.''! And nothing can be so
suitable to the character of God, as the creator, govern-
or, father and friend of mankind, as the supposal of such
a particular interposition in their affairs. Nothing can
be so exactly agreeable to his concern for the happir

* Prov. XXI. L t Job. v. L5,

ii) A I'AKTICULAR DIVINE PROVIDENCE

ness of his creatures, and liis peculiar deliglit ami com-
placency in virtue, as that scheme, which supposes him.,
by a gracious communication with tlic mind, to engaj^c
the attention to vii-tuc and goodness, to lay restraints on
intemperate passions, and to divert from limlful pur-
poses ; to assist the penitent in reforming vicious habits 5
to strengthen the resolutions of the good and virtuous ;
to render duty easy and delightful ; to supply inward
strength for extraordinary trials, and inward consola-
tion in particular straits and troubles. And all this,
lie has given us reason to expect from him, when he
promises to change and sanctify our heails, to take
away the hard and stony heart out of our flesh, and to
give us hearts of flesh, susceptible of divine impres-
sions ; to draw^ us unto liimself, to give us that repent-
ance and faith, w liicli is the operation of his spirit 5 to
work in us to will and to do of his own good pleasure :
and to lead us in the w ay everlasting. And tliis may be
done, without offLiring any violence to our rational na-
ture, but by ii:^esting proper thoughts to the mind,
hy setting the motives and arguments of the gospel in
a striking and convincing point of light, and v;ith such
a degree of evixlence as is necessary to flx the attention
mul to cGunlerbalanec contrary prejudices and passions.
A fid tliis v.e know to be analogous to the eonnnon
course of things and the original constitution of God;
that mankind should mutually offer arguments, suggest
powerfid and determining motives, inform, persuade and
convince each other ; and that such occurrences should
frequently Imppcn, as Avill engage our attention and con-
strain us to reflect, notwithstanding our reluctance and
aversion to it. And this is done daily without ofleriiig

EXriAINED AND PROVKD, j,j

\ioieiiee to our rational freedom by men : and siivciy4t
may also be doite by the operation of God upon eiu'
minds, j^nd this ^yill form a pailieular providence (if
prodigious extent. For an influence that is entirely
personal, and Avliere the subject of it is an obscure cha-
racter, may have a considerable share in forming the
tempers, the manners, and states of others, may dilate
and expand itself to great multitudes, and at last settle
in grand events, that are of the utmost consequence to
v/hole societies. — AYe may further oliserve,

;4. That the doctrine of divine jn'ovidence does not supers
cede the use of means on our pari.

From what has been said, it appears, that men ar^
free agents, the subjects of moral government. And
ivhile God can never be at an uncertainty with regard
to the final issue of things, but overrules the actions of
men, and by an amazing conciHrrence of various mean?
and instruments brings about his own wise and graciouB
purposes ; he at the same time allows us to act agree-
ably to our rational natures and rank in the ereation,^
and has made it our duty to make use of the various
means put into our hands for accomplishing our designs.
And it is in concurrence with our own endeavours, thai
the providence of God co-operates with us in producing
the desired eifect, which he rarely produces without
them. It is as great presumption to pretend to trust
divine providence without the use of means, as it is im-
piety to trust to the use of means without a dependence
on divine providence.

l;i A PARTICULAR UIVIXE PROVIDENCE

5. The ijrovidence of God is so exercised about the actions
office agentSf as not to make him the author of sin.

If it be asked liow far it may be rationally supposed
tliaf the providence of God is conces'ned in our evil and
sinful actions ? To this i t may be answered, tlrat nothing
can happen witliout his permission. For if he who is
perfectly wise, and has all nature at his command, does
not see fit to permit any designs of his creatures to be
executed, he can easily prevent them. But this permis-
sion of events is not to be considered as the indolence
and carelessness of one, who is unconcerned about the
state of the universe, and the course of its affairs ; but
as his suffering tilings to proceed in such a particular
channel because it is Upon the Avhole wise and fit, and
agreeing with the plan of his government. Nor does this
make God the author of sin. For he is a being of the
most untainted purity and holiness, and he cannot look
iipon sin with approbation and complacency. But men
being free agents, tlieir sin is to be imputed to them-
selves, who commit it freely, and not to God, who provi-
dentially permits it. Upon the whole, God made man
innocent, and endowed him with reason, liberty and ac-
tive powers : he abused his liberty, lost his innocence,
and brought upon himself sin and misery. But God still
rules in the world that he made, and maintains his do-
minion over it. He governs his creatures in a way sui-
table to his ow n perfections and their respective natures ;
he takes a particular notice of the actions and purposes
of men, and overrules them for his own glory ; he still
preserves them as free agents, and continues to do
^very thing that is becoming his perfections to deliver

EXPLAINED AND PROVED. 13

them from sin and misery, and to restore tliem to life
and itapinness.

■(.-
'o. Tlw ijvesent prosperity of the wicked and the affikiion^
of the right eons are not inconsistent ivith the doctrine
of a particular providence.

All, that the assertors of a particular providence eon-
tend for, is, that if God does not think fit to prevent
the calamities of the righteous, he will either support
them under their troubles, deliver them out of them at
a seasonable time, or make all things, at the last wind-
ing up of tlie drama, w ork together for good to them,
who love him. This life w ould not be a state of pro-
bation and trial, if there were no troubles, no tempta-
tions to draw us aside from duty, but every advantage
lay on the side of virtue. But still it cannot be denied,
that the wicked often share in the richest bounties of pro-
vidence, while his own children are in want and distress.
And this at first sight appears a strange paradox ,* that
if there is a wise and good God, who loves virtue and
hates vice, and who governs the world with wisdom and
goodness ; he should nevertheless heap his favors upon
his enemies, and treat his own children with so much
'seeming severity and neglect. But upon a more close
examination of this matter, it does not appear to liavc
so much weight in it, as we might at first imagine.
For this is not thje case universally. Some good men
have a great share of external peace and pleasure, health
and ease, honor and riches ; while some wicked men are
in the lowest and most wretched circumstances of life.
But the foundation of the objection is built upon a false

14. A PARTICULAU DIVINE niOYIDEXCE

principle; viz. that ^vordly prosperity is in itself a gr(,at
blessing, and always to be desired, and that poverty and
diffieulties in this life arc an indication of the divine
displeasure and inconsistent with his love to his children.
How many persons are born with an healthy constitu-
tion, to a plentiful fortune, and hereditary honours, who
arc thereby exposed to many and strong temptations,
which prove too powerful for them to corrupt and de-
baiR'h their minds ; so that it had been an advantage to
them neyer to have enjoyed sucli things, as laid them
open to such temptations as ruined them at last. And
how nmny, in the midst of riches, power and dignity,
have by their sinful excesses, (which tiiey could not
otherwise be guilty of,) rendered themselves the most
miserable of all men, insomuch that the poor lieaKhy
and peaceful peasant has been the object of their envy ?
So that in this view, the unequal distribution of exter-
nal things is so far from being a proper objection against
the providence of God, that we have reason to adore his
v\isdom and goodness, in thus delivering us from many
temptations that would ruin our souls, and in tiuis con-
vincing us of the emptiness of mere earthly enjoyments
]»y conferring tliem so freely on the worst of men.
Again, although good men may not some times possess so
much of this world as the wicked, yet they have more
-.atisfaclion in what they possess. They have a truer
enjoyment of their small pittance, than the wicked world-
ling has of his abundance. " Better is a little, which
the righteous maw hath, than ihc riches of many wick-
c']:*^' If his enjoyments are plain, they are pure ; if

*Ps. 37, 16.

EXPLAINED AND PROVED^ 1^

few, they are sweet ; tliey are not attended witli a snare,
followed with a sting, and loaded with a curse. If h^
has not a superfluity of earthly comforts, he has a good
conscience and a contented mind, wisdom and religion
for his guide and support, peace and serenity within^
and a glorious prospect before him. And to crown all,
he has the favour and protection of Almighty God, which
secures to him tliat rceompenee of glory, which shall
be revealed. And as to the afflictions of the righteous,
they are designed by their heavenly father, to work for
tliem the peaceable fruits of rigliteousncss, to awaken
their attention to the great concerns of their souls, when
they grow remiss in duty ; to reclaim their vv anderings
to mortify their pride, the natural grow th of prosperity,
to strengthen their graces ; to train tliera up for more
distinguished usefulness, and the sublimer duties of
elu'istianity. And at the same time that this severe dis*^.
eipline hardens our spirits, and teaches us firmness and
fortitude of mind, it melts us into commiseration and
tenderness for the distressed, and teaches us to sympa-
tliize with the afflicted. So that we have frequently
reason to say w ith David — *• It is good for me to be af-
Hietcd." And lastly, the objection against a particu-
lar providence taken from the present administration,
entirely vanishes upon the consideration cf a future
state, and of that glory that shall be revealed, with
wliich the sufferings of the present time are not worthy
to be compared. Tliis was a tliought that quieted the
Psalmist's mind under his perplexity, when he consi-
dered tlic prosperity of the wicked. VVere this the only
state of our existence, there might be more force in the
o])jection against a particular pfovidenee : but as tliis i?

16 A rAHTICUXAR DIVINE PIIOVIBEXCE

only a state of preparation for an eternal one, and as Urn
sufferings of the righteous are a necessary discipline to
train them up for virtue and happiness ; that conside-
ration removes the ohjection entirely. In the coming
world, all the inequalities of the present administration
shall be compleatly recj:iiied ; and all shall he treated,
not according to their places and stations in this >v oriel,
feut according to their real character.

APPEICATIOIV.

1, From this discoursp. we are Ipd to fniertain the most
migust apprehensions of the Supreme Governor of the

Unh'erse,

This spacious earth on which we live, is hut a small
province of God's universal empire, one little wheel in
the vast machine. How astonishingly great then must
that power he, which sets every wheel in motion, and
how incomprehensihlc that wisdom which regulates the
whole circumference of the creation ! It is the almighty
power of God, which wields the rolling worlds ahove,
and continues them in their destined rounds. It is his
wisdom which adjusts such an unknown variety of move-
ments without the least confusion, through ihv. whole
creation. And it is his goodness which has enriched the
universe with such a profusion of mercies, that has heau-
tilled it with the strictest order and harmony, and t]iat
has enohled it with inconceiveahle magnificence and
grandeur. Yet this earth and these worlds ahove, far
jnore than tlie eye or even the most lively imagination
can reach, are hcfore tlie supreme governor of all
things, << as the small drop of the hucket, or the incyn-

EXPLAINED AND PEOVED, 17

siderabie dust of tlie balance." And what are we, that
we should be the care of such a glorious Being ; that he
should extend his providential regards to us, *• who are
less than nothing and vanity in his presence ?" But vet
such is the condescension of the incomprehensible Jelio-
vah, that no person is so little or insignificant, as to be
disregarded or overlooked amongst all the works of
creation and providence. "We have been preserved by
him " in our going out and coming in," comforted in
our troubles, assisted in our difficulties, directed in our
perplexities, saved from innumerable dangers on every
hand, and followed with unremitting instances of love
and mercy. O ! how shoidd this constrain us to che-
rish in our minds, the most exalted apprehensions of all
his adorable perfections, and the warmest sentiments of
devotion and gratitude ? Have we been the care of a
kind and indulgent providence ? and shall we not devote
ourselves to his service, ^* in whom we live, and move,
and have our being ?"

2. Let the superintending Providence of God support n^
under the wars and conninotions that are in the -ttorUL

The idea of a fatherless world, without any uner-
ring council to direct in the government of the universe,
but where all things were left to the guidance of blind
chance or necessity, must fill a thinking mind with hor-
ror and distraction. But it is matter of cei*solation and
joy to us, that " the Lord God omnipotent reigneth, that
his counsel standeth forever, and the thoughts of his
heart to all generations ;" that amidst all the confusion

and madness of the world, men cannot faster perplex

D

XS A PARTICULAR DJPVINE PROVIDENeE

and embroil the uorld, than he can bring order out oi'
confusion ; and that the wicked are under the sacred
council ol* his providcrice, and that lie can make their
evil designs the accidental occasion of good, and serve
his gnicious purposes in opposition to theirs.

i, Boes God exercise a particular Providence over the
Miglitcons, so that the very hairs of their head are
7iuinbcred^ Let us endeavour to Jive so as not to for-
feit his protection*

Let us ever consider, how vain are all s^chemes of
happiness, out of which he is left, who alone is the foun-
tain of all good, who can dash the joys of prosperity
with such bitter ingredients, as will render them no joys
at all, and who can qualify the bitterness of poverty
and trouble with such infusions of gladness and conso>
lation, as will render them easy and tolerable. "Wliile
we enjoy the light of liis countenance, we need not be
dejected at the frowns of the whole world. For if that
God be for us, who cDntroiils universal nature by his so-
vereign will, it is but of little conscquetice. Who be a-
gainst us. Our communication and intercourse Avith
our dearest relatives are often interrupted; but out-
intercourse with that glorious being, that eternal father
and friend, who takes care of us^ can never be interrupt-
od but by our vices. " He is found of them that seek
him ;" and he never forsakes us, until we forsake him
and his service. Let us then be careful to walk in his
ways to seek his favor and assistance, to comply with
his will in all things and to cultivate every branch of
real and substantia! goodness and virtiic. Then may we

5XPLAINED AND PROVEB^ 19

vsafely confide in his wise and gracious providence, and
trust that he will make all external things work togetlir
er for our good, and that he will conduct us with safe-
ty through all the troubles and peiT;)lexities of life, and
bring us at last to dwell mthhiui in unfading glory and
blessedness-.

SERMON IL

A PARTICULAR DIYINE PROYIDEjN CE EX-
PLAINED AND PROVED,

MAT. X. 29, 30, 31.

J.re not hvo Sparrows soidfor a farthing^ *.lnd one of
them shall not fall on the ground without your Father*
But the very hairs of your head are all nuinbered. Fear
ye notf therefore, tje are of more value than many Spar-
rows,

In the context our saviour eneourages his disciples
to preach the gospel puhlicly, notwithstanding the op-
position and persecution to which it would expose them.
And for this purpose he assures them, that they are the
care of a kind and indulgent providence, which is inter-
ested in their minutest concerns. For their lieavenly
father, who talies care of the sparrows, which are of so
little value that two of them are sold for a farthing,
numhers the very hairs of their head, and will much
more preserve them who are of more value than many
sparrows, and who are engaged in his immediate ser-
vice. The doctrine of a general and particular provi-
dence, which is evidently contained in these words of
our saviour, has heen the suhject of a preceding dis-
course, in which we endeavoured to state and explain it,
and to remove some ohjections that have been made
ligainst it. For this purpose we observed, that God

A PARTICULAR DIVIDE PROVIDEXCE, 6ce. 21

usually effects his gi^acioHs purposes in the moral go-
vernment of the world, v> itliout disturbing the settled
order of nature. So that we ai'e not to expect, that he
will reverse the original laws which he has established
in the world, when he interposes in favour of any parti-
cular person ; as this would be inconsistent vdtli the
good of the whole.

Again, we observed that nothing was casual or acci-
dental Avith respect to God ; but that as he created all
things, he must be perfectly acquainted with their na-
tures, their powers, and with ail the effects that could
be produced in his creation ,• and that what was fortui-
tous or accidental with regard to us, was the effect of
design and contrivance with respect to God. We far-
ther took notice, that God governed the world in per-
fect consistence Avith the liberty of free agents ; that
he kncAV lioAV far impressions might be made upon their
minds, Avithout offering any violence to tlicir rational
freedom, by proposing the various motives and argu-
ments that arc adapted to Avork upon the human under-
standing, in a striking and convincing point of light;
that to suggest such arguments in favour of virtue and
piety, was agreeable to his character as the father and
friend of mankind, and the lover of virtue ; and was,
Avhat he has given us ground to expect from him,
Avhen he promises to AVork in us, to Avill and to do, and
to change and rencAV our hearts ; and Avas agreeable
to his OAvn constitution, in Avhicli he originally provided,
that Ave should mutually inform, persuade, and convince
each other, Avitliout any Aiolence done to our rational
freedom. Again Ave observed, that the dactrine of a di-

?e A PAUTICULAR DIVINE PROVIDENCE

vine proyidcnce was not so lo be uiitlerstood, as to ml-
persede the use of means on our part. For Avhile God
effected liis own purposes, he has made it our duty to
use the means which he has appointed for the execution
of any design, and lias given us encouragement to ex-
pect Ills assistance in concurrence with our own endea-
vours. Another difliculty, which we took notice of on
this subject, was, bow far it was rational to suppose that
the providence of God was concerned about the evil ac-^
tioiis of free agents ? To which we answered, that the
least we can suppose, was that he permits them, not
through carelessness or indifference, but because it was
wise and fit to do so, and agreeable to the design and
scheme of his moral government : But that he was not
therefore the author of sin, which is inconsistent with
the rectitude of his nature ; but that we being free agents,
and left to act according to our own natures, were
chargeable with the sins which we voluntarily commit.
And lastly, we observed that the prosperity of the wick-
<m1, and the afflictions of the righteous in this life, were
not a sufficient objection to the reality or equity of a
particular providenop. Because that prosperity in this
life was not always a blessing to bp desired, that the af-
ilictions of tlie righteous were not an indication of the
divine disregard, but were necessary to train them up
for virtue and happiness ; and because there will be a
future state, in which all the seeming inequalities of the
divine administration shall be perfectly rectified, and
every one shall be treated according to his real character.

Wc dwelt more fully upon these particulars in a for-
mer di^^coui'se, Avhen wc proposed,

EXPLAINED AND PROVED. 23

I. To make some observations necessary to the right
stating and explaining the doctrine of a general and
particular providence.

II. To prove the doctrine contained in our text.

III. To consider the principal a<;ts and properties of di-
vine providence.

In that discourse, I considered the subject in gene-
ral, and attended to the objections which metaphysical
and ignorant geniusses have raised against this comfort^
able doctrine ; rather taking it for granted, that such a
doctrine Avas asserted in the sacred scriptures.

I am now to address myself to the direct proof o^the
doctrine, that there is both a general and particular pro-
vidence exercised about the imiverse and particularly a-
tout every individual of the human race ; not excepting
their minutest and most trivial concerns. Kence I have
chosen the expression of our Saviour, that the very
hairs of our head are numbered and that not one of therat
falls to the ground, without the notice of our father.

II. To prove the doctrine contained in our text.

1. If there is a God; the world is governed hy his proTi-^

deuce*

And that there is a God, is known and proclaimed by
cvei'y order and rank of rational beings in the creation.
\ngeh see and enjoy him, *^ devils believe and tremble''

t^ X rARTlCLLAK DIVINE PROVIBEN^K

at bis power, and men confess and adore liim. "Wc may
be as sure of the existence of a God, as of our own.
For nothing eouhl ever have existed if there be not
some necessarily existent being, from whom all others
have derived their beings. Nothing could not make itself.
And if there be a God, he must be possessed of all pos-
sible perfection 5 because all other perfections flow from
him as tlieir origin and fountain. Therefore he is able
to preserve, and govern the world, which his almighty
power has formed. And if he is able to govern the
world, there is no imaginable reason to oonclude that
he does not do it. To say that he cannot, is a reflexion
on his power and wisdom. For can any thing neces-
sary for the government of the world lie beyond the
reach of that wisdom, which contrived or of that pow-
er, which executed the plan of the creation. To say
that although he is able, yet he v/ill not take care of
the beings tliat he made, is a reflexion on his unbounded
goodness. It is very absurd to imagine, that when he
has formed a beautiful and orderly world, he should
leave it to shift for itself, and for want of his wise and
pov/erful superintendcncy to run into disorder and con-
fusion. Wiien we see so many instances of care and
tenderness among the creatures of his hands, who can
imagnc that tke most perfect of all beings should be
tlefective in tenderness and benevolence towards his off«-
spring? Do not brutes defend and cherish their young?
Does the parent animal deny the shelter of her wing
to her defenceless brood ? Does the mother forget her
sucking child, or the father neglect its riper years?
And is there not order, (economy, and piopriety of eon-
duet observed through the whole scale of created be-

;eXPlAIXE9 AND PROVED. ^5

ing? And is it to be supposed, that God, the Maker
and Lord of all, can fail short of ar.v of his creatures
in any thing that is excellent and lovely? Can that
goodness ^vhieh is so universal and diffusive, that there
is no nation or land, nay, not a single living being, but
largely shares his bounty, be consistent with his exerci-
sing no eare over his creatures ? Can tlie universal pa-
rent of all, whose affection and tenderness infinitely
transcends the united affections of ail earthly parents,
be careless of his cliildren ? No : his gootlness so far
exceeds that of his creatures, that our Saviour says,
^* there is none good, but one, that is God.'' To say
that the constant attention, necessary to the government
of the universe, would disturb the tranquility of the di-
vine mind is an objection, founded on low and unworthy
apprehensions of God. He is an infinite spirit, not sub-
ject to lassitude or distraction. He can as easily do
every thing possible, as any thing. And thus we must
always think of that glorious being ; before whose eye,
the darkest recess of nature lies open and unvailed, and
who encircles the universe in his arms. And it is also
an unbecoming conception of his adorable perfections,
to think that it is unworthy of his dignity and glory to
regard minute occurrences, and things, that appear lit-
tle in our esteem. For hoAv could an infinitely pei-fect
being act worthy of the character, if he did not know^
or care what became of the millions of creatures, that
he has made, or the numberless events, that befall them ?
Can tliere be an employment more noble, more suitable
to the nature of the most perfect being than the govern-
ment of his own world ; where there is so w4de a thea-
tre for wise contrivance and beneficent action ? It is so

"20 A rAllTICrLAU DIYIXE PROVlDENCi;

lar iVoni obscuring; and diniinishin!^, that it greatly ox-
ulf s, tlic glory of his divine perfections. Nay, the re-
lation of a ereator and creature requires, that Avhat lie
thoug'iit proper to make, he should also think it became
him to govern. Is it beneath the ^visdom and dignity
of the most august earthly monarch, to be concerned
for tlie meanest, as well as the greatest of his subjects!
Nay, is it not a perfection, and an essential maxim of po-
licy in every ^vise constitution ? xVnd can the uncreated
fountain of all perfection and goodness be outdone by
any of his creatures, in ^vhat is excellent and praise-
worthy? Besides Avho can tell of what importance in
the schev.ie of God's universal government, those occur-
rences may be, Y.liich Ave call trivial and of little con-
sequence ? In the natui*al world, were we left to the di-
I'ection of unintelligent chance, or without a wise direc-
tor at i]iG helm, in smaller matters, how miserable
would our situation be ? What disastrous accidents
arise from small beginnings 2 A single breath of pesti-
lential vapor might prove the ruin of thousands, and
the bursting of a single artery, death. And in the mo-
ral AVQrld, the particular interposition of providence
wlUi regard to a single person may have a great share
lii llxin^^' the character, and state of many of his feliov\ -
( realuiis. The forming the tempers and characters
of tliouj^andi^, their success, prosperity and honor may
very much depend upon the resolutions ami course of
action, which a single man pursues. The influencing
and directing of a single person, who may be of no cou-
sldei'alde character, may not only extend to multitudes
of individuals, br.t also, after many intermediate events
ujiMOHslble to be traced, muy at krjl settle in graud

EXPLAINED AND PROVED. 2/

events, that are of the utmost consequence to \viiolc
societies. And impressions made upon different minds
at the same juncture, and possibly by some trivial oc-
currence, may produce effects neither intendexl nor fore-^
seen by any of the immetliate agents, but eifects, that
are critical and in tlie utmost degree momentous and
useful. And yet the ^vhole might have been rendered
abortive, if the interposition had failed in any particu-
lar instance. A proper and seasonable address to the
jninds of princes or of such as have tlie conduct of pub-
lic affairs, may decide the fate of nations, and estabiisli
liberty or slavery. Such an interposition may promote
the practice of public virtue and secuiN3 a lasting tran-
quility and peace ; whereas the t> ant of it might intro-
duce the desolations and horrors of war, which might
be succeeded by a gradual declension, and at last by the
utter extirpation of tlie most ilourishing states and em-
pires. A single man may be raised from the lowest ob-
scurity and by inconsiderable occurrences at last gain
such an extensive influence as to make a surprising
change in the face of public affairs. So that we ougln
to be perfectly acquainted with all the connections and
mutual dependencies of things through the unbounded
universe, and all the possible methods by which grand
events of the utmost consequence may be brought about,
before we take upon us to deny a particular providence,,
which may have such a prodigious extent. For cveiy
wise end, that is best promoted by such a particular pro-
vidence, is a reason why it should take place ; since, if
God governs the moral world at all, he must govern it
in the most perfect manner. So that the doctrine both
of a general and of a particular providence, depends

upon the perfections of God ; and tlie contrary supposi-
tion would be inconsistent v. ilh any worthy and hecomr
ing apprehensions that \vc couid form of him. What !
is God omnipotent, and yet tlie worhl independent of his
power ? All-wise, and yet the whole creation in perpe-
tual danger of running into confusion and disorder?
Most just and righteous, and yet unconcerned for the
welfiirc of any individual of his creatures ? Omnipresent,
and yet regardless of transactions and events, that fall
uncler his immediate inspection ? The fountain of love
and mercTj and yet without compassion and a particular
regard to the persons that love and adore him ? All this
t»an never be imputed to a being of matchless perfection.
Nay the very supposition implies a contradiction : for how
could he be the wisest and best of beings, and yet be ex-
ceeded in benevolence and goodness by his own creatures ?

2, The doctrine qf a general and pariieiilar Providence
isfarllier coiffirmed by the order and harmony qf the
tvorldo

Can we view the magnificent structure of the uni-
verse, not only created in number, weight and measure,
but also preserved and supported in the same harmony
and proportion for almost six thousand years, without
acknowledging a superintending providence ? It is as ab-
surd to ascribe the continued preservation of tliat order
and subserviency of one part of the creation to another,
to an unintelligent, unmeaning chance or blind necessity ;
as it is to suppose, that some happy concourse of jum-
bled atoms might at first have produced that infinite
variety, that awful grandeur, that mathematical ex-

EXPI.AI]?r]^lD AND FROYED. 29

aetness, that surprising beauty and harmony, AvMch
strikes the attentive observer of the works of God. Is
it only accidental, that the planetary v/orlds should so
long travel their mazy rounds throiLgh tlie trackless
sky, and perform their stated revolutions with mathe-
matical exactness; that we have the constant succession
of day and night, of summer and winter, of seed time
and harvest, of heat and cold ? It is God alone, " that
binds up the sweet influences of Pleiades, and looses the
bands of Orion, that brings forth Mazaroth in his sea-
son, and guides Arcturus with his sons. He givcth the
former and the latter rain, and stayeth tlie bottles of
heaven, until the dust groweth into hardness, and the
clods cleave fast together." It is by his secret direction
and energy, that the vegetable tribes put forth their
opening leaves and ripen into maturity ; and it is by his
fatherly care that the animal creation, with all the va-
riety of their different species, are preserved. <* For the
beasts of the forest are his, and the cattle upon a thou-
sand hills." What is it but his liberality that supplies
them with food, that directs them ^vhcre to find suste-
nance proper to their various natures? What is it but
his secret operation, that teaches them how to construct
their habitations, how to nourish their helpless young,
and to resign their care when the grown oifspring can
provide for themselves ? And shall the parent of univer-
sal nature govern the inanimate and take care of the
animal creation, and yet neglect one of the human race ?
And does not this prove a particular as well as a general
providence ? Tliis is the very argument of our Saviour
in the text. He, whose overflowing bounty daily sup-
plies the birds of the air tyid the beasts of the field, with

I

30 A PARTICULAR DIVI>E PROTIDEXCE

^vhatcver is suitable to their nature, ^vill surely provide
lor muu, tlic head and lord of the visible creation.

3. Jf there is a general Providence^ there must also he u
particular one.

All llie arguments that prove, that God governs the
^vorld in general, in a manner which suits best with rea-
son, prove also, that he takes care of particular cases in
the same manncp. For God can no more act contrary
to reason in any particular case, than he can do so in
general. The time, tlie maimer, and the condition of
every man must be determined by that God, on whom
every man's existence depends, which cannot be done
without descending to particulars. Besides, generals
are nothing but a collection of particulars, the sum total
of individuals ; and consequently, as generals include
particulars, a general must imply a particular provi-
dence. If the whole of worldly affairs be the universal
chain of providence, then each man's private concerns
are a link of tliat chain, that is supported by the hand
of God. The supreme law, by which the universe is go-
verned, must be the good of the whole, which cannot be
promoted but by a constant regard to all the particular
parts that compose the whole. So that if there be a
general, there must of necessity also be a particular
providence.

ib. The prediclions of future events, with their punctual
accomplishment, prove both a general and particular
Frovidence.

if God did not hold the reins of government, and

EXPIAINED AND PROVED. ^1

overrule even the minutest occurrences by an almighty
hand, a thousand incidents might intervene, which Vr ould
render the accomplishment of all prophecies precarious
and uncertain. For what else but a particular provi-
dence could so manage the actions of free agents, could
so order a continued series of events for hundreds of
years, or could make use of such a chain of intermedi-
ate causes and effects, as to secure a certainty of any
foretold event? If therefore, predictions of future
events are verified by their punctual accomplishment, a^s
is evident from the whole word of God, there must be a
particular providence that takes notice of, and overrules
every transaction in the creation. Was there time or
necessity for it,

^, We might appeal to matter of fact and nniversa} e.c-
periencefor the proof of a general and particular Pre-

cMenae,

Wliat is the language of all those occurrences, which
have happened contrary to tlie established laws of na.-
ture, and beyond the power of created beings to per-
form ? The sun- s standing still, and returning back i^n
degrees on the dial -, the preservation of Daniel in the
lion's den, and of the three children in the fiery furnace ;
the raising persons from the dead, and such like effects
of an almighty power, all must be ascribed to an over-
ruling providence. AVhat else could restrain the ene-
mies of Israel from making a descent upon a naked and
(defenceless country, when their frontiers Vy ere left un-
guarded, by their males going three times every year to
Jerusalem? '\S\i^ could do this, but that God^ who m

3^ A PARTICUtAR DIVINE PROVIDENCE

the language of scripture, <• bowetli the hearts of a
whole nation, as the heart of one man ?" And indeed
there are thousands, who have felt a sudden check or
restraint upon them, when they were Just on the point
of perpetrating a had action. Trembling and fear has
come upon them, that were strangers to fear, and an un-
usual damp has overcast the soul, that was inured to
hardy attempts. And how often has a good tliought, we
know not how, been suggested to tlie mind, without any
antecedent train of ideas ? And what is this but a beam
of light darting in upon our minds from the fatlier of
lights ? We proceed,

III. To consider the principal acts and properties of
divine providence.

/

1. The jn'OTidcnce of God is exercised In the preservatloa

of all things, and in governing them according to their
natures.

If God did not preserve the whole frame of nature,
it would soon run into confusion, and be reduced into
that state in which it was before " the spirit of God
moved upon the waters." If this was not the case, the
world miglit be said to exist independent on God, which
is as absurd and contrary both to reason and scripture, as
to say, that it might liave produced itself at first from
nothing. To tliis we must ascribe our continued exis-
tence : for he has preserved us from innumera])le dan-
gers, which we could neither foresee nor Avard off. —
'' Hitherto hr^th the Lord helped us," and held us up
from the wojub, and fed us all our life long. <* He is

EXPIiAINED AXD PKOVED. 3.>

l]ie preserver of man and beast;" so that we are not the
sole objects of his providential care. The common pa-
tent of the universe provides for the subsistence of his
large and numerous family. <* He heareth the young
lions roaring for their prey, and the young ravens when
they cry." Nay, " he opencth his liberal hand, and satis-
fies the desires'of every living^thing ; for they all wait upon
him, that he might give them their food in due season."

But the providence of God is not only concerned in
preserving, but also in goreiming all things, according
to their various natui^es^ directing them to their proper
ends, and making them subservient to the purposes of his
wisdom. The inanimate creation move and act accord-
ing to established laws wrought in their very frame.
The animal tribes are governed by instinct and appe-
tite, which lead them effectually to answer the end of
their creation. But man, who is a free, active, and ra-
tional creature, is addressed by arguments and motives,
adapted to convince his judgment, to engage his affec-
tions, and to influence his conduct, without offering any
violence to our rational natures, or destroying our liber-
ty ; as we endeavoured to prove in a former discourse.-^
'* But the most high, not only rides among the inhabi-
tants of the earth, but also over the armies of Heaven,"
and all the various ranks of other rational beings through
the boundless universe. "The angels that kept not
their first habitation," are under his absolute controul,
" and are reserved by his sovereign power in chains of
darkness, unto the judgment of the great day;" and
the good angels, that constantly behold the face of their
heavenly father Avith ineffable delight, are also the sub-

iS-i A PAR'LltlLAR DIVIME PllOVIDENCE

jccts of his government, and are ** sent forth as minis-
tering spirits to the lieirs oT salvation/' They constantly
perform the >vill of our heavenly father, are commis-
aioncd to proelaim the good will of God, and " encamp
round them that fear him" to preserve them from dan-
;;er, " and to bear them up, lest at any time tliey dash
their feet against a stone." How many good offices
they perform for us, Ave cannot tell ; but we are sure
that they wait upon our departing spirits to convey
them in safety to Abraham's bosom, and shall at last
gather the elect from the four winds of tlie earth. In
a word, there is not a single being through the whole
creation, but what owes its continued preservation to
his constant care, and is governed and conducted by hi.-
almighty arm.

3. Weiiroposcd also to mention someoftheinrlnci'paljp'C'
j)Ci'ties of divine iirovidence.

These are agreeable to the essential attributes of liis
nature ; and from what has been already said, we are
led to conceive of it, as sovereign and incontroulable,-- *
wise and regular, — holy and just.

The governor of the world is *" the I^ord God omnijW'
/I'nf."* Povrcr belongs to him hi sucli an absolute
manner, that none can resist Ids wiil.f " Arrest tlie sui!
in liis race ; turn tlie }>lanets out of their orbits ; and
bid tlie raging sea subside into a calm; all tliis is not
as impossible, as to obstruct the coursj^ or to frustrate

*Rev. 19, 6.

EXPLAINED AND PROVED. 35

the scheme of the di>4^ providence. \i ho can disan-
mil his judgment ; who lias >n arm like God, or can
thunder Avith a voice like him ? ** The voice of the
Lord is full of majesty : he uttereth his voice and the
earth melteth, the pillars of heaven tremble, and are
astonished at his reproof."* But the sovereignty of
God's providence is not the unmeaning ftitaiity of tlie
Pagan or Stoic, but is founded on this, that his design^^.
are formed upon the most accurate kno'»Yledge of the
nature and capacities of all his creatures. So that his
government does not destroy liberty and free-agency,
but proceeds according to his own wise establishmeiil,
which no created power can controul or confound.
Which leads me to add, that

The divine providence is most wise and regular. He
h '-a rock, his work is perfect, arjl all his ways are
judgment."! All his administrations are as wise and
regular, as if they had been the effect of the most ma-
ture deliberation. For the intuitive knowledge of the
iiU-wise God, who is intimately acquainted with all the
secrets of nature, and at one view comprehends the
qualities and powers of the whole creation, infmitely
more effectually secures wisdom and regularity in all his
administrations, than the closest debate and considei^.-
lion of his wisest creatures can in the plainest instanec.
And the scheme of divine providence is as regularly
conducted as it is wisely contrived. EzekiePs wheels,
full of eyes, are an emblem of divine providence, whicli
looks every way and is never liable to mistake or snr-

■ *Job, 26, 11. tDeut. 32, 4.

S6 A TAETICtXAH riMKE rBO^iBE^LI

prize. Yet to us, \vlio kno^w but in part, and ^vlio \ie>v
the Avhctls Avitliin the Avliccls, without being able to
comprehend the design of the Avhole or to understand
the neecssai^y connection and dependence of one pari
upon anotlier, the ways of providence must appear dark
and mysterious. But we are sure from the perfections
of God, that he is carrying on some wise and regular
design through the whole, worthy of himself.

Again, the providence of God is most holy and just.
His judgments indeed are often inscrutable ; his way is
frequently in the sea, so that his footsteps are not to be
traced by the most piercing eye, nor his designs to bo
fathomed by tlie most penetrating mind. Yet certain it
is, that " God is righteous in all his ways, and holy in
all his works." Though sentence against an evil woi'k
is not speedily executed ; though the wicked are some-
times cloathed in purple, while the righteous mourn :
though ambition sometimes treads down the humble, and
avarice grinds the poor ; though cruelty sometimes op-
presses tlie^ innocent, and revenge riots in blood ; yet in
the day of firsal retribution, it will be found, that " the
judge of all the earth hath done right," and *^ that the
eyes of the Lord hath run to and fro througliout the
wholiB earth, to shew himself strong in behialf of them*
wb^se heart is perfect towards him.**

AITXICATION.

i. Is there then not only ageneraJ, hut also a parlicnlar
Frovidence exer^cised over the world *? How reasonahk
and becoming is prayer to the Governor of the unirerse'J

Whatever conviction we might liave of the glory and

HXPIiAIXED AND PllO Villi. 37

perfections of God, yet we could have no sufiieient eii-
CQiiragenient to prayer, witliout a belief of liis provi-
dence. For to what purpose should we ask the bles-
sing and assistance of a being, however great and power-
ful, if lie did not concern himself with the affairs of oui*
world ? But on the other hand, if a being of the most
perfect wisdom, power, and goodness, the maker and
Lord of heaven and earth, be also the constant director,
and never-failing guardian of every creature he lias
formed, to whom should they fly for relief in seasons of
distress, but to this almighty friend? Prayer is a duty
of naturai as well as of revealed religion, and the means
tliat God has appointed for deriving from him the vari-
ous blessings that we need. It never was designed io
inform God of what he did not know before, or to pre-
vail with him to alter his immutable determinations.
*< For known unto God are all his woi'ks from the be-
ginning; and he is of one miad, and who can turn
Inm ?"* But duty is ours, and while we are found in
the Avay of God's appointment, we have reason to expect
tlie divine concurrence and assistance. So that the doc-
trine of a divine providence enforces our obligations to
prayer, by discovering the use and propriety of it. It
is a proper expression of our dependence and gratitude,
it promotes the noblest sentiments and dispositions, rai-
ses our thoughts and affections to heaven, unites our
spirits to God, is the evident means of peace and hap-
piness to our souls, and has been the perpetual delight
and practice of every pious person in all ages of the
world, auvl what no good man dares or desires to restraiji.

,>8 A PARTICliAK DIVINE PROVIDENCE

:. The doctrine of divine providence rebukes the anxious
solicilndc of good men about future events, and lays a
firm foundation for trust and cortfidence in God,

Tliat good rrtcn, vvlio believe that God governs the
world, that all things are under his immediate eye, and
that he takes care of his children, and will do what is
best for them, should nevertheless be perplexed Avith
anxious fears about future events, is indeed unworthy
their character, a sinful distrust of divine providence^
and dishonorable to God and their profession of Chris-
tianity. For what more solid considerations^an be ur-
ged, to fortify and confirm the mind under the appre
liension of approaching evil, tiian this, that in all the
mazes and changes of life, they are under a divine di-
rection, that the most gloomy and threatening dispensa-
fions are v*isely ordered to promote their best interests
upon the whole ; •* and tliai all tilings shall w ork to-
gether for their good ?-' Let us then leave the govern-
ment of the world to liim, who alone is equal to the
mighty work, and cast the care of our souls and our
bodies on him, who careth for us.

.>. Let us he exhorted to review rvith grut'iLude the 'parti-
cular instances cf the divine favor in the dispensation!^
of hi3 providence towards ns.

Let us consider the several stages of o^r life, and the
particular mercies we have received in each. Who,
my friends, nursed our helpless infancy, directed ou)'
-iddy youth, or supports the feeble age ? who, but that
God, who gave us being, and who is willing to be our
-uide till death ? Let us recollort the mercies that have

EXPiALVED AXD ]?HOVEU. 39

crowned our endeavors to do good, that have been con-
ferred in ausAver to our prayers, either for the removal
of some sore affliction, or for the obtaining some wish-
ed for blessing. Let us call to mind the extraordinary
occurrences that we have met with, on which our great-
est comfort and usefulness possibly depends. Let us
review the supports and consolations we have received
under pressing difficulties, and the circumstances of al-
leviation that have attended our sorrows. Let us also
consider how rich, how free, hoAV suitable, how season-^
able the mercies of our prosperity have been ', and let
us not despise our present blessings, because they are.
common or long enjoyed. And above all, let us not for-
get our spiritual mercies 5 the kind and gracious things
that God has done for our souls. Let us review, with
devout gratitude and high delight, the means, the time,
the instruments, or the happy occasions, that first awa-
kened us into consideration, and that led us to God. In
a word, let us make wise reflections on these things, at-
tend to the voice of God in all his i)rovidential dispen-
sations, submit to his will in all things, and aspire ^fter
that state of light and perfection, where the mysteries
of providence shall never more perplex us.

i. And let Its ever rememher, that *• Jesus Christ is exalt-
ed to he head over all thivgs for the church,' Tht
adminlstvation of the Mngdoms of nature and of grace
is committed into his hands as a reward of his volun-
tary sufferings.

*• Ail power is given him in heaven and in earth, and
he rules with universal dominion over all his crea
tures." Angels, men and devils are under his absolute

iU A PAKTlt'LlAR DIVIDE PIlOVlDE]St.E

controiil. Let us then submit to him as our Loid and
governor, and trust in liis almighty protection. He
tliat triumphed over all his enemies, av hen he hung up
on the accursed tree, cannot want power to save to the
uttermost, all (hat come unto God through him; and
he that died to save us from ruin, cannot want a dispo-
sition to communicate to his children those gifts, which
he received a power to bestow upon his triumphant as-
cension to heaven. Let us then constantly depend on
his prevalent intercession for every necessary blessing,
and guard against every thing that might provoke him
to withdraw his protection. Let us be persuaded to
adhere to his cause and interest in every circumstance
of life, and approve ourselves as his faithful servants
until death. For happy are those who arc the care of
this almighty and compassionate Saviour. And let those,
who will not have him to reign over tltem, who persist
in their rebellion against him, who neglect his wise and
good commands and who are at no pains to bring down
every high thought that exalteth itself against the do-
minion of Christ, remember their perilous situation and
their dreadful doom, when this universal king shall de-
scend in clouded majesty, " to take vengeant^e on all
them that know not God and obey not the gospel of his
Son.'' And let us all bow to hh supreme authority
and subnut to (he sceptre of his grace, complying witli
the equitable terms of the gospel covenant, imitating
his exemplary conduct, depending upon his grace and
protection, and paying an unreserved subjection and
universal regard to all his injunctions. Thus we uiay
depend upon his protection through all the storms o^
life, until we arc brought to reigu with him in glory.

SERMON III.

KNOWING THE GOD OF OUR FATHERSc

i. CHRON. XXVIII, 9.

^itid tilou Solomon, my son, know thou the God of thj
father, and serve him with a perfect heart and a ivil-
ling mind : for the Lord searcheth all hearts, and un-
derstandcth all the imaginations of the thoughts : if
thou seek him, he will be found of thee; hut if thou
forsake him, he will cast thee off forever.

The -works of creation, and especially the sacred
oracles of truth, represent the adorable God to us, as a
being infinitely perfect and all-sufficient, and the unwast-
ing source of life and happiness. And he has assured
us, that an interest in his favour, through the merits of
the blessed Redeemer, is the only safe foundation, on
which we may build our hopes of happiness both here and
hereafter. And further to encourage us in the quest of
that happiness, for which we so ardently thirst, he has
not only directed us how Ave shall seek his favor, but also
excited us by many powerful arguments, addressed to the
Yarious springs of human action. When David, on his
approaching dissolution, was about to lay down the bur-
den of life and government, he addressed his son in the
emphatical words which we have read. He had done
much for Iho honor of God and the benefit of his poo-

Ii2 KXOWIXG THE GOD Ot OUR lATIIEIl?r

pIc, in the active part of his life : and amidst the dis-
tractions of government, the cares of a crown, and the
grandeur of a coui't, he maintained such a suhlime spirit
of piety and devout intercourse Avith God continually, as
is scarcely to he found under all the adtantages of a pri-
vate life. This is evident from those exalted strains of
devotion, which are transmitted to us in the hook of the
Psalms, for the comfort and instruction of every chris-
tian. This he maintained till the last, and resolved to
close his life with that signal act of piety, the huilding
an house to the Lord, which the immense wealth he had
acquired, and the tranquility he then enjoyed, gave hiia
a favourahle opportunity of accomplishing. And aeeord-
iiigly, he prepared materials for the work in great ahun-
danee : but the Lord assured him, that although he
approved of his pious resolution, yet the honor of huild-
ing the temple should he reserved for his son ; because
he was a man of war, and had shed blood. However,
his heart was so much set upon the work, that lie as-
semlded the princes of Israel, and addressed them with
ihe greatest condescension and aifection on the impor-
tant affairs of religion and government ; and then in the
hearing of the multitude, he turned to his son, and deli-
vered his last solemn charge to him in the words of th©
text. " And thou Solomon my son, know thou the God
of thy father, and serve him w ith a perfect heart and a
willing mind;" and then he enforces the solemn exhor-
tation with the folloAving arguments : ** For the Lord
seareheth all hearts, and understandeth all the imagina-
tions of the tlioughts : if thou seek him he will be found
of thee; but if thou forsake him,. h« will cast thee ofi^*
forever/*

KNOWIJSTG THE GOD 0¥ OL'R FATHEr.3. 43

jVow, altlioiigli this judicious and Aveighty advice was
given to Solomon, yet, '* because Avliatsoever was writ-
ten afore time, was written for our instruction," it may
with equal propriety be addressed to every one of us
in this assembly. We shall therefore, in improving this
portion of sacred Avrit for our advantage, endeavour,
through divine assistance^ to sliew,

I. What we are to imderstand by knoAving the Lord.

XI. AVhat is implied in serving the Lord.

JIL In what manner Ave shall serve him.

lY, The force of the arguments mentioned in the text,
to excite us to comply Avith tlie advice to knoAV and
serve the Lord.

I. What is implied in knoAving the Lord,

1. To know God implies in it a firm and nnslia'kcn hdicf
of his existence.

This lies at the foimdation of all religion : " for ayIio-
Boever comes imto him must belicAe, that he is;-* that
there is such a glorious being as God in the uniAcrse,
Avho is the original cause of ca ery other being ; and is
therefore uncreated, eternal and independent. Witliout
the supposition of such a being, there ncAcr could ha^e
been any other existence ; unless it could be said, that
something could make itself, or act before it had any
existence, or Avas in a capacity of acting. But this is such

ii KNOWING THE liOD «!' OLE FATilEKS.

a glaring absurdity to reason and comiuoii sense, that
it cannot be admitted ; and therefore, there must be
some being who is the original cause of all otliers, and
must of consequence be eternal and independent, as he
could not make himself. The whole creation around us
teach us this fundamental point ; and a divine rcAcla-
tion supposes and confirms the belief of it. As the apos-
tle justly reasons,* " The invisible things of God from
the creation of the world, arc clearly seen, being under-
stood by the things that are made, even his eternal
power and godhead." Would avc then know God, we
must have our minds deeply impressed Avitli a sense of
this fundamental article, that there is an original cause
of all tilings, who has made, and still superintends the
affairs of the universe. And we must not have only a
bare speculative belief of this important and essential
truth, but also such a lirm and steady persuasion of it,
as shall powerfully affect our hearts and lead us to such
practical regards to him, as the relation in which we
stand to him requires. This brings me to add, that,

3. To know God implies in it, that wc endeavour to form
just a7id hecoming apprehensions of his adorahle per-
fections.

And in order to this, we must be careful, tliat we do
not think of him in a manner unworthy of him, or in-
jurious to his perfections ; and should diligently attend
to the discoveries he has made of himself, in creation,
providence, and the revelation of his will. It is but too

*Iiom. I, ^0.

KNOWING THE GOD OF OUR rATUEESc 45

common with christians, Avho, notwithstanding acknow-
ledge, tiiat God is possessed of all possible perfection,
to represent him in such a light, and to speak of him in
suc]i a manner as is Jionorahle to his nature, andineoii-
sistent witli his perfections. But to avoid this, we ought
always to remember, that whatsoever argues imperfec-
tion in man, should never in the most distant resem-
blance, be ascribed to tlie ever blessed God. For in-
stance, a fondness for show or external pomp and gran-
deur, is a weakness in man, which we should never as-
cribe to God, by imagining that he is more acceptably
worshipped in statel/ temples and magnificent edillces,
than in any other place ; or with costly rites and cere-
monies, or pompous forms, than in any other manner.
As if the supreme maker of heaven and earth, and only
-proprietor of the universe, delighted in a beautiful and
elegant structure, and was therefore best pleased with
the worship performed there, when he has assured us,
that he is acceptably worshipped only in spirit and truth,
and that his proper temple is an humble heart. Again*
cruelty, rigor, and injustice, are criminal and detestable
qualities in men ; and tlierefore we cannot, without trem-
bling, hear others attribute to the best of beings, any
thing that has the least appearance of that which is so
contrary to his nature ; especially when we consider in
how many amazing instances he has magnified his amiable
attributes of benignity, love and mercy. Those, who
murmur and repine, when they are involved in trouble
and calamity of any kind, or are discontented with the
condition, in which his providence has placed them,
should seriously consider, whether they are not forming
unworthy conceptions of God, and representing hini as

•i6 K.\OWiXG THE GOD OF OVE FATHERS.

if he had cast ofT all paternal afTcction lor thciii. Awl
thus also, do tliosc form injurious and dishonorable ap-
prehensions of God, Avho secretly complain of the rigor
and severity of his holy and goodf^law, or imagine that
lie has laid them under unnecessary restraints. And on
the other hand, we must not dare to imagine, that tlie
righteous judge of all the earth, is so imobservant and
regardless of the affronts and dishonors that are done to
his name by his creatures, that he >viil always hear with
their prcfaneness and provocations. His mercy and pa-
tience are indeed amazingly great, and infinitely beyond
any thing we can see in man ; yet they arc always ex-
ercised in conjunction with the honor of his wisdom and
the rectitude of his government. And therefore, how-
ever sinners may deceive themselves, and take encou-
ragement to proceed or to continue in sin, from the un-
bounded compassion and mercy of God: jct they may
certainly expect a punishment adequate to their offences,
if they do not repent and amend their ways. Therefore,
if Ave would know God, all such injurious apprehensions
of liim ought particularly to be avoided.

Villi this is not all ; we should ever maintain on our
jiiinds such honorable and exalted sentiments of him, as
should naturally arise from a steady attention to the
discoveries he has made of iiimself in creation, and pro-
vidence', and in the revelation of his will. A diligent
and attentive survey of the wonderful works of God,
tends to lead our minds to the great uncreated original
of ail, and to fill us with admiring and adoring thoughts
of his unlimited power, his incomprehensible wisdom,
and unbounded goodness. This brought the enraptured

KlfOWING THE GOD Or OUR FATHERS. 47

Psalmist (viii, 1.) to cry out, " O Lord, our Lord, how
excellent is thy name in all the earth, who hast set thy
glory ahove the heavens."

Again, the conduct of divine providence is another open
volume in which we may read mucli of the adorable attri-
butes of God. He often discovers himself, not only in
his severer dispensations, and in the judgments which
he executes, but also in the mercies and blessings which
he dispenses with a liberal hand among his creatures.
And did wc carefully observe the nature, importance,
and seasonableness of these, together w ith the manner
in which they are conveyed tons, we should often disco-
ver very plain and aifecting marks of a divine hand, to
excite, assist, and direct our devotion. But the most
clear and comprehensive method, in which God has eon-
descended to discover his adorable perfections to us, is
the revelation of his will, and particularly of the gospel.
There they are displayed in the most perfect harmony ;
there tliey shine with the fairest and most attractive
lustre. This is the glorious scheme in which the de-
mands of unbounded mercy and goodness are satisfied,
<ind perfectly reconciled with his unchangeable veraeity
and the honor of his government. Here '* mercy and
truth are met together, and righteousness and peace
have kissed each other.''^ Therefore, in seeking the
knowledge of God from his word, and in forming ho-
norable conceptions of liim, we should consider the re-
presentation of his perfections made to us in the blessed
i^edceinor. ♦* who is the brightness of the fatlicr's glory

LXXXV.

I

i^ KXOWIiNG THE GOU OV OUR TATHERS.

and the express image of his person." And we should
diligently eonipare the several representations he there
makes of himself, together, that we may see the united
glory of his perfections, their entire harmony and con-
sistency, and the additional lustre reflected upon each
other ; and that we may not magnify one attribute at
the expcnee of another, and thus form unworthy and
injurious conceptions of God,

'• Undeified by our opprobrious praise." Young.

,3. To know God, further impUes in itf that we frequently
meditate on Ms adorable jmfections, until our hearts
are de€i)li) impi^essed thereby.

How ever just and honorable our sentiments of God
are, yet if we do not frequently meditate on his adora-
ble perfections, until our hearts and consciences come
under the influence of them, we cannot be said to know
God in the sense of our text. The great design of
knowledge is not barely to enlarge the understanding
and enlighten the mind, but also to direct the practice
and to mend the heart. And any other knowledge of
God, that does not produce those correspondent practi-
cal regards, which are due to him, and that does not
excite us to glorify him as God, can answer no valua-
ble end. Would we therefore study to know the Lord,
in t!ie sense of our text, we must often contemplate his
adorable perfections, until our hearts are filled with
suitable sentiments of love, gratitude, veneration, con-
fidence, humility and the like. We should, for instance,
oiteu contemplate his almiglity power, Witli God no-
thing is impossible, but what includes a contradiction

KXOWIA^G THE GOD OF OUR FATHERS. ^9

in itself, or would shew liirn to be weak and imperfect
to accomplish it. I know, (says Job, 42, 2,) that thou
canst do every thing. He has spoken every thing into
existence, and he upholds and governs universal nature
by the same almighty word of his power. And can any
thing be too hard for him, who has given and still con-
tinues to give such amazing discoveries of his power ?
Do we then believe that God is a beiag of almighty
power and incomppehensible majesty ? With what hum-
ble reverence should we always adore him ? O ! who
would not fear that tremendous arm, that supports the
stupendous fabric of the universe, that is able to pro-
tect his friends and servants in the most threatening
dangers, and that can crush his enemies in an instant
to the lowest hell. Now, if this sentiment of the Dei-
ty does not inspire us with an habitual reverence of
him, it has not its proper effect, and we m^ be justly
said not to know him, or to be still ignorant of that
attribute of almighty power. Again, we should con-
sider God as a being of the most perfect purity and iin-
tainted holiness, infinitely removed from all possibility
of moral defect and " of purer eyes than to behold
iniquity but with the greatest abhorrence." And his
holiness and power are frequently mentioned together
in scripture, to teach us that omnipotence can never be
exerted in any way unbecoming the moral rectitude of
his nature. The angels of God are represented as cry-
ing out with the profoundest reverence before his
throne, « holy, holy, holy, Lord God Almighty."* And
we should dwell on the solemn thought until we are ex-

*Rev.4, 8.
H

50 KA'OWliVG TILK GOD OF OUR TATMERS.

cited to aspire after a greater conformity toliimiitthe
temper of our minds, and until we arc humbled in the
dust, that we are no more like him. Holiness must
transform us into the divine likeness, before we can be
happy in his everlasting love. But O ! how defective
are wc in that very thing, which constitutes the perfec-
tion and happiness of our natures ! This shoidd lead our
thoughts to the gracious discoveries of the gospel, and
the method which God has proposed to recover degene-
rate creatures to holiness and happiness, by the medi-
ation of his son and the grace of his holy spirit. Thus
we should think of the holiness of God, if we desire to

know him as he is. Again, we should consider him

as a being of the most unerring and unsearcliahle ivis-
doin, who discerns and uses the best means to accom-
plish the best ends. He is the only wise God, and all
the operations of his providence and grace are conduct-
ed with the same exquisite skill and unsearchable wis-
dom, which was at first manifested in the formation of
all things. And " the wisdom of the world," who are
so miserably mistaken in the great end they should pur-
sue, and in the means they use for the accomplishment
of it^ ^* is foolishness with God^" Would we then know
God; the contemplation of his wisdom should lead us
to depend upon him for that wisdom which we need,
and which he giveth liberally to those that ask it. For
he that truly knows the Lord, will not lean or trust t®
his own understanding, but will trust in the Lord, ia
whose wisdom he sees his own folly, and the folly of all

the ways and wisdom of wordly-minded men. Again,

we should often consider God as a being of inrhlahU
>ruth and fidelity ^ who ^\ill certainly fulfil all the gra

KNOWING THE GOD OF OUE FATHERS. ^l

<ious and refreshing promises he has made to his ser-
vants, and will execute all the dreadful threatenings lie
has denounced against his incorrigihle enemies. He
will never suffer his faithfulness to fail ; for " he is not a
man, that he should lie, nor the son of man that he
should repent/' And if we would truly know God to
any vakiahle purpose, we should dw«ll on this thought,
until we were estahlished in a firm and unshaken belief
of whatsoever he l«s promised or thix?atened ; notwith-
standing the difficulties that some of his providential
dealings, which the weakness of our understandings pre-
vent our comprehending, may throw in the way of sucli
a belief. For every man, whose life and character is
a contradiction to his faith, does in effect jnake God a
liar ; and whatever he may profess to believe, yet his
conduct evidently shews that he does not in reality be-
lieve, that God will ever accomplish what he has promi-
sed or threatened. And on the other hand, if we arc
firmly persuaded that God is most faithful and true, we
shall, in virtue of that faith, receive all the sacred de-
elarations of his word, and readily submit our practice

to them. Agaiuj would we rightly know the LoihI,

we should often meditate upon his impartial jiisticCf
which disposes him <' to render to every one accordhig to
his ways, and according to the fruit of his doings," and
which will at length take place of his patience and for-
bearance, and be conspicuously displayed in the condem-
nation of those incorrigible sinners, whom all the me-
thods of his grace and mercy could n.ot reclaim. The
thought should ever dwell in our minds, that however
the righteous jiuige of all the earth, may suffer pre-
sumptuous sinners to pass unptunished in this world, tA

5^ KKOWINti THE GOJU OF OVU lATHER.^.

answer some important ends of liis moral government $
yet t]ie day will certainly come, when the impenitent
offender shall not be able to stand in judgment, " but
s]iall ])e turned into hell Avith all the nations that for-
get God." And this consideration should make us
afraid of offending him, and prevent our taking encou-
ragement to set our hearts to do evil, because " sentence
against a wicked work is not executed speedily." This
will certainly be our temper and conduct in some good
degree, if we rightly know the Lord. For certain it is,
that those are the persons who know not God, that have
not his fear before their eyes. Whatever pretensions
they make to the knowledge of God, they evidently
shew by tlieir conduct, that they are ignorant of him.
To mention no more instances, we should consider God
as a being, whose nature is love, whose delight is mercy,
and wliose glory is his goodness; who communicates
all that is excellent and lovely to every thing we love,
from whom all happiness springs, in whom all moral
excellence and perfection unites, the source and centre
of universal good. We should often contemplate the
infmite compassion and benignity of his nature, which
lie has so amazingly discovered in the works of crea-
tion and providence, and especially in the redemption
of an apostate world by the death of his son ; in which
glorious transaction he has opened to us the unsearcha^
ble depths of his mercy and love. His distinguishing
love and goodness should be the delightful theme of our
meditations, until our hearts are filled with gratitude
and our lives with praises. For hereby we discover
that we know the Lord, when we love him with all our
heart, and delight to converse with him in prayer and

KNOWING THE GOD OF OUR FATHErvS. vA

meditation. For he that loves God most, must cer-
tainly know him best.

i^. To know the Lord further impUeg in it, that we dc-
liheratelij and cordially choose him for our God and
'portion.

This is a natural consequence of that high esteem and
veneration, which should arise from tlie contemplation
of God as a being possessed of every moral perfection ;
and from tlie expectations of happiness which are sug-
gested to the mind from having such a being engaged
in our favour. A mind rightly disposed, will esteem real
excellence, even where there is no expectation of inter-
est : But it gives new life and vigour to our affections,
Avhen we can consider the object of them as not onlv
excellent and amiable in itself, but also conducive to
our happiness ; and the more it is suited to our advan-
tage, the more closely will our affections be united to it.
Hence, he that knows the Lord, is brought to choose him
for his portion and happiness, and to cry out with the
Psalmist, " whom have I in the heavens but thee ? and
there is none upon the earth, that I desire beside?
thee." He is convinced that all the enjoyments of this
world, all its riches, its honors and pleasures, are not
sufficient to answer his enlarged and immortal desires ;
and as he feels an ardent thirst of something beyond the
narrow limits of time, of an happiness commensurate io
a never-ending existenee ; he fixes on God alone as
the everlasting portion of his inheritance. Without
an interest in his favor, which is life, and in his lov-
ing kindness, which is better than life, he cannot but

5^ KNOWING Tll-E GOD OF OIK FATHERS.

account himself poor and wrctelied, though surround-
ed with every worldly comfoi't Because lie knows
that these things will desert liim in the solemn hour of
his dissolution, and leave him destitute of comfort and
support, when he stands in the greatest need of their
assistance. But he knows tliat his God will never leave
nor forsake him, when involved in trouhle or danger :
but will strengthen him in the last conflict of life, will
crown him with victory over all his spiritual enemies,
and will conduct him safely to the regions of endless
Joy and happiness. This engages him to desire, that
God would be his reconciled God, and that he might
])0 made a partaker of his pardoning mercy and cove-
nant love. And because the favor of God, according
to the constitution of the gospel, is only to be obtained
through an interest in the righteousness and merits
of his son ; he cordially acquiesces in that glorious
scheme of salvation and receiyes Christ in all his cha-
racters and offices ; looking upon him as *< the chief
among ten thousand and altogether lovely ;" and pre-
ferring a title to the benefits of his purchase above
every worldly consideration. And as he chooses salva-
tion tlirougli tiie atonement of the great mediator, he
also desires to be sanctified by the spirit of grace, and
to be made holy as God is holy, that he may be prepar-
ed for ihe enjoyment of his favor. This is all his salva-
tion and ail his desire ; tliis he esteems Vac one thing
neciJfuL and is therefore willing to part with every
thing that he holds dear in life, when it stands in com-
petition with the i^ivor and friendship of God. The lan-
guage of him that truly knows the Lord in the sense of
fOm* text, is, Let unthinking mortals address themselves

BJfOWIXG THE GOD OF OU» FATSERS. 5j

to all the vain amusements of this world, and enquire
with an anxious solicitude, who will shew us any good ;
let them, with the luxurious monarch of old, propose a
reward to any that could invent a new pleasure : yet the
language of my heart shall be, <• Lord lift thou up the light
of thy countenance upon me." This puts more joy and
gladness into my heart, than they can ever expect from
the most plentiful increase of their corn, and wine, and
oil. Let them dress up to themselves an imaginary
happiness, with all the colourings of an over heated
fancy, and then pursue the airy pliantom that is con-
stantly eluding their eager grasp. I envy them not of
their labor or pleasure : I know the Lord to better pur-
pose, and I have not thus learned Christ the redeemer.
I am bomid for the eternal world, and am pursuing an
liappiness, which both reason and revelation assure me,
is becoming the dignity of my rational nature and equal
to its immortal duration. O may I be quickened in the
icrvice of that God Avhom I choose for my poi'tion ; and
may I at last be brought to the •• mansions of my fa-
ther's house, even that house not made with hands,
eternal in tlie heavens." This brings me to consider
the second tiling proposed, viz.

IL What we are to imder stand by serving the Lord,

If we would serve God, we mu*t endeavour to live in
the constant discharge of every duty that we owe to
God, our neighbour, or ourselves ; remembering, *»' that
the grace of God, which has appeared unto us, teaches
us to deny all ungodliness and worldly lusts, and to live
godly, righteously, and soberly, in tliis present world."

pO KNOWING THE GOD OF OUR FATHERS.

We are not serving God, while we can allowedly indulge
ourselves in the hahitual omission of any known duty or
constant violation of any of the divine commands. God
requires the whole heart, gives no toleration for the least
sin, however dear it may be to us, nor Avill he admit of
a rival in our affections.

1. Serving the Lord includes a careful discharge of all
the duties of piety which we owe to God, whether of a
private or public nature.

The great ends of the private exercises of devotion
in the closet and family, are to maintain an acquaintance
and correspondence between God and our souls, and to
recover those pious frames, and to recall those serious
thoughts, which the importunate cares and pleasures of
the world are apt to dissipate. And for this purpose,
reading the scriptures is found by the universal experi-
ence of all christians, to be an excellent help. The sa-
cred volume is able to make us wise to salvation, and is
the usual means which the holy spirit generally makes
effectual for the conversion of sinners, and for the com-
fort and support of believers, under all their difficulties
and troubles. We are not to imagine, that this sacred
agent miraculously conveys any new truths to the mind,
different from what he has already revealed in his word,
but he only engages the attention and powerfully affects
the heart with the reality and importance of those
truths, with which we were formerly acquainted. And
believers he comforts under their trials, and animates,
and assists, and strengthens for the performance of duty,
by bringing the truths of his word to their remembrance.

KNOWING THE GOD OF OLPv lATHEKs. 57

enlightening tlieir minds to understand tliem, and ena-
bling them to apply the various promises of the gospel
for their refreshment and support. Therefore, if v,e
desire to be ehanged and renewed in the temper of our
minds, or to be enabled to press forward in the service
of God and to make advances in the spiritual life, we
should carefully read the scriptures, and treasure up in
our hearts the principles of the christian religion and a
rich store of useful knowledge ; and possibly it may be
of considerable advantage in the private exercises of
piety and devotion, to choose the more plain and practi-
cal parts of the scriptures ; to read but a little at a
time ; to leave off when the attention flags ; and above
all, to read with a view of having our hearts warmed
and mended, and of receiving instructions from God. —
And to reading the scriptures we should join meditationf
and consider what influence the several truths, which
we read, have upon us, to correct our tempers and to
reform our practice : For personal application gives life
and power to every truth ; and without it, the general
knowledge whicli we have, makes little or no impres-
sion upon us. TTe should consider hoAV we are affected
with the great and interesting subjects of death and
judgment, heaven and hell, the immortality of the soul,
and the homage due to the adorable God, who has given
us life and all things. We should think what we are
likely to be a few years hence, when we must enter
into the invisible world ; what is the temper of our
souls now ; what preparation we have made for heaven ;
and what hope we have of an interest in the Redeemer.
We should, in our private retirements, consider the sins

to which we are peculiarly exposed from our constitu-

I

oh KxVOAVlXG THE GOD OF OUR FATHERS,

tions, our circumstances, or employments in lifcy and
Avhat advantages vic gain over tliem. We should exa-
mine whether we arc going hackward or forward in the
road to glory ; whether we are more Avatchful, diligent
and active, in the concerns of our souls, and more in
earnest in the service of God, than ever we have heen :
or whether we are not degenerating into greater forma-
lity, lukewarmness, and indifference in duty. We should
<onsider what sins are yet to be repented of, what eor^
ruptions to be mortified, what graces to he strength-
ened, and what mercies we stand in need of. We should
survey the number and aggravations of our sins, that a
recollection may inspire us with a generous disdain and
abhorrence of them, with an unfeigned contrition and
sorrow for th>em, and with the most determinate reso-
lutions in the strength of Christ ; to forsake every false
and wicked way, and to turn unto the Lord with all our
heart. For as sin, in the nature of things, separates
between God and us, and obstructs our progress in tlic
spiritual life, we should mourn before him for our daily
imperfections and miscarriages, and determine to ab-
stain from every appearance of evil, and to have no
more to do with the unfruitful works of darkness. —
And let prayer to God always attend these exercises
of private devotion. He is the autlior of every good
and perfect gift, and he bestows that holy spirit, without
whose sacred influences, all our attempts to serve him
will be in vain : for ** without him we can do nothing'*
to purpose in religion. We should therefore look to him
ft>r the communications of his grace, to change and re-
new OUT tempers, to suhdue our corruptions, to conquer
niiv enemies, to strengthen us ibr every incumbent du^y^

Ki?f OWING THE GOD OF OUR FATHERS. 59

and to animate us to " fight the good fight of faith, that
vfc may at last obtain a cro\Mi of life and glory." For
it is remarkable, that after some of the most absolute
promises of the new covenant recorded,-^ " to take away
the stony heart, and to give us hearts of flesh,*' &e. thi^:
solemn declaration follows : " Thus saith the Lord God^
I will yet for this be enquired of by the house of Israel
to do it for them,'^ As to the matter of o\ir private-
prayers, it seems proper to make that tlie principal sub
jeet of our prayer, wliich most affected our hearts in our
previous reading or meditation. For this will have an
happy tendency to engage the heart further, and to
make our prayers more fervent, devout, and profitable.
As to the fm^m or expressions, in which our prayers
are cloathed ; we are not to be solicitous about it, if per-
formed in secret or in our closets. It is the language
of the heart and the inward frame of the soul, which God
principally regards; and our holy and devout desires he
will graciously answer, however poorly expressed, or if
they cannot be expressed at all. We read of prayers in
scTipture, wliich consist of *' groans that cannot be ut-
tered ;" and we ar^ told that such proceed from the holy
spirit, " who helps our infirmities.' ^f But if the prayer
is to be performed in the family, and the master of the
family is not so happy as to have that freedom, propri-
ety, and enlargement, which is suited to edification,
without a form ; it ought by all means to be performed
with one. And a judicious well composed form (of which
there are many to be had) seriously and devoutly re^-
m the family, is the least that is required ; and I can-

* Ezek. XXXVI, 26. t Rf>ii"- '^'i^i- ^^

60 iv:V0\VlNG THE GOD OF OLR rATHERS.

not see how it can be dispensed witli, by any bead of a
family, who is sincerely desirous of serving God him-
self, and of engaging otbei's under his care to the same
laudable practice, by his pious example. And here I
would beg Icaye in one word, to recommend the impor-
tance of this duty, particularly to those, who by thepro-
'♦ idence of God have been lately called, or soon may be
called to appear in this character at the head of a family.
Because a neglect of it at first will render the i^erfor-
manee of it much more difficult hereafter, and by de-
grees wear off a sense of its importance ; though a total
neglect of it is an unknown prejudice to the low er branch-
es of the family, and diffuses its fatal effects far and
wide into posterity. And the christian, when his heart
is once habitually engaged in these devotional exercises
of reculing, mcditatioUf and praijer, in his closet and fa-
mily, will find that these stated seasons of retirement to
converse with God and his own soul, are the most useful
and delightful part of his time.

But besides these private duties of piety and devotion,
there are others of a more piiMic nature, wherein it is
required of us to serve the Lord. He that sincerely
desires to serve the Lord, will readily afford his attend-
ance upon the public ordinances of his house, the word,
sacraments and prayer, not only to give a public testi-
mony of his ready obedience to all the commands of
God, but also to engage others to it by his example. —
Every truly pious man has a relish for divine ordinances,
and finds delight and satisfaction in his attendance upon
them. They are so far from being a tiresome burden
to him, that he will encounter many difficulties, rather

KNOWING THE GOD OF OUli FATHliliS. 61

tlian be deprived of the benefit of them. He will endea-
voiir to stir up liis heart and to guard his thoughts, that
he may worship God in spirit and in truth, as he requires.
He will take heed hov/ he hears the sacred oraeles, re-
membering that he must be either the better or the
worse for his attendance upon them, and that he must
hereafter give an account of all these sacred opportu-
nities, Avhieh are so graciously afforded him for his spi-
ritual improYement.

It is necessary just to observe further, tlmt ue ought
to engage in all these duties of piety, whether private
or public, with a special regard to Jesus Christ, who is
th« head of divine influences, who can make them bene-
ficial and advantageous to our souls, and through Avhom
alone we are allowed, by the constitution of the gospel,
to approach the father.

2. To serve the Lord implies further a careful discharge
of all those duties, which we owe more immediately to our
neighhour and ourselves.

TVhile we are endeavouring to promote and cultivate
the human and social virtues in their proper extent and
influence, we are as really serving God, as when we arc
engaged in the more immediate acts of worship. We
are serving the Lord, when we endeavour to exemplify in
ourselves and cultivate in others, a temper of peace,
unanimity, meekness, moderation, candor, charity, be-
nevolence, lenity, justice, and equity, which are the
great duties enjoined on us as christians towards others ;
and when we are industrious in our several callings,.

62 KNO>VIKG THE OOD OF OUR TATHEKS.

\igilaiit and sober in our christian conversation, tempe-
rate in the use of lawful pleasures, luurible in our
thoughts, patient in tribulation, contented with our lot,
and daily strivnig to improve in every virtuous and
elivistian disposition. For God has wisely appointed
die various connections and relations which we stand in
to one another? and he has given us rational iintl immor-
tal souls, the provision for which he has made the one
ihing needful; and therefore, while we are endeavour-
ing to fill up the duties arising from these relations,
and are preparing by a course of holy living, for an
endless happiness in heaven, we are acting agreeable to
the wise constitution of God, and are of consequence,
serving him. So that it is a very great and dangei'ous
mistake, to tliink that religion consists wholely in the
exercises of piety and devotion, or on tlie other hand, to
confine it to them : For we are honoring the religion we
rjrofess and adorning the doctrines of the gospel, when
we are serving our generation, by employing our time
and talents for the benefit of mankind, and by promo-
tiijg the interests of religion and virtue in the world, as
well as when we attesid upon tlie solenmities of public or
^irivate devotion ; and the pious christian will carefully
rndeavour to have a due regard to both.

Arri;i CATION^
J . Is it Ihen ^o important and so ext^nsh'c a duly to know
the Lord'J We arc therffore called at iMs time hy the
Frovidence of God, to examine ourselves tvith serious-
ness and solemnity coni^erning this matter.

And it is to be feared, that upon such a scrutiny,
^e shall iind ourselves much more defective in this first

KNOWING THE GOD OF OUR TATHERS. 6^y

principle of all religion, than we might well imagine. —
Wc believe that there is a God, and we profess to know
him. We are persuaded that he is a being of almighty
power and untainted holiness, of unsearchable wisdom
and inviolable truth, of impartial justice and unbounded
merey and goodness. But let us examine ourselves, and
ask our consciences, as in his tremendous presence, do
we lind in ourselves that temper and beha\'iour, which
such sentiments of his adorable perfections demand?
Does his power engage our trust in him, and his holiness
excite our desires *• to be holy as he is holy ?** Does
his wisdom encourage our resignation to all his provi-
dential dispensations, and his fidelity, our dependence
upon the accomplishment of all his gracious promises :
Does his justice make us afraid to offend against him,
and his goodness and mercy powerfully constrain us to
love and serve him ? If not, alas ! what good does oiu'
pretended knowledge of him do to us ? Wherein does
our knowledge of him differ from mere ignorance, unless
it be in this, that it makes our future condemnation the
more aggravated and intolerable. O let us then often
recollect our notions of God, and think what m e believe
and profess to know of that tremendous being, who will
either make us happy or miserable, according as we
serve or disobey hira. Let us often meditate on his glo-
rious perfections, choose him for our God and portion »
and with entire homan^ and devotion of soul, glorifj
liim as Cxod. But,

64* KNOWING THE GOD OF OUR TATHERS.

%, Suffer me to urge the exiiortation to know and to
serve the Lord, upon all, and more esjjecialhj on young
persons, who must soon appear on the busy stage of
life.

Be persiiade<3 then to take the solemn advice, which
the pious father gave to his son Solomon in like circum-
stances. Whatever be the object of your ambition and
pursuit, take care that you do not neglect religion, and
live and die unacquainted with God. Whatever you
desire to know, or be, or do in the world, be sure to
know the God of your fathers and to serve him. Above
all things, maintain and cultivate a constant intercourse
and correspondence with that almighty being, who is the
author of yours, who has the disposal of those comforts
and conveniences of life, which you most desire, and
who can bestow them upon you, or take them from you,
when, and howsoever he pleases. Whatever you do,
dare not to step aside from the path of duty for the sake
of atiy Avordly profit or pleasure, those fatal snares that
have ruined thousands of immortal souls. Be faithful
to your God and conscience, and you Avill find these to
be your best friends, that will never forsake you in ad-
versity. Fear not, tliat you will be a loser even in your
wordly interest, by a study adherence to the obligations
of truth and integrity. Despise therefore all tlie little
low arts of fraud and dissimu]a#on, as Avell as open in-
justice. They wiU but lessen your characters, make
you. more suspected, and are indeed unworthy of a man
and a christian. Be it your" first concern to approve
your heart and conduct to God, and tlien to man, and
endeavour to keep " a conscience void of offence both to-

KNOWING THE GOt) OT OUR FATHER*. 6^

wards God and man." In a word, would you be lored
and esteemed by God and man ; would you live usefully
and comfortably in the world, under the elieering pros-
pect of immortal glory ; would you prosper in this
world and be prepared for heaven ; cultivate that god«
iiness, which has the promise of the life that now h,
and of that which is to come. Remember your pious
ancestors, v/ho have trod the same dangerous paths of
life, upon which you are now entering, and have been
preserved and conducted through all the snares of earth
and hell. Be solicitous for the same grace and direc-
tion to bring you safe to glory. Imitate their pious ex-
amples, " who through faith and patience have inherited
the promises ;" and their God will be your God and
guide even unto death ; and after a short passage through
this troublesome wilderness, you will be brought to their
father and your father, to their God and your God, and
be made unspeakably happy and glorious in his presence
for ever and ever.

SERMON IV.

CHRIST THE SAVIOUR OF LOST SINNERS,

MAT. XVIII, 11.

For the Son of *Man is coine to save that which waf*

lost.

That the human race arc in a state of i*uin and de-
generacy, with respect to religion and morals, will be
readily acknowledged by all, who have consulted the
history of ages that are passed, or who attentively con-
sider the conduct of mankind around them. The vices
wliich have prevailed and still subsist in the world ; the
predominent lusts and passions of men, which have often
drenched the world in blood ; the crimes they are daily
committing ; the distempers under which they are con-
tinually groaning, and the trophies which the king of
terrors is daily erecting over them, arc melancholy proofs
rtiat the human race are in a ruinous and degenerate
ytate. Was this the whole of our case, it would be a
pitiable consideration indeed ! or v. ere we ruined beyond
the hope of redemption ; who could bear the melari-
choly sight ! to see ourselves, our children, our dear-
est connections, nay, our whole species involved in one
general destruction, and lost forever without a reme-
dy. ^xYg miglit then sit down upon the ground, and
v.cep with one another over our miserable condition.

CHRIST THE SAVIOUR Of tOST SINNERS. 67

The eyes of thoughtful persons might well become
fountains of water, and the whole world one mournful
valley of tears. But this, my friends, though it is in part,
is not the whole of our case. " Glory to God in the
highest,^' there is yet hope concerning us. In this wc
glory, and on this account is the voice of joy and salva-
tion heard in our tabernacles, our families and public
assemblies, where otherwise we should have been
condemned to hear only the voice of " lamentation
mourning and woe.-' Blessed be God ; for ** the son of
man is come to save that which was lost." The whole
world were involved in ignorance and folly, guilt and
bondage. They had blinded their minds and obscured
their understandings by the darkening influence of un-
ruly passions and appetites, corrupted themselves, of-
fended their supreme Lord and their best friend, and
thereby lost the way to heaven and happiness. No con-
duct can be more foolish and mad than to neglect our
eternal interests, and to forfeit the friendship of him,
whose loving kindness is better than life and whose dis-
pleasure is worse than death. When Clirist made his
appearance in the world, they all, like lost sheep, had
gone astray, living as if they knew not God, effacing
tJie original law of righteousness, which he had written
on their hearts, offering him a corrupted worship, un-
worthy of his acceptance, living in malice and envy,
hateful and hating one another, and wronging their own
souls, by an universal neglect of them. Hereby they
had degraded their natures, corrupted their principles
of action, contracted vicious habits and spoiled the
beauty and harmony of their moral constitution. This
polluted and disjointed state of the mind must be neces-

^S CHRIST THE SAYIOUlt OF LOST SIK3«ERS.

sarily attended with an alienation of heart from God,
from his laws and service and a conse«iuential devotion
of heart to the service of Satan> hy promoting his dread-
ful interest. And when men have departed from God,
and cast off the restraints of his law s and government,
they subject themselves to divers lusts of the flesli and
mind, and yield themselves servants to sin and Satan,
to obey his will as their master. Hereby they become
guilty before God, stand liable to condemnation, are de-
livered up to Satan, the executioner of the divine ven-
geance, to receive from his merciless hands the just w ages
of sin, even death in all its formidable extent. This
w as the mournful situation of man, when the father of
mercies beheld him with an eye of compassion, when
his bowels yearned over the ruined w orknianship of his
hands, and v/hen he sent the son of his love into our de-
generate w orld, to ** rescue us from the bondage of sin
and Satan, and to proclaim liberty to the captives, and
tlie opening of the prison doors to them that were bound,"
<< that the ransomed of the Lord might return with joy
upon their heads." The great and ever blessed God,
who might have glorified his justice and power in our
deserved destruction is the author of this salvation.
ii For he so loved the world, that he gave his only be-
gotten son, that whosoever believes on him might not
perish, but have everlasting life."

Accordingly, in the fuUnes of time, the divine Re-
deemer came, to accomplish the eternal purposes of the
father's love, by saving them that were lost. He came
to cure our ignorance and blindness, to give us under-
standing in our most important concerns, to reclaim us

CHRIST THE SAVIOUR OF LOST SINNERS. 69

from OUT wanderings, to rectify our errors of judg-

iiient and practice, and to make us wise to salvation.

Knowing that it was impossible for us, wlien revolted
from God and grown averse to his service, and disalTect-
ed to liis government, to be reconciled to his laws and
restored to his friendship, until the moral disorders of
our souls were rectified. He came as the great physi-
eian to heal our spiritual maladies, to cure our depraved
natures, *• to make us holy as God is holy," and thereby
unite us to the author of our beings and the fountain of
our happiness. He came to strike off the fetters of our
slavery, and to release us from the captivity and bon-
dage of Satan. He has broken into the house of the
strong man armed, by the amazing force of gospel light
and truth, and put a stop to his progress in blinding and
bewitching the minds of men. He has entered his
strong hold and bound him in chains ; he has called
to the prisoners with an awakening voice, and sent forth
his powerful word to break the chains of their captivity
and to bid them go forth. He came to publish and seal
by his blood, a pardoning proclamation and a covenant
of grace. *^ He came to conquer death, and him that
had the power of death, that is the devil," and to give
us the prospect of a glorious resurrection to eternal
life. " Thus the son of man came to save that which
was lost." But I design not to leave this important arti-
cle, which contains the foundation of all our hopes, thus
generally explained ; but to descend to a few particu-
lars, by which it will more fully appear.

How Jesus Christ saves those that were lost*

70 CHRIST Tna SAVIOLB 0? XOST SIJTPfEKS.

1. Jesus Ckrist saves us by making a complete atcncmtiit
for our sins

" In the fulness of time, God sent forth his son, made of
a woman, made mider the law to redeem them that were
under the laAV." He voluntarily submitted to the law
of God, and paid an unsinning obedience to it in its most
extensive requisitions, and thereby fulfilled all righte-
ousness for us. So complete and perfect was his obe-
dicntie to the law, that one of the apostles says, <* he
was holy, harmless, undefikd, and separate from sin-
ners ;" and he himself appeals to his most inveterato
enemies for the purity and integrity of his life. " Which
of yoii eonvineeth me of sin.'' He is every where rc-
prcscpJcd as Oiie, wlio was absolutely innocent and per-
fectly rigliteoiis in the whole of his conversation ; " who
did no sin, neither was guile found in his mouth." But
he not (M:ilj obeyed the law in our stead, but with equal
ciiceruilness lie submitted to the penally and paid down
his life as a ransom for sinners. Hence he is said ** to
he wounded for our iniquities, bruised for our trans-
j^ressions, to be delivered u}f for our offences, to bear our
sins in his own body on the tree, to make his life an of-
fering for sin, to die iho just for the unjust, that we
niiglit live through him ; to be made a curse for us, that
he might redeem us from the curse or penally of tlic
law, and to have the iniquity of us all laid upon him by
God, so that by liis stripes we arc healed." The most
plain and obvious meaning of ail which phrases is, that
Jesus Christ suffered the punishment that v, as due for our
olfences, and that he died in our stead as a substitute
for us, that we might be delivered from the penalty of a

CHRIST THE SAVIOUK OF lOST SINNERS. 7i

broken law, and obtain justification througli tiie redemp-
tion that is in him. Now this doctrine of the vicarious
sufferings of Christ in our room, is suiRciently confirmed
in scripture by his being so often called " a sacrifice for
sin,'* and <• the lamb of God who taketh away the sins
of tlie world 5" as the great antitype of the propitiatory
sacrifices under the laAv, which had their complete ac-
complishment only in him. These piacular victims were
of divine appointment, and although they could not take
away sin or expiate its guilt, yet they were instituted
as the types or figures of the atoning sacrifice of Christ,
whose blood eleanseth from all sin. Now this was the
proper notion of a sin offering ; the guilty person laid
his hands on the head of the devoted victim, confessed
liis sin and prayed that the life of the innocent creature
might be accepted instead of his own. Hereby the sin
ner acknowledged the justice of God in punishing sin by
his death, at the same time that he expressed his hope
in the mercy of his judge. Accordingly, when Christ
appeared in the end of the world, " to put away sin by
the sacrifice of himself," he Avas cut off, bnt not for him-
self, but died " the just for the luijust.*' For the sa
orifices which prefigured his death, were substituted in
the room of the offender, and died instead of the sinner.^
Tor whom they were offered. Tliis notion of sacrifice^
prevailed over the whole world, both Jews and Gentiles,
And therefore, as they could not purge the conscience nor
expiate the guilt of sin, but were emblems of the aton
ing sacrifice of Christ, we must conclude, that he died
in the room of sinners, that they might be released from
their obligations to punishment and be entitled to eter-
?jal life throudi the merits of his death.

r^ CHRIST THE SAVIOUR 6F XOST SINGERS*

Now, the son of God did not make liimself an offering
for sin in order to move and incite the father to enter*
tain thoughts of pity and compassion for sinners, as
though he had no tenderness for us, until he was pre*
vailed upon hy the atonement and intercession of Christ,
to forgive our offences and receive us into favor : for he
first loved us and gave his son to die for us. His com-
passion for the human race was the reason of his provi-
ding the ransomer in his own hosom, and it was his love to
us which engaged him not to " spare his own son," " hut
to lay on him the iniquity of us all." But we are to consi-
der this wonderful exertion of love, as a wise and just
consultation for the honor of his perfections and moral
government of the world, and at the same time a neces-
sary provision for the display of his pardoning mercy
and grace, in consistence with the claims of justice and
government. It does not suppose him cruel and implaca-
ble, until he is appeased hy blood or softened by sacririce,
for goodness and compassion arc essential to his nature :
]>ut as he is an holy God and the righteous governor of
the world, ihe honor of his attributes, the wisdom of his
government, and the authority of his laws, must be sup-
ported, while mercy and grace are exercised to his guilty
subjects. The atonement of Christ is therefore to be
considered as a glorious contrivance, of infinite mercy
and grace, to open a way for the exercise of pardon in
such a manner as would at the same time awahcn in tlie
minds of his rational creatures, an awful sense of his
aversion to sin, and preserve a becoming reverence for
his laws. And what could liavc a greater tendency to
shew his abhorrence of sin, and his holy jealousy for the
honor of his laws, and his regard to the happiness of his

i

CHRIST THE SAVIOUR OF 105T SINNERS. 73

moral creation, than that he would not forgive sin upon
less difficult terms, than the son of God's giving himself
a ransom for the world. We know not how far it might
affect the state of other rational heings, give them dis-
advantageous ideas of the supreme lawgiver, and coun-
tenance a rehellion among them ; to see a whole world
of offenders, how long or how greatly soever they have
sinned, admitted to his favor without any satisfaction
or atonement. But to prevent these ill impressions, God
has shewn that he so hated sin, tliat he gave his only
begotten son, rather than not condemn sin in the flesh ;
that wlien man had sinned, nothing that mere man could
do, was of sufficient efficacy to restore him again to the
forfeited friendship of his Maker. He has laid tlie plan
of our redemption in so amazing a manner, that crea-
tures of another order could have no grounds to expect
such favor, if they revolted from their allegiance to him ;
at the same time, that we liave reason to admire and
adore the condescension and mercy of our offended so-
vereign, who has accepted the sacrifice and atonement of
his son for us, when he might have insisted on our suffer-
ing the penalty of his hroken law, in our own persons*

2. Jesus Christ came to sare his people hy shedding his
blood on the cross, to confirm the truth of his doctrines
and to seal a pardoning and justifying covenants

He sealed a covenant by his death, which frees, from
eternal condemnation, ^^ all, who are in Christ Jesus,
wlio walk not after the flesh, but after the spirit ;" all
who are renewed by the spirit of grace, and consequently
walk before him in newness of life. God hath made

4'i> CHRIST THE sJAtlOUR OF XOST SINNERS.

m accepted in the beloved ; " in whom Ave have redemp-
tion through his blood, the forgiveness of sins, according
to tlic riches of his grace."* This was the great power
and right, with which Christ was invested at his resur-
rection. " For God hath exalted him to he a prince
and a saviour, to grant repentance and remission of
sins.t In this sense we are to understand, the sacri-
ficial phrases, ** our being washed from our sins in the
blood of the lamb,*' and " his blood cleansing us from
all sin." A free and full pardon may be obtained accord-
ing to the tenor of the gospel covenant, which w as rati-
fied and confirmed by the blood of Christ. The au-
tliority of Christ to forgive sins is a plain and intelligi-
ble doctrine ; as every king has the prerogative of for-
giving offences against his government. But how the
exercise of this power is ascribed to the blood of Christ,
^ve may learn from what he himself says of it in the in-
stitution of his supper : ^< This is my blood of the new
covenant, shed for the remission of the sins of many ;"i
in evident allusion to the confirmation of the covenant
between God and the children of Israel by the media-
tion of Moses.§ Moses having repeated the laws and
judgments of God in the hearing of the people, and re-
ceirag their consent to obey them, wrote them in a
book ; and after sacrifices of praise and friendship were
offered, he proceeds to confirm the covenant, by dividing
tlic blood of the sacrifices, and with the one half sprink-
ling the altar, to signify the confirmation of tlie cove-
nant on the part of G od, and w ith the other half sprlnk -

*Eph. 1,7. tAct. V, 31. |Mat. xxvi, 28.

§Exod. XXIV, 8.

CHRIST THE SATIOm OF LOST SINNERS. 75

ling the people, or the lieads of the twelve tribes, to
signify their consent to it ; he then proclaimed ^vilh a
loud voice ; ^* behold the blood of tlie covenant, Jeiio-
vah hath made with you." To this solemn transaction
ratified by the blood of sprinkling, our Lord alludes,
when he calls liis own blood, the blood of the new^ cove-
nant, which was ratified and confirmed by his death.
So that the remission of sins is ascribed to the blood
of Christ, as by the shedding of it, that gracious cove-
nant was confirmed which ensures pardon and forgive-
ness to those that repent of their sins and turn from them
to God and their duty. And when upon their repen-
tance and conversion, theii' sins are pardoned, they are
said " to be washed and made clean through the blood
of the lamb, which taketh away the sins of the world.'*

But as the scriptures often represent this invaluable
privilege of christians, the remission of sins under the
notion of justification ; we shall add that christ sealed
a justifying covenant by his blood ; by which Ave are
delivered from our obligations to punishment, and are
treated a»if we had not sinned, ^' Being justified freely
by liis grace, through tlie redemption that is in Jesus
Christ : whom God hath set forth to be a propitiation,
through faith in his blood, to declare his righteousness
for the remission of sins."* Justification supposes that
a person is charged with a crime in court, and that a
plea is entered on his behalf, either by himself or his
advocate. If he is not guilty of the charge, he is jus-
tified and not pardoned ; if he is found guilty, he may

*Rom. iiij 25,

76 CHRIST THE SAYIOLK OF XOST SINNEES.

be pardoned, but cannot be properly and strictly justi-
iied. This is easily applied in the aifair of our justifi-
cation before God. ^Vhen charged by God or our own
consciences with the violations of the divine law, we
cannot deny the charge and plead not guily, but must
rely on the mercy of the judge for pardon and delive-
rance from condemnation. But, though we Hy to mer-
cy for protection from the sentence of the righteous law
of God ; yet this is not the whole of our plea. No : we
plead an atonement made, a sacrifice appointed and ac-
cepted, a new covenant established by the son of God
and sealed with his blood ; and upon this plea pardon
is dispensed through a mediator, who died for our sins
and rose again for our justification. So that gospel par-
don is forgiveness upon a plea, upon a covenant and in
a way that is honorable to the justice, wisdom and
righteousness of God, and therefore is justification as
well as pardon while a Avicked man is unreformed by the
methods of divine grace, perseveres in his wicked ways
and is not brought to repentance and a cordial compli-
ance with the gospel covenant, he cannot deny the
charge brought against him by the law of Gdd, nor can
he be justified or pardoned by the tenor of that cove-
nant, while he continues in his sins. But the reformed
and penitent sinner can plead his repentance and com-
pliance with the new covenant and the atonement that
w as made for his sins hj the blood of Christ ; and is
therefore justified and pardoned. For when God,
through Jesus Christ, has pardoned a sinner, on the
terms of the gospel ; he is in the eye of God and of the
law a righteous person and will be treated as' such,
being free from condemnation and having obtained a

CHRIST THE SAVIOUR OF XOST SIKNEHS. 77

right to the justification of life. In a word, the son of
God has so pleased the father by his active and passive
obedience, that he has in consequence of what he has
done and suffered, ** exalted him on high, to be a prince
and a saviour, to grant repentance and remission of sins ;"
and has given him authority to pardon repenting sin-
ners and to justify tlie ungodly, upon their conversion
to God, and to bestow upon tliem eternal life, as the
free and gracioxis reward of their fidelity to him till the
close of life.

3, Jesus Christ came to save those that were lost, hy de- .^
livering them from the dominion of sin and Satan, hy
Jus xvord and spirit.

He employs his gospel to break the power of sin ia
the soul, and to turn the heart from the love and prac-
tice of sin, to the love and practice of holiness by a
thorough conversion to God, AV'hen the gospel, that
divine word of trutli and power, enters the heart and
changes its principles and temper, it escapes frtm the
dominion of sin, and being made free from the law of
sin and the bondage of Satan, the man becomes a ser-
vant of righteousness ; and subjects himself to the laws
and service of God ! Now the truths of the gospel are
calculated to efiect this glorious change, as they are the
most important and interesting truths with which we
can be acquainted; and such as have a tendency to
open the blinded eyes and to make us wise unto salva-
tion. The gospel of Christ sets before us, in the most
striking point of light, the method by which alone we
may escape from that destruction, which hangs over our

178 /^ CUIIIST THE SAYIOUH OF LOST SINNERS.

guilty heqids ', together >vitli tiic most alarming motives
aiul considerations to engage us to fly from the ^vrath
to come. And >vhcn the truths of the gospel enlighten
the mind and ehange the heart, Jesus Clirist thereby de-
livers the soul from the bondage of corruption to serve
God in newness of life. Such persons are then said ** to
know the , truth, and to be made free by it.'' "If
the son make you free, then arc yc free indeed." '^-
Thls is certainly the noblest freedom and the most ho-
norable liberty that any of tlic fallen sons of Adam can
boast, by which a man is delivered from the power
of evil incliaalions and vicious habits, through the in-
strumentality of the gospel shining in the heart and
transforming it into the divine image. But to render
the word of God eifectual to our salvation, Jesus Christ
has also purchased the iioly spirit to be poured out upon
us, that he may bring the truths of the gospel home to
Ike conscience witli divine power. It is the office of the
holy spirit in tlie (economy of redemption " to take of
the things of Christ," his precepts and doctrines, " and
to shew them unto us" in such a clear and aifecting
point #f light, that they may prosper to tlic end, where-
to they are sent, pulling dovrn the strong holds of sin
and Satan, and bringing our hearts and lives into the
obedience of the gospel. "When men's eyes are opened
by the spirit of God attending tlie truths of the gospel
they arc by the sacred influence of it turned from dark-
ness unto light and from the power of Satan to serve the
living and true God. And that this was the gracious
design of Christ's appearing in the character of a pro-

*Joh. VIII, 36.

CHRIST THE SAVIOUR OF lOST SIj^I^-E^ls. 79

phet and teacher sent from God with the words of sal-
vation in his mouth is evident from -'^ ^* the grace of
God, that is the gospel, which bringeth salvation, hath
appeared unto all men, teaching them, that denying all
ungodliness and wordly lusts, they should live godly,
soberly and righteously in the present evil world, look-
ing for that blessed hope, the glorious appearance of
the great God and of our Saviour Jesus Christ, who
gave himself for us, that he might redeem us from all
iniquity and purify us to himself a peculiar people, zea-
lous of good works."

4^. But Christ also came to save those that were lost with
an eternal salraiion.

All his sufferings in life and at his death, together
with all the methods of his providence and grace, have
their full and final accompKshment in the salvation of
our immortal souls. As it is his efficacious and holy
will, that those whom the father hath given him, should
be with him where he is, that they may behold his glory
and be happy in the manifestation of his eternal love,
lie has promised that he will come again and receive
them to himself, when he has sanctified them by his
grace and made them " meet for an inheritance with the
saints in light ;" and that their salvation might be com-
plete, he has also promised to unseal the prison of the
grave, to call forth their sleeping dust from the house of
corruption, ^nd rebuild the whole man in a glorious im-
Tuortality and ineifable joy. Wlien he expired on the

*Tit. II, \-.

so CHRIST THE SAVIOUR OF lOST SINNERS.

cross he conquered ** death and him that has the pov» el*
of death, tliat is the devil." And hence, at the appoint-
ed hour, wlien he will come in the glory of the father,
with his holy angels, he will issue the sovereign orders
which shall he heard through all the silent repositories
of the dead ; ^' and he shall send forth his angels to ga-
ther his elect from the four Avinds of heaven." Cloathed
with the Redeemer's spotless righteousness and made
perfect in his glorious image, their mortal part shall put
on immortality, and they shall hear the transporting sen-
tence pronounced by the mouth of their judge, " Come
ye blessed of my father, inherit the kingdom prepared
for you from the foundations of the world." And when
the grand solemnity is ennrluded, he Avill lead them for-
ward amidst the joyful acclamations of their elder bre-
thren, to those mansions of joy and rest, which he has
purchased for them with his blood. Millions, and mil-
lions of ages shall roll on, while they are continuing to
enjoy the smiles of his countenance, and when they are
past and gone, their happiness is but beginning, is as far
from a period as it was at the first moment of their in-
troduction into the paradise of God. " Eye has not
seen nor ear heard, nor has it entered into the heart of
man to conceive either the dignity or duration of their
future inheritance." It is a portion large as their most
extensive wishes, durable as their immortal souls, and
worthy of a G od to bestow. This is the salvation which
the son of man came to procure, for the degenerate
posterity of Adam.

APPLICATIOX.

Sec now, my friends, and behold and admire tlic stu-
pendous scheme of divine mercy and grace through a

CHRIST THE SAVIOUR 0¥ LOST SINNERS. Si

Redeemer. A world of rational and imnioii:al beings
rescued from overwiielming misery and distress, a w orld
made happy — everlastingly happy, if tlieir own impeni-
tence and incorrigibleness in sin prevent it not. And say,
what sentiments it ought to inspire. AVhy, sentiments
of gratitude too big to be uttered, too fervent to be con-
cealed ! We think no language too harsh, no usage too
severe for the degenerate person who could be guilty
of base ingratitude to a generous friend and father of
his country, who only lives to serve and would gladly
die to save it from destruction. But what are all the
heroes and patriots that ever lived, in comparison with
the great dclivei^r of mankind ? Or what are all the
blessings wliich they have procured for their generation,
in comparison with <* glory, honor, and immortality?*'
Lighter than vanity and nothing, when laid in the ba-
lance with a *• far more exceeding and eternal weight
©f glory ^" the greatest blessing that man could receive
or even God bestow. Behold with an eye of faith, a
spectacle, worthy to be beheld by God with pleasure,
and by angels with wonder and astonishment ; a specta-
cle more august and awfully glorious, than was ever
exhibited on the theatre of nature before. Behold the
adorable son of God, whom angels and arch angels are
commanded to Avorship, pouring out his sacred blood for
rebels to his crown and dignity ; bearing the insults of
the wretches he came to save, expiating the sins of an
ungrateful world, and procuring the happiness of a rank
of beings involved in ruin and misery, beyond the power
of language to express ! Behold him bleeding a sacred
victim on the accursed tree, to make an atonement for

our sins, and groaning under the weight of his father's

M

S^ CHRIST THE SAVIOUR OF 1>0S»T SINNEftS.

wrath, which wc had deserved to feci in our own per-
sons, until at last he hows his sacred head, and shuts up
the solemn scene with these comprehensive words : —
« Father it is finished;" the great, the stupendous work
is done ; the universal sacrifice is completed, wliose vir-
tue and efficacy extends from the foundations of the
world to the final conflagration, from the hirth of time
to its period ; and which hoth angels and men shall con-
template throughout eternity with awful joy and grati-
tude. And can wc, my friends, tlie favored subjects of
these astonishing endearment, hear of this prodigious^
expence of goodness, with a cold insensibility and a stu-
pid indifference ? Can we ever turn our thoughts to this
marvellous contrivance of wisdom and grace, without
hearts overflowing with gratitude and love to him, whose
howels of mercy yearned over us with divine compassion
and provided the Saviour ; and to him, wlio being in the
form of God, humbled himself unto death, even the
death of the cross, to raise us to the exalted privilege
of becoming tlie sons and daughters of the most high
God. If we And ourselves aftected witli endearing senti-
ments of love tovi ards virtuous characters, whicli we read
of in ancient history ; if, wiiiletlieir story is represented
in our view, we feel our hearts interested in their favor,
if wc honor and esteem even the distant patriot, with
whom we have no connection, and from whom we can
derive no advantage, how much more should we esteem
and honor and love the great Redeemer, the beneflt of
whose actions and sufferings reaches to all ages and all
nations I ^Vliat are the heroes of antiquity to us, or we
to them, ^\ho luight have been an honor to the age in
^\}uth they lived, but are of no service to us ; like the

CHRIST THE SAVIOUR OF LOST SINNERS. 83

sparkling stars in the midnight sky, wliich are the
sources of light and heat to their own systems, hut
^vhose feehle rays do scarcely reach this distant v»orld,
to give us notice of their existence. But our Saviour
was a person horn for the whole world ; and his hirth
was " glad tidings of great joy to all people, a light to
the Gentiles and the glory of his people Israel." " O ! the
height and the depth, the length and thehreadth of the
love of God in Christ Jesus, which passeth knowledge !**
Hard and ohdurate indeed must that heart he, which
can attentively meditate on this amazing scene, the re-
demption of our ruined world hy Jesus Christ, Avitiiout
feeling the most lively emotions of gratitude, witliout
being constrained by the powerful efficacy of his love to
live to him, " who first loved us and gave himself for
us ; that he might purify us to himself, a peculiar peo-
ple zealous of good works."

Let us, my friends, ever remember that our Saviour
came into the world to save us from our sins, as well as
from the penal consequences of tiiem in the future state.
In vain do Ave expect to be saved by his death, as a com-
plete satisfaction for sin, unless we are sanctified by his
spirit and made holy as he is holy. He came not to make
our repentance and obedience to the divine laws unne^
cessary, but to make them accepted of God. "We are
not our own, we are bought with a price, even the pre-
cious blood of the son of God. Let us therefore serve
him with our souls and our bodies, which are his.

And now, my friends, suffer me in the conclusion, to
nrge it upon your eonsciencee, with all the earnestness

Si tniiisi* Tiii; ftA^ioiK ht jlh^t sinkers.

and importunity Avbich a matter of so much importanckt
demands, to cnfiuirc with impartiality, whether the de-
sign of Clirist's coming into the worUl, has taken place
witli respect to your souls ; whether the birth of a Savi-
our has been ^* glad tidings of great joy to you :" or
whether liis labors and sufferings have convinced you of
your need of a Saviour and brought you to a cordial com-
pliance with the gospel covenant. No doubt, you hope
favorably concerning yourselves : but do your tempers
and lives lay a solid foundation for your hopes. Re-
member, that it is the idlest dream that ever imposed
upon the human understanding, to hope that you may
he interested in his death and sufferings, while you do
not imitate his example nor live by his gospel. How
inexcusable therefore must we be, if, under all the glo-
rious advantages we enjoy by the coming of a Saviour,
we nevertheless continue impenitent and die in our sin
at last. Shall the blessed Jesus set so high a value on
an immortal soul, as to think it worth all his labor and
pains to rescue it from eternal destruction? And shall
we, notwithstanding, plunge ourselves into remediless
ruin, by our neglect of this great salvation, and a foolish
attachment to things, which in this comparative view,
are lighter than vanity ? Shall we thus requite " the
God that made us and the Lord that redeemed us with
his own blood."

Yoii may indeed think of these things as you have
often done, with a cold indifference and neglect : but
believe it, you must one day appear in the presence of
that Saviour, who came to save them that were lost, to
account for all your delays and carelessness, your mis-

CHRIST THE SAVIOVK OF LOST SINNERS, 83

pent Sabbaths, your abused ordir.anees, your slighted
calls and broken covenants : for " he will be revealed
in fiaming lire, to take a dreadful vengeance on all them
that know not God, and obey not the gospel of his son."
These arc uot visionary notions, this is not an empty
harrangue : there is a glorious reality in the gospel to all
those who cordially comply with the design of Christ's
coming into the w orld, and it is full of amazing terror
to all that neglect this great salvation. Let us then
labor above all things, to secure an interest in that great
salvation, Avhich he came to purchase for us with his
blood. Let us depend on the merits of his atonement for
the pardon of our sins, and on the grace of his spirit, to
enable us to comply with the gospel covenant ; and let
us make it the constant business of our lives, to adorn
the doctrines of God, our Saviour in all things, " walk-
ing as becomes those that are redeemed by the blood of
Christ,"

•

SERMON Y.

TVi: HOLY SPIRIT THE CO^n^ORTEK.

JOHN, XIV, 16,

Jind I ivill praij ilic father , and he shall give you anu-
thcr comforter, that he may abide ivitli you forever ^
Crvcii ihc spirit of truth, &c,

Upon a slight survey of ouv situation and circum-
stances in the present world, tlic liglit of nature alone
is sufficient to shew, that we are weak and indigent
creatures, surrounded witli innumerable wants and in-
iirFiiiti'js, and e>:po3ed to dangers of every kind, and
from cTcry quarter. "We are neither able to supply our
returning wants, nor sagacious enough to foresee ap-
proaching dangers, nor powerful enough to ward them
off. So blinded are our minds by prejudices, and so
enslaved by the darkening influences of various contend-
ing passions, tliat " it is not in man that walketh to di-
rect his steps,-' Notwithstanding all the boasted rc-
iinements of philosophy, so sensible were the wiser
Heathens of their weakness and ignorance, that tliey
earnestly desired divine iiluminatjon and assistance from
above, and acknowledged that their situation was such,
that it was worthy of a God to interpose for their re-
lief. The feeble light of nature, when cultivated by

THE HOIY SPIRIT THE COMFORTER. 87

the most sedulous eare, they found insufficient to pre-
serve them from daily errors in sentiment and pi'actice,
or to support the mind under the various troubles and
perplexhicrs of life. — But it is a glory peculiar to the
ehrisliau religion, that it is capable of yielding light
and direction in the path of duty, and even joy and
U'iumph to the mind, in the midst of calamities, in
which the strength of nature and philosophy can hardly
afford arguments for patience. These boasted aids are
like a candle in a tempestuous night which is frequently
extinguished iu the midst of the storm, and instead of
directing and cheering the weary traveller, leaves him
on a sudden in darkness, horror and fear. But the gos-
pel is « a light to our feet and a lamp to our paths.'*
It directs us where we may find an ample provision for
all our v/ants of a spiritual kind, and at the same time
excites us by the most convincing arguments to repair
to that unwasting fountain for that purpose. It teaches
us, that in our blessed redeemer are lodged all the
rich treasures of wisdom and grace, and gives us en-
couragement from the unbounded compassions of his
heart, to expect from him all that gracious supply^
.vhich our various cases require. He has purchased
the holy spirit, with all those sanctifying, comforting,
and strengthening infiucnces, which are necessary to
subdue our corruptions, to support us under trouble, to
assist us ia the performance of duty, and to prepare u i
for the joys of a happy immortality. And as all fulness
dwells in him, whereby he is able to satisfy the largest
desires of his children, such also is his tenderness fop
ihem, and his continual desire to promote their happi-
Jioss, that he ever manifests the ercatest readiness to

c^

$8 THE HOLY SPIRIT THE C«MFORTEK.

eommunicatc of liis fulness, to answer the various pur-
poses of the spiritual life.

These observations are abundantly verified by the
consideration of the circumstances in which he made
the encouraging promise in our text, to his disconsolate
disciples. In the context, touched with the most ten-
der concern for their comfort, he is preparing them to
bear his removal from them, which was now approach-
ing, with patience and resignation. He informs them,
that he was going before them to prepare a place for
their reception in the mansions of his father's house^*
and that " he would come again and receive them imto'
himself, that where he w as, they might also be." This
was one ground of consolation, which he afforded tliem.
Another was, that although he was necessarily absent
from them, for a little time, yet they should not want
any supply of wisdom and strength, which their circum-
stances required ; for whatsoever they should ask in his
name, he would procure it for them from his heavenly
father. And in the last place, to shew them that he
could not be unmindful of them, when surrounded with
all the glories of liis exaltation at the right hand of the
majesty on high, he assures them that he would "pray
the father, and he would give them another comforter,
that lie might abide with them forever, even the spirit
of truth." The presence of this comforter was of so
much consequence to them, that he tells them in ano-
ther place, that it was expedient for them, tliat it was
for their interest, that he should go away from them,
for otherwise the comforter would not come to them.
By this he signified to them, that his own presence with

THE flOXY SPIRIT THE COMPORTER» 89

them would not counterbalance tlie loss they should sus-
tain by the absence of this comforter*

In this consolatary discourse with his disciples, vre
•behold not only the general care which the blessed Re-
deemer exercises over ail liis children, wliich is sufficient
to engage them cheerfully to trust him for providential
supplies, while they are engaged in his service : but also
the most alFectionate discoveries of his very heart, over-
flowing in every sentence with the kindest concern, not
only for the safety but also for the comfort of all his peo-
ple, who, through the preaching of his word in the suc-
ceeding ages of his church, should believe on his name.
Herein we see a lively image of that tenderness with
which he will another day, ^< wipe away all tears from
their eyes;" and particularly from the gracious promise
of our text, the disconsolate believer who is mourning un-
der a sense of his remaining corruptions, and the conse-
quent apprehensions of his heavenly father's displeasure, J^
may derive abundant support through the tiresome pil-^
grimage of life, and encouragemnct to hope, that being
sealed by the spirit of promise he shall be safely conducted
through all the troubles and storms of the present state,
and brought at last to the mansions of his father's house
above. For surely when he spoke these reviving words^ ^^
he was also solicitous that our hearts should not be ^
troubled, and therefore provided a noble ct)rdial, the
strength of which shall continue to the remotest ages :
for this comforter shall abide with his children forever*

As we propose, this day, in humble obedience to the

command of Christ, to sit down at the Lord's table, amt

N

0

§

'i''

iH) THE IIOLl SPIRIT THE COMFORTEB,

to coiimiemorate the death and love of our absent Re-
deemer, Mc could not fix upon a more proper way of
employing your attention on this solemn occasion, than
hj leading your thoughts into a particular survey of this
gracious promise, Avliich he designed for the comforSf
and encouragement of all his children. ^Vhilc we are i
discoursing on this refreshing subject, we hope that you
will accompany us with your ardent aspirations to hea-
ven, that this sacred comforter Avould draw near to us
by his gracious influences, that we may know and feel
the rich import and glorious extent of this animating
promise.

For the sake of your memories, we propose, through
divine assistance, to throw our thoughts on this subject
into the following method. We shall consider,

1. AVho this Comforter is who is sent by the father and
the son ?

n. For what purposes he is given ?

III. What is our duty in consequence of such a gift?

I. WIio is this Comforter who is sent by the fathev

and the son ?

There can be no doubt, but that the third person of
the adorable trinllT, is liere intended as the oiBcc as
eribed to him in our text, is the part which the sacred
oracles ascribe to liim in the crconomy of our redeinp-
fion. lie is described under various characters in scrip-

THE HOLY SPIRIT THE COMTORTES. 9i

ture, such as " the holy spirit,' ^the holy ghost,' < the
eternal spirit,' < the spirit of God,' « the spirit of Christ,'
< the spirit of truth," of grace, " of glory and of power."
He is stiled the spirit of God, not only because he is
sent by the father, but also in a sense more sublime and
peculiar. He is the spirit of God in as intimate a
sense, as the si)irit of a man is the man ; as is plain from
the apostle's comparison : ^< the spirit searches all thingSj,
even the deep things of God : for what man knoweth the
things of a man, save the spirit of man which is in him ;
even so the things of God knoweth none, but the spirit
of God."^ This makes it evident, that there is such a
close and intimate union subsisting between God and the
spirit of God, as that he is privy to his most abstruse
and hidden counsels, in the same manner as the humaii
spirit is conscious of all the thoughts and intentions of
the man. The incommunicable perfections of the adora-
ble God, are frequently ascribed to him in sacred writ,
such as eternity, omniscience, omnipresence. ^^ Whi- .
ther shall I fly from thy spirit," says the Psalmist. f It
cannot be easily conceived, how all christians through
the world could be directed to expect his influences^
without supposing him to be possessed of that divine
perfection, omnipresence. We can by no means appre-
hend it possible, that a finite being could have access to
all minds at once. These things shew that he is God
equal with the father and the son, and the third person
of the sacred trinity, the great object of the christian
worship. How he has obtained the peculiar title of the
holy spirit, in contradistinction from the father and the

* 1. Cor. xi. + Ps. cxxxjx, 7.

J% THE HOLT SriRIT THE CO^IFonTElS.

son, ^^^c may learn from considering, that lie is described
every where in scripture, as conversant >vith human
minds, assisting them >vith his divine and holy inspira-
tions, invigorating ami empowering them by his streng-
thening inlluenecs, and ena!)ling them to think and act
w ith more energy and power, in tlie knowledge of truth
and the practice of lioliness, than what belongs to thp
spirit of a man or a mind purely human.

But it is in a very different sense that he is stilcd th«
spirit of Christ. We know that Jesus Christ is said to be
" full of the holy ghost," to be " anointed with the holy
ghost,'* and to have the " spirit without measure." —
Whatever he did is said to be done by tlie holy ghost : he
w as led by the spirit, cast out devils, and did other mi-
racles by the spirit of God : he gave commandments to
his disciples through the hoJy ghost, and offered himself
upon the cross through the eternal spirit. This may
seem a sufficient foundation for his being stilcd the spirit
of Christ : but if we stop here, we shall come far short
of the scripture notion of this appellation. Christians
arc also said to be *^ born of the spirit," to be << led by
liim," to be ** full of the holy ghost," to work miracles,
speak divers tongues, prophesy, and to do all good and
holy actions, by the spirit of God ; and yet this sacred
person is ncTcr called the spirit of David, of Peter, or
Paul.

To comprehend this more fully, let its consider thw
character which Jesus Christ sustained on earth, viz.
the representative of the wliole human race, the great
f^xcmplar of the human uaturc restored to its primitive*

THE HOLT SPIRIT THE COMroHTEIL 9*5

integrity. According to this, it is familiar with the
upostle Paul, to consider the whole assemhlage of chiis
tians through the world, as his hody, and individually
as members of this body, doing whatsoever they do, and
receiving whatsoever they receive in him. Hence, we
are chosen, adopted, sanctified, crucified to the worlds
raised from the dead in liim. Hence is the edifying of
his body, till we come to a perfect man, '^ to the mea-
sure of the stature of the fullness of Christ j" that is^
till the christian body be compleated by the union of all
its members, which will then be commensurate to the
fulness of Christ ; so that the loss of a single christian
would be the loss of a member of Christ's body, which
would render it imperfect* As the whole assembly of
christians therefore, is represented as the body of Christ,
and as they are all actuated and led by the holy ghost,
this sacred agent, for this reason, is called the spirit of
Christ, He is also stiled the spirit of Christ, becausoH,
hy his meritorious death and sufferings, he purchased
the sacred influences of the spirit, Avliich were thcreiore
treasured up in his hands, to be communicated by Iiim
to his members, for their support and refrcsiiment ia t\\i>.
spiritual life.

This serves to explain what our Saviour says to his
disciples, when conversing with them concerning the
«oming of this comforter, and concerning the necessity
«f his own ascension to heaven, previous to their receiv-
ing this promise of the father. " If I go not away, the
comforter will not come unto you : but if I go I will
send him unto yoiu'^ For fiinee the holy ghost was the

Oh THE nOLY SPliUT TilK COMfORTEIi,

spirit of Christ, Avho possessed liim ^vitli all his sacred
influences, in fulness and >vithout measure, to be after-
wards diffused by him in various measures and propor-
tions, through his mystical body 5 it seems at least pro-
bable, from the whole oeconomy of redemption, that
while our blessed Redeemer remained on earth, and tlie
work assigned him was not yet compleated, the influen-
ces of the holy spirit Avere in a great measure confined
to his sacred person, and no farther communicated by
him, but occasionally and in a certain degree, to his
apostles and disciples, for particular purposes. Hence
the evangelist observes, that " the holy ghost was not
yet given, because Jesus was not yet glorified."* But
when the w;ork of redemption was compleated, and he
ascended up on liigli, to enter into his glory, then he dis-
ti'ibuted the several gifts of the spirit to his disciples, to
qualify them for the propagation of the gospel through
the world; and larger measures of the sanctifying and
illuminating influences of the spirit, were imparted to
chrij?tians for the various purposes of the spiritual life.
For we are not to imagine, that the extraordinary and
miraculous powers, wliich appeared in the first ages of
Christianity, Avcrc tlie only influences of the holy ghost :
for there is no grace, no virtue, not even so much as a
good thought or pious resolution, but what in the scrip-
ture account of things, is owing to the kindly sugges-
tions and efiicacious operations of the spirit of grace.—
This brings me to consider,

II. For whit purposes the holy spirit is given.

/ *Job. vn.G9.

^ ■■■' ■tjv

THE HOLT SPIRIT THE COMFORTER. 95

1. The miraculous gifts of the spirit ivere tlesigned to give
sufficient attestations of the truth of a divine revda-
tian.

This sacred agent acted as a spirit of prophecy un-
der the first dispensation. <» Holy men of God spake as
they were moved hy the spirit of God.'*=^ " The spirit
of Christ was in them testifying the things which they
delivered/*! In the primitive ages of Christianity, Iiis
extraordinary influences were very surpi^ising and ex-
tensive. By him the apostles and first publishers of th<?
gospel, were enabled infallibly to make kno^>ii the will
of God for the salvation of the world, being endowed
with such supernatural qualifications for the services to
which they were called, that their enemies " were not
able to resist the spirit by which they 8poke.'':|: The
holy spirit gave many miraculous attestations to the
truth of Christianity, by the gift of tongues and by many
other signs and wonders. These were peculiar to the
first age of Christianity and necessary for the laying tlie
foundations of the gospel church, but not designed to
be continued in after times, as the revelation of tlie
divine will was then completed, and sufficient provision
made for conveying the same down to the succeeding
ages of the church.

But altliough tiiese miraculous operations of the spirit
ceased, when there was no further occasion for them,
yet there are the common and sanctifying influences of
grace, Avhich are absolutely necessai^' for the beginning

^2.Pet.j,21. fl.Pet.i, 11. fAct.vj.IO

■i)6 THE HOLY SriiaT THE COMrOKT4iK.

aud progress of tlie spiritual life in the soul, which arc
still bestowed upon (^liristians in various proportions. —
Therefore we add, that

2. Tlie spirit of God is given to illuminate the mind in
the knowledge of Christy and to renetv and change the
heart.

The melancholy condition of all men by nature is, that
ail llie powers and faculties of the soul are miserably
perverted by sin. Our understandings are darkened,
our wills stubborn and refractory to the divine com-
mands, our consciences are hardened, our affectior. sand
passions arc set upon wrong objects, and our resolutions
and attempts for a reformation are too often weak and
inefTectuai. But the influences of the holy spirit are
communicated to remedy this fatal disorder of the soul.
He enlightens the darkened understanding and brings Viie
truth of the gospel home to our consciences, with divine
power and energy, by representing them in such a strik-
ing point of light, and engaging our attention to them,
that our hearts are brought under the influence of them.
Thus he " takes of the things of Christ and shews them
xinto us,' < shining into our minds to give us the light of
the knowledge of the glorious God in the face of Jes; s
Christ.' • Thus he gives us new apprehensions of the ador-
able God, as being of purer eyes than to behold iniquity,
and yet as exercising tlirough a Kedeemer the unsearcha-
ble riches of his grace and mercy to our degenerate race,
in perfect consistence with the various claims of his jus-
tice, wisdom and truth, and with the rights of his moral
government of the world. Thus he convinces us that we

THE HOLT SPIRIT THE COMFORTEH. 97

have ruined ourselves, that we have exposed ourselves to
the just resentment of an offended God, and that avc are
unahle to recover ourselves from the ruins of our fall, or
from the guilt and bondage of sin. Thus lie persuades
us tliat we stand in need of the interposition of the great
Redeemer of mankind, and that he is both able and
willing to save.

By the sacred influences of the holy spirit, the soul is
brought to see the suitableness of the Redeemer's cha-
racters and offices to its own condition, and to value an
interest in his death and righteousness, above every
worldly consideration, as a miserable captive would
prize a deliverance, or a condemned malefactor v^ould
esteem a pardon. By these means the stubbornness of
the will is removed, so that every high thought that ex-
alteth itself against the knowledge of Christ, is brought
into subjection to him, and we are made willing in a day
of his power, to accept of him in all his characters and
offices, on the terms of the gospel. Hereby w^e arc
brought to choose God for our portion and happiness,
Jesus Christ for our saviour and redeemer, and tlie
holy spirit for our sanetifyer and comforter. By this
sacred agent our hard and stony hearts are melted dov, n
into a penetential sorrow for sin, and a cheerful readi-
ness to comply with every commanded duty. Our affec-
tions which are too much engrossed by lying vanities and
empty shadows, are in some good degree disengaged
from worldly attachments and set upon things above. —
It is he alone that strengthens our weak resolutions to
forsake evei^ false and wicked way, and animates our
feeble endeavours to turn unto the Lord our God, with

ys THE HOLY sniiiT Tiir4 comfortek.

all our hearts. In a word, it is by his continued influ-
ences that Avc are cnahled to die unto sin and to live unto
holiness. Thus we arc said " to be horn of the spirit,
to be renewed in the temper of our minds, to be trans*
formed into the divine imngc, from glory to gloi'}', even
as by the spirit of the Lord." Thus the soul experi-
ences that saving change, whereby all old things are
passed away and all things arc become new. But this
is not all*

3. The spirit of Vod is also given to make us fruilful
iiud progrcssirc in holiness,

"We arc indebted to (he spirit of grace not only for
the implantation of graee in tlie soul, but our progress
in the road to eternal life is also to be ascribed to the
operations of the same almighty agent. When his di-
vine influences are communicated to the christian, they
enable him to bring Ibrtli tlic fruits of holiness ; and
the soul, which was before justly compared to a bar-
ren Wilderness, which produces nothing but thorns and
briars and other useless shrubs, is now like a watered
garden, which abounds sxlVa a rich variety of the most
ttseful and agreeable productions. By our vital union
to Jesus Christ, which Is ei^ected by the operations of
the spirit of grace, v. orking fiiith in us, we are enabled
to bear much fnut. <• I am the vine,*' says our Saviour,
•^ and ye ai'c the branches. He that abideth in mc and
f in him, the same bjingeth forth much fruit, for v/ith-
out mc ye can do nothing," '^i'hc christian, that is
hi any eminent degree actuated by the spirit of grace,
is dally growing hi grace, adding something t© his spi-

THE HOLY SPIRIT THE tOMrOKTEK. 1)9

ritual stature, and making advances in tlic various
branches of the christian character. Far from resting
contented ^vith former attainments, he " forgets the
things that are behind, and presses toward the mark,
for the prize of the higli calling of God in Christ Jesus.'*
Daily aspiring after perfection and going on from
strength to strength, he studies to have his passions
more mortified, his corruptions more subdued, his graces
more confirmed, and himself made more active and cheer-
ful in religion. Although all do not arrive at the same
perfection in holiness, yet, because it is essential to the
nature of true grace to grow, all true christians will
make more or less proficiency in the road to eternal glory
in proportion to the measure of grace bestowed upon
them, and to their own activity and diligence in the spi-
ritual life. This will more fully appear by attending to
the following particulars.

4 llie holij spirit is given to assist lis in the 'perfor-
mance of the various duties incnviibcnt upon ns.

He enables us to discern and recollect what is our
duty in the various circumstances of life, and how it
may be acceptably performed. How many of our du-
ties lie in the middle between the culpable extremes on
both sides, which perplex our judgment and practice.
In the duty of self examination, for instance, hov. difii-
cult is it to set the marks of true grace neither too
high nor too low, that we may pass an impartial judg-
ment upon our own spiritual state, without too much
favour towards, or unreasonable prejudices against our-
selves. Into this duty, in particular, the apostle intro-
duces the agency of the holy spirit^ «^ witnessing with

100 THE HOLY SPIRIT THE COMrOltT«R.

our spirits, that wc fire the eliiWren of God," if indeed
Ave have passed from death unto life. Does not the ex-
tensive and difficult duty of pi'^yer require such intense*
ness of mind, such fervour of affection, and such dili-
gent preparation, that tlie most experienced christians
iind it a matter of ,e;rcat difficulty to collect their scat-
tered thoughts, to restrain their ifvandering affections
and to maintain upon their spirits that solemn awe and
reverence, which becomes us, when we approach the
throne of the most hig]i God ? And does not the inspired
apostle make the regular and acceptable discharge of
this solemn duty to depend upon the spirit's helping our
infirmities, and making " intercession for us with groans
that cannot be uttered ;" in as much as " we know not
what we sliould pray for, as we ought." Is not the path
of duty often embarrassed with many perplexities and
intricate circumstances, so tliat it is extremely difficult
to discern the will of God in various dispensations of
liis providence ? Is not human wisdom often at a loss
to discover the time and place, the nature and kind, the
jncasure and method of each duty arising from our va-
rious connections in the social life, wliere providence
has allotted us an extensive sphere of usefulness. Puz-
zled with these difficulties, do not the wisest of men of-
ten wish for and earnestly seek a superior direction
from above ? Acknowledging that " it is not in man
that Wiilkcth to direct his steps ;" do tliey not often
breatlic out their ardent desires in the language of tlie
pious Psalmist, '* shew me thy ways O Lord, teacli me
thy paths." Now, is it not the express office of the spirit
fit* truth in the CRconomy of redemption, to take of the
iiiiiigs of Christ, and to sliew them unto us, and to lead

fHE HOLY SPIRIT THE COMFORTER. 101

US in the way everlasting, and to bring to our remem-
brance the things that Christ has said for our direction
in the intricate mazes of life. And can we not appeal
to the comfortable experience of many cliristians, that
in many seasons of life, when surrounded with perplexi-
ties and involved in darkness, they have found counsel
and direction from God? Can they not recollect the
time, when they found a ray of divine light darting into
their minds on a sudden, or a surprising and unexpected
concurrence of circumstances, conspiring together to
point out the way of duty A\ith comfortable satisfaction
and evidence? Have they not often in this manner
heard, as it were a word behind them, saying, *^ this is
the way, walk in it.'* How often will the observant
christian find reason to acknowledge himself indebted
to the sacred agency of tlie spirit of truth, for many
seasonable hints, and pious suggestions, enlarging the
mind with a clear and easy perception, of what belongs
to the due performance of many duties, when his views
before had been much confused and contracted, and his
attempts clogged with discouraging difficulties.

But besides the knowledge of our duty, the holy spirit
assists us in the performance of it, by affording a practi-
cal experimental knowledge, and a lively and abiding
sense of those divine truths that are the grand motives
to all duty. How frequent are the complaints of exer-
cised christians, that the great and wonderful tilings
contained in the law and gospel of Christ, appeiir to
them strange and insipid, that after all their endca-vors
to quicken their attention and to engage all the active
powers of their souls in religious duties^ yet they can

103 THE HOLY SPIRIT THE COMFORTEK*

derive but little or no vital warmth of affection from
them. They hear and read of them, they converse
with them in their devotions in private, and meditate
on them in public ; but alas ! it is without any clear
views of their transcendent lustre and glory, without
any heart-felt relishes of their sweetness, and without
any powerful impressions left on their minds. But at
other tim^s when the spirit of God opens their eyes to
behold the wonderful truths of his word, the same di-
vine truths, whose force was so feeble and languid be-
fore, now break into the mind with such marvellous
light and glory, as to fill the burdened soul with holy
rapture and wonder, and spread their quickening influ-
ence over all the powers of their nature. It would be
injustice to the sacred agency of the holy spirit, not to
ascribe this blessed effect^ to his bringing the truths of
the gospel Avith power and energy to the conscience, and
liis shining into our minds to give us the light of the
knowledge of the glory of God in the face of Jesus
Christ. Thus it is that he inspires us with readiness
and alacrity in the performance of duty. It is God, by
his spirit that w orks in us to will and to do, of his own
good pleasure, quickening us to the several duties of
our respective callings and employments in life, and
disposing and preparing our hearts for religious exer-
cises. It is he, who excites holy motions, inspires with
humble, yet lively resolutions, and preserves them warm
and steady in the soul, thereby effectually inclining us
to the appointed work by the sweet and powerful con-
straints of his marvellous grace. And many christians
can testify to tlic honor of free grace, that wlien they
have found their good dispositions wear off, and a list-

THE HOIiY SPIRIT THE COMroHTEK, IQa

iess inactivity overspreading their souls, tliey have ex*
perienced this sacred agent aAvakeniiig their drooping
spirits, reviving their languid aifections, and maintain-
ing in them a suitable frame for patient continuance in
well doing. Tliis he effects by impressing the mind
■with appropriating views of the great and precious pro-
mises of the gospel, with the comfortable assurance of
his upholding and strengthening presence, by reviving
the recollection of former manifestations of his love in
the ordinances of the gospel, and by affording immediate
foretastes of that glorious state, where we shall be able
to serve our God without heaviness or distraction. It is
the spirit of God, by his wonderful working in the hearts
of his people, that suppresses evil inclinations, that wea-
kens the power of evil habits, that lays our lawless pas-
sions and appetites under the restraints of his grace,
that quickens those holy affections and gracious princi-
ples into lively exercise, which ought to accompany the
performance of every religious duty. It is the spirit of
faith, of love, and joy, which helps our infirmities in all
our comfortable approaches to God in the ordinances of
his hause. When we are enabled to pour out our hearts
before God, in awful yet delightful adorations of his
sublime and incomprehensible glories, in a lively flow of
penitent affections and genuine contrition for our siiis,
in warm and fervent breatliings after spiritual bicssings,
in an easy resignation of all our temporal concerns to
his Avill, in the various pleadings of faith, and in tlio
lively emotions of love, of gratitude and joy, when wc
acknowledge his benefits ; the spirit of grace and suppli-
oation has been previously poured out upon us, has been
moving upon our hearts, and affording this glorious liber-

10 i THE IIOJLY SPIRIT THE COMFORTEE.

ty, and enlarged emanation of spiritual affections and
graces. Tims " he makes his cliildren perfect in every
good work, to do his will, working in us that which is
well pleasing in his sight, through Jesus Christ."*

We might easily go on in expatiating upon this copi-
ous and delightful subject, until the very design of
preaching would he defeated by the length of the dis-
course. IrVe shall therefore be contented to mention
another particular, at present, viz. that

5. The Hohj Spirit is given to comfort us under tlit
various troubles of the civil or religious life.

The mourning christian experiences an holy joy and
triumph in the communications of grace, in the instan-
ces already mentioned : for what can be more refreshing
to the weary traveller, fainting under the scorching rays
of the sun, or ready to die for thirst in the sandy de-
sert, than a draught of cold water ? And yet this is but
a faint emblem of that spiritual refreshment which the
humble christian derives from the spirit of God, who
raises his views to the eternal Jehovah and enables him to
consider him as his indulgent father and his everlasting
friend. It is the spirit of God who strengthens his faith,
and leads him to see that his Redeemer liveth and reign-
eth at the riglit hand of the majesty on high, conduct-
ing all tlie operations in the kingdoms of nature and
grace for the benefit of his children. It is by the in-
ward witnessing of the holy spirit, that he is led to see

*Heb. xiij., 21.

THE HOLT SPIRIT THE COMrORTES. 105

his sins pardoned throiigli the atonement of tlie son of
God, himself rescued from hell and destruction, and in-
terested in the great and precious promises of the gospel^
and all the glorious blessings of the new covenant that
was ratified in the Redeemer's Wood. Storms of temp-
tation may indeed arise and threaten to overwhelm his
soul ; they may assault him with such violence as to
shake his confidence in God, and almost reduce him to
despair. Principalities and powers and the rulers of the
darkness of this world, may associate their comhined
legions and lead him for a season captive at their plea-
sure ; the world may spread her alluring charms hefore
him to captivate his affections, and the great remainders
of corruption that still lodge in his bosom, may through
his neglect, lead him astray from God and his duty ; and
in righteous displeasure, the spirit of God may with-
hold the comfortable manifestations of his presence, so
that he will go mourning under the hidings of his fa-
ther's face. Yet his heavenly father remembers the co-
venant of his love, and although he corrects him for his
transgressions, <•' his loving kindness he will not utterly
take from him, nor suifer his faithlessness to fail."
He sends his spirit to awaken him to repentance, to give
him the victory over his spiritual enemies, and to re-
vive his drooping spirits with such gracious consolations
as these : « Son, daughter, be of good cheer, thy sins
are forgiven thee ;" for " in a little wrath I hid my face
from thee for a moment, but with everlasting kindness
will I have mercy on thee, saith the Lord thy Redeemer.'^
Thus does the spirit of God afford him joy and peace in
believing. And what can be a more sound foundation

for "joy, unspeakable and full of glorv ?" The pleasure

O

iOG THE HOLY si'lillT THE COMrORa'EIl.

ami (lclig;]it Avliicli arises from tlie comimmications of
grace, are a fiiiul of liappiness which is independent of
the body and all the vicissitudes of this changing scene,
and which the world, with all its enjoyments^ can never
equal.' What calamity or affliction can hefal the ehris-
tiim, that can roh him of this liappiness ? In what trou-
ble of body, mind, or estate, can he he involved, in which
this sacred comforter cannot have access to him, to sup-
port him with his refreshing influences ? In poverty,
Ihcsc can enrich his soul, in sickness they can relieve
Mm, in solitude they can cheer him, nay, they can make
him smile at the persecutor's lawless rage^ and triumph
oven in the midst of surrounding flames. For having
the witness within himself, the earnest of the spirit
of grace, ** by whom he is sealed unto the day of re-
demption,"^ he can look beyond the grave to his glorious
inheritance among them that arc sanctified.

APrilCATIOX.

1. Is Uie spirit of grace sent hy the father and the son
for all these gracious and important purposes ^

1 hope, my friends, you have been endeavoring to ex-
ainiiie your own hearts, to see whether you have expe-
rienced these saving and sanctifying influences of grace,
transforming you intd the divine image and preparing
you for glory and happiness. What has been said is
sufficient to alarm the thoughtless sinner, Avho has no
grounds to believe that he is led by the spirit, but has
been striving against his kindly influences all his life.
It should give him an awful conviction of his utter ina-
bility to do any thing tiiat is truly pleasing to God,

1*HE HOLT SPIRIT THE COMPORTER. lOT

whatever professions he may make, or whatever religious
services he may attend. Sensible therefore of your
danger, while destitute of the saving operations of the
spirit of grace, let me heseecli and entreat you, as you
value an interest in tlie blessings of the redeemer's pur-
chase, and as you prize the salvation of your ow n souls,
that you suffer yourselves to go no longer in a round of
dead and spiritless duties, but earnestly implore the
gift of the spirit, from tliat God who gives it with in-
finitely more readiness, than thc^most indulgent earthly
parent w ould give bread to a starving child. Is he not
even now striving with your consciences ? and can you
still persist in rejecting his salutary suggestions, until
lie is provoked in righteous displeasure, to withdraw
from you, and you hear from him no more.

But charity forbids me to suppose this to be the
miserable condition of you ail. Tliere are many of you,
I trust, who have rational grounds to conclude, from
the fruits of holiness discoverable in your hearts and
lives, that you have experienced the renewing and
sanctifying operations of the spirit of grace. I hope w^e
shall ever retain grateful sentiments and apprehensions
of that adorable God and redeemer, who have sent this
sacred agent to '' w ork in us, to will and to do of his
own good pleasure." I hope we shall endeavor to ex-
press our gratitude by consecrating ourselves to his ser-
vice, '"walking in the spirit in newness of life." Sen-
sible of our remaining corruptions, and persuaded that
of ourselves we can do notliing that is spiritually good,
let us daily look to the great head of divine iniluences
for renewed communications of grace and strength, f^r

108 ran uoLY sPiiar the gomfortek.

the various purposes of the spiritual life. Let us be
diligent in our attendance upon all those sacred ordin-
ances, in Avhieh >ve have encouragement to expect his
renewing and sanctifying grace. Particularly let the
consideration, that the l-oiy spirit Avith ail his divine
and salutary operations, were procured for us by the
death and suffering of our divine redeemer, engage us
to approach him at his table, which h'e lias appointed
lor the comfort and refreshment of his children in their
tiresome pilgrimage of life. Are you desirous of the
tokens of the redeemer's love, and of the influences of
his grace ? Behold, he is now inviting you in the lan-
guage of tenderness and love, to come to him in that
sacred ordinance for the supply of ail your wants.
<<* Eat, O my friends, drink, yea drink abundantly, O
my beloved." " Wisdom liath built licr house, hath
mingled her wine and furnislied her table, she hath also
sent her ambassadors to you, saying, come eat of my
bread, and drink of my Avine, tliat I have mingled."
He is now inviting you, who is your saviour and your
friend, who loved you and gave lys soul a ransom for
you, and who now remembers you with the tenderest
affection at the right hand of the throne of God. Con-
sider the glorious provision that is here made for your
support and comfort. ^« It a feast of fat things, full of
marrow, and of wine on tlic Lees well refined." It is
a spiritual entertainment for enkindling in your breasts
the sacred flame of devotion and love to your God and
Kedeemer, for promoting your joy and comfort in this
valley of tears. Many a christian can testify to the
honor of tliis sacred institution, that while he was ad-
!iniring the wonders of redeeming grace, and commemo-

THE HOiY SPIRIT THE COMFORTER. 109

rating the dying love of Ms divine redeemer at liis ta-
ble, he has been comforted and refreshed i^'itli the influ-
enees of his grace. Many a christian, v*ho has sat
dowai at the Lord's table ^vith a cold iniaifcctcd heart,
who has poured out his soul to God in the most bitter
complaints, that he loves him no more, that his faith
is so weak and feeble, that he is so soon tired with spir-
itual exercises, that he is so much borne do\yn with re-
maining corruptions, has, notwithstanding, met with
Christ in that holy ordinance, and has experienced di-
vine refreshment and strength before the sacred so-
lemnity was concluded. Let me therefore charge it
upon your consciences as your duty, as well as your pri-
vilege, to do this in remembrance of your absent Savi-
our, depending on his grace, that he will come into you,
and sup with you, and you with him in all the holy en-
dearments of mutual love and friendship. Give not way
to unseasonable scruples and fears ; be not afraid of your
unfitness, nor wait for the full assurance of faith before-
hand, but come with sincere and humble desires to re-
member your dying Saviour, and you may depend upon
a hearty Avelcome. Survey the multitude of your wants
and complaints, and spread them before him at his ta-
ble and be assured that he, " who is able to save to the
uttermost, is also able to do exceeding abundantly above
what you are able to ask or think.'^ Extend your de-
sires to the utmost bounds, that are consistent with rea-
son and religion, and in him you will find a copious sup-
ply. Thousands have been refreshed at this overflowing
fountain in all ages of the church, and yet there is room
for the most needy and weakest of all his humble fol-
lowers; and a gracious welcome " to come and take of

110 THE HOLT SPIRIT THE COMrORTER.

the waters of life freely.'* Despise not therefore your
own mercies, hut endeavor to wait upon God in the
way of liis saered appointment, in humhie dependence
on the influences of tliat holy spirit the comforter, who
can prepare you for the service of your God in this ira-
pcrfcct state, and for the enjoyment of him in those re-
gions of eternal day, where you shall hehold with end-
less wonder and delight, the unrivalled glories of your
incarnate Saviour,

. SERMON VI.

CHRIST'S DOMESION OYER BOTH WORLDS.

HEY. I, 18.

I am he that liteth and ivas dearf, and behold I inn aJhe
forexermore, amen : and have the Jieys of hell and of
death.

The context informs iis that it was our Lord Jesus
Christ, who gave this sublime description of himself to
the apostle John, whom he employed to write and con-
vey his epistles to the seven churches of Asia. When
he heard a voice of the son of God behind him, saying,
" I am Alpha and Omega, the first and the last, and
what thou seest write in a book, and send it to the se-
ven churches, which are in Asia ;" he turned about to
sec the person that spoke with him. Being turned
about, he saw " in the midst of the seven golden candle-
sticks, one like to the son of man, clothed with a gar-
ment down to the foot, and girt about the paps with a
golden girdle. His head and his hairs were Avhite like
wool, as white as snow ; and his eyes were as a flame
of fire ; and his feet were like unto fine brass, as if they
burned in a furnace ; and his voice as the sound of many
waters, and his countenance was as the sun shining in
his strength.'^ Expressions, which denote not only the
glory and majesty of his person, but also his supreme

lli<j Christ's dominion over both worlds.

authority and his vigilant providence, the steadines and
justice of his exalted administration and the extensive
diffusion and glorious efficacy of his gospel. No won-
der that the apostle should fall down as dead at the
sight of such astonishing glory. But the hlesscd Jesus
gently raised him from the ground, and assures him
that he was the very Jesus, Avith whom he has conver-
sed so familiarly in the days of his humiliation, and that
notwithstanding the majesty and splendor of his exalted
state, he still retained the same compassion and tender-
ness for his people. ^< Fear not," says he " I am the
first and the last ; he that liveth and was dead, and he-
hold I am alive forevermore, amen : and have the keys
of the invisible world and death."

What can he a more rational employment than to
meditate on the unrivalled glories of our exalted re-
deemer, to adore the riches of his grace, and to cele-
brate the praises of God our Saviour ? Do not the
angels of God stoop down from their radiant thrones,
to study the mysteries of redemption, and the gene-
ral assemhly and church of the first horn, sing the
praises of God and the lamh ? And shall it not also be
a delightful exercise to us, who are redeemed hy his
blood and acknowledged by him, under a variety of the
most endearing relations, to contemplate the glories of
his nature and to consider the blessings derived from
his unbounded munificence and love ? May not the medi-
tation on the essential and acquired glories of our di-
vine redeemer be highly beneficial to us ? Did sinners
seriously consider the imlimited power of him, who is
the "Alpha and Omega," the almighty, they must

Christ's domixion oyer both worlds. lltS

soon be convinced that it is the height of madness and
follj in them to provoke his v»Tath and abide in the
camp of his enemies. Did they know the glory and
majesty of his nature, they woukl not rush against the
•< thick bosses of his buckler," but without delay would
prostrate themselves at liis feet and submit to his
righteous govt^mmeiit. Were they acquainted witli
the compassions of his heart, they would fly to him as
their impregnable fortress and shelter from the storm
of divine vengeance. Had they ever experienced the
happiness and security of his subjects, the enchanting
vanities of the world would not have such a fatal influ-
ence, to divert them from their obedience to him. And
did his children more frequently meditate on the riches
of his grace, they would not so often sink under the
difficulties of the christian warfare^ nor be so often
filled with desponding fears, that they shall one day
fall by the hands of their spiritual enemies. Upon
these accounts it may be neither an unpleasant nor un-
profitable exercise, to both saints and sinners, to spend
ia few moments in meditating on the sublime description
which the adorable son of God gives of himself in our
text. To assist your meditations therefore on this sub-
ject, we propose, through divine assistance,

I. To explain the various parts of the description as
they are found in the iexi.

1, I am he ihat Ikeilh

Jesus Christ is the living and true God. For he hath
life in himself and co»sequently an inherent power of

11^ Christ's DOMiNia^v o\er both woklds.

communicating it to others. " As the father hath life
in himself, so hath he given to the son to have life in
himself.'' Hence, " the first Adam is said to he a living
soul, but the second Adam, the Lord from heaven is
said to be a quickening spirit," that is able to communi-
cate life to his creatures, having an undivided principle
of life and an independent self-existence in himself. He
lives in a manner peculiar to himself; so that he calls
himself, ** he that liveth," by way of eminence, and as
distinguished from all his creatures which have derived
thetr existence from his almighty word. We arc con-
firmed in this interpretation of the phrase, from the
character he assumes in our context, " I am the Alpha
and Qmega, the first and the last ;" an expression evi-
dently quoted from the prophet Isaiah, (xl, 4, & xxiv,
6,) and applied by him to the only true God, as a de-
scription of his incommunicable glory and unchangeable
eternity. '^ I am the first, and I am the last, and be-
sides me there is no other God." So full a testimony
is this passage to the proper divinity of our blessed
Saviour. But this fundamental article of our faith
rests not on this single testimony. He asserted his OAvn
self-existence and immutable permanency of duration
in a conference with the Jews, when he answered their
question, " hast thou seen Abraham?" by saying, '* be-
fore Abraham was, I am." Now had he only said, be-
fore Abraham was, I was, which would have been sufli-
cient to answer their question ; this much at least might
have been concluded from it, that he had an existence
before Abraham, although he was born in tlie world af-
ter him. But in as much as he said, " before Abraham
Avas, I am," something farther must have been intended.

Christ's dominion over both worlds. 116

Avhich may be readily understood from the original use
of the expression, as it is recorded in Exod. iii, i*.
Where God himself made choice of it, to express hi^
own self-existence and absolute independence, when Mo-
ses enquired after his name. He answered him, *• I am
that I am," tiius shalt thou say unto the children of
Israel, «* I am hath sent me unto you." This is possi-
Wy the most express and direct assertion of the self-
existence of the supreme God that is to be found in the
sacred oracles; as ail that are acquainted with the
Hebrew language know that this phrase denotes abso-
Kite being and underived existence. Now, wliy should
our blessed Saviour use and apply tliis expression to
himself, if he was not the self existent God ? He well knew
that it had never been applied to any but the true God.
and therefore he never would have arrogated this lionor
to himself, had he not been possessed of the incommu-
nicable glories of the only lining and true God. Nay,
he is expressly called in various places of the sacred
writings, " God over all, the Lord of Lords, the Al*
mighty, the searcher of all hearts, tlie Alpha and Ome-
ga, who is the same yesterday, to day and forever ; whose
goings forth were of old from everlasting, who has crea-
ted all things visible and invisible, and upholds them
hy the word of his power." Nay, f^ the fulness of the
godhead dwells in him bodily, and he thought it no rob-
bery to be equal to God." In a word, all the incom-
municable attributes of the supreme God, and all his
distinguishing works of creation, providence, and judg-
ment,^are ascribed to him by the sacred writers, in the
very same language in which they are ascribed to the
only true God 5 and therefore, he mn^i be as truh

116 CHKiaT^ DOMINION OVEE BOTH ^VOIiLDiJ.

God as he is rcaHy man. Tiic siiiiic iv or ship Avas paiti
to him that Avas paid to the father, and hy the express
command of that Jehovah, who will not give his glorj
to another; and therefore we conclude, that he had
an underivcd and unquestionable title to the essential
glories of the divine nature, *' heing in the form of
God, the brightness of the father's glory, and the ex-
press image cf his person." Who but the supreme God
could send forth the almighty word, and immediately
the universe, with all its endless variety of creatures,
emerged out of nothing ? Who but God alone can govern
the stupendous frabric of nature by a single act of his
will, direct its complicated motions and actions with un-
interrupted harmony and design, preserve them in their
proper subordination to one another, and rule, with urt-
controuled dominion in the armies of heaven, the inha>
bitants of earth and the powers of liell, frustrating the
designs of the enemies of his church, supplying the wants
of his numerous family, and conducting liis children to
glory and felicity ? And who but God is able to doom
the wicked to everlastmg darkness, and immediately
execute the irreversible sentence, and with uncontroul-
able authority, open the everlasting gates of heaven for
the admission and reception of his faithful servants ?— *
Must not Jesus Christ be God, to be qualified to govern
and judge the world that he made? Ye5, certainly; and
he will one day appear in all that incomprehensible
glory of the godhead, when all the inhabitants of both
worlds shall be summoned before his bar, the earth
shall be moved at his dread command, and the iieavens
shall flee away from the insuflerablc brightness of his
presence.

Christ's dominion* oyer both worlds. 117

^. The next part of our blessed Redeemer's character
mentioned in our text is, that he was dead.

But liow was it possible for him to die, who had in
himself an imderived principle of life and self-existence ?
The diyine nature cannot suffer and die : But he was as
truly man as he was really God j and the human nature
which he assumed into personal union witli the divine,
was made subject to mortality, suffered and died for our
redemption. This is the great mystery of godliness—
« God was manifest in the flesh." That " eternal word,
who ^vas in the beginning with God, who was God,
and wlio created every thing that was made, was made
flesh and tabernacled among us." Thus it is said in the
language of inspiration, that the prince of life was slain,
that the Lord of glory was crucified, and that the church
\vas redeemed by the blood of God.

There were great and important purposes, worthy of
the Avisdom and goodness of God,^ to answer, by the son
of God's dying for us. He died to make an atcnement for
our sins, being substituted in our place as our expiatory
sacrifice, not to move the divine compassion for us, or
excite an offended God to exercise that mercy and pity
towards us, which are inseparable from the divine na-
ture, but to open a consistent method, whereby his es-
sential mercy and grace might be extended towards us,
without casting any reflection on his unspotted holiness
and impartial justice; or as an inspired penman ex-
presses it, ^< to open a way, whereby God might be just
and the justifier of them that believe on Jesus Christ."
This is evident from all those passage^* in the sacred

lis CHRIST'S DOMINION OVER BOTH WORLDS.

oraeles, Miicre he is said to suiferfor our sins, '* the just
ivv the mijiisl, that he might bring us to God ; to suffer
lor us ill the flesh ; to bear our sins in his own body on
the tree ; to give his body to be broken for us, and his
blood to be shed for the remission of sins; to be
bruised for our iniquities ; to be wounded for our trairs-
grcssions ; to have the chastisement of our peace laid
upon him ; to make his soul an offering for sin 5 to give
himself for us, an offering and a sacrifice for sin unto
God ; to put away sin by the sacrifice of himself; to be
offered to bear tlic sins of many ; to taste death for every
man ; and to be made sin for us, who knew no sin, that
we might be made the righteousness of God through
him." He that was under no necessity of dying, " being
holy, harmless, undefiled, and separate from sinners,"
voluntarily assumed our nature, " humbled himself unto
death, even the accursed death of the cross, that he
might make an atonement for the sins of the people,
and pay down his life as a ransom for us." He cheer-
fully submitted to be made a curse for us, that we might
be delivered from the curse of God's violated law, and
have a sure foundation laid in point of merit and pur-
chase, for our eternal deliverance from deatli and hell,
and our restoration to the favor and friendship of God.
Hereby all tlie important ends of God's moral govern-
ment, that could have been secured by our dying forever,
are as effectually olitaincd by his dying for us, ^< the just
for the unjust." Hereby he has obtained eternal re-
demption for us, and «' is able to save to the uttermost,
all that come unto God througli him ;" so tirat his blood
having cleansed us from all sin, " there is therefor^ now
no coudemniition to them that arc in him." Hereby he

CHRIST'S BOMINION OYER BOTH WORLDS. 11&

has magnified the laAV and made it honorable, having:
fulfilled all the requisitions of its precepts and penalty
in their utmost extent. And hereby he has in his unpa-
glided sufferings and death, exhibited such fearful dis-
pl%s of the divine abhorrence of sin, and of his love to
holiness, and of his inflexible determination to vindicate
the authority of his laws, and the rectitude of his moral
government, as are sufficient to deter his rational crea-
tures from presuming to trample on his laws with im-
punity. Hereby he has confirmed the laws which he
came to give us for the regulation of our conduct, hav-
ing sealed them by his blood. Hereby he has taught
us " to die unto sin and to live unto God," not suffering
sin to reign in our mortal bodies, seeing he bore our sins
in his own body on the tree. And hereby he has taught
us to triumph over death and the grave, having " des-
troyed death and him tliat has the power of death, that
is the devil.''

3. The next part of the description which the hlessed Jesus
gives of himself in the text^ is MholdJ lam alive for-
evermore amen.

He lives forever, not only as the eternal word, pos
sessed of that underived life and glory, v,hieh he had
with the father before the world began : but also with
respect to his human nature, which by virtue of its union
with the divine, was rescued from the dominion of the
grave and dignified with the glorious privilege of immor-
tality. Hence he is the ^< first born from the dead." —
As it was not possible for him to be holden by death, h?
burst the prison of the grave and rose from the dead on

iZO CHRIST'S DOMINION OVER BOTH WORLDS.

the third day, aceordhig to the scriptures. That good
shepherd who laid down liis life for his flock, resumed it
again hy his own power and shewed himself alive from the
dead to a multitude of his disciples, to confirm their wa-
vering faith by this incontestible evidence, that he Tiiad
finally vanquished all his enemies, was placed beyond
the reach of their malice and rage, had accomplished the
arduous work of our redemption on earth, and was there-
fore declared to be the son of God, with power in his
resurrection from the dead. Hereby God testified his
entire approbation of all that>lie had done and suffered,
and that he had fully executed the important commission
he had received from the father. Hereby he is become
the first fruits of them that now sleep ; his resun^ection
and immortal life being the pledge and earnest of our
resurrection and complete immortality. He lives fore-
ver, to give his children assurance, that he will continue
to bestow with a liberal hand, those various gifts which
he received for men when he " ascended up on high and
led captivity captive," Avhich he purchased with his blood
** for the perfecting of his saints, for the work of the mi-
nistry and the edification of the church, the body of
Christ.'* He lives to prepare a place for liis people, to
take possession of the mansions of his father's house in
his own and in their names, as their forerunner ; having
entered into heaven for this purpose, in virtue of the
atonement which he made on the cross for our sins ;
having consecrated a new and living way into the holiest
of all by his own blood. There he ever lives to make
intercession for his people, and to pursue the great
ends of his glorious undertaking, until he sliall have
compleated the salvation of all that come unto Go,d

CHRIST'S DOMINION OYER BOTH WORLBSv 121

through liim. And if he could say in the days of his
ilesli, " Father, I know that thou hcarest me always ;"
Biuch more may we now assure ourselves, that he can-
not fail of success when pleading in the court of heaven,
in virtue of his meritorious sacrifice, for those things
which he purchased for his people with his own blood,
and which his heavenly father stands engaged by cove-
nant to bestow. There he obtains the acceptance of our
persons and services, and receives for us all the neces-
sary supplies of grace, which he communicates to ug
with a liberal hand, to fit us for our duty in this imper-
fect state, and to prepare us for reigning together with
him in glory and immortality, through eternal ages. He
who once condescended to empty himself of the glory
which he had with the father, before the world began,
now ever lives to receive tlie homage of adoring Sera-
phim and Cherubim, and the worship and praises of all
the heavenly inhabitants. Every creature in those joy-
ful abodes, with sounding harps and divine songs, celC'
brate his glorious triumph, saying, <* blessed be the lamb
that was slain ; blessing and honor, and glory and power,
be unto him that sitteth on the throne, and to the lamb •
forever and ever.'* This brings me to consider,

4. The fourth ttrticlc of this sublime description, ivkich
he gives of himself ; and have the keijs of the inrisihle
world.

Some commentators understand by the word Adcs,
which is here translated hell, the place of the damned,
as it is sometimes used in this sense : as in (Mat. xvi,
18.) ** Tlie gates of hell shall not prevail against the

Q

VM UmilST's DOMINION OVEll BOXU WOULD S.

ehurch.'' Others think that the word Ades signifies tlie
grave, and that the meani^ig of the phrase is, " I have the
keys of the grave and can call men from the sleep of
death in their dark and silent abode*" But both these
seem to fall far short of the true extent of the word,
and to lessen that glorious authority, which our exalted
Redeemer claims in our text ; and therefore, I would
choose to understand the word in its largest and most
usual acceptation, as comprehending the whole of the
invisihJe worlds both the habitations of joy, and the
abodes of torment. Because the word properly signi-
fies, iL place removed from sight, and when spoken of the
body, it means the grave, and when of the soul, it signi-
fies the whole invisible world : because this interpreta-
tion agrees better with other passages^^f scripture,
which speak of the unlimited extent of Christ- s domi-
nion ; and because it agrees better with the other part
of the description, that he has " the keys of death." He
not only rules in the invisible Avorld, but also commands
the entrance into it by death; a key being the common
ensign and symbol of ministerial authority, is here used
by our Lord to express his government and dominion
over them. All the inhabitants therefore of the invisi-
ble world, are either his voluntary subjects, or under
his absolute controul. The angels of light are under
his government. These sublime and exalted spii*its, * who
i^xccl in strength,' and ever stand ready to fulfil his plea-
sure, account it their honor and happiness to obey his
sovereign orders, and to be employed in the execution
of his gracious designs. They arc * ministering spirits
under him,' and sent forth by him to minister unto (he
* heirs of salvation.' Even these principalities and pov

Christ's domimon ovek both wobxds. 123

ors, thrones and dominions, amidst all the glory and splen-
dor of their exalted stations, in the angelic hierarchy,
bo^v the knee to the Lord of glory, in the profoiindesl
homage and adoration, and <* acknowledge him for their
Lord, to the glory of God the father." With inconceiv-
able readiness and alacrity, they fly to the remotest cor
ners of onr Lord's dominions, to execute his commands,
adoring and rejoicing that they are counted worthy to
serve the prince of angels, who is exalted far above all
principalty and powers, might and dominion.

The apostate legions of hell also are m ithin the bounds
of our Lord's universal empire and subject to his absolute
government. He that could « bind the strong man armed,"
and dispossess him at pleasure in the days of his humi
liation, has not now, when exalted to the right hand of
the majesty on high, lost his power to restrain and sub-
due that <f oaring lion,' with all his confederate hosts.—
He that triumphed over principalities and powers on
the cross, and < led captivity captive,' in his glorious
ascension into heaven, still retains them " in chains of
darkness unto the judgment of the great day." They
are his captives : they cannot moVe but by his leave,
nor execute the least of their infernal schemes but by
his permission. Their usurped dominion over the na-
tions is limited by the great head of the church, who can
preserve it from all the assaults of hell, can make even
Satan himself, with all his rebel angels, subserve hh
gracious designs ; and having the keys of the bottomless
pit, can, by a single act of bis will, confine them to thejr
flaming prison.

i^ CURIST's dominion over both W0KXD3.

To our Lord's tlominion over the invisible ^vorld, aha
belong the souls of departed men, who cither yield him
a voluntary obedience or a constrained subjection to his
incontroulable authority. To him who has < the keys of
the invisible world,' it belongs to assign us our distinct
abodes after death, and accordingly as we are prepared
or unprepared for our great change, either to open to
us the gates of the heavenly paradise, and to admit us
into the regions of the blessed ; or to open to us the
gates of the infernal prison, there to be detained *as the
miserable captives of his justice, unto the judgment of
the great an?l terrible day of the Lord. He, before
whose august tribunal we must all make a general ap-
pearance at the last day, will, at death, begin some
preparatory exercise of his judicial power, in sending
our disembodied spirits to their distinct abodes for which
they are prepared. He will appoint his ministering an-
gels to wait on the departing spirits of hts children,
to convey them in safety to the mansions of rest and
glory, which he has prepared for them ; and leave those
who would not submit to the sceptre of his grace, in the
merciless hands of that apostate spirit, who works in
the children of .disobedience, to be dragged by him to
the regions of everlasting despair, and to be tormented
with him in < the lake that burns with fire and brimstone'.
When their distinct abodes are fixed by his irreversible
sentence ; his servants shall serve him day and night,
with unknown alacrity and fidelity, without the least
remaining tincture of that languor and distraction, that
infirmity and corruption, which marred the lustre and
destroyed the merit of their best obedience on earth;
while the miserable outcasts of heaven shall feel the

Christ's dominion over both woblds. 125

gnawing " of the worm that never dies," and know hy
doleful experience, w hat < a fearful thing it is to fall into
the hands of the living God ;' while they are confined
through eternal ages to that place of torment, where
the cries of their misery and despair shall never reach
the throne of mercy, hut return in doleful accents to
add even to the horrors of hell.

5. But our Lord has also the keys of death.

He commands this passage into the invisible world?
and therefore determines, in his own infinite wisdom,
when, and how Ave shall die. Our removal hence is not
a matter that depends upon our ow n pleasure, nor the
fortuitous concurrence of unforeseen accidents qr un-
guided chance. " He is exalted to be head over all
things for his church," and the administration of the
kingdoms of nature and grace is committed into his
hands; so that nothing can frustrate his determina-
tions, so as to continue the period of human life beyond
the term, which he has assigned in his wise providence.
It belongs to him, who can give us a space for repent-
ance, to limit the season of grace, and when impenitent
sinners have filled up the measure of their iniquity and
refuse to be reclaimed, to call them to account for their
conduct at his bar, and receive from him according to
their works. To him also it belongs, to give his ser-
vants a final discharge from the w^arfare of mortality,
to put an end to their labors and sufterings for his
name, and when he has prepared them by the various
methods of his grace, for the business of the heavenly
world, to give them rest in the Lord, and translate

12G Christ's dominion over both worids.

tliem, by death, to more exalted stations and employ
inents in his kingdom above.

But he not only determines the season and manner
of our removal by death into the invisible world, but it
also belongs to him, as the Lord of the living and dead,
to open tlic doors of the grave, to unlock the silent re-
positories of the dead, and call forth the sleeping dust
from the house of corruption. He that could not be
held by tlie pains of death, but broke its bands, and ri-
sing from the grave became " the first fruits of them
that slept," is able and determined, at the appointed
hour, to give our bodies a release from the prison of
the grave. At liis command, the great arch angel shall
sound the trumpet, that* shall be heard through the
most distant regions of the dead, and '' all that are in
their graves shall h<3ar the Voice of the son of man, and
come forth, some to tJie resurrection of life, and others
to t\\<i resurrection of damnation.'* Then shall death
•and the invisible world give up their dead ; tlie one, the
bodies, and the other, the spirits retained under their
dominion, that being reunited, they may stand together
before his impartial bar, to receive from his righteous
sentence, according to the deeds done in the body.

APPLICATION.

1. Was lie^ that Uves^ dead'} Let ns then adore the mi
paralleled CGiuU\^c€nswn of the Son of God.

It was entirely on our account that he who has life
in himself, and has communicated it to every thing that
lives, did assume our nature, and become subject unto

CHRIST*S DOMINION OVER BOTH WOltlBS. 127

death, that he might rescue us from the power of death
and hell, and raise us to a glorious immortality. Surely,
when we consider, on the one hand, our own situation,
not only unworthy of his notice or regai'd, but enemies
and rebels, that deserved his everlasting abhorrence and
displeasure, under sentence of eternal death and unable
to emerge from the destruction, which we had brought
upon ourselves ; and when we reflect, on the other hand,
on the incomprehensible glory of the eternal word, ta-
bernacling in human fleshy we cannot sufficiently ad-
mire and adore the riches of his grace and condescen-
sion, that <* he who was in the form of God, and thought
it no robbery to be equal with God,'* should, for our
sakes, ^^ make himself of no reputation and be found in
fashion as a man ;" nay, that he should <^ humble himself
and become obedient unto death, even the accursed
death of the cross.'^ ^* Great indeed, is the mystery
of Godliness, God manifest in the flesh;" but still
greater, if possible, is the mystery of his dying in that
nature as our substitute and sacrifice for our sins, and
propitiation for the sins of the world. O let us then,
as often as we turn our thoughts to this wonderful
theme, and especially as often as we are called at the
table of the Lord, to behold the lively representation?
of Christ crucified amongst us, endeavor to i^isc our
hearts to the most adoring thoughts of the <* height and
tlie depth, the length and the breadtli of the love of
God in Clirist Jesus,'* which indeed far ^ surpasses om
knowled2;c.'

128 CHRIST'S DOMINION OVER BOTH AVORLDS.

2. Is he, that was dead, alive forevermorc, amen'}

Let us learn to rejoice in God our saviour, for the
assurance that we have, from this consideration, that
what our divine redeemer did and suffered, was suffi-
dent for our redemption. Had not his death hecn a
sufficient expiation for the guilt of our sins ; had it
not fully repaired the honors of God's injured justice,
and secured the great ends of his moral government,
our blessed Lord had still continued the captive of
death, and had not been discharged from the arrest of
justice or the prison of the grave. But it was not pos-
sible for death with all its iron bands to detain him a
prisoner in the grave ; for he fully paid the debt he
undertook to discharge, and answered all the demands
of the broken law and injured justice of God. Having
made a complete atonement for the sins of the world,
God himself, the righteous judge, has testified his ac-
ceptance of it, in his raising him from the dead and set-
ting him on his own right hand, far above all principali-
ties and powers. Blessed be God, that he has estab-
lished our hope of salvation through his son, upon such
an immovable foundation !

3. Let us learn to rejoice in Jesus Christ, who ever lives
to cam; on the great design of our sahmtion here with
success, until it he finally compleated in glory.

Let us call upon our souls to magnify the Lord, who
ever lives to make intercession for us, who is therefore
able to recommend all our prayers and services to the
audience and acceptance of his heavenly i'ather ; wlro

CHRIST'S DOMINION OYER BOTH WORXDS. 123

is able to wash our guilty souls in his own blood, and
by that all prevailing plea, to obtain for us the pardon
of all our daily offences, and all those commnnications
of grace and strength which our various circumstances
require. "Why tlien should our souls starve in the
midst of plenty ? Why should the trembling christian
be discouraged with the views of his corruptions or the
weakness of his graces, while Jesus Christ, his glorious
head is able to diffuse vital spirits to all the members
of his mystical body, for their spiritual nourishment
and gro^,yth in grace 5 and while he is both able and wil-
ling to maintain and increase their spiritual life, by the
constant communications and influences of his quicken-
ing spirit. Rather let us triumph, with the apostle,
<' who shall condemn ? It is Christ that died, yea ra-
ther, that is risen again, who is at the right hand of
God, and there makes intercession for us." Rather let
the humble christian say, I know that the blessed Jesus
lives, and that the fullness of the Godhead dwells in
him bodily, that of his fullness I miglit receive grace
upon grace. I know that he lives ; and because he
lives I shall also live, and see him as he is, and behold
that incomprehensible glory which he has obtained as
the reward of his meritorious death. " I know that my
Redeemer lives, and the worms shall destroy this mor-
tal body, yet in my flesh shall I see God; for he has
the keys of death, and though ray body be detained a
prisoner of the grave for a season, yet at the appointed
hour he will unlock these silent dormitories of the
dead, and raise up my sleeping dust to immortal life and
glory.

R

lot) tlimST's DOMXMON OVER BOTH WOKLDS,

i. //rt6* the blessed Jesus Uie keys of the invisible world
and of death "^

How deservedly is he entitled to our esteem and love^
our reverence and subjection, our trust and confidente I
How vast and extensive is his dominion, Avhose autho-
rity reaches to both worlds, and who has all power in
heaven and earth ? All the inhabitants of this world are
subject to his controul ; and if we survey the worlds
above, how spacious are the regions in which our Lord
presides ? If this diminitive globe on which we breathe,
swarms in every part with living inhabitants, and all
governed and supported by his infinite understanding
and power, can we suppose that the immense regions
above us are a solitary uninhabited desai't ? And how
astonishing is that almighty power that sways the scep-
tre over worlds above worlds, and systems above sys-
tems, ranged in endless gradation through the unlimited
regions of space ! How amazing is that wisdom which
tlirects all their motions and operations, and how diifu-
sive that goodness which supplies the wants of every
thing that lives, through the unseen territories of our
Lord's imiversal empire ! O what admiring and adoring
thoughts should we entertain concerning the majesty^
the grandeur and authority of our exalted Redeemer !
and how humbly should we join with all in earth and
heaven, in bowing the knee to him and in confessing him
to be Lord, to the glory of God the father ! O let us cheep-
fully embrace every opportunity of recognising his au-
thority over us, as our Lord and Redeemer, who has not
only made and preserved us, but who has also redeemed us
by his ov/n blood. Let us reverence him as the Lord of

Christ's dominiox over both worlds, 131

both living and dead, subniit to the sceptre of his grace,
and resolutely engage in a course of unfeigned obedience
to him ; remembering, that as he has an unquestionable
right to our subjection, so he has the keys of the invi-
sible ^vorld, and can reward our fidelity to liim by open-
ing the gates of the new Jerusalem for our reception*
or punish us for our obstinate rebellion against liim, by
opening the gates of hell and consigning us to that burn-
ing tophet, which is kindled by the breath of the Al
mighty and the fury of his vengeance. With what cor-
diality and afiection should we therefore open our hearts
for his reception, who stands at the door knocking for
admission, by the calls of his providence and the solici-
tations of his spirit, with infinite compassion and long
suffering ? How ungrateful and dangerous is it to neglect
his importunate invitations by frivilous excuses and te-
dious delays ; seeing he has tlie keys of death, and can
at his sovereign pleasure, dislodge our souls from their
clay tenements, and change our state of trial for a state
of final retribution.

With what confidence, may we, my friends, who have
received him as the Lord our Saviour, by a living faith,
and sworn allegiance to him as our king in Zion, commit
the keeping of our souls and bodies to him, wlio standfi
engaged by covenant to support us in the spiritual war
fare, " by the right Iiand of his righteousness ;"' and
who having all power in heaven and earth, is both able
and willing to preserve us " by liis mighty power through
faith unto salvation." With Avhat confidence may we
depend upon him who is alive forevermore, and has the
keys of the invisible world and death, for all th^ neeefi-

132 CHRIST'S DOMIKIOX OVER BOTH WORLDS.

sary supplies of grace and strength, and a complete -vic^
tory over ail onr spiritual enemies, Wliat can destroy
those that are protected by that almighty hand, that
sways the sceptre over universal nature ? And with what
confidence may we commit our departing spirits into his
bands, to whom it belongs to open the everlasting door^
of the celestial Paradise for our reception ? O ! let us
never then provoke him to withdraw his protection from
us, and leave us in the power of our enemies : but let us
adhere with unshaken fidelity, to his cause and interest
in every circumstance of life. Let no other lords have
dominion over us : let not the w orld, nor sin, nor the
dearest comforts on earth, usurp the dominion of our
hearts ; but let us preserve them sacred to the Lord of
glory. Let us follow the lamb wheresoever he leads>
that he may charge his watchful providence with our
preservation in every danger in life, and that when he
turns the key of death to bring us into the invisible
world, we may be ever with the Lord, and behold his
glory and see him as he is»

SERMON VII.

THE HAPPY TENDENCY OF CHRISTIANITY

liUKE, IX, 46.

For the son of man is not come to destroy men's lives, hut
to save them.

As our blessed Saviour passed tlirougli Samaria, in
his "way to Jerusalem, to celebrate the passover there,
he sent some messengers before him to provide enter-
tainment for himself and his attendants. But there
was an inveterate hatred subsisting between the Jews
and Samaritans ever since the latter had forsaken the
temple and worship of God at Jerusalem ; which ran so
higli, that they would have no dealings with one ano>
ther. For this reason, they would not receive him|
because " his face was, as though he would go up to
Jerusalem ;'* but denyed him even the common offices
of humanity and civility. This inhuman treatment so
inflamed the spirits of James and John, two of our
Lord's disciples, that they desired nothing but liis con-
sent to inflict some exemplary punishment upon them ;
and therefore said, " Lord, wilt thou that v/e command
lire to come down from heaven and consume them, even
as Elias did ?" The action of Elijah, here referred to,
is particularly related in 2 Kings, 1st chap. But these
disciples did not attend to tlie different dispensations
under which Elijah lived, and which our Saviour was

134< TUB HArpy TENDENCY OF CHRISTIANITI .

about to introduce ; nor did they consider that things
done by an extraordinary spirit, should not he drawn
into precedents in ordinary cases; nor how inconsistent
with the genius of the gospel, that temper of theirs
must be, wliich could dictate so much cruelty. There-
fore, notwithstanding the zeal, which they discovered
for the honor of their master, and although they endea-
vored to justify it by the example of so great a prophet,
yet our Saviour was so far from approving such a mo-
tion that he rejected it with tlie utmost abhorrence. He
turned and rebuked them, and said, " ye know not w hat
manner of spirit ye are of. For the son of man is not
come to destroy men's lives, but to save them." You
little consider how impossible it is for me to approve of
your proposal, as it flows from a sphit quite inconsis-
tent with the salutary design of my coming into the
world, which is not to destroy men's lives, but to save
them ; not only to purchase eternal life and glory for
them in ^. future state, but also to make them as hap-
py in this, as the present constitution of things will ad-
mit. That the design of our Saviour's coming into the
world is not to be confined to his procuring eternal re-
demption for us from ruin and misery and eternal liap^
piness in the world to come, but also extends to the pro-
moting our happiness m this imperfect state, appears
from it:^ being opposed to the temporal destruction,
which the mistaken zealous disciples would have brought
upon the Samaritiins for their inhuman treatment of
(heir master.

And indeed it miglit well be expected from the ap-
pcarance of our Saviour amongst our degenerate race>

THE HAPPY TENDENCY OF CHRISTIANITY. 135

ill the character of a messenger sent from God, and
the founder of a religion, which was to be propagated
through the world ; that he would have a particular
regard to the present welfare and happiness of men.
For it is not to be supposed, that God, who created and
continually preserves us, that he might communicate
the effects of his benignity and love to us, and who has
formed us with such capacities and mutual de]>enden-
cies, as plainly point out our duty to contribute to each
other's happiness in tliis world ; should send his son as
our saviour, who, notwithstanding, should be uncon-
cerned about our comfort and happiness in this state of
mortality and sorrow. The natural apprehensions
which we have of God, lead us obviously to conclude,
that our Saviour would not only secure our greatest and
most extensive happiness in another world, hut also
would take care to provide for that part of it, which
was to be enjoyed in this life. Accordingly, when our
Lord appeared in the flesh, he soon made it ardent that
lie had that kind and beneficent intention towards us,
which might have been reasonably expected in him;
that tlie policy of this world Avas not the spring of his
actions ; that he came not to promote any little selfish
ends of his own ; but his design was noble, generous
and friendly to mankind; to redeem them from the
ruins of their fall; to confirm them in the joyful ex-
pectation of a happy immortality ; to render their con-
dition here easy and comfortable, and to diffuse a spirit
of peace, harmony and love through human society.
This will appear by considering, the conduct of our Sa-
viour, while on earth, and what he has done to promote
both our temporal and eternal happiness.

136 THE HAPPY TE?iDENCY OP CHRIS flANITY.

1. He died to deliver us from the curse of a lyrolien law
and to make our peace with God,

Reason as Avell as revelation assure us, that mankind
were originally created pure and upright, and that we
have lost our primitive rectitude and innocence : so that
human nature is universally and unexceptionahly cor-
rupted and degenerate. The natural consequence of
this is, that we are disaifected to God and his ways ; or
as the apostle expresses it, are enmity against God, and
are not suhject to his laws, nor indeed can he, until we
are renewed and changed by the spirit of God. Hence
we became liable to suffer the threatened punishment of
sin, which destroys all hopes of happiness, until we were
delivered from it. But for this benevolent purpose,
Christ came as our Redeemer to interpose for our relief,
by submitting to bear in his own person, the punishment
due to our sins. Hence he is said " to be wounded for
our transgressions and bruised for our iniquities ; to be
delivered up for our offences ; to bear our sins in his
own body on the tree ; to be cut off, but not for him
self; to die the just for the unjust, that we might live
through him 5 to be made a curse for us ; to be made
sin for us, that we might be made the righteousness of
God in him ', and to have the iniquity of us all laid upon
him by God, so that by his stripes we are healed." The
plainest and easiest construction of all tliese and many
such scriptural expressions must be, that Jesus Christ
suffered the punishment that was due to our sins, and
died as our substitute in our stead ; that thereby we
might be delivered from the curse or penalty of a bro-
ken law, and be justified through the redemption that

THE HAPPY TENDEXCY OF CHMSTIAXITT. 137

is in hira. And this doctrine of the vicarious sufferings
of Christ in our room, is sufficiently confirmed by his
being so often called in scripture, a ^' sacrifice for sin,'*
and ^' the lamb of God that taketh away the sins of the
world ;" as the great antitype prefigured by the propi-
tiatory sacrifices under the law, which only had their
accomplishment in him. These piacular victims were
of divine apppintment ; and although they could not of
themselves take away sin or expiate its guilt, yet they
were instituted as types and figures of the atoning sa-
crifice of Christ, " whose blood cleanseth from all sin."
Now these sacrifices were substituted in the room of the
offender, and died instead of those sinners for whom
they were offered ; and this notion prevailed through the
whole world, both Jews and Gentiles ; and therefore,
as these propitiatory sacrifices could not purge the con-
science and remove the guilt of sin, but were emblems
of the sacrifice of Christ, we must conclude that Christ
in the same manner died in the room and stead of sin-
ners, that they might be released from their obligations
to punishment, and entitled through the merits of his
death and sufferings, to eternal life and glory.

Thus our title to the joys and happiness of heaven is
secured by Jesus Christ, wliom God hath set forth to be
a " propitiation for our sins, through faith in his blood.'^
But in order to make our salvation complete, our disaf-
fection to God must also be removed by the sanctifying
influences of his holy spirit j and therefore, Christ has
appointed various ordinances and institutions, and re-
quired the performance of certain duties, that by these
means of grace we may have the natural enmity of our

1^8 THE HAPPY TENDEJ^CY OF CHRISTIANITY.

hearts against God removed, and our tempers and dis-
positions formed after his own image, and prepared for
glory and happiness. And while we are considering
these we shall have an opportunity of seeing, that while
Christ, hy the appointment of them, is making us meet
for the inheritance with the saints in light, he has also
consulted for our comfort and happiness in this imper-
fect state. Therefore we may add, that he has not only
died for us, but also that,

2. He has given us the compleatest system of rules and
lirecepts, xvhich xvhen ohserved, tend to promote both our'
temporal and eternal happiness.

'* The grace of God, whicli has appeared bringing
salvation," or the gospel of Christ, teaches us ** to deny
all ungodliness and worldly lusts, and to live soberly,
righteously, and godly, in the present world." There
is not an irregular practice or wrong affection counte-
nanced- or tolerated in the gospel. It connives at no vice,
and permits us to gratify no sordid and irregular pas-
sions. It is its peculiar and distinguishing glory, that
it either expressly or imi)licitly commands every virtue
that has a tendency to perfect human nature. In gene-
ral, " whatsoever things are true, honest, just, pure,
lovely, and of good report, virtuous or praise-woi'thy,
we are commanded to think on these things and to excel
in them."* Let any one read tlie gospel with tho least
attention and impartiality, and he must see that the great
design and business of it is, to inculcate all those virtues'

Phi

THE HAPPY TENDENCY OF CHRISTIANITY, 139

whieli are the sources of public and private, of tempo-
ral and eternal happiness. It strictly enjoins all the
branches of piety towards God ; an awful veneration o(
his majesty, the strongest love and gratitude for his
mercies, a perfect resignation to his will, and a firm con-
fidence in his almighty power and unlimited goodness.
It indispensably requires an exact performance of those
duties of justice, fidelity, compassion, charity, and bene-
volence towards men, which are essentially necessary to
our happiness in a social state ; and it does not permit
us to gratify our private desires to the prejudice and
detriment of others. It requires magistrates to provide
for the safety and welfare of the commtmities in which
they govern, by a steady and impartial administration of
justice ; and subjects to honor, support and assist them
in the execution of their offices, as being persons set over
them for their good. It commands all men to fulfil the
duties of their several relations ; to be laborious and dili-
gent in their respective callings and employments, that
they maybe not only no burden to the community, but also
able to communicate to its indigent members ; to be per-
fectly honest and equitable in all their transactions with
one another; to cultivate an extensive spirit of humani-
ty, meekness, forgiveness, and benevolence ; not to con-
fine our good will to one party or denomination, but to do
good unto all as we have opportunity. Again, are there
certain affections which tend to make us comfortable
and easy in ourselves, which have a more peculiar re-
ference to the cultivation and improvement of our own
minds, which yield us a lasting and substantial pleasure,
and which prepare us for the joys of the heavenly
world? It is also manifest, that the gospel strictly re

140 THE IlAPl'Y TEiM)JoXCV Ok' CHKlSTlA^JlTSr.

coiuDiends and insists upon these as essential to tlie char
racter of cliristians, and absolutely necessary to our
happiness in the >vorld to come. Hence are those ex-
hortations to deny ourselves, to crucify the flesh, to set
our affections on things above, and to have our conver-
^tiou in heaven, and the like. In a word, the gospel
insists upon our constant and unremitting endeavours to
glorify God, to conform ourselves to his image, and to
imitate all his imitable perfections. This is the constant
strain and tenor of our holy religion ; these are tlic
things which it inculcates in the most earnest and affec-
tionate manner, as the great end and business of lifts
which must be performed as ever we would ansA>ertlic
obligations laid on us by the infinite love of God arid
Christ, and as ever we would obtain their favor and the
happiness of the coming world.

Now, when these things are carefully consid* 5 1 1?^
may we not justly conclude that our blessed Redeemer
has consulted both for our temporal and eternal happi-
ness, in giving us such an excellent and compleat sys-
tem of rules and precepts for the regulation of our con-
duct? Are not these things the very source, from
whence public and private happiness immediately flows ;
which never fail to make societies flourish in prosperity
and glory, and which prepare us for the pure and un-
mixed joys of heaven ? What can contribute more to
our comfort and happiness here, both as individuals and
as members of society, than a virtuous temper and dis-
position, attended with a correspondent course of action ;
a supreme love, reverence, gratitude and submission to
the author of our beings, together with a regular con-

THE HAPPY TENDENCY OF CHRISTIANITY'. lil

lidenee in his power, wisdom and goodness ; a careful
observance of the various offices of love, justice, benevo-
lence and humanity towards our fellow men ; a just mode-
ration of our appetites and passions, and a due subjec-
jection of tliem to the higher powers of the soul, ac-
cording to the dictates of reason and revelation ? Every
one, upon the least consideration, must acknowledge,
that the exercise of these dispositions and affections af-
fords the most noble pleasures of any with wiiicli he is
acquainted; that they affect him in the most lively
manner ; are steady and permanent in their nature ;
are of constant use to support and revive him under
every calamity of life, an' to give him the most ravish-
ing prospect of eternity. Thus has Christ, by his com-
ing into the world, consulted, for our comfort and happi-
ness in time and through eternity, by the precepts and di-
rections which he has given us. And this argument Avould
still receive additional weight, had we time to consider the
institutions of Christ, and the various discoveries made
in the gospel, which all tend to encourage and establish
the practice of piety and goodness in all its branches,
and consequently, to lay a more lasting foundation for
comfort and happiness. Such are the clear and full
representations of the divine nature and perfections,
and of the worship due to him, the more certain disco-
very of the immortality of the soul, and of a future
state of rewards and punishments, of the resurrection
of the body, and the final judgment, together with the
various doctrines relating to the incarnation, birth,
death, resurrection, ascension, and intercession of
Christ. But barely mentioning these, we proceed to
shew farther, that Cluist came not to destroy, but to

li,2 THE HAPPY TENDENCY OP CHBISTIANITT.

save our lives, and to consult for our happiness here
and hereafter; ^vhen.

3. He left US the most perfect example for our imitatioih
and commands us to conform ourselves to it,

AVhosoever reads over the history of his life,, trans-
mitted to us hy the Evangelists, must soon he convin-
ced that his hehaviour was not only innocent and inof-
fensive, but also highly beneficent and useful. His con-
versation was perfectly agreeable to the doctrines,
which he taught, and he fully answered the character
given of him, that " he went about doing good.*' If
we would form a just notion of the unbounded compas-
sion of his heart, and the extensive usefulness of his
life, ^ve should follow him, healing the sick and curing
the most obstinate diseases ; having compassion on the
hungry, and feeding thousands with miraculous bread ;
giving speech to the dumb, and unstopping the ears of
the deaf 5 restoring sight to the blind, and strengthen-
ing the limbs of the maimed and lame ; and raising the
dead, to shevr himself the Lord both of the living and
of the dead. Such ^vas the compassion of our Saviour
to the bodies of men, that he gkidly embraced every op-
portunity of relieving them from pain, and of rejider-
ing them healthful and sound. Nor have we a single
instance of his rejecting any, that ever applied to him
with a suitable disposition of mind, or of his sending
them away without a blessing. Though he was in such
poor and mean circumstances, iliat he could not in the
ordinary way relieve the outward distreses of the misera-
i)le objects, whic]i daily met him and applied to him ;

THE HAPPY TENDENCY OP CHRISTIANITY. 14^S

yet lie did not fail to use his divine power to supply
this deficiency, working miracles for their relief. To
ask of him was the certain way to receive the hlessing
and to helieve that he was able and willing to confer it,
a never failing recommendation to his mercy. Nay,
we often find him bestowing blessings unasked, and when
there were no objects remaining in any particular place,
that needed his assistance, he went to others more re-
mote, that he might find fresh instances of misery and
distress, to whom he might extend his compassion and
help.

But the goodness of our blessed Redeemer was not
confined to the bodies and outward circumstances of
men : He came to procure nobler blessings for their
immortal souls, and " to seek and to save them that
were lost." Hence Ave find him, with inexpressible af-
fection and tenderness, addressing sinners, and directing
them into the ways of salvation and peace. '* Come imto
me, all ye that labour and are heavy laden, and I will give
you rest," was the kind invitation of this friend and
lover of men. And " whosoever comes unto me, I will
in no wise cast out," was the glorious encouragement,
which he gave, to trust in him, and accept his offers of
peace and pardon. He went about with unwearied dili-
gence from place to place, using the most earnest per-
suasives and arguments to every tiling, that has a ten-
dency to make men happy, in time and throngh eter-
nity ; kindly reproving sinners for their vices ; exhort-
ing them to return to a better temper and conduct ; en-
couraging their faith and repentance, by the promises
of mercy and the offers of everlasting glory ; and mtiurn-

344« THE HAPPY TESDEXCT OF CHRISTIANITT.

ing over the ingratitude and obstinacy of impenitent
sinners. His love to men engaged him to submit to a
life of labor and fatigue ; for as he was touched with a
feeling of tlieir infirmities, he declined no pains or trou-
ble to remove them, and accounted his own sufferings
repaid by making others happy. In these good offices
he continually employed himself, and took so much de-
light in them, that he could never be diverted from
them ; by all the ungrateful usage, which he met with ;
by the perverse constructions that were put upon his
most generous and disinterested actions ; nor by all the
hatred, rage and persecution, which he foresaw his per-
severing in them would draw upon him. Though he
was exposed to all kinds of evil treatment, and was
more injured and abused for his good offices to mankind,
than any man that ever lived ; yet he never discovered
any thing of a malicious and avengeful disposition ; he
had indeed a very lively sense of the indignities offered to
him, but never rendered evil for evil, or railing for rail-
ing ; but on the contrary expressed the greatest good-
will for his enemies, by endeavoring to correct their
tempers and conduct, and by hearty prayers to God for
their forgiveness. This was the amiable and beneficent
conduct of the founder of our religion ; tliis is the ex-
ample, which he proposed to our imitation, and which
he has obliged us all to follow ; telling us that he had
left us an example, that we should do as he had done ;
that we should learn of him ; and love one another as
he had done. From all, which we may rationally
conclude, that our blessed Redeemer consulted not only
our future, but also our present happiness, by coming
Into the world : because he not only made it the busi-

THE HAPPY TEXOBNCY OF CHRISTIA^flTY. 145

aess of his whole life, hut also has hy the influence of
his example and authority made it the duty of his fol-
lowers to do the same.

But that Christ has consulted both for our temporal
and eternal happiness by coming into the world, appear!^
from this,; tliat,

I. He has given us the most powerful arguments^ motives f
promises and assistances, to engage us in such a course
as will effectuaUij secure this end.

Under the gospel we are addressed by every argu-
ment that can be drawn from love, reverence and grati-
tude to God and Christ; from the expectations of an
inconceivable happiness in the world to come, which
God has connected with our obedience to his laws, and
from that awful destruction which awaits the obstinate
and impenitent sinner. Every argument is used in the
gospel, that is calculated to move the human heart, oi
that can be drawn from the consideration both of the
present and coming world, in w hatsoever light they are
viewed. We have exceeding great and precious promises
made to us, that we might be partakers of a divine na-
ture, having escaped the pollution that is in the vrorld
through lust ; and that this is the great end of them, the
apostle assures us when he says, ^* Having these pro-
mises, dearly beloved, let us cleanse ourselves from all
filthiness of the flesh and spirit, perfecting holiness in
the fear of the Lord." And on the other hand, all the
awful and terrible things that are threatened in tlio

gospel, were denounced against sinner?, that theTmigh*

T

iitJ THE HAPPY TENUliXCY Oh tHRlSTIAMTY.

be engaged to live as becomes tbe gospel, in holiness and
happiness, and to ily from tlic Avratli to come. For this
salutary end, ** the wrath of God is revealed from hea-
ven against all unrighteousness and ungodliness of men."
And to take away every objection that can be made
against the practice of holiness from the present weak-
ness and imperfection of our natures, or from the strict-
ness of the precepts of the gospel ; it gives us the great-
est reason to expect all necessary assistance in the per
formance of duty. The most cogent reasonings and elo-
quent harangues of tlie ancient philosophers, wer«
found ineffectual for conquering the natural corruption
of our hearts, for subduing the passions, and for inspir-
ing the people with the love of virtue. But we have
reason to expect a more powerful method of persuasion,
even the inspiration of him, who is the God of the spirits
of all flesh, who formed the soul of man within him, and
who, by a thousand secret w ays, can convey truth to the
heart, can enlighten the darkened understandings, and
rectify all the disorders of the soul. Christ has pro-
mised his humble followers, that *^ liis grace shall be
sufficient for them, and his strength made perfect in
their weakness.'* And the apostle Paul assures us, " that
through Christ strengthening him, he could do all
things." The holy spirit is promised to christians, to
sanctify and guide them through life ; to be a principle
of divine life in them ; to comfort and support them in
the performance of every duty. Now, whosoever im-
partially considers the excellence and tendency of the
precepts of the gospel, the amiable and attractive exam-
ple of the blessed Redeemer, together with the cogent
arguments and motives used to engage our compliance

THE HAPPY TE^XDENCT OF CHRISTIANITY. 14?

vVith them, and the powerful assistance of the spirit of
grace to enable us td do so, must be convinced that Je^
sus Christ, by coming into the world, has laid a suffiei-
ent foundation for the practice of universal righteous*
aes5, in all its amiable branches, and consequently has
consulted both for our present and future happiness. —
For ^* godliness has the promise of tlie life that now is,
as well as of that which is to come.*^

APPIICATIOX.

1. Has Christ then come to save us from niin and to
provide for our hajjpiness here and hereafter^ How
should this engage ns to esteem that institution which
he has appointed for this gracious and Icnevolent pur-
pose ?

There is certainly no man, who has any regard for
his own salvation or the happiness of mankind, but must
heartily value and esteem the gospel of Christ, which
is so well calculated for the reformation of human na-
ture, and for promoting our perfection in lioliness and
happiness. The intrinsic goodness and useful tendency
of the gospel, is a sufficient foundation for our enter-
taining the highest esteem for it, and for making our
hearts overflow with love and gratitude to its adorable
author, who has visited us in our miserable condition,
and has ordered us such an excellent institution for en-
gaging us to forsake every sin, and to return to God and
our duty, that we may be forever happy. The ancient
patriarchs and prophets desired earnestly to see and
hear the glorious discoveries that are now made to us
in the gospel : but God has reserved these glorious bles-

lis THE HAPPY TENDENCY OF CHRISTIANIT:*.

sings for us. We must then be extremely stupid and
insensible, if grateful impressions of these things do not
remain on our hearts, O ! how should our souls mag-
nify the Lord, the God of our salvation, who has visi-
ted and redeemed us, and raised up for us, a mightf'
Saviour, ^* who is able and willing to save to the ut-
termost.'^

2. Has, Christ come lo save and not to destroy us ? How
careful should we he, that our immortal souls he not lost
amidst such advantages of salvation.

Suffer me, my friends, to urge you in the most solemn
manner, to enquire Avith impartiality, whether the de-
sign of the gospel has taken place with regard to your
own souls ; or whether all the labours and sufferings of
the blessed Kedeemer, have had any effect upon you, to
convince you of your need of an interest in him, and of
liis ability and willingness to save all that come unt©
him, and to bring you to a cordial approbation and ac-
ceptance of the oifercd method of salvation. No doubt,
you hope well concerning yourselves : but do your tem-
pers and lives lay any solid foundation for your hopes?
V Remember it is the idlest dream that ever imposed ou
mankind, to hope that you are interested in the righte-
ousness of Christ, while you do not imitate his example
and live by his gospel ! To live in the habitual practice
of any sin, whether secretly or openly, is absolutely in-
consistent with being born of God and renewed in the
temper of your minds, without which you cannot be saved.
Christ came to save us in a way of Iiolincss and faith.

THE HAPPY TENDENCY OF CHP.ISTIANITT. 1*9

How inexcusable then must you be if under all the advan-
tages and obligations you continue impenitent and wicked.

But are there not some now hearing me, who, not-
withstanding all that Christ has done to save you, yet
continue negligent and careless about your temporal and
eternal happiness ? But what can engage you to be so
cruel to yourselves, and to ruin your precious souls,
when you are under no necessity of doing it ; when
Christ has done so much to prevent it, and when there-
by you must be guilty, not only of the most consum-
mate folly and madness, but also of the basest ingrati-
tude to Christ, our best benefactor ? Shall Christ think
it worth his labor and pains to submit to inconceivable
suiferings in his body and soul, and even to the wrath
of God and the accursed death of the cross, in order to
provide for our redemption from the everlasting tor-
tures of hell and for our eternal happiness in the world
above ? And will you, notwithstanding all this, plunge
yourselves into irretrievable misery, througli your own
carefulness, or attachments to things, which in this
comparative view are but vanity of vanities ? Shall the
blessed redeemer point out to you in the plainest man-
ner, the road that leads to eternal life, and beseech you,
by his dying groans, by his agonies on the cross, wlieii
he made his soul an offering for sin, by all the horrors
of eternal despair, and by all the glory of the heavenly
state, to walk in tlie ways, that he has prescribed for
you ; and shall you still, ungratefully reject, his kind
invitations, and walk in the ways of your own hearts,
dreaming from day to day, till you drop into thai hor-
i'ible pit, from whence there is no redemption. How

IBO THE HAPPY TENDENCY OF CHRISTIANITY.

can you thus requite the God that made you, and the
Lord that redeemed you witli his gracious blood ? May
God awaken you to consideration before it be too late.
Consider how you will look upon your careless or wicked
life, when you are standing on the confines of the invisi-^
ble world, and ready to launch into the shoreless ocean^
without any thing to support you under the agonies of
dissolution, or the far more intolerable forebodings of a
guilty conscience ? How will you account for this con-
duct at the impartial bar of your judge ? Will you not
tremble and be covered with inexpressible confusion,
when he will open the books, and read over the records
of your ignorance and sloth, your carelessness and de-
lays, your mispent sabbaths, abused ordinances, slight-
ed seasons of grace and broken covenants w 1th God and
man ? How can you endure it, that all the glories of
heaven are forever lost, through your own obstinacy and
sloth ; that your soul, which should have been your prin-
ciple care, is now sinking into eternal flames, and that
you must hear that doleful sentence passed upon you :
** Depart from me, ye cursed, into everlasting fire pre-
pared for the devil and his angels ;" passed upon you,
by that compassionate Redeemer, who died to save you,
and who is yet stretching out the arms of his mercy,
beseeching you by every argument that can move hu-
man nature, to come to him for salvation and happiness.
You may think of these things, as you have often done,
with indiifercnce ; but as surely as Christ died to save
sinners, this will be the condition of every careless im-
penitent offender. And are you not guilty in your own
consciences ? And do not your own consciences say that
it is infinitely better, to secure a title to that salvation.

TUE HAPPY TEXDENCT OF CHRISTIANITY. 151

which Christ came to procure for you, before it be too
late ? And can you after all this, leave the house of God
this day, without any resolutions of greater care and
diligence for the future ? " O ! that you were wise, that
you would consider your latter end ; that you would
mind the things of your peace, before they are hid from
your eyes." These are not visionary notions ; this is
not empty harangue, there is a glorious reality in the
gospel, to all those who cordially comply with the de-
sign of Christ's coming into the world ; and it is full of
amazing terror to all that neglect this great salvation.
These are matters in which our souls, our immortal
souls are nearly interested. O let us then be persua-
ded to labour above all things, to secure a title to that
salvation, which Christ came to purchase, and which is
so freely offered in the gospel. Let us abandon our sins
and follies, and apply to him for a pardon through his
blood ; and let us make it the constant business of our
lives to adorn his doctrines, and to live as becomes those
that are redeemed by the blood of Christ.

SERMON VIIL

THE FATAL TENDENCY OF LICENTIOUi^
PLEASURE.

1, TIM. V, 6'.

But she tliat liveth in pleasure is dead while she livetk*

Youjf G persons are tlie liope of every society, whether
civil or religious ; and surely it must he natural for
those, who regard the prosperity of the puhlic or the
interests of Christianity, to he solicitous that they should
be instructed in those principles, which tend to make
them useful memhers of the community in which they
live, and ornaments to the religion which they profess ,*
and that they he warned against such practices as would
frustrate hoth these important purposes. And when we
consider the numherless snares and temptations to which
they are exposed, and particularly how apt they are to
be led astray by sensual pleasures, at that season, when
they have the keenest relisli for them $ it surely cannot
be unseasonable to spend a few thoughts upon the fatal
tendency of a life of licentiousness, in which some things
may occur, that may not be altogether useless to those
of more advanced years.

Pleasure in its own nature, abstractedly considered,
is not unlawful. We are naturally desirous of it, and
eyidently designed to enjoy, not only those pleasures,

JATAI TENDE'^^CY OE LICENTIGL S PtEASUHE, 153

which, being of a moral kind, greatly exalt and ennoble
our natures : but also those, which haying a more im-
mediate reference to the body, alleviate the burdens and
soften the cares of life. We are under no necessity of
denying ourselves of these entirely : for there is an al-
lowable and laudable satisfaction to be enjoyed even in
worldly and sensible goods, while we keep within the
bounds prescribed by reason and revelation. Our only
danger lies in excess ; but the danger being imminent
and the consequences fatal and destructive beyond des-
cription, we cannot be careful enough to guard against
them. Those that give themselves up to a life of licen-
tious pleasure, vanity, and debauchery, whether of one
sex or the other, are, according to the judgment of the
inspired apostle, ^' dead while they live ;" dead to all
the valuable purposes of a rational and virtuous life :
though naturally alive, yet they are morally and spiritu-
ally dead ; though they have the appearance of men, and
breathe and move, and enjoy animal gratifications, yet
the more amiable affections and higher powers of their
souls, which distinguish our species from tlie inferior
creation, are so far extinct, that they are as little sen-
sible of their dignity as men, as little mindful of the great
purposes for which they were endowed with these rati-
onal powers, and as little careful to act as becomes men
and christians, as if they did not exist at all. Or at least,
the phrase, being dead, must imply a very liigh pervei*-
sion of our moral powers, and a very deep insensibility
to all the valuable purposes of a rational life. This, no
doubt, appears a very strange position to those, wJio
have a keen relish for what is commonly called a life of
gaity and pleasure : w ho think that the^ » of all men.

have the justcst estimate of life, and that others of a
different turn, arc dull and insipid mortals, cramped and
enslaved M'ith precise and superstitious notions, and do
not enjoy, but only drag through and endure life. But
(ihc judgment of God, delivered by the inspired apostle
in our text, is of infinitely more ^veight, as ^vill appear
by considering,

L The fatal consequences of a life of licentious pleasure.

1. Sensual pleasures wjlamc Ihejpassions more and mort:.
withoiit affcrdJng that satisfactmi 7vhich rce expect
from thein,

Kvery extravagant passion rises in its demands b>
indulgence, until it is confirmed into a vicidus habit, an^
\Tc arc sunk into the most ignominious slavery and bon-
dage. There are degrees in the degeneracy and corrup-
tion, Avliich proceeds from a life of licentious pleasure.
The iirst beginnings of it generally communicate but a
comparatively small degree of infection t6 the soul,
which might soon be cured by watchfulness and care ;
but when men are at no pains to make a timely retreat,
or to restrain their desires, but go On headlong in their
libertine course ; they soon lose their liberty, and their
passions grow impetuous and domineering. So that what
was at first perhaps, a gentle and soothing solicitation to
gain our consent, becomes by degrees a prercmptory
command, which can neither be safely complied with,
nor resisted with ease. We are at ilrst won upon by
rtattery and falsliood, but afterwards ruled >yith a ty-
rant's rod, and find our slavv^ry to be l;o(h unavoidable

rATAl TEXBEXCY OF LICENTIOUS PLEASIBE. i:»5

and intolerable. And thus irregular passions, by fre-
quent indulgence, establish themselves in such an abso-
lute dominion in the soul, that nothing but the poM'erfuJ
operation of the sacred spirit, can ever conquer or sub-
due them. " Can the Ethiopian eliange his skin or the
leopard his spots ? then may ye also, that are accustomed
to do evil, learn to do well." And ^vhat do these cri-
minal gratifications give us in exchange for our liberty T
Do they ever afford that satisfaction wliich ihcy pro-
mised ? Docs not universal experience prove, that the
<»bjects which raised the most eager and impatient ex-
pectations, as frequently have disappointed them ? But
the next airy phantom that presented itself was to make
amends for the former disappointment. But hov.' often
has this bubble also broken when the experiment was
repeated? Hov>^ often has the expected joy vanished
when the unhappy devotees to pleasure were ready to
grasp at it ? And now, who that has any sentiments truly
becoming his rational nature, does not feel his heart
glow Avith indignation at such an inglorious bondage ar.
this, for which there is nothing given in return but
vexation, disappointment and shame ? This is one of the
fatal consequences of a life of licentious pleasure.

^, Sensual Pleasures ai^ alxcaijs aitenHcH wUli «na?ie/j/
071 d j^abi on every rccQllcction,

Even the lawful pleasures of sense arc so Inadequate
10 the desires of an immortal soul, and so ilceting and
transitory, that we soon disrelish and despise what lately
we eagerly pursued, and look back with contempt or-
indifference on what we vievred in prospect wllli deligln
and impatience. But criminal pleasures are always at*

leiided >vitli remorse and shame, until Ave hiivc made
such fatal advances in the road to destruction, that " our
consciences arc seared as with an hot iron," and the voice
of reason and revelation is buried in the tumult of dis-
orderly passions and irregular appetites. For it is ^visely
ordered hy God, for the advancement of virtue and re-
ligion among mankind, that shame and vexation should
be necessarily connected with the practice of sin and a
sense of guilt ; so that no man can live in open rebellion
to tlie laws of God, without feeling at certain intervals,
the severe remonstrances of a condemning conscience.
And this alone is sufficient to embitter all the joys of
life and to fdl us with uneasiness and terror, whenever
we give ourselves an opportunity of serious recollection ;
and to involve ourselves in a hurry of business or a tire-
some round of diversion and gaify, is but a fatal and
fruitless expedient to silence the voice of conscience. —
We cannot fly from ourselves. This indwelling tormen-
tor of the guilty sinner, always accompanies him. Or
if he should be so unhappy as to stifle its remonstrances
for a season : yet it will one day awake with redoubled
fury, proportioned to the soundness and duration of its
sleep, either in this or the coming world. And nothing
but the long sulTering, patience and forbearance of G od
prevents those, who go on in a course of sin, from fe'el-
ing the severe and intolerable reproaches of a wonnded
spirit, which arc sufficient to make them a terror to
themselves and to ail around them ; and to force them
to cry out, in the agony and bitterness of their souls,
with Cain, " that their punishment was greater than
they could bear." And painful as the review of crimi-
nal indulgencics must be, bow many abuse the patience

FATAt TENDENCY OF MCEKTIOUS TLEASLRE. 157

and Diercy of God, which should lead them to repen-
tance, and eagerly pursue the same imposture which has
often imposed upon them, and which has been as often
detected^by tliem ; tliougli in direct contradiction to the
repeated admonitions of their best friends, to their own
experience and conscience, and to the most solemn warn-
ings of God in his word and providence. But this is
not all :

3. An addictedness to sensual indulgendes has ordinarily
a destructive injluence upon our health.

It would be endless to enumerate all the hazards and
accidents to which an eager pursuit of pleasure exposes
those, who have lost the government of themselves, and
have given the reins into the hands of their passions to
carry them wherever they will, at ail adventures . Youth-
ful passions urge and stimulate each other, and prevent
the salutary influence, which tender seasons, the ad-
monitions of parents and friends, the precepts of the
gospel, or our own good resolutions might have, to
work a reformation. Sensual pleasures have attrac-
tions fatally successful against the united force of all
these, until they lead us on from one stage of wicked-
ness to another; nor do they lose their force and pow-
er before they have shattered the constitution and de-
stroyed the healtli. So irresistible are their delusive
charms when imited with the power of example, number
and importunity, that unless the grace of God deliver
us from their tyranny they soon overbear the most so-
ber purposes; although universal experience proves
that they are followed with such a train of diseases, as

158 lATAI. TENDENCY OE lICENTIOtJS PXEA^TTEE.

will soon bring on the dissolution of the clay-tabernacic.
Thus health, that most invaiuablc of earthly blessings,
often falls a sacrifice to lawless pleasures. AtS Avhat
more properly calls for our indignation and pity; or
what more miserable objects can we behold, than per-
sons, who have rendered themselves incapable of enjoy-
ing those pleasures that arc rational and innocent, pos-
sessing the iniquities of their youth, sinking under the
weight of diseases, which they have brought on them-
selves by their own extravagance and debauchery, and
dying martyrs to their own lusts ?

if. An open course of sensuality fixes an indeUhlc re
proach upon our cliaracters.

Bad as the state of the -^vorld is, vice has never got
the ascendant over virtue, so far as to be accounted
honorable by mankind. The good and virtuous love
and esteem tliose that act agreeably to the voice of rea-
son and revelation ; and they are secretly esteemed and
reverenced ])y the abandoned and profane. The care
and vigilance wliich the wicked use in order to conceal
their vices from the eyes of mankind, tlic anxiety which
they endure for fear of being detected, and the confu-
sion and shame expressed upon the discoveiy of their
vices, is an open testimony of their inward esteem of
virtue and of their eon'^cloiisness of th^i odious nature
and deformity of criminal gratifications of any kind.
None have desired tlieir vices to be enrolled amon^
their titles of honor, nor would be wiiUng to be cha-
racterized by them. And even the commonness of a
viciou?; practice cannot wholly remove the just odium

TATAX TEXDEXCY OF LICENTIOUS PIEASISE. 19S

which it deserves, or secure the sinners memory from
reproach. The wise man observes in general of the
wicked, that <• their names shall rot," and particularly
of those that are addicted to sensual pleasures, that << a
wound and dishonor shall they get, and their reproach
shall not be wiped away."* Thus, a life of licentious-
ness and debauchery stains our charactei^, entails dis-
grace and reproach on our names, and destroying our
reputation, deprives us of that good opinion and confi-
dence of others, which is necessary to our success in
any calling or employment. Which brings me to add,
that,

5. A life of sensual pleasures ruins our temporal intei''
csts in the warld.

The prosecution of lawless pleasure is a costly thing,
whicli branches itself out into innumerable expences, by
which estates gained by honest industry and encreased
hy prudent caconomy, have been speedily squandered.
It is the observation of the royal preacher, that ^» the
drunkard and glutton shall come to poverty ;" and that
the sensualist <• shall be brought to a piece of bread."
And almost every day presents us with miserable ob-
jects reduced by their own extravagance to the most
deplorable poverty and want. So that it is no wonder,
to hear in the parable that the young prodigal sooa
wasted his substance by riotous living. Besides, an ad-
dictedness to sensuality naturally produces a complica-
tion of other vices, which have a natural tendency io

*Pro, VI, 33.

160 ISATXL TENDENCY OF IICENTIOUS PLEASURE.

ruin the profligate sinner, and which separately are
sufficient to reduce him to tiie lowest degree of wretch-
edness and want ; and much more so, when they come
upon him with united violence, like an armed man.
And what is worse, heing still unsatisfied, they cleave
to him until at last they plunge him into infamy and
i^ontempt, or perhaps drive him headlong into some des-
perate measures, which bring him to some untimely
end or f^ublic punishment. Besides, the prosecution of
criminal pleasures occasions a lamentable waste and
havoc of our precious time, which was given us for the
important purposes of life, and the infinitely more im-
portant ones of eternity. It takes off our attention
from our principle business ; fills our heads and hearts
with the vain amusements of life, and occasions us to
lose opportunities of usefulness, which others improve,
and thereby to come behind thcni in every valuable at-
tainment. And we may farther observe under this
head, that the just providence of God often concurs in
heightening the misery of the profligate sinner, and in
making him feel the bitter fruits of his extravagance
and riot. It is a righteous thing with an offended God
to strip such of the common blessings which they abuse ;
and to bring those who have spent their substance in
riotous living, to know the worth of those mercies
which tliey misimprove, by the want of them, and many
times by the severe necessity of begging a morsel of
bread. Thus we hear, that a famine arose in the land,
when the prodigal had Avasted his substance, to heighten
his misery by cutting off" all hope of supporting himself,
by his future labor or by the charity and compassion of
others.

FATAl TElSfJENCY OF ilCENTIOUS PLEASURE. 161

But what is worse than any thing that has yet been
jffientioned, is,

6. That a predominant love of sensual pleasure kills tke
soul, as to a7i]f valuahle purpose of life, and effectualbj
prevents our improvement in virtue and religion^

"Whosoever considers the constitution of human na-
ture, must soon be convinced that he has implanted in
him a principle of reason, to discern the nature and ten»
dency of actions, and a conscience, which approves or
condemns every action which we perform, as it is agree-
able or repugnant to the laws of God» Now, as these
were evidently designed to regulate and govern the
lower passions and appetites of our nature ; the conduct
to which they lead is briefly this. With respect to God
that we worship and serve him with the most profound
veneration ; the sincere st love and gratitude ; with the
most stedfast trust and confidence, and the most humble
resignation to his will ; and that we express our inward
sentiments and dispositions towards him in proper acts
of prayer and praise, and in vigorous endeavours to com-
ply with his will and to imitate his imitable perfections*
With respect to mankind, our reason and conscience
point it out, as our indispensable duty, tliat we abstain
from all injuries, treat every man according to the strict
rules of justice, righteousness and equity, and according
to the dictates of compassion and humanity : that vre
cultivate an extensive and unconfined love and benevo-
lence for them ; and that as we are members of society
connected together by the divine appointment in a va-
riety of the most important relations for ouf mis^ual

162 i'ATAL TEISUENCI Oi^ XICENTIOUS PliEASUllS.

happiness, ^ve should endeavour to promote the public
interests of the community and nation to whieli we be-
long, as well as the more private advantage of those
that ai-e dependant on us, or nearly related to us. And
with regard to ourselves, the same principles teach us,
that we ought to enrich our minds with religion and
goodness ; that we should endeavour after the highest
degrees of love to God and man as the foundation of our
greatest perfection and truest happiness ; and that wc
desire and use all external benefits with a reference to
this great end of our being, and thus make them subser-
vient to our progress in the spiritual life. This is the
conduct which our reason, and which the revelation of
the divine will requires of us ; if we would obtain the ap-
probation of pur own minds, or of the supreme judge of
the universe. Now, from this we can easily see the in-
consistency of a course of licentious pleasure, with a
sound and vigorous state of mind, with our principal
business, and truest happiness as men and christians.
For when the higher powers of the soul are degraded,
and passion and appetite assume the prerogative of being
guides of life, ancj are grown strong enough to check
and controul the superior faculties of the mind^ we are
said in scripture to be *' dead in trespasses and sins,*'
lo be " the servants of sin, and to be held in the most
shameful captivity to the law of sin and death." For
nothing brings greater desolation into the mind, or more
effectually extinguishes all the principles of the spiritu-
al and divine life in us, than an habit of gross debauch-
ery and a course of unbounded lawless pleasure. How
is it possible that the love of God, and those other sub-
lime affijclions^ which we are to exertisc towards the

TATA! TENDENCY OE lilCEXTIOUS PIEASUHE. 163

most excellent and adorable being, should dwell in a sonl
sunk under the power of sensual desires and gratifica-
tions ? As soon may light and darkness agree together,
or a fountain send forth at the same place sweet water
and bitter, as that dispositions of so contrary a nature
should be prevailingly found in the same subject. And
as to the offices, which we owe to society ,• how can thai
man be capable of serving the public with any punctu-
ality, whose ruling passions all terminate on pleasinj^'
himself, with sensual gratifications; and who may easily
be diverted from an employment, in which he could re-
ceive but little satisfaction. And moreover, as we have
already seen, that a riotous and luxurious method of life
tends to destroy the most opulent fortunes ; he may, of
consequence, reduce himself by his extravagance, to
such circumstances, as will put it out of his power to
be as beneficial to the public, as he might have been ;
and sometimes to such circumstances, as will dispose
him to neglect not only the ollices of charity and be-
nevolence, but also of justice and equity. And as to
the improvement of our minds in religion and virtue, it
is certain that nothing can be a greater hinderance to
this than a voluptuous dissolute course of life. For it
suppresses and stifles every thing that is generous and
noble in our natures, fills us with the meanest notions
and views of things, sinks us into the most abject slavery,
deprives us of the most exalted and durable pleasures,
and in their stead affords only painful pleasures, that
last but for a moment. It cramps and destroys those
affections and powers, which alone make us capable of
enjoying the most substantial pleasures, and exalts those
desires and passions to tlie throne, wJjich thereby be-.

I6i I'ATAI, TENDENCY OF LItENTlOUS TiiE ASllJE.

come our greatest ignominy and rcproaeli and the source
of unspeakable misery to us. The amiable graces of
meekness, humility, benevolence, a generous contempt
of the world, an ardent love to God and man, an uni-
form desire of being and doing good, and of advancing
in every branch of the christian character, are not
likely to flourish in a soul immersed in sensuality and
sin. Our moral and intellectual powers cannot expand
and gather strength but hj repeated exercise and ap-
plication to such subjects as are adapted to enlarge the
luind, and by avoiding every thing of a contrary tenden-
cy. And surely grovelling in sensual pleasures must
effectually frustrate this most important end of life ?
There is great need of watchfulness and care, lest we
be defiled by our necessary intercourse with sensible
objects, while we are passing through this ensnaring
world ; and how much more should we abstain from all
fleshly lusts that Avar against the soul? It is retire-
ment meditation and contemplation on spiritual and di-
vine subjects, and especially, frequent converse with the
father of our spirits, that qualifies us for the sublime
and refmed employments and delights for which we
were originally designed, and after v^hich it is our honor
to be constantly aspiring.

Now from such a vievr of Uih fatal perversion of the
noble powers and faculties of the soul, occasioned by a
life of licentious pleasure, and of its lamentable tenden-
cy to hinder our improvement in those graces and vir-
tues, which are our highest ornament and happiness,
and which make us a comfort and blessing to those
wit)i whom we are connected ; have we not reason to

FATAL TENDENCY OF I^ICENTIOrs ri.EASrRE. 165

eoiielude, that those that live in sensual pleasures << are
dead, wiiile they live ;" dead to all the valuable pui'po-
ses of living ? Our Saviour has given us a very lively
representation of the fatal tendency of a life of immode-
rate pleasure to wound and destroy the soul, in his pa-
rable of the prodigal ; who by abandoning himself to riot
and debauchery soon lost the heart and understanding
of a man, and brought himself into the most miserable
state, in which human nature can here be involved.
And our Lord speaking of his recovery from this deplo-
rable condition, represented it under the idea of a spi-
ritual resurrection ; "He was dead, and is alive; he
was lost, and is found.'^

These are some of the woeful fruits of a life of licen-
tiousness and sensuality, and the fatal consequences of
it to our liberty, comfort, health, characters, interest and
usefulness to ourselves and others ; all which it evidently
tends to destroy. And these are such, as are of them-
selves sufficient to alarm our fears, and to engage us to
avoid it with the most sedulous care. But all these
taken together, grievous and distressing as they may
be, are but slight inconveniences when compared with
that intolerable anguish and misery, whicii awaits the
unhappy deluded sensualist in the world to come. For
^' we were born for eternity ;" and it is in this state,
that our souls must be trained up for heaven and puri-
fied from all uncleanliness, before we can be prepared
for it. Therefore, tliose that are sunk in sensuality,
having no relish for the pure and unmixed delights and
pleasures of heaven, can never expect to enter there,
but must hear that awful sentence prononnced upon them ,

166 FATAi TE]NDli^CY OF JLICENTIOUS PLEASURE.

^' depart from me ye cursed into CAerlasting burnings,
prepared for the devil and his angels." There they must
rea]) that everlasting harvest of shame and anguish, the
seeds of which they have sown in this life : there they
must feel the severe reflections of an accusing condemn-
ing conscience, and the " gnawings of that worm, that
never dies :" there they must reflect with horror and
despair upon their past extravagance and folly : there
they must associate with tortured devils and damned
spirits, for whom they have rendered themselves fit
companions : there their enraged desires and passions
must forever torment them, being deprived of every ob-
ject that could gratify them : and there they must be
tormented in those unquenchable flames, which their
impure desires have kindled on earth, without so much as
one drop of water to cool their scorched tongues. This
is beyond all perad venture, the certain issue of a life of
sensual pleasure persisted in without reformation.

APPLICATION.

1. Jlnd what now remains, but iliat wc slwiild all he per-
suaded to avoid and guard against all criminal grey-
tifications of every iiuid.

And, my young friend^, let me beseech and entreat
you, in the name of the I^ord Jessus, who died for your
precious and immorli)! souls, to guard against such a
dangcrons course with the greatest solicitude. He well
knew the av*ful misery in which it would involve you in
time and through eternity, when he submitted to the
Qvcrwhelming agonies of the cross, to redeem you from
a vain conversation and the t;5Tanny of ungoverned pas-
sions and appetites, and <• to purify j'ou to himself a pe-

FATiX TENDENCY OF LICENTIOUS PLEASURE. 167

euliar people zealous of good works." And can you
bear the thoughts of doing every thing in your power to
frustrate so benevolent, and to you so advantageous, a
design ? Could you thus requite the dying groans of the
friend of mankind, the Lord of glory ? You have a strong
relish and an insatiable desire for pleasures; and why
can you not pursue those that are substantial; those
that would exalt you and do you honor ; those that are
worthy of the pursuit of immortal beings; those that
will endure when every earthly comfort is gone ; those
that >vill be continually enereasing through the bound-
less ages of eternity ? Is it not more preferable to choose
that course of life, which will make you comforts to
your parents and relatives ; honored and beloved by all
good men ; blessings to the society in which you live ;
approved by your God and judge, and ineoneeivably
happy in his presence forever ; than by a life of sensua-
lity, to enslave yourselves to the vilest passions ; to ruin
your health and reputations ; to liecome curses and
plagues to mankind ; hated and despised while ypu live ;
and when you die, be condemned to take up your habi-
tations in everlasting burnings ? O ! be persuaded fre-
quently to consider, that you are more exposed to temp-
tations from this quarter, than those of more advanced
age ; and let not that formidable phantom, custom or
fashion, frighten you out of your reason and th© best
principles of your religious education. Look on those
Avho would solicit you to join with them in such base
and unmanly practices, as acting the part of the great
enemy of God and man, who lies in wait for your pre-
cious souls. Frequently consider, that a few years will
alter your judgments of these jileasures, that arc so

168 ]&ATA1, TEJ^DENCT OP 1.ICBNTI0US PtEASUKE.

highly valued and so eagerly pursued by those that have
given up themselves to vice and extravagance. Fre-
quently think with yourselves, the sorry exchange you
would get for the ravishing joys of eternity, and the
rivers of pleasure that flow from the throne of God 5
and live daily under the habitual impression of this
thought, " that the eyes of an holy God are ever on you,
and that he will one day call you to give an account for
all the deeds done in thje body." And lastly, pray to
him daily, that he would guide you through the slippery
paths of youth, and preserve you to his heavenly king-
dom,

2. And as for you, my friends, who are advanced in
years, I trust that you have tasted so much of the plea-
sures of religion, that when you recollect the divine enter-
tainments of retired hours, of solenm ordinances, and
sacramental transactions, you feel a sacred indifference
to the fleeting and unsatisfactory enjoyments of this
world, an utter abhorrence of carnal pleasures, and a
tender compassion and pity for those unhappy mortals,
who are dead in sin and the servants of corruption. —
And let us all aspire more earnestly after those sublime
and unspeakable joys that are at the right hand of God^
and let the enlivening prospect animate us to bear the
burdens of mortality with patience and resignation, and
quicken and encourage us in our preparation for the
inheritance with the saints in light.

SERMON IX.

THE PROSPERITY OF FOOLS, THEIR DES-
TRUCTION.

PKO. I, S2,

The prosperity of fools shall destroy them.

The primary design of God, in his rich and gracious
blessings conferred upon us, is to engage our supreme
love and affection for himself, and to constrain us to
serve him " with a perfect heart and a willing mind.'^
Hence, the apostle Paul says:^ "the goodness of the
Lord leadeth to repentance ;" as it is the most natural
consequence that can be drawn from the divine clemency
and bounty. Thus the Lord draws us « w ith the chords
of love and the bands of a man." The mercies of God
should melt the human heart into an humble penitent
frame for sin and a sincere and speedy resolution to return
to him, from whom we have revolted, and who is hereby
declaring that he is ready and willing graciously to re-
ceive us. But it is melancholy to observe, how many Aviek*
cdly abuse the divine goodness, and pervert his rich and
unmerited blessings to the contrary purposes of "encour-
aging themselves in a bold and impious neglect of God.
and in an ungrateful rebellion against Ins throne and

*Rom. II, 4,

170 THE FKOSrEKlTl OF FOOLS, THElll DESTKUCTIOX.

government. "While prosperity presents innumerable
pleasing and attractive scenes to the carnal mind, the
thoughtless sinner is captivated with the gay delusion ;
the voice ot* conscience is silenced, and he has neither
time nor inclination to attend to the affairs of his soul
and eternity. Thus pinners abuse the divine mercies to
pride and vanity, to idleness and luxury ; are hardened
in impenitence, and grow regardless of the divine dis-
pleasure, until death puts a period to their seasons of
grace. — Others, who are not sunk into such a deep and
dangerous insensibility, yet arc intoxicated with the
good things of this world, which insensibly draw off
their attention from the concerns of anotlier world.
Tliey overvalue worldly comforts, and please themselves
with an imaginary happiness in them, until their hearts
arc at last alienated from the adorable God, the only
source of happiness to a rational creature. Instead of
delighting in the favor of God, and the communications
of his love, they place their supreme happiness in the
enjoyments of time and sense ; which is a melancholy
symptom of an unrenewed, unsanctified soul, and a
doleful presage of eternal ruin. — Others again, being
surrounded with riches and honors, power aaid influence,
forget that they were not made only for themselves,
and that they were entrusted with these advantages for
the benefit of otliers ; and therefore, instead of being
rich in good works, are barren and unfruitful in the
service of God and their generation ; ungrateful to God
and unprofitable to men. — And otiiers, instead of em-
ploying their prosperity and power for the glory of that
God, who bestows these blessings upon them, and for
the advantage of those, with whom they are connected.

THE PROSPERITY OF FOOLS, TKEIH DESTRUCTION. ±7 i

are improving these talents for the hurt and oppression
of their fellow men, whom it would be their glory and
honor, as well as it is their duty to relieve and support.
Thus the unsanetified prosperity of foolish sinners, is
perverted to their ruin. Although prosperity may be
improved for the most valuable pjirposes of living both
in this and the coming world,, yet through the corrup
lion of their hearts, it becomes one of the greatest ob-
stacles to the conversion and reformation of sinners, and
one of the most dangerous engines in the hands of our
great enemy, for the destruction of immortal souls.
Thus '• the prosperity of fools shall destroy them," not
from any thing that is in prosperity, when rightly im-
proved, but from the abuse of it. As Ave shall have an
opportunity of shewing more fully, when we shall con
sider,

I. How abused prosperity tends to destroy the "wicked.

II. The certainty and dreadfulness of their destruction

I. How abused prosperity tends to destroy the wicked.

1. Abused prosperity leads the carnal unsanetified heari
to a careless disregard and neglect of Gad.

The world with its desirable and pleasing thing^^
gaining the fall possession of the hearts of men, ba-
nishes all serious thoughts and warm alieetions towards
God. It is more especially the character of the men of
this world, in their prosperity, that <* God is not in all
their thoughts," Their prosperity, which shoidd lead

172 THE f aoaPEHITY OF TOOlS, THEIR DES TKUtTlON.

them to a thankful acknowledgment of that bountiful
hand^ from which all their mercies flow, often tempts
them to an impious disbelief or disregard of his provi-
dence, and swells them with pride and confidence in
their worldly enjoyments. Nebuchadnezzar transported
with a flush of vain-glorious joy at the view of his mag-
nificent buildings, breaks out in these lofty and insolent
expressions :=^ ^<Is not this great Babylon, that I have
built for the house of the kingdom, by the might of my
^ower, and for the honor of my majesty?'* It was
charged upon the prince of Tyre, " that his heart w as
lifted up because of his riches."f The carnal heart,
in the midst of a full fruition of this world's goods, is
apt to ascribe every success to human contrivance and
endeavours, without any grateful acknowledgment of
the divine liberality and beneficence. And hence, an
eminent saint prayed, " give me not riches, lest I be full
and deny thee, and say, who is the Lord ?":j: And it was
the advice of Moses to the people of Israel, when they
should be possessed of the promised land, not to forget
the Lord their God. <^« When the Lord thy God shall have
brought thee into the land, which he sware ilnto thy
fathers, Abraham, Isaac and Jacob, to give thee great
and goodly cities which thou buildedst not, and houses
full of good things, wliicli thou filledst not, and wells
digged, which thou diggedst not, vineyards and olive-
trees, which thou plantedst not ; when thou shalt have
eaten and be full ; then bcA\are, lest thou forget the
Jjord, who brought thee out of the land of Egypt, from

*Dan. IV, 30. tEzek, xxviii, 5,

|Prov. XXX, 9.

THE PROSPERITY OF FOOLS, THEIR DESTRUCTIOX. ±7o

llic house of bondage."* Tliis caution given in sucL
circumstances, strongly intimates, that there is a sinful
disposition in the carnal heart, to neglect God in the
midst of affluence and prosperity. And there are not me-
lancholy instances wanting of persons, whose superiority
of rank and elevation of station give them many ad-
Vantages above others, and who, notwithstanding, arc
the most remiss in the duties of religion, and most in-
different to all the obligations of Christianity. They
seem to look upon themselves too great to be good, and
so higli, that religion itself is beloAV them. Because of
their dignity, power and opulence, they seem to claim
an immunity from the common obligations of religion,
and an exemption from those rules of righteousness, to
which others are bound to submit ; little considering,
that with regard to the affairs of their souls and of ano-
ther world, they stand upon the same level with the
poorest ; and that all their w ealth and grandeur will
avail them nothing when they shall be judged by him.
who is no respecter of persons. Hence the apostle ex-
horts the rich in this w orld, " not to trust in uncertain
riches, but in the lining God :" which farther shews,
how apt we are in our prosperity, to depend upon riches
for reputation, protection, and the provision of necessa-
ries and comforts, to the neglect of God, the author of
every good and perfect gift. Notwithstanding the evi-
dent instability of all mortal things, and their insuffi-
ciency to support or satisfy an immortal spirit, many
make gold, their trust and their God, and " say unto
fine gold, thou art our confidence.*'! Prosperity Inlls

*Deiit. VI, 10, 1 1 . Mob. xxxT, M.

174* THE PBOSPEKITY OF FOOlS, THEIR DESTRUCTION.

sinners into a carnal security and hardens Ihera against
the appreliensions of the di\inc displeasure. Because
" they hare no changes, therefore they fear not God."^^
They arc as secure and fearless, as if the tenor of their
prosperity were invariable, and no evil could disturb it ;
or at least, they put the evil day far olT, and with the
profane scoffers of old, mentioned by the prophet, they
say, *^ the vision he sees is for many days to come, and
he prophesies of times afar off." And thus Avhen the
fear of God is extinguished in the soul, the divine pre-
cepts and threatenings are disregarded ; and like Jes-
hurun or the rebellious Israelites, they, " waxing fat,"
and abounding in the good things of this Avorld, " kick
against God," grow intractable and refractory to the
divine commands, and " lightly esteem the rock of their
salvation."! Thus prosperity often leads the thought-
less sinner to an ungrateful neglect of God, and an im-
pious rebellion against the throne and dignity of heaven.

2. Sinners often abuse their prosjicrity, so as thereby to
render the ordinary means of salvation ineffectual for
their conversion.

The holy spirit can undoubtedly, without the instru-
mentality of tlic word, so enlighten the mind and influ
cnce the Avil! and aiTections, that the sinner shall be
converted from the error of his ways. And we have in
scripture some instances recorded, in which the spirit of
grace has displayed his saving power in the immediate,
conversion of sinners, who were so far from being in the

*Ps. Lv, 19. tDeut. XXXII, 15.

THE PKOSPERITT OF lOOXS, THEIK IlESTRTJCTIOBT. 175

appointed way to salvation, that they were posting on in
the full career of wickedness. But God has appointed the
reading and preaeliing of his word as the ordinary means
which he will bless for the reformation of sinners ; and
hence the gospel is said to be <^ the power of God to
the salvation of them that believe." But unsanctified
prosperity renders it ineffectual for this purpose. Hence
the apostle, under the conduct of inspiration, observes,
" that not many wise men after the flesh, not many
mighty, not many noble are called ;"* which is explain-
ed by what another apostle says: "Hath not Godcho
sen the poor of this w orld rich in faith, and heirs of the
kingdom which he hath promised to them that love
him.f And our Saviour himself assures us, that " it
is easier for a Camel to pass through the eye of a
needle, than for a rich man, " that trusteth in his riches,
to enter into the kingdom of heaven ;" which shew^ that
the riches and prosperity of sinners, expose tlicm to
some peculiar and dangerous snares. And the reason
is, because pride, an unteachable temper, and the cares
of the world, which are too often the attendants on pros-
perity, are diametrically opposite to tliat meekness, hu-
mility, and consideration, which are necessary for the
gospel's reception and efficacy on the heart. We are
directed to " lay aside all filthiness, superfluity of naugh-
tiness, and with meekness to receive the ingrafted word,
that is able to save our souls.*' A serious humble sense
of cur want of divine grace, together with an earnest
desire to receive it, must be found in those, who can ra-
donally expect the divine blessing to attend his word^

* l.Cor. I, 26. - Jara.iT, .^.

176 THE PROSPERITY or POOLS, THEIR DESTRUCTI<)]?f.

For " he fills the hungry with good things, while he
sends the rich empty away ;" and " gives grace to the
humble, while he resisteth the proud." And the pros-
perity of sinners is often abused, for the fatal purpose
of encouraging them in unbelief, and a contemptuous
disregard of divine truths 5* so that tlie word preached
<< does not profit them, not being mixed with faith in
them that hear it." Let eternal things be represented
with the clearest evidence of reason and enforced with
the warmest affection ; let the glories of the heavenly
world be painted in the most engaging and attractive
colours, or the threatnings of the law and gospel be de-
nounced in all their terror : yet they have no efficacy
on the prosperous sinner, who treats them all as vain
imaginations. And we find that this temper directly
leads to the forsaking of the house of God, and the as-
sembling of ourselves together ; which sets man at a
still greater distance from a reformation, as it puts them
out of the appointed way of recovery : so that it is iix~
deed a miracle of divine grace, if ever the prosperous
sinner is recovered from the error of his ways, while he
slights and neglects the ordinances of the gospel. But
if he attends upon the word preached and read, yet if
the impressions, that are at any time made upon his
heart, are not cherished and kept alive by serious and
frequent meditations, they will soon wear off; and the
prosperity of the sinner, which is usually attended with
a multiplicity and hurry of worldly business, or worldly
amusements at least, has a dangerous tendency to erase
all these divine impressions. And thus the voice of con-
science and the suggestions of the !ioly spirit, are stifled
and disregarded -, and at length the spirit of grace ceases

THE PEOSPEEITY OF POOXS, THEIR DESTRUCTION. 177

to be a monitor to those who continue to resist his mo-
tions and counsels, and ungratefully rebel against hini ;
and then nothing remains, but the sinner must daily grow
more hardened in sin, until his conversion becomes ex-
tremely difficult and almost hopeless. Thus prosperity
is often abused by sinners, so that the means of grace
are rendered ineJBTectual for their conversion and refor-
mation.

3. Frosperity is dangerous and fatal to many, as they
are thereby greatly exposed to the temptations of Satan,
which they are not careful to discover, and resist and
conquer.

It is happy for many, that the means of gratifying
their sensual and carnal appetites lie out of their power.
For where the materials for exciting and inflaming the
passions and appetites are ready at hand, Satan, the god
of this world, is diligent in employing his infernal skill
and experience, in preparing them in the most alluring
manner, to captivate the affections, until he has esta-
blished his dominion in the heart. And his power and
art, whereby he tyrannizes over the children of disobe-
dience, lies principally in the spacious representations
and fallacious promises of happiness from tlie enjoyment
of worldly things. Some of his temptations are to crimes
of so black a complexion and so horrid a nature, that the
soul starts back and shudders at the thought ; and the
tempter cannot succeed until by other temptations, that
are more agreeable to the sensual and carnal affections,
he leads them captive at his ^y\\\, from one stage of wick-
edness to another : and thus thev are at last easilv over-

Z

186 THE PROSrERITY GF FOOLS, THEIE 1)ESTRUCTI©N.

and many servile spirits arc base eiiougli to encourage
their superiors in their vices, by representing the mere
sliadows of virtue as substantial virtues ; and palliating
tlie delbrmitj of vice under honorable names. Thus
their sordid penury and eovetousness is termed frnga-
lity, and a commendable care of their families and
friends ; their revelling and intemperance is called good
nature and fellowship ; their lewdness and debauchery,
gallantry and politeness ; their extravagance, genero-
sity and liberality : The deformity of their ambition and
envy is covered under the respectable name of patrio-
tism and public spirit, wliile their profaneness is stikd
pleasantry, and their infidelity, free-thinking. The con-
versation of such under agents to the great enemy of
our souls, must be extremely dangerous and corrupting ;
and thus sinners are often destroyed by their prosperity.

5. The prosperity of sinners shall destroy them, when IJiey
neglect or abuse the opportunities of usefulness which
it j)uts into their hands.

Every worldly advantage which God bestows upon
us, is a talent committed to our trust for the benefit of
ourselves and others ; and we must give an account of
our improvement of it at his bar : As we Averc not born
for ourselves alone, but also for others, whenever we
have the power or opportunity of doing good, that cir-
cumstance is the voice of God to us to improve it, in
acts of beneficence ; encouraging merit, protecting op-
pressed innocence, establishing right and jnstice, diifu-
sing happiness around us, and contributing to the tem-
poral or eternal welfare of mankind in any other way.

THEPROSPERITY OF FOOLS, THEIR DESTRrCTlON. 181

as far as our influence shall extend ; and whenever we
neglect to improve our prosperity and the divine bounty
towards us ; for these and such like laudable and benevo-
lent purposes, we evidently contradict the design of God
in bestowing these talents upon us. It is an unjust mo-
nopolizing of the divine favors to ourselves, when they
were designed for others also ; and an embezzling of
our Lord^s goods, instead of being faithful stewards of
his bounty, distributing to every one his portion in due
season. This conduct is highly displeasing and provo-
king to God, and must, if persisted in, involve the seliish
authors of it in eternal misery ; and if so, how much
more aggravated shall the destruction of those be, who
use tlieir prosperity and power for the hurt and oppres-
sion of others ? The Lord of that evil servant, that be-
gins to smite his fellow servants, and to eat and drink
with the drunken, " shall come in a day when he looketh
not for him, and shall cut him asunder, and appoint him
his portion with the h}-pocrites :" which is frequently
represented in scripture, as a pattern and standard of the
most aggravated and intolerable destruction. Thus the
prosperity of foolish sinners shall destroy them.* This
brings me to consider,

II. The certainty and misery of the destruction of
foolish sinners.

It is irreversibly established by the divine ordination,
and declared to us in the word of God, that if we live
after the flesh, we shall die. All the dreadful threat-

* Mat. XXIV, 48-5 1 >

1S2 THE PROSPERITY OF FOOLS, THEIR DESTRUCTION.

nings denounced in the sacred oracles, shall he executed
in all their fearful extent, on the impenitent sinners,
who neglect God, ahuse the bounties of his providence,
and choose their portion in this world. When the mercy
of God, ^vhich is over all his works, has been affronted
and exasperated by the continual abuse of his benefits,
when it is renounced and forfeited by sinners, their de-
struction is irreversible. The mercy of God is designed
to lead sinners to repentance, and to induce tlicm to a
willing and cheerful obedience to his wise and good
laws : but when it is perverted to encourage them in sin,
they have reason to tremble for fear of that dreadful
thrcatning in our context. " Because I have called, and
ye have refused; I have stretched out my hind, and
no man regarded ; but ye have set at naught all my
counsel, and would none of my reproof; I also Avill
laugh at your calamity and mock when your fear ccmeth :
when your fear comes as a desolation, and your destruc-
tion as a whirlwind ; when distress and anguish comes
upon you : then shall ye call upon me, but I will not
answer." This awful denunciation in our context, is
pointed against the very persons, of whom ^Ve have been
speaking: foolish sinners, that abuse their prosperity.
Then shall those, who now sliut their eyes against dan-
ger, be forced to open them and behold the fearful face
of death attended -with judgment, and judgment with an
everlasting hell. And what can be more just and rea-
sonable? Is it not tlie highest ingratitude to the adora-
ble God ? And is not ingratitude a crime of so black
and detestable a nature, that all men, Avilhout excep-
tion, universally condemn and abhor it ? It is an univer-
|saconcession that springs from the light of nature ; so

THE PROSPERITY OF FOOtS, THEIR DESTRUCTION. 18S

that to be defective in our observance and thankful re-
gards to a benefactor, is unnatural and base : but to
pervert the blessings of God to wicked purposes, and to
render evil for good, is so direct a violation of the plainest
dictates of human nature, and so contrary to the obli-
gations which are laid upon us by the goodness of God,
to serve and obey hiin, that it must be highly provoking
to him. And must not those foolish and unwise persons
expect an aggravated destruction, Avho presumptuously
abuse the divine liberality and patience, to make them
more secure and careless of their souls and eternity ; to
fortify them in their rebellion against their sovereign
Lord and king 5 and to ruin his moral creation ? Are not
the gifts of a friend slighted, when they arc employed
for base and unworthy purposes ? And does not God
himself look upon his goodness as despised by ungrateful
mortals, when instead of leading them to repentance, it
is perverted to encourage them in sin ? And will not a
righteous and holy God visit for these things, and take
a dreadful vengeance on all those that thus ungratefully
requite his goodness and mercy ? Yes : justice will cer-
tainly* exact all the arrears of abused mercies. Jud^c
with yourselves ; w ould not every man despise and abhor
the person, who being raised by his prince to the highest
honor and trust, was not only unfaithful to his commis-
sion, but also employed his power to the oppression of his
fellov/ subjects, cr betrayed the arms and magazines
of his master into the hands of his enemies ? Would not
all pronounce such an abandoned person worthy of dealli?
And can it be supposed that the adorable Gml, \vho is
tenderly concerned for the happiness of his creatures,
and is doing so much to promote it, will not resent the

18Z THE PROSPERITT OF FOOLS, TUEIR DESTRUCTION.

nings denounced in the sacred oracles, shall he executed
in all tlieir fearful extent, on the impenitent sinners,
who neglect God, ahuse the bounties of his providence,
and choose tlieir portion in tliis world. When the mercy
of God, which is over all his works, has been affronted
and exasperated by the continual abuse of his benefits,
when it is renounced and forfeited by sinners, their de-
struction is irreversible. The mercy of God is designed
to lead sinners to repentance, and to induce them to a
willing and cheerful obedience to his wise and good
laws : but when it is perverted to encourage them in sin,
they have reason to tremble for fear of that dreadful
threatning in our context. " Because I have called, and
ye have refused; I have stretched out my hi nd, and
no man regarded ,• but ye have set at naught all my
counsel, and would none of my reproof; I also will
laugh at your calamity and mock when your fear ccmeth :
when your fear comes as a desolation, and your destruc-
tion as a whirlwind ; wlien distress and anguish comes
upon you : then shall ye call upon me, but I will not
answer." This awful denunciation in our context, is
pointed against the very persons, of whom vfc have been
speaking: fooiisli sinners, that abuse their prosperity.
Then shall those, who now shut their eyes against dan-
ger, be forced to open them and behold the fearful face
of death attended wiO) judgment, and judgment with an
cvei'lasling hell. And what can be more just and rea-
sonable? Is it not tlie highest ingratitude to the adora-
ble God ? And is not ingratitude a crime of so black
and detestable a nature, that all men, wilhout excep-
tion, universally condenm and abhor it ? It is an univer-
jsaconcession that springs from the light of nature ; so

THE PROSPERITY OF POOLS, THEIR DESTRUCTION. 18S

that to be defective in our observance and thankful re-
gards to a benefactor, is unnatural and base : but to
pervert the blessings of God to wicked purposes, and to
render evil for good, is so direct a violation of the plainest
dictates of human nature, and so contrary to the obJi-
gations which are laid upon us by tlie goodness of €^od,
to serve and obey him, that it must be liighly provoking
to him. And must not those foolish and unwise persons
expect an aggravated destruction, who presumptuously
abuse the divine liberality and patience, to make them
more secure and careless of their souls and eternity ; to
fortify them in their rebellion against their sovereign
Lord and king ; and to ruin his moral creation 2 Are not
the gifts of a friend slighted, when they arc employed
for base and unworthy purposes ? And dees not God
himself look upon his goodness as despised by ungrateful
mortals, when instead of leading them to repentance, it
is perverted to encourage them in sin ? And will not a
righteous and holy God visit for tliese things, and take
a dreadful vengeance on all those that thus ungratefully
requite his goodness and mercy ? Yes : justice will cer-
tainly* exact all the arrears of abused mercies. Jud^e
with yourselves ; would not every man despise and abhor
the person, who being raised by his prince to the highest
honor and trust, was not only unfaithful to his commis-
sion, but also employed his power to the oppression of his
feilov/ subjects, or betrayed tlvc arms and magazines
of his master into the hands of his enemies ? TVoiild not
all pronounce such an abandoned person worthy of death?
And can it be supposed that the adorable G<jd, v, ho is
teuderly concerned for the happiness of his creatures,
and is doing so much to promote it, will not resent the

18^ THE PROSPERITY or FOOLS, THEIR DESTRUCTION.

unfaithfulness and ingratitude of those servants, who are
daily abusing their prosperity either in negligence or
sloth ; or in corrupting themselves and others, by their
example and influence and power ? They are " treasur-
ing up to themselves wrath against the day of wrath ;"
and will certainly sink under a heavy condemnation, pro-
portioned to the various aggravations of their compli--
cated guilt. Miserable indeed must their condition be,
who abuse their prosperity and the patience of a mer-
ciful God, when death awakes them from their fatal
slumbers. That inexorable messenger of the supreme
judge, will speak to their astonished souls in thunder,
with a force which they will feel, and a terror which they
cannot resist. He will dart the keenest reflections to
the heart, will storm the weak intrenchments which the
world has vainly cast up against his assaults, and Avill
lay their precious souls in deplorable desolation and ruin.
And this scene, terrible and distressing as it is, is no
more than a slight presage of that inconceivable horror
and misery, which awaits them at the bar of God, when
sentenced to depart from his blissful presence into the
unquenchable flames of hell. O ! what consternation and
amazement must overwhelm their guilty souls, when
they shall And that they have had all their good tilings
in this world ; that they have bartered away tlieir souls
for those lying vanities, the remembrance of which, like
a " worm that never dies," will pain them to the heart
through the boundless ages of eternity ! This, this is
the dreadful destruction in which the abused prosperity
of sinners will certainly involve them, Avithout any pos-
sibility of redemption forever and ever.

THE PROSPEHITY OF FOOXS, THJELR DESTRUCTION. 185
APPLICATION.

1. These observations should excite iis to lament over the
folly OMd madness of many of our fellow men, mith
regard to the present and coming worUL

It is melancholy to observe, how many sully and con-
tradict their christian profession by a vain or sensual
conversation ; by bending their whole thoughts and en-
deavours, to the acquisition of mortal and fatal plea-
sures ; to the scraping together deceitful riches, or to
the attaining to exalted stations of honor and power ;
while at the same time they neglect the interests of
their immortal souls, and discover but little humanity
and goodness in the use of these advantages. It cannot
but pain us to the heart, to see such a fatal inconsisten-
cy between the conduct of many, and their obligations
arising from their connexions with mankind, or from the
religion of Jesus Christ, Vvho died to redeem them from
a vain conversation : Especially when we consider, that
however they may boast themselves in the multitude of
their riches and power, and fondly imagine that their
mountain stands so strong that it cannot be moved ;
however they may put their confidence in these things
and forsake the unwasting fountain of all good ; yet
they shall find themselves miserably mistaken, when
the judge of all the earth shall call them to an account
for the improvement of their talents. Is it not a mourn-
ful consideration, that many, who have a price put into
their hands ; who are favoured of God with many in-
valuable privileges and opportunities of doing good to
mankind ; of deriving upon themselves the blessing of
them that are ready to perish, and (Avhat is of infinitely

A 80 THE TKOSPJERITY Or lOtll^S, TUEIR DESTRUCTION.

greater advantage) of securing tlie blessing of an un-
changeable God, in time and through eternity, are not-
withstandingy neglecting all these precious opportuni-
ties, or are only using them for corrupting their own
hearts, and confirming their own vicious habits into a
greater inveteracy ; or for the ruin of other immortal
souls, by tlieir iniluence and example ?

2, From this discourse we see how Utile reason there is to
cnvij those that are in prosperity, or to he discontented
icith our own conditions.

Happiness in this world, is distributed by God with
u more equal hand, than most, upon a superiicial view,
are apt to imagine. Both prosperity and adversity
have their temptations and advantages; but the snares
of the former are generally most dangerous to our souls,
because the mind is then most off its guard. Litllq,
therefore, do those consider, either how much advan-
tage they may reap from sanctilied affiietions, or how
difficult it is to guard against the temptations of pros-
perity, who arc discontented with their own condition,
or envy the lot of those, who are placed in a higher
sphere of life. Little do they consider how much pros-
perity exposes men to a dissolute and careless temper, to
intemperance ajul worldly-minded ness, and to a fatal
dependance on the fleeting enjoyments of time. ^Ve
ought therefore, to leave the apj>ointment of our condi-
tions in life, to that God, who consults for our happi-
ness in the various dispensations of his providence, ami
who best knows wiuit is most for our advantage: And
no doubt, but many will see abundant reason, at ihft

THE PROSPERITY OF TOOlS, TITEIR DESTRUCTIOX. 18V

tjoncliislon of the mysterious plan of divine providence.
for gratitude to God, who has mercifully delivered them
from such snares and temptations as v, ould liave proved
fatal to their souls. Hememher that the love or hatred
«f God is not now known hy his present promiscuous
dispensations ; and let us consider, that if our more
prosperous neighbours raisimprove their prosperity, their
riches may he to tlieir hurt, and their prosperity may
destroy them ; and if they are good men, God, wh«
knows what is best and safest for evei y one, may know
tliat it is safer for them to be entrusted with sueli ta-
lents, tlian it would be for us ; that they may be great
mercies to them, and yet might prove too strong tem.p-
tations for us ; and that we have manv more blessings
than we deserve, and more talents than we rightly im-
prove. These things should teach us resignation to the
will 01 God in every condition, witliout envying the lot
of others that are exalted above us.

S. Let us from this discourse he exhorted to improve ihe
'prosperily we enjoy for the purposes, which God jiisthj
expects from Ms bestowing these mlvantag<!3 upon vs.

Let us guard against pride and arrogance in prosperi-
iy ; against all undue conceptions of our own worth and
importance; and cultivate an humble cense of our
meanness and unworthiness in the sight of God. Let
us frequently reeolieot that we depend upon his unmeri-
ted bounty for every blessing that we enjoy : and that
we have the greatest reason to be humbled for the poor
improvement that we have made of the many talents
committed to our trust. Remember he gives grace to

188 THK FKOSPERITY Oi FOOLS, TifJilii WKSlVRUCTiO^.

the humble, while he resists and abhors the proud ; and
he rewainls those that arc fruitful in liis service, by
making them iartlier instruments of more extensive
usefulness in the world. Let us call upon or.r souls
and all that is within us, to bless the Lord, and not be
forgetful of his benefits. Let us employ our understand-
ings to consider the various arguments that we have
for praise and gratitude, and to esteem and admire the
divine goodness; our memories, to recollect and re-,
cord his benefits ; and our wills and affections, to love
him for his mercies, and to ascribe to him the glory that
is due unto his name. Let the various mercies with
which he crowns our years, and in which he is daily
passing before us, constrain us to love and serve hini ;
and to use our utmost endeavours to spread comfort and
happiness around us, as far as our influence extends ;
that others may share with us in the same bounties of
divine providence, and join with us in united ascriptions
of praise and gratitude to the adorable author of all.
Let us remember that we are stew ards appointed by our
great master, to distribute his favors to those around us,
wlio stand in need of them ; and that if we monopolize
them to ourselves, we unfaithfully pervert them from
the gracious design of the bountiful Donor. Consider
that God has wisely ordered it, that there should be va-
rious degrees and conditions among men ; that this ine-
quality might give an opportunity for the mutual dis-
charge of good offices : And it is a peculiar honor con-
ferred upon some, that they are made the treasurers of
the supreme Lord of all, to distribute his favors and
benefits to the indigent or distressed members of his
family. And it is injustice mixed with ingratitude, not

THE PROSPEKITY OF FOOLS, THEIR DESTRUCTION. 189

to pay that tribute, which he has appointed others to
receive ; and not to be rich in good works, when from
his free and special favor he has enabled some to honor
and to imitate hiuif who is rich in mercy. — And while
we are blessed with prosperity, and experience the good-
ness of God in the comforts and enjoyments of this life ;
let us be careful that our hearts be not too much at-
tached to them. Let us consider that they are unmeri-
ted favors, which the sovereign author has a right to
resume, when and howsoever he pleases. Let us view
them as accommodations of our journey through this
wilderness, which we must soon leave behind us, when
we enter upon that state, where they can make no part
of our happiness. And let us be careful that we do not
rest satisfied with them, as an adequate portion of'our
immortal souls ; but be constantly aspiring after, and
labouring to obtain those spiritual and eternal blessings,
which Christ has purchased with his blood, and which
are freely offered to us on the terms of the gospel. Let
the goodness of God in the communication of temporal
blessings, animate our zeal and fidelity in the service of
our God and our generation, and encourage our depend-
ance upon the head of divine influences, for grace and
assistance in duty here, and for a glorious reward of
all our labours in the world to come. Thus may we
hope that our prosperity will be sanctified to us;
and thus may we expect that glorious welcome from
our exalted Redeemer : " Well done, good and faithful^
servants, enter into the joys of your Lord**'

SERMON X.

:iHE ADTANTAGES OF .VrFLICTIOV

PS, cxix, 71.

It is good for mCs that I have hecn ajfticted, thai I might
learn thy statutes.

Upox a general survey of the miseries and calamitict^
of human life, together with all the alleviations of mer-
cy, >vitli which they arc mixed, wc have abundant rea-
son to conclude with Job, that " man is born to trouble
as the sparks fly upward/'* The frailties of our bo-
dies, the injuries of the world, and the changcableness
and vicissitude of all mortal things, arc fruitful sources
of a variety of paiH. And although some drink deeper
of tlic bitter cup than others, yet none can reasonably
expect an exemption from the common lot of mankind.
]N^ay, even the true christian, whom his heavenly father
loves with infinite compassion and tenderness, is so far
from being excused from suflcrings in this present state,
that his adherence to the cause of Christ exposes him
to many sorrows, which never aifect the men of this
world. And whence is it, tliat all without exception,
are born to pain and misery ? Do our troubles spring
from the dust ? Or rather are they not all appointed by

*Job.T.7

THE ADVANTACrES ffP AlfFMCTIOX. tfijk

a wise and holy God, whose providence extends to the
most minute occurrence in life ? <^ The very hairs of
our heads are all numbered by God ; and not a single
sparrow can fall to the ground without his notice.'*
And if even our afflictions and troubles are the dispen-
sations of our heavenly father, who is tcnderljr concertt-
cd for our happiness, must they not be for our advan-
tage ? Yes, doubtless ; however no affliction is joyous,
but grievous for the present, yet when rightly improved,
*• it shall work the peaceable fruits of righteousness to
them, that are exercised thereby." From tl^ infinite
coiiipassioa of God and Christ, we may reasonably con^
elude, that our heavenly father corrects us, that he
might do us good in the latter end. And daily obser-
vation convinces us that there is too much disingenuity
remaiaing in the best of christians, whereby thay ne-
glect the calls of God, in his milder dispensations, and
will not be allured, by the various instances of good-
ness, which they receive, to the faithful performance
of duty. There is too much of a carnal temper ; too
strong an attachment to sensible objects ; too great an
unconcern about their souls and eternity ; to cure and
rectify which, our heavenly father appears in merciful
severity against us. Although God does not afflict us
willingly, (for judgment is his strange work,) yet see-
ing it is absolutely necessary for us, he graciously uses
this method for the reformation of sinners. So tbat
this is to be esteemed the merciful invention of lieaven
to work that blessed effect, which ricither the kind ad-
monitions of his word,, nor the milder discoveries of
himself in his providential dispensations can usually at-
taia. And this is verified by the happy experience cX

192 THE ADVANTAGES OI^ Al?'J?.LICTIONi

thousands, who can say, with the Psalmist, " It is good
for me that I have been afflicted, that I might learn thy
statutes."

To impress our hearts with a sense of this truth, so
that we might be engaged, to make a right improve-
ment of afflictions, to submit with patience and resigna-
tion to the allotments of divine providence, without mur-
muring and complaint is the design we have principally
in view in our present discourse ^ and for this purpose,
we intend, through divine assistance, to shew,

I. Some of the advantages of afflictions and crosses.

II. HoAV we should improve them so as to derive these
advantages from them.

I. Some of the advantages of afflictions.

1. AJ^iciions serve to awaken our attention to the great
concerns of our souls and dernity,

AVhen men enjoy an uninterrupted flow of worldly
prosperity ; when they sail along a smooth and unruf-
fled surface, with easy and gentle gales ; reason, which
should sit as a vigilant pilot at the helm, is often lulled
into a careless security. But adversity rouses the mind
from its indolence, and puts it upon thinking closely.
Those, who have met with no adversity to engage their
attention to divine things, are apt to indulge a thousand
gay ideas, a swarm of fantastic images, which, like in-
sects, flutter and wanton in the warm sunshine of pros-

THE ADVANTAGES OF AFFLICTION. 193

perity, but disappear upon the first inclemency of the
season. It is indeed surprising, that men in the ful-
ness of health and prosperity, when every thing smiles,
around them, shoidd sink into a stupid carelessness about
God and Clirist, heaven and hell, time and eternity ;
until sickness and afflictions are sent to awaken them
to serious consideration. While the prodigal's fortune
lasted, and he could indulge himself in rioting and de-
bauchery, he entertained no thoughts of returning to
his father's house. But when he was reduced to want
and misery, he began to consider how many of his fa-
ther's servants had bread enough and to spare, while he
was perishing with hunger. Then he formed the reso-
lution to arise and to go to his father and say, " father
I have sinned against heaven and before thee, and am
no more worthy to be called thy son : make me as one
of thy hired servants."* And Joseph's brethren appear
to have been thoughtless of their former conduct towards
him, and insensible of their cruelty and inhumanity, until
they met with crosses, disappointments and hardships in
Egypt. Then they were brought to that painful con-
fession : " verily we were guilty concerning our brother^
in that we saw the anguish of his soul, when he besought
us, and we would not hear; therefore is this distress^
come upon us." And daily observation furnishes us
with many instances of persons, who living in a pom-
pous worthlessness, and fondly imagining that ^^ to-mor-
row would be as to-day, and much more abundant,'*
had been utterly undone forever, had not some reverse
of fortune, some unexpected calamity awakened their

n-uk. XV, ir, 18, 19.

Br2

i9h THE ADVANTAGES 0¥ Al'iXICTIOJf.

attention to the concerns of their souls and cternity>
This puts men upon reviewing their conduct, upon con-
sidering their condition, and upon securing some lasting
and invariahle foundation of hope. This brings me to
take notice of another advantage of afflictions.

ii. They tend to ivcan our ujfectionsfrom the world, and
to fix them on God, the onhj source and foundation of
happiness.

Riches and affluence too often beget in us a fondness
for the present scene of things and a deadness of afflic-
tion towards God and heavenly things. An uninter-
rupted flow of worldly bliss, is a very dangerous thing,
which has proved the destruction of thousands, and
which few are able to bear. It is a melancholy indi-
cation, of the obliquity of the human heart, that the
very gifts and bounties of our heavenly father's hand,
which were designed to engage our supreme affectioB
for him and our ready obedience to his laws, are often
the very things, which draw oiT our afflictions from him.
How many, instead of loving him more, love him less,
for the distinguishing benefits he bestows on them?
How many abuse his choicest favors for his dishonor,
and presumptuously place their confidence in the un-
merited gifts of his hands, without any grateful regard
to the author of their mercies ; as if the same almighty
hand that bestows could not resume the blessing ? This
is egregious folly and madness, and one of the most
fatal disorders of the human heart, entirely owing to
the intoxicating nature of wordly prosperity, working
on our corruptions and rendering us vain thoughtless.

THE ADVANTAGES OF APTXICTIOS. 195

and inattentive to our true happiness. This makes us
forget, that wc are pilgrims and sojourners in this val-
ley of tears, and at a distance from our native country
and our father's house ahove. Now, the discipline
of adversity is designed to correct this vanity and to
cure this moral disorder of our hearts, hy discovering
the emptiness of the world and its enjoyments, the folly
«f such false dependencies, and the necessity of fixing
©ur hope and our trust not in uncertain riches, hut in
the living God. When God «mhitters our cup, or de-
prives us of any mercy that we have enjoyed, we learn
to disengage our hearts from moi'tal things, and to
seek an interest in the favor and friendship of that God
and Redeemer, who has promised that he Avill never
leave nor forsake us For afflictions naturally make
us fly to God for security, protection and relief, when
w^e apprehend ourselves forsaken and ahandoned hy ilw
w orld ,• when we look around us, and there is none to
help us, none to deliver us from impending danger and
ruin. When our feehle reed is crushed and fails, then
we seek a stronger support ; when our hroken cisterns
are drained, we repair to the fountain. Convinced hy
melancholy experience of the insufficiency of worldly
eomforts, and finding ourselves disconsolate in a harren
l-and, wherein is no water, we desire those rivers of
pleasure, which flow^ without interruption in the para-
dise of God. Then with fervour and earnestness we pour
out our complaints hefore our heavenly father, who
despises not, nor ahliors the afflictions of the afflicted,
and from whom all our help and all our consolation
must come. Then wc address the hearer of prayer for
k«elp, to support us under our affliction s, and for grae^

196 THE ADVANTAGES OP AlTllCTIOIir,

to improve them for our advantage here and our happi-
ness hereafter. Thus afflictions tend to wean our affec-
tions from tlie worhl, and to engage us to fly to God
for refuge, and to choose him for our portion and happi-
ness. Thus tiicy leave us discncumhcred in the pursuit
of spiritual and eternal joys.

3. Jlnothcr advantageous fruit of ajflicl'wns is a moix
warm and active ^eal and diligence in the service of
God and our generation*

When a tedious and severe distemper confines us to
beds of languishing, weakens our animal and mental
powers, deprives us of every capacity of active useful-
ness, and throws us wholly upon tlie friendly care and
assistance of others ,• it is natural in such circumstances
to reflect upon the many talents and opportunities of use-
fulness, w ith which we have been favored, and of which
we are now deprived, and possibly under the sad appre-
hension, that they will never more return. Then w^
begin to mourn over our former sloth and negligence, to
consider how many favorable opportunities we have mis-
improved, how much more good we might have done in
the world, and what account we could then give of our
stewardship. Then we begin to form the most serious
and solemn resolutions to redeem our time, and to make
a better improvement of future advantages than ever
we have done ; and although many of these impressions
and resolutions vanish and pass away " like the morning
cloud and early dew,*' when God in answer to our
prayers, graciously restores us to our former comforts
and capacities; yet some do actually issue in greater

THE ADVANTAGES OT ArriilCTiO:^. 197

2eal and diligence in tiie service of God, and all may
enjoy this advantage from tliera, and it is their own fault
if they do not thus improve seasons of affliction. And
the remembrance of opportunities lost, and of good re-
solutions formed in a time of adversity, must have a na-
tural tendency to excite us to greater ^vatchfulnes and
diligence in employing these talents, of ^vhich we have
so precarious a possession, and of which wc must render
a strict account at the bar of God. Especially if we
allow ourselves time to consider, with how dreadful a
weight it must oppress our spirits at the hour of our
dissolution, to think that our talents have been repea^
tedly misimproved, notwithstanding repeated warnings
and resolutions to improve them better. Besides a sense
of gratitude to God, with which every good man is ac-
tuated, in such a ease as this, should powerfully eon-
strain to greater diligence in our respective stations in
the world, and to greater zeal and sincerity in every
branch of duty towards God and man. The pious grate-
ful soul, just delivered from some pressing calamity,
thinks he can never do enough for the glory of that God,
who so seasonably interposed for his deliverance ; and
the language of his heart wiU be with that of the apos-
tle Paul, after his conversion, " Lord what wilt thou
have me to do ?" And when he is thus affected with a
deep sense of the divine goodness, it is apparent ho\^^
much he must be excited hereby to greater assiduity,
and care in all the important duties of his character.--
And besides all this, aflaictions qualify us for more emi-
nent services, and for more extensive usefulness in the
world. They teach us wisdom, fortitude, and firmness
of mind, to prepare us for the sublimer and more diffi-

198 THE ADVANTAGES OP AFFIICTIOX.

cult duties of cliristianity, and for doing and suffering
hard tilings in the cause of religion, and for the testi-
timony of Jesus. The Heathens themselves, who knew
nothing of tlie conduct of divine providence, hut hy the
faint glimmerings of the light of nature, were neverthe-
less so sensible of tliis truth, that they laid it down as
a certain maxim, " that there never was a great man
without great afflictions and sufferings.'' And must it
not then be of great advantage to us, that this severe
discipline hardens and strengtliens the mind for the most
difficult duties, and prepares us for distinguished use-
fulness and redoubled zeal, and aetivity in the service
of God and our generation?

4. Jlnother happy fruit of ajfliction, is tenderness and
compassion for those that are in distress.

Those who arc inured to ease and delicacy, and
abound in the comforts and pleasures of this Avorld, are
too often regardless of how many thousands are wear-
ing out life in a sad variety of pain, or are dying perhaps
of poverty or a broken heart ; at the same instant they
are expending their fortunes in luxury and folly. But
those who are acquainted with grief, are thereby soften-
ed into humanity, and melted down into commiseration
and tenderness for the sufferings of their fellow men. —
This breaks the fierceness and insensibility of their tem-
pers, and teaches them to sympathize with the distres-
sed. Hence, when the apostle would encourage us to
hope, and trust in the tenderness of Christ as our great
high priest, and convince us that he is capable of being
touched with a sympathetic feeling of our infirmities,

THE ADVANTAGES OF APEHCTIOX. 199

he argues at large from tMs consideration : that he was
in all points tempted as we are 5 " so that as he himself
has suffered, being tempted, he is able more compas-
sionately to succour them that are tempted ;" and lie
farther assures us, that << it behoved Christ thus to be
made like unto his brethren, that he might be a merci-
ful and faithful high priest in things pertaining to
God."* Now this must surely intimate to us, that it
is not in human nature, even in its most perfect state in
this world, so tenderly to commiserate any sorrows, as
those, which our own hearts have felt ; as we cannot
form a perfect idea of any bitter draught, by the most
exact description until we have ourselves tasted it.
And if it is our perfection to resemble our blessed Re-
deemer, and our honor and duty to sympathize with, and
to succour, the sons and daughters of distress ; afflic-
tions, which tend to produce such a happy effect in our
tempers and conduct, must be for our advantage.

5. AJflictions tend to mortify our jJride, and to heget cinS
cultivate humility.

Pride is a rank weed, which often springs up and rises
high in the sunshine of prosperity, and when it has ta-
ken root in the heart, it is very hard to be eradicated
and subdued by the storms and troubles of adversitv.
However, afflictions have this happy tendency, and may
be improved for this salutary purpose. Because the
world being as it were excluded, and its comfoi^s em-
bittered by adversity, the soul is set upon the closest
nnd most impartial enquiry into its own sttite and eon-

*Heb. II, 17. -IS

dition. Then it takes a larger view and scope in its
meditations, and examines tilings seriously from the
bottom. It turns its thoughts every way with a solici-
tous desire to find some solid foundation of hope and
rest. Now the natural result of all this deep research
and examination is in the language of Joh, " behold I
am vile." Then we discover more amiss in our hearts
and tempers, than we ever saw before, and more deficien-
cies and trans3;rcssions, than we before imagined our-
selves guilty of, for want of this inward scrutiny and self-
examination. Then we see many things to excite our
shame and self-abasement ; but nothing to cherish our
pride. These mortifying views of our OAvn frailty and
corruption have a powerful efficacy, by divine grace, to
humble us in the dust. And this is one of the most
advantageous fruits of afflictions^ because when this
heavenly grace of humility has once taken possession
of the heart, it banishes all those vices, which are the
offspring of pride, and disposes the self-emptied soul to
receive the greatest good, the best instruction and the
sweetest counsel. It disposes the soul to give up all
dependence on our own righteousness, and cordially to
receive salvation on the terms of the gospel.

6. Jlfflictions tend to imjrrovc and cultivate patience and
resignation to the will of God, which keeps the soul at
perfect rest.

Patience is a grace peculiar to a state of discipline,
for which we shall have no occasion, when we arrive at
that world of perfection and pleasure, where all suffer-
ings shall be at an end, and all fears shall be wiped away
from our eyes. But it is of great advantage to us here,

THE ADVANTAGES OF AFFJLICTIOX. 201

:a^ it disposes us to bear afflictions in the best manner,
and to receive spirftual advaatage and improvement
from them. And therefore, as afflictions tend to
strengthen and improve this christian grace, they must
be good for us. We would have no opportunity of know-
ing what advances we make in this virtue, if we had no
disappointments and sufferings to put it to the proof.
For this, as well as all the other graces of the spirit, is
best improved by frequent exercise. '• For tribulation
workcth patience ; and patience, experience ; and ex-
perience, hope,"* And when patience has had its per-
fect work, when it is displayed in all the strength and
glory of meekness, and remains unconquered and inva-
riable to the end, it appears lovely and amiable in the
eyes of God and man ; while it strengthens the heart to
bear every affliction, with resignation to the sovereign
will of God, it even lightens the burden and makes it
more tolerable. And surely there is no imaginable situ*
ation of mind so delightful and so reasonable, as that
which we feel, when we humbly refer ourselves in all
things to the divine disposal, seeing and owning the
hand of God, and bowing before it with filial acquies-
cence, and imitating the distinguished example of our
blessed Redeemer, who, under the greatest sufferings,
could say, *• O my father, if it be possible let this cup
pass from me ; nevertheless not my will, but thine be
done !'' He was made perfect, in this as well as in other
respects, by sufferings ; and so must all his humble
followers, who through many tribulations must outer
into glory.

'Rom. V, S.
C2

iO:Z THE ADVANTAGES 01? .UTFl-lCTIiON.

7- •HJ^iktions are good for ns, as Utey tend to strengthen
our faith.

As faith enlarges our prospects, teaches to see fvir-
ther, and enables us to judge better, it must have a
Inighty influence to supi)ort the soul under afflictions,
while itself is more confirmed by the exercise. It
brings the happy period of all our troubles near in view,
and transports the soul witli the ravishing prospect of
that world of bliss and joy, with which it assures us
that the present light afflictions, that endure but for a
moment, are not worthy to be compared. This eifectu-
ally teaches us those important lessons, which we so
hardly receive under afflictions, that they are all tle-
signed in mercy ; all for our, good ; all the eftects of our
heavenly father*s love ; all the indications of his steady
regard to our truest interests ; that he has chosen better
for us, than we could do for ourselves ,• and that we
would have chosen the very same lot, which he has ap-
pointed for us, however grievous and afflictive, could
we but see clearly the final issue and consequences of
things. And while faith thus supports us under afflic-
tions, they at the same time prepare and dispose the
soul to stretch its prospects beyond the grave to another
world, Avhich prospects v.e are too apt to coivrmc to
this state, in a time of prosperity. Wlien the soul
linds itself stripped of the pleasures and joys of the pre-
sent life, it will naturally reach after some more per-
manent and substantial good, and contemplate the glo-
ries and felicities of the future stale. Tired of (he
present world, it will long for a better ; will live witJi
heaven more s^teadily in its eye, and wiH look upon pre

THE ADTANTAGES OF AFF1.ICTI0X. 203

in their connection with the far more importaut con-
cerns of another worhl. And hy these suhlime exerci-
ses of the mind, the christian's faith is greatly confirmed
and strengthened under afflictions.

Upon the whole then, if afflictions are designed and
calculated to rouse us from our insensihility, and to
awaken our attention to the concerns of our souls and
eternity ; if they tend to wean our affections from the
world, and to fix them upon God and divine things ; if
they promote a more warm and active zeal in the ser-
vice of God and our generation ; if w hile they train us
up for eminent services and diliicult sufferings, they
teach us compassion and tendei^ness for the distressed :
if they tend to mortify our pride and to heget and pro
mote in us an humhle temper of miml ; if they tcacli us
patience and resignation to the will of God ; and if they
strengthen and confirm our faith, and enable us to live
with our eye fixed on the invisible w^orld ; I say, if we
may reap all thes« advantageous fruits from our afflic-
tions ; have we not reason to say Avith the Psalmist in
our text, '^ it is good for me that I have been afflicted,
that I might learn thy statutes." But we also propo-
sed to consider,

II* How we should improve afflictions, that we may
reap these advantages from them.

It is certain that all do not receive tlicse advantages
from afflictions. Wicked men by their obstinacy and
want of thought, often defeat the good design of provi-
dential dealings, and even grow more hardened by tJiost

^* THE ADVANTAGES OE AFFlilCilOK.

very means, wliicli were calculated to soften and to re-
claim them. And even some good men are but little
mended by them. Their good impressions made on the
mind by afflictions, too often vanish <^ like the morning
eloud and early dew." Afflictions are only to be con-
sidered as means in the hand of the holy spirit, to re-
form the heart and conduct ; and therefore must be pro-
perly improved by us, if we expect them to answer the
desirable purpose. The best means must be ineffectual,
if neglected or misimproved. How then should we im-
prove afflictions?

.1. Would we then receive spiritual advantage from our
ajfflictions ; let us endeavour to reaU:ie the hand of God
in them.

He rules in the armies of heaven and amongst the
inhabitants of this w orld with uucontroulable SAvay, and
orders and disposes of all things to his own glory. Eve-
ry one of our allotments is the operation of his hands,
and nothing can befall us without his wise permission
and determination. Therefore we should be careful,
that we do not lose the view^ of God in any second cause,
which might have immediately occasioned our suffer-
ings. \Yc should, imdcr the consideration, that it is
the hand of the Lord, say, '* let him do what seemcth
him good." We should humble ourselves before him,
that he may exalt us in due time ; should acknowledge
that he is just in all that he has brought upon us, has
punished us less than wc deserve. And as the Lord
gives and takes away, wc should compose ourselves to
bear his hand with patience, to glorify his name by ^v

THE ADVANTAGES Of APPLICTIOX. 205

humble submission to his will, and to wait tlic issue
with resignation.

i2. A constant watchfulness, both under afflictions and
after they are past, is necessary to our receiving spiri-
tual benefit from them.

Adversity as well as prosperity has its peculiar temp-
tations, to deprive us of the command of our tempers ;
and our affections and frames are very inconstant and
variable. Hence, there is need of a constant care to
keep them even, undisturbed, and regular, to cultivate
an habitual contentment and a meek resignation to the
will of God ; and to prevent any thing that might ex-
cite the contrai^' dispositions. If we carefully watch
every turn and change of our bodily distempers ; have
we not unspeak?ibly more reason to watch and observe
the more dangerous workings of the moral disorders oi
the soul ? And when God has graciously restored us to
our former comforts and capacities of usefulness, we
should seriously examine what benefit we have already
ueceived from our afflictions ; what lusts or corruptions
they have subdued^ what graces they have improved
and strengthened ; what resolutions we have formed ;
and how we have put them into execution. And the re-
sult of this examination should be renewed with watchful-
ness and care, lest we again fall into those sins, which
lay with so great a burden on our consciences under af-
flictions, and which we have resolved in the strength of
divine grace to guard against. We should be careful,
that we do not " return with the dog to his vomit, or with
the sow that was washed, to her wallowing in the mire,"

im Tim ADVAXTAGE5 OF AFFLICTION,

3, Would we enjoy spiritual advantage from ajjlidions,
tve should endeavour to knoiv the design of God in
'^ ''spending them, and comply tvUli it,

God is as I'cally spcaldog to us by his providential
dispensations, whether merciful or afflictive, as by his
uord and spirit ; and an obstinate reluctance to the ap-
prehended design of God in any visitation, is highly of-
fensive to him. It provokes him to give men up to
themselves, to follow the devices of their own hearts,
and to say to them in wrath, as he formerly did to his
ancient people, " why should ye be stricken any more ;
ye Avill revolt more and more."* We should therefore
examine our hearts and review our conduct, to know
why the Lord is pleading a controversy ; that we may
hearken to the voice of the rod, and of him who has ap-
pointed it. Docs he design by this discipline to awa-
ken us to a closer attention and a more diligent prose-
cution of those things that belong to our peace ? We
should be careful that we do not sink into our former
insensibility, but make it our principle business in life,
to lay up our treasures in heaven, and to prepare for
our removal from this world. Does he embitter the
comforts of life to us, that we might be engaged to
choose him for our portion and happiness ? Let us be
careful to live above the world, as travellers to the
heavenly country, and not put our trust and coniidence
in the unceriain, unsatisfactory enjoyments of time, but
in the living God. Does he call us to greater diligence
and activity in his service ? Let us remember that we

*Is. I, 5.

THE ADVAKTA€cES OF A^eilXlCTIQNi 2&7

sent things in the liglit of eternity, and eonsidev them
are indebted to him for life, and all our comforts and
talents, and consecrate our souls and bodies a living
sacrifice to him, and work with renewed zeal and appli-
cation while it is day, that we may be able to give an
account of our stewardship with joy, at his bar. Does
he send afflictions to mortify our corruptions, and to
itrengthen our graces ? let us make it our constant stu-
dy to " die unto sin daily, and to live unto righteous-
ness f^ to grow in grace, and to hold on in our way
growing stronger and stronger. Thus may we exi>ect
the peaceable fruits of righteousness from our afflic-
tions, Avhile we are thus concurring with the operations
of the holy spirit, who is hereby training us up for glory
and ripening us for the honors of the heavenly king-
dom. For it is vain for us to expect that our afflic-
tions shall be sanctified to us, while we do not use our
best endeavours to have our hearts and our lives re-
formed and amended by them.

i. Would we reap the peaceable fruits of righteousness
from our ujfUctions^ we should daily pray io God for
his spirit to sanctify them.

We should look to God for help and strength, to pre-
serve in us a temper suited to sufferings, and disposed
to receive spiritual advantage thereby ^ to strengthen,
support and encourage our hearts ; and to assist us in
the improvement of those graces, which we are called
to exercise in p.dversity. And we should pray to him,
to confirm the pious resolutions we have formed, nnd to
enable us to perform the vows we have made to him in
the day of distress. We should look to him for the in-

308 THE ADVANTAGES OF APFLICTIOX.

flueiices of the holy spirit, which Christ has purchased
for his suffering disciples, and which alone are able to
support us with strength in the inner man, when our
corruptions would certainly betray us. For it is by
this sacred agent that good men are armed with pa-
tience, fortitude, and resignation to the divine Avill. It
is he that inspired the primitive christians with zeal
and fortitude, under all their troubles, and enabled
them to rejoice in tribulation, ^< the power of Christ
resting on them." And it is he, that is promised to us
under the reviving character of the comforter, to abide
with us for ever. He can lead our minds to Jesus
Christ, that distinguished example of patience and suf-
ferings, who from his cradle to his grave passed through
a scene of the greatest poverty and reproach, bearing
the contradiction of sinners, and at last submitted to
the accursed death of the cross ,• nay, who expired un-
der the wrath of God for our sakes j and notwithstand-
ing all this, was never heard to utter the least expres-
sion of discontent, nor a single murmuring complaint
against God. The holy spirit can set this amiable ex-
ample of patience and resignation before our view, and
engage our endeavours to imitate it, which is an infalli-
ble way of securing the advantages designed to be com-
municated by our afflictions. He can lead our views be-
yond this troubled scene, to that world of light and joy,
where sin and sorrow shall be no more ; and enable us
to trust in the wisdom, the power and goodness of our
exalted Redeemer, that he will at last bring us to his
heavenly kingdom, though it be through many tribula-
tions.

THE ADVANTAGES OF ArFilCTION. 5209

APPIICATIOX.

1. If then it is good for us to be ajfiictedf we have reason
to adore the divine mercy and compassion to his chil-
dren in their CLfflictions.

True it is, that *•' no affliction is joyous, but grievous
for the present ;'' and we are too often ready to account
our heavenly father severe in his corrections ; but when
rightly improved, they are productive of the most desi-
rable consequences, and are the indications of his care
and love for us. The apostle assures us, that he chast-
ens every child tliat he receives, that they might be made
partakers of his lioliness. Like children, we are igna-
rant of our true interests, judge only by appearances,
and would soon ruin ourselves by our own choice. But
our heavenly father sees, and judges, and chooses for us,
and communicates, in love, vrhat he knows will be best.
Never did any good man see sufficient reason to regret
the severest afflictions he ever met with, if they were
rightly improved ; and thousands have been thankful
for them, as the greatest of their blessings, and have
acknowledged, to the praise and honor of divine grace,
that it was good for them that they were afflicted.

2. What has now been said may teach tis how to hear

and improre hath present and future sufferings.

This sickly season of the year has made many pain-
ful breaches in many families, and has drawn forth the
tears from the weeping eyes, and the groans from the
burdened heart, for tlie loss of some near and tender

relation. Those therefore, who are mourning under

J) 2

i^lO IHK ADVANTAGES OF AFiilCTIOIN'.

these afflictive dispensations, and those who arc involv-
ed in any other eahimity, should be careful that they
do not bear all the smart of such visitations without the
benefit, that might be derived from them, and tliat
would be a rich equivalent for tlie mercies resumed.—
While God is calling you to mourning and lamentation,
let it be your principal care to attend to the design of
the rod, and search and try your ways, that you may
turn again unto tlie Lord. Review the conduct of your
lives, and the state of your affections, that you may dis-
cover what has been deficient or irregular, and that the
proper remedies may be applied. Look to that Gcd^
who has the licaKs of all men in his hand, that he
would soften the hard heart, and give you a penitent
frame ; that your souls might be purified from all their
dross in the furnace of affliction, and have the divine
image instamped upon them in brighter and fairer cha-
racters. And in one word, endeavour to set ^ our heart«^
on that God, who can abundantly supply the place of
all earthly enjoyments, with tlie communications of his
grace, and who perhaps has removed some darling of
your affections, which has filled that place in your
hearts, which belonged only to him, and which by
alienating you from Iiis love and service, might have
proved fatal to you. Eternal glory, my friends, is so
great a thing, that it is well worth our while to bear
the sharpest sorrows, by which we may be formed Ibr
it. And let thote of us, who are in ease and healtli,
while others are mourning around us, learn to sympa-
thize with the distressed, and remember that in the un-
certainty of human affairs, it may not be long before
we be called to put these iustruetions into practice.

THE ADVANTAGES OE AEEIICTION'. 211

which wc have heen laying before you this day. Tho
scene may soon shift, and a storm may soon succeed our
present calm. It is our wisdom therefore, to be armed
against the worst, by the cultivation of those graces,
which will be a comfortable support under afflictions,
and our only preparation for that state of everlasting
rest, ^' where all tears shall be wiped aw ay from our
eyes ; where there shall be no more death, nor sorrow,
nor pain, and where we shall change the spirit of heavi-
ness for garments of everlasting praise."

SERMON XI.

THE GIL4CE OF CHRIST SUFFICIENT FOR UB.

COR. II, 'X2, 9.

tind he said unto me, my grace is sufficient for thee; for
my strength is r.iade perfect in weakness.

This is a state of probation in wliicli we arc train-
ing up for an endless state of happiness or misery, ac-
cordingly as we behave ourselves in this world. And
therefore we may reasonably expect to meet with many
troubles and temptations, which no prudence can fo?'c-
see, nor any industry guard against. The frailties of
our bodies, the ignorance and corruptions of our minds,
the injuries of the world, the vicissitude of all sublu-
nary things, together with the repeated assaults of hell,
are fruitful sources of a variety of uneasiness and pain.
Nor has the disciple of Jesus Christ, who has enlisted
under his banner, and devoted himself to him in tlic
jnost public manner, reason to expect, that because of
Ms profession of Christianity he shall be exempted from
the common lot of mankind. Nay, so far is it from
this, that from his adherence to the interest and cause
of his master, he will be exposed to a variety of sor-
rows, that never aifect the men of the world. Is the
case then of the true christian more miscral^le, than
that of others, who will not have Christ to reign over

THE GRACE OF CHUIST SUFIICIENT FOR VS. 213

Ihem ? By no means. Although he is not immediately
removed out of his probationary state, yet he has com-
fort and support under all his trials, Avith which the
world is unacquainted, which far overbalance all his
troubles and calamities. Although he is ignorant and
apt to be led astray, weak and easily overcome ; yet
his almighty redeemer will never leave nor forsake him :
and he has assured him, that " his grace is sufficient
for him, for his strength is made perfect in weakness,"
This reviving promise, with many others adapted to his
particular cases and necessities, he has for his security
and comfort, in every trial and temptation. For this
promise is to be considered, as made to every child of
God ; altliough it was originally made to the apostle
Paul, when he earnestly entreated the Lord, for the
removal of that thorn in the flesli, that messenger of
Satan, that was given him, lest he should be exalted on
the account of extraordinary revelations made to him,
when he was taken up to the third heavens. For we
find the autlior of the epistle to tiie Hebrews Jvpplying
a promise made on a particular occasion, as of general
use. When Joshua was about to take tlie comraand of
the Israelites, to lead them into the land of Canaan, and
to fight the Lord's battles, God graciously promised to
him for liis encouragement and support: " as I was
with Moses, so I will be with you ; I will not fail thee
nor forsake thee."* This promise the apostle improves
as an argument against covetousness and an anxious
concern for futurity, and a ground of contentment in
•^very condition in life f For he hath said, ^f I will nc-

*Jos. I, 5. 'Heb. xjir, 5.

21* THE GRAC£ OF CttiRIST SUiJblCIENT FOR ¥S.

TCP leave thee nor forsake tliee ;" so that we may
boldly say, " the Lord is my helper ; I will not fear
what man can do unto me." All the children of God,
whether in any preceding or succeeding age of the
church, stand in the same relation to him ; are within
the bonds of the same covenant ; have an interest in
the same love, and are imder the conduct and direction
of the same redeemer, in whom all the promises arc
yea and amciu Therefore, we may justly understand
the promise, made to the apostle in our text, upon a
particular occasion, as extending to all the children of
God in all their troubles. And they may derive en-
couragement from it, to expect, that either God will re-
move the temptation, or support them under it, so that
they shall not be totally and finally ruined by it. " Thp
grace of their Lord and Redeemer is sufficient for
them ; for his strength is made perfect in their weak-
ness.''

In the improvement of these words, we shall endea-
vour, through divine assistance, to shew,

I. That God*s own chiidren may, for wise reasons, ex-
pect to be suifered to fall into troubles and tempta-
tions.

li. That the grace of the llcdeemer is sufficient for
them under all their trials.

I. That God's OAvn children, for wise reasons, may
he suffered to fall into various troubles and temptation^.

THE GKACB or CltKIST STJr*lCIENT *OR US. 2ib

It would be arrogance and presumption in us ignorant
and short sighted mortals, to attempt to lay doAvn all
the reasons of the divine administration in any particu-
lar instance of his government. He, whose wisdom is
infinite, and whose understanding is unsearchable, must
have many reasons of his procedure whicli we cannot
comprehend. <^ His ways are above our ways, and his
thoughts above our thoughts." Yet he has condescended
to reveal himself so far to us, as to enable us in some
good measure to vindicate his ways towards us, and to
give some of the reasons Avhy he suffers liis own chil-
dren, whom he loves with peculiar affection, to fall into
troubles and temptations.

1. To prevent our heing exposed to temptaiion, zcoiiJd he
inco^isistent with our heing in a state of pvohation, and
mco7isist€nt with our profession of chrisliitnity.

By enlisting under the banner of Christ, we are en =
gaged in a continual warfare w ith the united powers cf
hell, with the world around us, and with our own in-
dwelling corruptions. And a state of warfare ahvays
supposes opposition and coniiicts, and struggles and un-
easiness ; and it must tlicrefore be absurd to expect,
that we can ^* fight iliQ good light of faith," and at the
same time meet with no temptation to draw us aside
from the path of duty : Kor are these enemies of oui-
salvation so weak and inconsiderable, as to give i:? ra
tlonal gromuls to hope, that they will give us little or no
uneasiness. *» The principalities and powci's^ and the
rulers of ilie darkness of this world,*' witli \\liom wc
proffss 1o contend, are possessed of angelic powers axMf

:Z16 THE GRACK 01 CHRIST SUFFICIJENT TOR US.

capacities, are filled with malice and revenge against iisj
are many in number, vigilent to observe, and diligent ia
improving an opportunity against us. Besides, they have
liad long experience in the accursed arts of ruining im-
mortal souls, have actually slain their thousands and ten
thousands ; and the best of God's children have found
by mournful experience, that they have been often over-
come by them. So sensible was the apostle of the dan-
ger arising from this quarter, that he founds an exhor-
tation to vigilance and sobriety, upon the consideration
of the devil's going about <^ like a roaring lion, seeking
whom he might devour." As we are then engaged by
our profession of Christianity, in this dangerous conflict
with evil spirits, who will frequently renew their as-
saults, however often vanquished ; we can reasonably
expect nothing but frequent and severe struggles with
them, while we are in this state of probation.

Nor is this all: The christian not being of the world,
while he is in it, but a sojourner and traveller to the
invisible world, must expect to suifer persecution in some
degree, if he would live godly in Christ Jesus. Although
the enmity that subsists between the seed of the woman
and the seed of the serpent, does not discover itself in
the heart and fire of a raging persecution, yet it v. ill
appear in afflictions of an inferiour nature. Because
the christian cannot run to the same excess of riot with
a wicked and ungodly world, they will traduce and des-
pise him, accuse liim of an affectation of singularity or
of hypocrisy, and his brightest virtues will pass under
an injurious name. His humility passes for pride and
grimace, hisi^atience under injuries, cowardice and mean-

THE GRACE OF CHRIST SUFFICIENT FOR US. 217

iiess of spirit ; and his punctuality in duty will furnish
abundant matter for ridicule and reproach to a wicked
world around him. And as this is his situation in the
world, it must surely be no small trial to bear these
things, in a manner becoming the dignity of his chris-
tian profession. He cannot expect more than his inno-
cent master : to be exempted from bearing the contra-
diction of sinners against him. And during our continu-
ance in this state of probation, we must necessarily con-
Terse with sensible objec|i3 around us, which tend to en-
gross our affections, to hinder our progress in the spiri-
tual life, and to lead us astray from the path of duty.
Among all the various tempers and dispositions of men,
there is not one to be found but may be successfully
addressed by some peculiar temptation of the world 5
there is no age or period of life, in which the riches of
honor and the pleasures of time, have not attractions
fatally successful against us ; and there is no state or
condition, that can in this life, place us beyond the reach
of an assault from one quarter or another. And there-
fore, it is a necessary consequence of our being here in a
state of probation, and engaged in a perpetual warfare
with the world, that we must expect to meet w ith temp-
tations of this kind.

And further, by enlisting under the banner of Jesus
Christ, we are also bound to conflict with our remain-
ing corruptions, which are daily breaking out in variouvS
instances, and subjecting us to many a severe and dan-
gerous struggle. Our sanetification here is but imper-
fect and incomplete ; so that the best of christians often

find the '' flesh lusting against the spirit, and the spiiit

E 2

5318 THE GRACE OF CHRIST SUFFICIENT FOR US.

against the flesh ;" and these two are contrary, the one
1 0 the other, so that we cannot do the things that we
wonld. " This, in a greater or less degree, is the con-
dition of every one that has engaged in the spiritual
warfare. And the apostle Paul, notwithstanding ail his
proficiency and advancement in the spiritual life, had
*• a thorn in the flesh, a messenger of Satan to huffet
him," some peculiar infirmity or temptation, which was
continued with him to keep him Immhle, though he he-
sought the Lord thrice that it might be removed. So
that from the whole it appears, that to be exposed to
no temptations, would be inconsistent with the design of
God in placing us in a state of probation here, and incon-
sistent with our professions of Christianity.

2. God may siiffer his own cliildrcn to fall into tcmjita-
tions and troubles, in order to mortify their remainins:
pride and comiption,

Wlion the christian is in prosperous circumstances,
or is favored with cxtraordinarv manifestations of the
divine favor, the gpeat adversary of his soul endeavours
to improve his prosperity as a means of lulling him into
a carnal security, or of puffing him up witli spiritual
pride : but God in tender mercy to him, sends adversity
to rouse his mind from his indolence and insensibility.
This was the case of Joseph's brethren, who began to
think of their unnatural treatment of him, when they fell
into trouble in Egypt. " Verily we were guilty ccnceni-
ing our brother, in that we saw the anguish of his soul,
when he besought us and we Avoiild not hear^ therefore
is this distress come upon us.'' And the apostle in our

\

THE GRACE OF CHRIST SUFFICIENT FOR VS. 219

context assures us, that the reason why he had a mes-
senger of Satan sent to buffet him, was in order to keep
him from being immoderately exalted on the account of
extraordinary revelations made to him, when he wa*^
caiiglit up into paradise.

3. God may suffer his children to fall into trovhle and
temptation f to correct them for their sins and to make
them more ivatchfiiL

God frequently reclaims the Avanderings of his peo-
ple by severe and afflictive dispensations of his provi-
dence. Every child of God has reason to say with the
Psalmist, " that it Vvas good for him to be afflicted ; for
before he went astray, but now he had learned to keep
the word of God." How ardent are their prayers, how
deep their repentance, and how active and careful are
they, when the hand of God lies hea%'y on them, in com-
parison with what they were, when the sun shined un-
clouded on their heads and every thing succeeded ac-
cording to their wishes ! And if we grow remiss and
careless in the ways of God, and leave the avenues and
passes of the soul unguarded, we provoke our heavenly
father to leave us, we pave the way for our adversary
to destroy the peace and comfort of our minds, and give
him an opportunity of convincing us by mournful expe-
rience, of the necessity of vigilance and of living near to
God. And if we not only remit our care and watchful-
ness, but also barken to his destructive insinuations and
comply with his temptations to depart from the living
God, our oifended father may suffer us (o experience
his power and malice, in order to teach us what an evj^

220 THE GRACE OE CHRIST SUFFICIENT FOR US.

and bitter thing it is to go astray from him, and to pro-
voke him to Avithdraw the light of his reconciled coun-
tenance.

^, God may suffer kis children to fall into temptations and
trials, in order to prove and strengthen their graces.

This was eminently the case of that ancient sufferer
Job, who had obtained the character of a perfect and
upright man, from God himself. Yet the accuser of the
brethren maliciously insinuated, that his obedience to
God flowed from some selfish and mercenary principle.
" Does Job serve God for nought? Thou hast made
an hedge about him, and hast blessed the work of his
hands, and his substance is encreased in the land.-^
But put forth thine hand now and touch all that he hath,
and he will curse thee to thy face.'^ The good map is
brought to the trial and stands the shock, perhaps the
greatest that any mere man did, triumphs over the ma-
lice of the devil, and is accepted of his God. Fully
sensible that afflictions and temptations give occasion
for the exercise and improvement of grace, the apostle
James (i, 2. 3.) exhorts us in these words : " My brethren,
count it all joy when ye fall into divers temptations,
knowing that the trial of your faith worketh patience."
And the apostle Paul says to the same purpose, =^ f' We
gloi'yin tribulations, knowiug that tribulation worluth
patience, and patience experience, and experience hope."
Thus our graces are improved and strengthened, and
we are trained up for more eminent services and suffec-

^Kom. V, 3, '1.

THE GRACE OF CHRIST SUrEIClENT EOR US. 221

ings in the cause of God. And while we are taught for-
titude and firmness of mind, the same severe discipline
breaks the insensibility and fierceness of our natures,
softens us into humanity, and melts us into commissera-
tion and tenderness for the distressed. Thus our Savi-
our himself learned, and thus his followers learn to
sympathise with one another under temptations and
troubles.

5. God may suffer his cJtildren to he involved in dijjicut'
ties to teach them the insufficiency of their own strength,
and of every thing else to support them in the spiritual
warfare.

The scandalous and aggravated fall of Peter is re-
corded to teach us the folly and danger of depending
upon our own strength, to overcome the numerous and
powerful enemies of our salvation, and the necessity of
choosing God for our portion and happiness, our pro-
tector and defence. Were we left to struggle with
our enemies in our own strength, we should be soon baf-
fled and swallowed up by them. And it is a mistake
here that ruins thousands, who enter into the spiritual
Avarfare without a dependance on the power of the vic-
torious captain of t]ieir salvation; and therefore after
they have made some faint resistance, and continued a
iittl^ time in the field, they give up all for lost, and fall
a sacrifice to their unwearied enemies. Therefore, God
suffers his own children to fall sometimes by the pov, er
of temptations, to teach them the folly of depending
upon their own strength, or upon any thing else but
the grace and power of their almighty Redeemer^ " who

222 THE GKACE OF CHftlST SUFFICIENT FOR XJS.

alone can mrike them more than conquerors." This
brings me to shew,

II. That the grace of the Redeemer is sufficient for
us in every trial and temptation.

TJicrc is no purpose for which the christian needs
grace and assistance, but lie may find a sufficiency in
his exalted Kedeemcr, " in whom dwell all the trea-
sures of wisdom and knowledge and the fulness of the
godhead bodily." His grace is sufficient to restrain the
rage and violence of his enemies. ** For he has the
keys and power of the invisible world, and ail its inhabi-
tants under his absolute controul. He holds the infer-
nal spirits in chains, cheeks and governs all their mo-
tions, and says to the most furious of them, as he does
to the proud waves of the sea, "hitherto shall ye come
and no farther." Are we ignorant and easily led astray
by passion, or prejudice, or the false and delusive ap-
pearances of things ? He is able to instruct and teach us,
to lead us into all necessary truth, to direct us in the
way that is everlasting, and to make us wise to salva-
tion. Are we weak, and easily overcome by the rest-
less enemies of our salvation ? His grace is sufficient to
assure us, that no temptation shall befall us, but what
is common to man, and what we shall be enabled to
bear. So that lie is able to support our spirits when
ready to sink under the weight of our afflictions or the
power of our temptations. Nay, he is able to make us
rejoice in tribulations, and to triumph in the midst of
surrounding flames ; the power of Christ resting on us.
Arc we ready to be discouraged at the prospect of dif-

THE GRACE OF CHRIST SUFFICIENT FOR US. 233

iicult and laborious services, to which we may be cal-
led in the course of divine providence ? Are we ready
to account the yoke of Christ heavy, and his command-
ments grievous ? In this trying conjuncture, his grace
is sufficient for us and his strength is made perfect in
our weakness. However hard and severe the duty may
be ; yet " through Christ strengthening us, we shall be
enabled to do all things ;" and therefore with the high-
est reason the apostle exhorts us " to be strong in the
liord and in the power of his might." =^ In a word he
is able to strengthen all our graces, and to keep us by
his mighty power through faith unto eternal salva-
tion. He is able to keep us from the tyranny of Satan
and the bondage of sin, from sinking under the over-
whelming load of affliction, and from final apostacy,
from the curse of a broken law, and the slavish fear of
death.

Now that the disciple of Jesus Christ, who has en-
listed under his banner and devoted himself to his ser-
vice, may depend with confidence upon the grace and
strength of his Redeemer to be sufficient for him to an-
swer all these important purposes, will appear from thp
following considerations.

1. ThcTarious relations, under which he condescends to
oitm us, are a sufficient ground of trust and con-fidence
in him in every temptation.

We are the redeemed of the Lord, For our sakes he
descended from the regions of light, and emptied hiin-

^^.ph. VI, 10.

22* THE GRACE OF CHRIST SUFFIClEDiT FOK ivS.

self of the glory, that he had with the fatlier before
the world began. He condescended to assume our na-
ture, t» submit to a life of labour and reproach, and te
the ignominious death of the cross ^ in order to deliver
us from the curse of a broken law, the wrath of an of-
fended God, the tyranny and bondage of sin, and from
the fatal consequences of it in the world to come. Now,
seeing lie has redeemed us by his own blood, can there
be any blessing that he will refuse to bestow on us?
Will not his living care perform what his dying love
began? Will not that love which brought liim from
heaven, which supported him in all his amazing suffer-
ings, which nailed him to the accursed tree, and laid
him in the silent grave, still engage him to protect, to
strengthen and to comfort those that he has died to re-
deem ? Would he die to save us from the power of our
enemies, and then leave us exposed to their power and
rage ? No : Those that he loves, he loves to the end, and
will never leave nor forsake them, until he brings them
in safety to those mansions of joy and glory, which he
has purchased for them, in his father's house.

. Again, does he not acknowledge us as the members
of his body ? And if it would be unnatural for us to suf-
fer any of our limbs to be destroyed through our negli-
gence, when it was easy to preserve it ; would it not be
inconsistent in the blessed Redeemer to own us in this
relation, and at the same time exercise no care over us ?
Is it possible for us to remain unconcerned, when any
of our members is suifering, or in eminent danger of
being destroyed ? And does he not as tenderly sympa-
thize with all his suffering members ; being " touched

THE GR.iCE OF CHRIST SUFFICIENT FOR US. 225

witli the fcclittg of our infirmities ?• ' Nay ; sooner shall
we be able to divest ourselves of all the feelings of hu-
man nature, and delight in pain and misery, than the
blessed Redeemer can lay aside his concern for the
members of his riiystical body, and suffer them to be
destroyed.

Again ; does lie not acknowledge us as his hrethren 0'
And is not this a title of love ; and does it not direct us to
the expectation of favor ? Is it unnatural and unbeco-
ming for those that are connected together in so close and
endearing a relation, to be strangers to each other's
griefs aud burdens and difficulties ? And will he, who
encourages us to expect his counsel and assistance in ail
our distresses, by assuming the title of our elder bro-
ther, forget this tender relation, shut up his boAvels of
compassion from us, and disappoint our expectations
from him ? No : he exercises ail that tenderness and
care for lis, which this relation demands. And is not
this argument strengthened, when we consider that he
owns us under every relation that can promise us pro^
tection, friendship, assistance and care ?

And what is full and express to our purpose ; he has
promised to be the captain of our salvatioiu to protect
us against all the assaults cf our spiritual enemies, to
lead lis on to victory, and to make us more than con-
querors. In a battle it is of great advantage to have a
brave and experienced commander, who has a tender
regard for his soldiers, who will not desert nor expose
them to unnecessary dangers and hardships, but wiU en-
courage and help them in an hour of cxtremitv, Snoh

F 2

:M T

iiE GHACE 01' CH1118T SLl'i'lCiE.NT iOli i.>.

a leader ami commander lias the chrislian warrior^ ^vho
loves us Avitli infinite tenderness, who will never forsake
us in the article of danger, hut will encourage and
strengthen us to light the good light of faith, without
yielding. He will never call out his children to fight
with flesh and hlood, with principalities and powers,
and the rulers of the darkness of this world, and leave
them to struggle alone with their numerous and i)o*ent
enemies. No : he has never deserted any of his humhl«
followers ; and they will ever, till the end of time, find
him kind and faithful, until every enemy is vanquished
and their salvation is completed. However, he may for
a season suffer them to he led captive hy their ene-
mies ; and however they may he ready to give up all
for lost, yet in this hour of darkness, the captain of
their salvation appears for their deliverance, stirs them
up to the fresh contention, and strengthens them to
persevere with fortitude. For their support and en-
couragement, he says to them, ** fear not, for I am with
thee, he not dismayed, for I am thy God 5 I will help
thee, yea I will strengthen thee ; yea I will uphold thee
with the right hand of my righteousness."-^ He as-
sures them in our text, that " his grace shall he suffi-
cient for them, and his strength shall he made perfect
in weakness." And he lias promised, that ** he will
never leave nor forsake them."f This is that victorious
captain, under whom the christian lights and conquers :
•This is that man, who is promised '* to he a hiding
place from the storm, and a covert from the tempest,
as rivers of water in a dry place, and the shadow of a

*Is. XL, 10. fiieb. :iiii; 5*

THE aKACE OF CHRIST StlEriGIENT FOR US. 327

great rock in a weary land." In a word, tlicre is not a
relation under which he is pleased to own his childrent
but what promises comfort, support and direction, under
all their troubles and temptations.

2. The dirinepeifections of our Medcemer give us ground
to trust, that his grace shall be sufficient for us.

Our Redeemer is God as well as man. " He is the
man that is my fellow," saith the Lord of hosts. " He
was in the form of God, and thought it no robbery to
be equal with God." In him are lodged all tlie trea-
sures of wisdom and knowledge ; so that he cannot be
mistaken in determining the allotments of his children.
*« He is the king of kings and Lord of Lords ; the be-
ginning and the end, the first and the last ; who was in
the beginning with God and is God, and by wliom all
things were made, that were made, whether they be
thrones or dominions, principalities or powers." And
although he emptied himself of the glory tliat he had
with the father before the world began, and appeared
in tae humble form of a servant ; yet even in the days
of his flesh, the whole creation, animate and inanimate*
paid an absolute homage and obedience to liim. The
winds and Avaves, sickness and deat]i, angels and devils
obeyed his sovereign voice. Nor is the compassion and
tenderness of his heart towards his disciples, inferior
to his power. What then can all the united powers of
earth and hell do against infinite wisdom, unlimited
goodness, and almighty power ? Can t]iey destroy those
that are protected by such a Saviour ? That arm, may
the christian say, which laid the foundations of t]ie oartb

ii^S THE GllAJJE OE CUKIST SUFFICHiNT TOR X:^.

and settled tlic ordinances of the universe ; that arm,
^vhich formed and still upholds the stupendous fabric of
nature, is stretched out for my protection and security.
He that spoke the almiglity word, and immediately an
universe emerged out of nothing, cannot want power to
crush all my formidable enemies by a single act of his
will. And he, whose words are more inviolable tlian
the everlasting pillars of heaven, can never prove un-
faithful to his gracions prouiises. Omnipotence itself
must first be vanquished, and the compassionate Re-
deemer lose all his affection for those, whom he pur-
chased with his blood, before I can be destroyed by the
violence or rage of my enemies. Let floods of corrup-
tion then rise within me, and dangers threaten me from
without ; yet I am secure in the hands of my Redeemer,
from wliom none shall ever be able to pluck his sheep.
A^ain world ! I shall e'er long be delivered from ail thy
snares and placed beyond the reach of all thy tempta-
tions. Infernal serpent ! Christ the victorious captain
of my salvation will at last crown all my labours in the
spiritual warfare, and give me pow cr to trample you
under my feet. This, my friends, is the security that
every person, who is enlisted under the banner of Christ,
lias, that his grace shall be suiHclent for him, and that
liis strength shall be made perfect in weakness. And
what heart could desire more ? Who w ould be afraid to
encounter the various enemies of his salvation ? "Who can
despair of success and victory, under the conduct of om-
nipotence ?

Was there any necessity for it, we could appeal to
innumerable gracious promises made to the christiaii

rUE GRACE OF CHEIST SUETICIENT lOR US, 2^9

for his security and comfort under every trial and temp-
tation. And we might appeal to tlie happy experience
of thousands, who have heen enahled to fight the good
fight of faith, and to come off victorious through him
that loved them and gave himself for them. But the
comfortable doctrine is suiliciently confirmed already ;
and w'c shall therefore proceed to the

APPXICJlTION.

1. Jlre the children of God then freqneiithj exposed to
temptations and tronhles^ Hence learn of how great
advantage it is to exercise a Urehj faith in the son of
God.

AVhen we are tempted to sin, our faifli in Christ
should teach us to reason thus : Did tlie Lord of life and
glory hear our sins in his ow n body on the tree, that we
being dead to sin might live unto righteousness ? And
shall we, who expect such inestimable advantages by his
death, deliberately counteract one of the great ends of
his sufferings ? Shall we suiTer those sins to reign in ouj*
mortal bodies, which he designed to destroy, when lie
bore the punishment of them in his own sacred body?
Shall we not comply with this great end of our Savi-
our's death, and testify the sense we have of our obliga-
tions to live to him by a constant watchfulness against
every sin, and by the strongest resolutions to forsake
every false and w ieked way ? Has he not by his death
obtained that invaluable gift of the holy spirit, by
which we are enabled to mortify the deeds of the body ?
And shall we not look up to him by an eye of faitli for
those gracious aids and influences which he has pur-

3^0 %R-E, GKACE or CHRIST S1?^JPICIENT lOR IJS.

eliased, which he bestows with the greatest readiness,
and which alone can make us more than conquerers id
eycry temptation ?

Again, are wc tempted to distrust the goodness of
God, and are we ready to look upon our trials and temp-
tations as arguments of our rejection by (jod ? We may
see from the preceding discourse, that God, foi* wise
reasons, often suiTers his own childreli to fall into temp-
tations I and we may derive encouragement by looking
to that Redeemer, who was tempted in all things as we
are ; who was assaulted for forty days in the wilderness
by a variety of the most horrid temptations ; who was
tempted, not only to a sinful distrust of divine provi-
dence on the one hand, and to a rash presumption on
the other, but also to fall down and worship the usurp-
ing prince of this world. Faith is the shield by which
we are to quench these iiery darts of the devil. And
what little ground have we to think it strange, that he
who dared to attack the head, should also assail the
members ; or that we are rejected by God merely be-
cause we are tempted ; when we see from the example
of our blessed Redeemer, that it is not inconsistent with
the divine goodness to expose the dearest of his children
to the most violent temptations ?

Again, are v>'c ready to faint in the spiritual warfare^
when we consider the violence and strength of tempta-
tion and our own inability to resist ? Here faith in the
son of God is of great advantJigc to encourage our hearts
and to strengthen our resolutions to fight without yield-
ing. " His grace is sufficient Ibr us, aud his strength

The grace of christ stFFiciENT poK vs. 231

is made perfect in weakness." And we should by faith,
consider him who rejected the most alhiring offers of
the tempter, and who stood firm under the most violent
shock of persecution and suffering. Wc may derive
support from considering this glorious captain of our
salvation, who triumphed over all his and our enemies,
and who has not only taught us by his example how to
conquer them, but has also promispd us all necessary
assistance, and has assured us that greater is he that is
in us, than he that is in the world. Let us then look to
him by faith, who by his own sufferings, has learned to
succour those that are tempted ; who has spoiled pria-
eipalities and powers, and who can bruise Satan under
the feet of his weakest followers, strengthening them
with might in the inner man, and keeping them by his
mighty power through faith unto eternal salvation.

Are we ready to be discouraged, when we consider
how often we have broken covenant with God and fallen
into sin ? Let us by faith, consider our almighty advo-
cate Avith the father, even Jesus Christ, the righteous,
who is also the propitiation for our sins. Let us look
to our glorious Redeemer, in whose atoning blood there
is efficacy enough to wash away sins of the deepest dye,
and in whose all-sufficiency there is strength enough to
recover us from the most dangerous falls.

2. Is the grace of Christ siifficient far us in all our
trials'^ How happy then arc those ivho are enlisted
under his banner"^

They shall never be suffered to fail into teraptattons
l>ttt for their advantage : for God grieves none of bK

i23^ IHii GKACE Ot CHRIST SUFFICIlENT Jfc'Oll US.

children willingly, but pities them with divine compas-
sion, watclies oyer them with peculiar care, provides for
their security and support, and orders all their allot-
ments in infinite mercy and tenderness. They shall
never he deserted hy their God and Redeemer in an
hour of difficulty and distress, but he will either enable
them to hear the temptation, or with it make a way for
their escape. Thoy |iave peace and comfort which the
men of the w orld know nothing of, and which can sup-
port them under the loss of many external comforts,
and when every thing looks dark and gloomy around
them. They have peace with God, enjoy the light of
bis countenance, " and the testimony of a good consci-
ence, that in simplicity and godly sincerity, not by
fleshly wisdom but by the grace of God, they have their
conversation in the world." Their formidable enemies
may rage, but they cannot destroy those, who are sup-
ported by the mighty God of Jacob. They may pursue
them with restless malice and assiduity, even to tlie
confines of the invisible w orld, but their almighty Re-
deemer stands ready to receive their departing spirits,
and guards of attending angels are commissioned to
convey them in safety to the abodes of everlasting joy
and rest. >Vho then can sufficiently describe the hap-
piness of those, for Avhom the grace of their Redeemer
is sufficient in all their trials, and in whose weakness his
strength is made perfect ? Who, my friends, would not
desire to be under the protection of such a Saviour ?
Who could think a hardship of his service ? Who would
not glory in their relation to him ? Wlio would not be
willing to enlist under his banner ?

TUB GRACE OF CHRIST SUJJICIENT FOR US. 233

3. How miserable are those tvlio refuse to serve their

Redeemer ^

They have no interest in the grace of the almighty
Redeemer; and they are bound to conflict with all their
enemies, who would soon swallow them up, if left to
contend with them in their own strength : but if they
do not conquer they are ruined forever. "We arc all
probationers for eternity; and if we refuse to have
Christ to reign over us, he will leave us in the hands
of our enemies, and sentence us to dwell with them in
everlasting flames. Now who can describe the horror
and anguish that will certainly overwhelm them, when
they find that they have no interest in their judge, and
that they have nothing to save them from that place of
torment, which was prepared for them and their apos-
tate leader.

4. From this doctrine we viay learn how strong our oh-
Vgations of gratitude and obedience are to God and
Christ, for offered grace and strength.

When we consider our own unworthiness to receive
the least mercy from God, whom we have so often of-
fended ; and at the same time consider that he has, not-
withstanding, given his only begotten son to die the ac-
cursed death of the cross, in order to redeem us from
misery, to purchase grace and salvation for us; our
hearts must be surprisingly hard and insensible, if ive
forget our obligations to live devoted to his service and
depending upon his all-sufl[icient grace. But may I not

23* rHE GRACE OF CHRIST SUFFICIENT FOR VH:

hope, my friends, that we, who have this day renewed
our covenant with the Lord at his tahle, shall feel the
force of our obligations to serve him ? This congrega-
tion arc witnesses of the pious resolutions we have
formed, to encounter all our spiritual enemies in the
strength of divine grace. And shall they not also sec
the performance of our vows? The eyes of the world
are on us. Let us not then give them an opportunity to
speak evil of our profession : let us not wound the namo
and interest of our Redeemer, or cast a reflection on hi*
grace by our unguarded lives. We have acknowledged
this day, before God, angels, and men^ that wc are
under all the sacred ties of duty, interest, love, and
gratitude, to fight the good fight of faith, and to remain
loyal and faithful unto death. Let us then guard against
making enquiries after our vows, against unfaithfulness
in the covenant of God, lest after having enlisted under
the banner of Christ, we be of that unhappy number
who draw back into perdition. Let us not count the
blood of the covenant an unholy thing, lest wlien we
profess before Christ at his bar, that we have eaten and
drank in his presence, he may declare to us, ^* I nevcT
knew you, depart from me, ye workers of iniquity." Let
us call to mind the solemn transactions of this day when
we fall into temptation, and improve tlie dying love of
our Redeemer as an argument against all sin. We have
taken Jesus Christ this day, for our prophet, priest and
king ; let us therefore depend upon him for grace to help
us in every time of need, trusting that his strength shall
be made perfect in our weakness. Thus shall we live
happy and eojnfovta1)le in life, be secured against all thf*

THE GRACE 0:P CURIST StimCIENT JOB US. 235

assaults of our enemies, and at last received as con-
querors into those mansions of joy and glory, whicli are
prepared for all that come off victorious in the spiritual
warfare.

SERMON XIL

Tim PATH OF J HE JUST IS AS THE MORIW
IN G LIGHT.

TROY, IV, 18.

But the path of the Jtist is as the shining light, that sM-
nelh more and mora unto the perfect day*

Notwithstanding the extraordinary degree of wis-
dom that was given to Solomon, he shamefully and un-
gratefully deserted the ways of God, through the vio-
lence of sensual passions which had darkened his under-
standing. This melancholy instance of human frailty,
is recorded by the sacred historian as a warning to fu-
ture generations, that men should not think themselves
safe from error, whatever talents and abilities they pos-
sessed, but in the exercise of the greatest vigilance and
circumspection, and under the protection of divine grace.
Such is the strength of our corruptions, the weakness
of our disordered minds, the influence of bad examples,
and the unwearied activity and vigilance of our spiritual
enemies, that were we not continually preserved by the
watchful providence and powerful grace of God, we
must soon become a prey to their malice. Solomon being
recovered from his wanderings, in order to make all
the satisfaction he could for the dishonor he had done
to God and religion, by his corrupting example, offers

XHB PATH qr TUJS JUST, ^c. 237

himself as a guide to otliers in the paths of right eousue&s,
and employs all his wisdom and eloquence, to dissuade
them from the dangerous ways of vice, and to encourage
and promote the cause of religion. For this purpose,
insinuating his salutary instructions as the affectionate
advice of a father to his son, for wliose happiness all his
wishes and aims were directed, he uses the most earnest
entreaties in our context, not to join in society with
wicked men, nor to imitate tlieir examples. " Enter
not into the path of the wicked, and go not in the way of
evil men ; avoid it, pass not hy it, turn from it and pass
away." Tlie inconceivahle importance of the exhorta-
tion, added to his affectionate concerns for our happiness,
not only engaged him to use such a variety of expres-
sion, but also to dwell upon the subject and to point out
in the subsequent verses, the injustice and violence to
which men are led, either sooner or later, by the com-
pany and examples of wicked men. They first begin
with intemperance and then proceed to injustice ; and to
injustice they add ungodliness. They first wrong their
own souls, then distress their neighbour and their God.
For having wasted their consciences witliin and their
substance without, they make no scruple to disregard
the eternal laws of heaven, and to invade the rights and
the property of other men, that they may be able to
maintain the expence of their lusts. " They sleep not
except they have done mischief, and their sleep is taken
away unless they cause some to fall : for they eat the
bread of wickedness and drink the wine of violence."
Such is the hateful character and the destructive path
of sinners ; and in order to enforce the exhortation with
the greater evidence, he sets before us a beautiful and

238 THE PATH OF THE JUST IS

lively representation of the safety and happiness of a
iife of religion, by comparing it to the morning light,
^vhich gradually advances from one degree of brightness
to another, until it arrives at meridian splendor : <* But
the path of the just is as the shining light, which shines
njiore and more unto the perfect day."

By the just, wc arc not to understand those who
merely abstain from doing unjust things to their neigh-
bours, while at the same time they may be indiiferent
about the duties they owe to God and themselves: but
such as have a vital principle of religion implanted in
the heart by the spirit of God, which disposes them to
pay a sincere and universal obedience to all the law s of
God, without exception or reserve. And by the path of
the just, we are to understand the temper and conduct
of those, Avhosc minds are enlightened by the mys of
heavenly wisdom, rectified by christian principles, puri-
fied in some good degree from earthly affections by a
living faith, and elevated above sensual gratifications,
and who act in the general frame of their conversation,
under the influence of a principle of piety to God. There
is such a thing as justice towards God, consisting in
that love, reverence, and obedience, to which he is im-
questionably entitled, by the unchangeable perfections
of his nature, from all his rational creatures ; and since
^11 our rights and privileges are derived from him, who
has distributed to every man as he pleases, giving unto
one man more and unto anotlicr less, in the course of his
wise providence ; every man is bound, by his dependence
upon his Maker, to leave them in tiie quiet possession
of them : so that injuBtice towards men, is still greater

AS THE MORNING XIGHT. :i39

injustice towards God ; and therefore, the just man who
is righteous towards God, and whose conduct is regulat-
ted by a regard to the Avill of the supreme disposer of
all things, cannot he unrighteous in his dealings with
men. And as the health of his body and the serenity of
his mind depends upon his temperance, and a proper
improvement of the talents and bounties of God's pro-
vidence, he cannot abuse them without being guilty of
ingratitude to the bounteous author ; that is of the worst
sort of injuitice to him. Hence it appears, that univer-
sal goodness is implied in the character of a just man :
and that it is with the greatest propriety and fitness,
that the whole compass of our duty is represented under
the notion of justice ; since whatever may be the imme-
diate object of any duty, or whatsoever name it may pass
under, it is however no other than strict justice towards
God. Upon this account, godliness, righteousness, and
sobriety, which comprehend the whole of our duty, are
included in the character of the just man, whose " path
is like the morning light, which shines more and more
unto tlie perfect day."

Having thus determined the character of the just, let
Hs attend a few moments to the important instructions,
which are suggested by the comparison, which the wlsvs(
of men makes between the morning light and the temper
and conduct of every good man. And althougli it i*^
extremely dangerous in the interpretation of scripture
to strain and torture metaphorical expressions and simi-
litudes, as far as a warm imagination and a creative
fancy might carry us, and it is an important branch of
om' duty to guard against if : yet I think mc are ti-hv

2^{) THE VATU OP THE JUST 13

ranted by the Avhole tenor of divine revelation, as well
as by many particular passages of it, to suppose, that
the path of the just being compared to the morning
light, may suggest to us the certainty and pleasure, as
well as the instructiveness and progression of a life of
religion, which last is indeed, the principal thing in-
tended by the comparison.

1. The true christian knows, with the most conif or table
certainty 9 that' the way he has chosen is the way oftlie
divine commands, and that it will terminate in eternal
Ufe.

As it is by the light of the sun that the existence of
many material objects is discovered, so by the light of
reason and revelation, the christian's mind is enlighten-
ed to see his duty and his danger, and he knows upon
the most rational evidence, that the path he has chosen
is approved hy his maker and will bring him to glory.
In this respect he has greatly the advantage of the sin-
ner, whose way is represented as darknesg, and who
knows not at what he stumbles ; as you have it in the
verse following our text. If the sinner is ceii^ain of any
thing, it must be that he is wandering from the way of
the divine commandments, and that he can never obtain
that rest and satisfaction, which he is seeking. For
no other evidence can attend a vicious course of life,
than that it is one continued deviation from the pre-
scriptions of reason and revelation ; that it is folly in
the beginning and progress, and shame and misery in the
issue. He may, indeed, through his ignorance or inat-
tention, or the darkening and deceitful nature of sin,

AS THE MOJRNINQ XIGHT. 24^1

fondly imagine that he is wiser than the christian, and
boast of his freedom of thought and the strength and
sufficiency of his feehle understanding, merely because
he can trample upon the principles of education, and
laugh at those things, which formerly, perhaps, would
have made him tremble. But being " alienated from
the life of God through the ignorance that is in him,"
and because of the blindness of his mind, his confi-
dence in error arises from the thick darkness in which
he is involved. Putting light for darkness and dark-
ness for light, he cannot have that clear perception of
his duty and his interest, and that satisfaction of his be-
ing right which attend the path of the just. But no-
thing can be made more evident by the light of the sun,
than this is to the christian, that while his conduct is
actuated and governed by the great principles of reason
and religion, it must necessarily be approved, by that
righteous Lord, who loveth righteousness, and whose
countenance beholdeth the upright. He knows that as
God is a being of the most absolute moral perfection,
infinitely holy, just and good, faithful, compassionate
and merciful ; it must be his will, that we should be
« followers of him as dear children," endeavouring to
be perfect as he is perfect, and holy as he is holy, imi-
tating all his imitable perfections, as far as the frailty
of our nature will admit, and performing all those du-
ties, which result from his perfections or from his rc^
lation to us, or the conditions in Avhieh we are placed
by his providence. And as he has in unparalleled mercy
and grace appointed a method for the pardon of our sins
and our exaltation to a glorious immortality, through

the righteousness and atonement of Kis son? it must h^

112

2i2 illE PATH OF THE JUST 19

his ^vill that wo rononncr, every other dependence fo*-
justification and salvation, and humbly rely on a Re-
deemer for all the blessings of the well ordered cove-
nant, while we cndcaEvour to adofn his doctrines by a
holy conversation. Now, this is nothing else but a short
description of a religious life, which consists in such ac-
tions as are suited to our dependence upon God and out
obligations to him, or such as qualify us for the enjoy-
ment of himself in glory ; and consequently, the truly
religious man has the comfortable assurance, that the
way he has chosen is the way of the divine command-
ments, being conformable to the dictates of eternal rea-
son and the infallible revelation of the divine will.
Nor has he less certainty that it will inevitably conduct
him to eternal life and felicity in another world. The
connection between holiness and happiness being neces-
sary and unchangeable ; he has no reason to doubt, that
it shall be well with the righteous in another world ; se
that he has the same reason to conclude that he will be
happy hereafter, as he has to believe that he is holy
m)W. And what a satisfaction must it be to the just man
to see his path plain before him, and the heavenly city
at the termination ; to know that his conduct is agreea-
ble to the will of God, and that eternal life will be his
reward ; and to be delivered from all those perplexing
fears which haunt the sinner, concerning the conclusion
of his life, which he cannot but apprehend m ill be mise-
rable whenever he turns his thoughts upon the melan-
choly subject.

Now, this advantage of a religious life, seems to be
suggested in oi!r text, by its being compared to the

AS THE MORNING HQUT. 243

Bioriilng iiglit ; as light is frequently taken for know-
ledge in the scriptures. Tl^us, (2 Cor. iv, 6,) « God,
who commanded the light to shine out of darkness,
hath shined into our minds, to give us the knowledge of
God in the face of Jesus Christ.'* Those who are en-
lightened by the gospel of Christ, and walk in the truth,
are denominated the " children of the light and of the
4ay ;" whereas those, who live in ignorance of God and
religion, are said to be *• children of darkness."* But
we are more especially confirmed in this interpretation,
ftom the verse immediately following our text, where
it is said, that " the way of the wicked is as jdarkness,
they know not at what they stumble.'* But further x

2. The pleasure and satisfaction of a religious life is alsp
suggested bij the comfarisoti of it to the morning
iight.

Ijight is often used in scripture for prosperity, joy
and happiness. ^< Light is sown for the righteous and
gladness for the upright in heart."f And, " O ! that
I were as in the months past, when his candle shined
upon my head ; wiien by his light I walked through
darkness.":!^ « The eandle of the wicked shall be put
out ; his prosperity and comfort shall be destroyed.'*
^< Light is sweet, and a pleasant thing it is to behold the
sun." When the grace of God has made a saving
change on the heart of a sinner, and turned him from
darkness unto light, and from the power of Satan to

M, Thess. y, 4, 5. fPs. xcvu, 11.

,ii>i THE PATH ©r TllE JUST U

serve the living God, inspiring liim ^vitli tiic love oi'
goodness and a steady resolution to walk in tlic ways of
wisdom, he finds to his comfortable experience, that
they are ways of pleasantness and paths of peace. For
*^ great peace have they that love the laws of God."-—
They have pleasures, which strangers to God and his
ways intermeddle not with ; pleasures in the immediato
exercises of religion ; pleasures iu the recollection and
review of their lives; and pleasures in the enlivening
prospect of the favor of God, tlirough all the future
stages of their existence. For our encouragement in
the spiritual life, the benevolent author of our beings
has so framed us, that pleasure waits upon a conscious-
ness of having complied with any instance of duty, and
the best plcasui'cs always attend upon the best actions.
Even in the mortiilcation of our corrupt lusts and affec-
tions, there is a more solid and substantial pleasure^
than can possibly arise from the gratification of them ^
and if a religious life, as far as it consists in abstaining
from evil, be pleasant, it must be more delightful, as it
employs us in doing good. Every virtuous action pro-
duces an instantaneous satisfaction, which grows strong-
er, as it is done with a more express regard to the will
of G od, and with a stronger bent and determination of
the mind. And if we carry our enquiry to those actions,
which are more properly denominated religious, such as
relate to the worship of God, both private and social,
we shall find the pleasure still more rational, elevated>
and divine. Devotion, as it is the soul's converse with
God, the source of perfection and comfort, must be the
most rapturous exercise of the human mind, where it is
in any good degree fitted for the heavenly employments

AS THE MOllNIXG IIGHT. 2*3

When the iimlerstanding and heart conspire, when a
man has just and enlarged views of i\\Q divine perfec-
tions, a soul sparkling witli the image of God, a com-
ibrtahle sense of ilic divine favor, and an happy -svarmtli
of affection and gratitude for the amazing discoveries of
f he love of God through a Redeemer ; in such a case,
ihcre are no pleasures on this side of lieaven, tliat de-
serve to he compared with the pleasures of devotion ;
the pleasures of contemplation, prayer and praise. Nor
is the satisfaction small where devotion is sincere, even
in the lowest degree, provided there he a rational hope
of the divine acceptance, and our douhts and fears do
not prevail so far as to destroy the ideasurc.

But tlic religious man has another privilege in bis
pleasures, that he can enjoy the past as well as the pre-
sent ; that hy the amazing power of memory and reflec-
tion, he can summon them afresh to his aid, under tlie
troubles of life, and enjoy them again with advantiigc.
Although the time past can never be recalled, and it is
impossible that we should live over again the months'
and years that are gone i joX the hours that are filled
with virtuous actions are never lost, while the memory
of them remains. And herein consists a eonsiderable
part of the glorious distinction of tlie pleasures of reli-
gion above the pleasures of sin, which last hut for a sea-
son, and then turn into wormwood and gall. Vice, which
allured the thoughtless sinner with her painted appear
ance, when she approached him in a temptation, now
terrifies and confounds the deluded victim witli her
ghastly train ; and the shades of his departed pleasures
appear in horror before his affrighted imagination, ai^il

Zie THE PATH OF THE JtSX lb

point Avith au a^vtul hand to the judgment of a sin-avejig-
ing God. But the christian, Avho can review a life that
has been governed by the principles of religion, enjoys
a perpetual feast in the testimony of a good conscience,
and experiences a solid satisfaction as lasting as his me-
mory, and which he can repeat when he will ,* a plea-
sure, independent of time and all its vicissitudes, which
the world cannot give nor take away ; and a pleasure,
the more valuable in that as it arises from the time
past, so it runs on into the future and grasps an un-
wasting eternity : for the pleasures of religion run pa-
rallel with eternity, and grow and flourish by their
duration, while the good man solaces himself with the
recollection of the blessings and mercies which he has
received from the bountiful hand of God, and considers
that they are conveyed to him by the constitution of the
well ordered covenant, his mind reaches forward to the
invisible world, and dwells with pleasure and satisfac-
tion on tlic joys of his heavenly kingdom and the man-
sions of his father'o house, which were prepared for
him by a Redeemer, and which are secured to him by
the same everlasting covenant. Thus does he experience
joy and peace in believing, and abound in hope through
the power of the holy ghost. His hope in God, the rock
of ages, places his soul upon an immoveable foundation ;
and when the billows of adversity run highest and beat
upon him with the greatest violence, when the years
draw nigh, Avhen the hope of the hypocrite vanishes like
a spider's web, and all the distempered pleasures of the
sinner desert him in his greatest extremity ; the plea-
sures of religion still subsist in all their strength and
perfection 5 his confidene.e in God supports him in the

AS THE MORinNG LIGHT. 2*7

prospect of adversity, and his hope of everlasting rest
and peace and joy, raises him above the common dis-
quietudes of life. Though I am weak and without
strength, may the christian say, though the billoAvs of
adversity might soon overwhelm my soul, and the ene-
mies of my salvation make mournful inroads upon my
peace; yet, blessed be God, my sufficiency is in the irre-
sistible power of an almighty friend, and my confidenefc
ill the faitlifulness of a covenant keeping God. I will
not therefore, faint in the day of adversity, but wait
with humble patience and liope till the arrival of that
happy hour, when I shall be placed beyond tlie reach
of every envenomed arrow, that might hurt or wound
my peace. As long as I have this hope in God, through
a Redeemer, I cannot be without peace of eonscieuee,
and peace with God, and delight in him. I rejoice that
he has undertaken the tender office of a shepherd, to
guide me with his counsel, to refresh me with the con-
solations of his spirit, and to conduct me in safety
through all the dark and dreary steps of my pilgrimage,
to the regions of eternal day.

3. The insiructiveness of a religious life seems to he sn^-.
gested by its being compared to the morning light.

By the light which it diffuses all around, others are
invited and encouraged to walk in it. For this reason,
our blessed Lord tells his disciples, that their " light
should so shine before men, that they seeing their good
works might glorify their father in heaven.'^ And he
expressly calls them '* the light of the world," not only
because they were appointed instructors of mankind, but

i^iS THiB PATH OF THE JUST IS

principally witli a view to tlieiv example, that otherfe
might be induced to obey the gospel, from an observa-
tion of its blessed effects in the lives of its professors.
There is a light which arises from the lustre of a reli-
gious conversation, which is often more instructive tliau
that of precept, as it convinces men of the practicable^
ness, as well as of the excellence of religion, and insen-
sibly enkindles a laudable emulation to accomplish what
we see performed by others, in the same circumstances
with ourselves. Upon this account, every christian who
lives in a prevailing degree, according to the prescrip-
tions of the religion he professes, is in some measure a
light of the world. And we have reason to bless God^
that in all ages of the world, he has raised up many,
whom he has qualified with such distinguished abilities
and graces of his holy spirit, that they are properly de-
nominated the burning and shining lights of the church.
This should be considered as a great encouragement to
true christians, that God makes use of their examples
to reclaim others from the error of their Avars, and
should excite them to be more circumspect and vigilant
in their conversation, and to abound in every grace and
ornament of a good life, that they may be thereby more
extensively beneficial to mankind ; and liave the pecu-
liar honor of co-operating with God in the glorious de-
signs of his grace, in bringing many sons and daughters
to glory. To do good, that wc may be seen and honored
of men, is indeed but a sordid and mean inducement -,
but to labor to excell in all the branches of a religious
life, that God may obtain the greater praise, that his
kingdom may have a greater extension, and that a great-
er number of immortal souls, who arc >vandering in

AS THE MORNING LIGHT. 249

darkness and error, may be brought home to God by a
saving conversion, is the noblest ambition that can ac-
tuate the human heart.

4. The climstian^s progress in religion is compared with
evident propriety to the morning light which shines
more and more unto the perfect day.

As the morning sun encreases in light and splen=
dor as he gradually ascends above the horizon, until
he arrives at his meridian latitude ; so christianst
whose tempers are regulated, and whose conduct is di-
rected by the gospel of Christ, are upon the whole gra-
dually improving in knowledge, holiness and spiritual
joy, until they are translated to the " inheritance of
the saints in light." By the sacred illumination of
the spirit of God, their understandings will be gradu-
ally enlightened with the beams of heavenly truth, their
prejudices removed, their conceptions of divine things en-
larged and cleared, and their spiritual thirst excited to
take in a larger degree of that heavenly knowledge
which makes them wise to salvation. The satisfaction
a good man experiences in the encrease of his know-
ledge, the pleasure aud profit he may hereby convey to
others, the two great fountains of knowledge, the reve-
lation and the works of God laid open before him, the
examples exhibited to his view, and the animating en-
comiums bestowed upon religious wisdom in the sacred
oracles, will concur to raise his desires and strengtlien
his resolutions and endeavours to encrease his know-
ledge of divine things. And according to the natural

progress of the life of God in the soul, the will and

12

250 THE TATH OP THE JUST liv

affections will operate in some proportion to the clear-
er views of the understanding, which may be one rea-
son of the apostle's joining together " growing in grace
and in the knowledge of Jesus Christ."* This pro-
gress in holiness and grace consists in an extensive obe-
dience to the Avhole will of God, to all the laws of
righteousness and truth ; a growing sincerity and go-
verning intention to please him in the whole of our
conduct 'y an ardent desire and zealous endeavour to do
good to the souls and bodies of men ; an increasing hu-
mility and daily repentance for our sins ; and a constant
dependence upon Christ for the supplies of his grace to
enable us in all things to adorn his doctrines by an ho-
ly conversation and to comply with the terms of the
gospel covenant for salvation. The essential excellence
of these christian graces, together with an humbling
sense of his low attainments in the spiritual life and the
weakness and imperfection of all his graces, will pow-
erfully engage the christian to '* give all diligence to
add to his faith virtue ; and to his virtue, knowledge ;
and to knowledge, temperance, and to temperance, pa-
tience; and to patience, godliness, and to godliness,
brotherly kindness ; and to brotherly kindness, eliarity :
that these things being in him and abounding, he may
not be barren or unfruitful in the knowledge of our Lord
Jesus Christ. '' j The rational satisfaction he must feel
in finding his heart changed, his spirit rectified and his
condition improved, will dispose him to make greater ad-
vances in holiness, that he may be more like to God, a
greater blessing to mankind, more prepared for heaven

*2. Pet: in. 18. t ~. Tct. i, 5.

AS THE MORNING UGHT. 251

and posses a greater degree of inward satisfaction and a
lively hope. Besides it is essential to the nature of
true grace to grow, and that sacred agent, who has im-
planted the divine principle of life in the soul, will
strengthen and support it hy his grace, and enahlc them
that wait upon him, to <^ renew their strength" to
** mount up with wings as eagles, to run and not be
weary, to walk and not fa nt." The same external
means; the same internal thoughts and reflections, which
were improved by the spirit of God to engage him at
iirst in the love and practice of religion, will still be
improved to lead him on to more exalted degrees of
grace in the spiritual life, until he be brought to re-
joice in the hope of the glory of God. For the " peace
of God, which passeth understanding," is both the na-
tural consequence and the promised fruit of exalted
piety. " The works of righteousness are peace, and
eflTects of righteousness are quietness and assurance for-
ever." As it is honorable to the promises and previa
dence of God, whom the christian has chosen for his
portion : as it is for the reputation of Christianity, the
great source of joy and comfort ; and as it is beneficial
to himself and to the world, the christian will endea-
vour to make such advances in religion, as will enable
him to <* rejoice in the Lord and to joy in the God of
his salvation."

APPLICATION.

And now, my friends, the proper application of tliis
subject is, to examine ourselves by what we have heard,
whether we are of the number of" the just, whose paths
are like the morning light, which shines more and more

tZbH THE PATH OF THE JUST IS

unto the perfect day?'^ Do we know from happy expe-
rience, that the ways in which we walk, are the ways
of the divine commandments and the ways of life ? Do
we experience those pleasures in religious duties, in the
review of our lives, in the recollection of what God has
done for our souls, and in the joyful hope of his favor,
which strangers to him intermeddle not with ? Are we
careful to make our " light so shine hefore others, that
they ai^ therehy induced to glorify our heavenly fa-
ther ?" And do we find upon impartial examination,
that we are encreasing upon the whole in knowledge,
holiness, and spiritual joy ; notwithstanding many fai-
lures in duty and declensions in grace ? And are we
humhlcd hefore God, that in the midst of any attain-
ment which his grace has enahled us to make, we are
still so defective in love to God, in thankfulness to Jesus
Christ, in affection to ourhrethren, in good-will to men,
in humility and heavenly mindedness, in resignation and
spiritual joy ? If this is indeed your character, in a pre-
vailing degree let me exhort and heseech you to give
glory to God, whose grace has enahled you to choose
that hetter path, that shall not he taken from you. Fre-
quently review the great principles that have determined
your choice, and endeavour to strengthen them hy de-
vout meditation, watchfulness and prayer to God, for
renewed influences of his grace, to enahle you to grow
in grace and in the knowledge of Jesus Christ. It is
for the credit of the gospel, the honor of God, and bene-
ficial both to your own souls, and the souls of others,
that your light should shine with an encreasing lustre,
that others seeing your good works may be induced to
glorify our heavenly father.

AS THE MORNIXG XIGHT. 253

But while we indulge our charity in hoping, that tliis
is the character of many in this assemhly, faithfulness
to your immortal souls, and the slightest ohservation of
the conduct of persons in every christian society, forhid
us to conclude, that it is tlie character of every indivi-
dual present ; and w as there hut a single person here,
who is still walking in darkness and wandering on in the
broad way that leadeth to destruction, his precious soul,
whose redemption cost the blood of the son of God, is
entitled to a faithful w^arning of his folly and danger.
And yet alas ! there may be more than one or two ; and
should your own consciences testify to any of you, " thou
art tlie man," who art hitherto walking with heedless
steps in the road that leads down to destruction ; let
me beseech you by your hopes of sharing in tlie salva-
tion of the just, that you delay not a moment longer to
enter upon that safe and pleasant way that leads to
eternal life. We know the language of that deceitful
heart, which says, that it is time enough hereafter,
when you vainly hope for less opposition to this change
either from yourselves or the world. Believe it, tlie
difficulty will grow greater the longer it is deferred ;
your reluctant hearts will be more disinclined to the
blessings, the corrupting influences of bad examples will
grow stronger, your attachment to the vicious practices
to which you have been accustomed, will be firmer, and
you will have less and less reason to hope for tlie quick-
ening influences of the spirit of God, whom you arc
daily provoking, and without Avhom you cannot be reco-
vered from the error of your vvays. Be exhorted there-
fore, to say with repenting Ephraim of old, " What
have I more to do with idols V' <* I will this day avouch

^5* THE PATH or THE JUST, &£.

the Lord to be iny God, to walk in his ways, to keep his
statutes and liis commandments, and to hearken to his
voice.'* Begin with an hearty repentance for the sins of
yoiir past lives, and faith in the mercy of God, through
a Redeemer, for the pardon of tliem. Plead with him,
to give you a lively sense of your sins, confess them
before the throne of his grace, and implore hh mercy to
give you that evangelical repentance which is unto life,
and those holy resolutions of amendment and endea-
vours after new obedience, which he will strengthen by
his grace, until they produce a genuine conversion to
Crod and a comfortable preparation for his heavenly
kingdom.

SERMON Xm.

TRAIN rP A CHILD IN THE AVAY HE
SHOULD GO.

PKOV. 22, 6.

Train up a child in the way he should go, and when ht
is old, he will not depart from it.

It is a very old observation concerning the state of
the world, and the conduct of mankind, that they are
continually sinking into a deeper degeneracy and falling
short of the virtue, and piety of their ancestors. This
complaint has been borrowed by every age, as what they
imagined was more applicable to themselves, than to
any period that was past. I would not undertake to say,
that there always has been a just foundation for such
a mournful lamentation ; but certain it is, that every
sincere christian is greatly concerned, and mourns be-
fore God, that there is so little vital religion and prac-
tical godliness to be foimd among all ranks of profes-
sors in the christian churches. And possibly, if avc en-
€|uire into the causes of this melancholy complaint, we
shall find that nothing has a greater influence to pro-
duce a general disregard to the interests of true reli-
gion, than the want of care to bring the rising genera^
tion under a solenm and abiding sense of the importance
of it in thetr own aouls. For, under the cood nrovi

^56 TRAIN UP A CIllIiD IN

dence of God, the propagation of religion in the world
to the latest posterity, depends in a great measure upon
the pious care of parents to instruct their children in
the principles of our holy religion, and to impress their
tender minds with an early sense of their personal con-
cern in them. For when young persons early devote
themselves to the service of God, they have great ad-
vantages for making a delightful proficiency in the ways
of godliness ; and a sacred conscientious regard to the
honor and a,dvancement of the Redeemer's kingdom,
and the promotion of vital piety in their own souls,
daily growing with their increasing years, they will
grow more and more determined in theii' adherence to
the ways of God, and more solicitous, when they are
settled in families, that they and their houses may serve
the God of their fathers. And there is equal reason to
hope, that that hlessed Redeemer, who took little chil-
dren in his arms and blessed them, will also prosper
their pious labors in i\iQ Lord ; so that under the im-
pressions of a religious education, pure and undefiled
religion may be transmitted to the latest generations.
Whereas, on the other hand, if parents neglect the
training up their children in the nurtuie and admoni-
tion of the Lord ; it cannot be rationally expected that
they w ill either be solicitous to secure the salvation of
their own souls, or careful to promote the eternal hap-
piness of those that may be dependent on them or de-
scended from them. So that the pious care or fatal
neglect of parents, in the religious instruction of their
children may have a much more extensive influence,
than many seem to imagine ; when they can patiently
bear the thoughts of their children's being sent into a

THE WAY HE SHOULD GO. ^5^

world full of snares and temptations, unprincipled in re*
ligion, unacquainted with the cprruption of their own
hearts and unconcerned ahout their eternal salvation.
"What can be rationally expected as the consequence of
this ? Shall such children be a seed to serve the Lord,
or accounted to him for a generation when we are sleep-
ing in the dust ? It might as well be expected, that you
should reap a plentiful harvest without plowing and
sowing, as that your children should grow up in the
nurture and admonition of the Lord, withaut your pains
to teach them the things that belong to their eternal
peace. Nothing therefore can be of so great import-
ance, both to the interests of the Redeemer's kingdom
in the world, and to the everlasting salvation of your
children, as to train them up in the ways, in which they
should go, that when they are old they may not depart
from them. And when I consider the happy conse-
quences arising from a faithful discharge of this im-
portant duty, I cannot but entertain a pleasing hope
both of your patient attention and of the sacred inilu*
ences of the holy spirit to bring what may be said with
divine power to our hearts and consciences ; while I
would plead for those, wlio cannot plead for them-
selves. In consequence of the method proposed, when
I explained the duty and shewed the success that might
be expected from attempting it ; I propose at this timcj
through divine assistance, to mention

L Some arguments to enforce the duty of training up
our children in the way, in which they should go.

JI. Apply what may be said.

K2

438 TIlAlxV VJe A CHILD IN

I. Arguiiicnts to enforce the duty.

1. There is a iJCCuUar pkasiire aitending this duty, xchich
should poiverfuUy constrain parents to the conscien-
tious discharge of it.

Besides the comfort attending the consciousness of
having complied with any known and important obliga-
tion ; the gracious parent of mankind has wisely framed
us with such principles and affections as necessarily se-
cure a secret unutterable delight in forming the tender
minds of our children for God and religion. This is a
commandment, in keeping of which there is a great re-
ward, and one of those ways of wisdom which are w ays
of pleasantness, and a path which will lead to peace and
happiness. We trace with peculiar pleasure the first
efforts of speech on theiii, stammering tongues, and the
early dawnings of reason in their feeble minds. It is a
delightful task to assist the openings of nature, to lead
the young strangers into a new world, to pour the fresh
instruction over the unenlightened mind, and to strength-
en it with the principles of any kind of useful knowledge,
which their age may admit, or their circumstances re-
quire. And if this is a pleasant office, what superior
delight and satisfaction must it afford, to raise their un-
practiced thoughts to meditate upon the most noble and
exalted objects ; to engage them to think on the ado-
rable God with veneration and joy ; to teach them to
enquire after an interest in t]ie blessed Jesus, the faith-
ful shepherd of his helpless fiock ; to open to tltem the
wonders of redeeming love ; to instruct them in tlie

THE WAY HE SHOULD GO. 259

principles of diviue truth, and to form them to senti-
ments of piety to God and love and benevolence to the
whole human race. Must there not be a peculiar sa-
tisfaction attending the consideration, that we are fel-
low workers with God himself, that we are promoting
that glorious plan of salvation, which the son of God
condescended to bleed on the accursed tree, to establish
in our degenerate world ; that we are preparing sub-
jects for the kingdom of his grace ; and that we are
laying the foundation of that knowledge, virtue and
happiness, which shall be continually increasing through
the boundless ages of eternity ! How reviving is the
hope, that our pious labors in the Lord may be blessed
by the concurrence of the holy spirit leading tliem into
a saving acquaintance with God and themselves, and
thereby making us the happy instruments of repairing
those mournful breaches that sin has made in the world ;
01 counteracting the destructive operations of that
apostate spirit, which works' in the children of disobe-
dience, of rescuing an immortal spirit from slavery and
ruin, and of preparing it for the glorious society of
those exalted spirits, which surround the throne of God
with the most enraptured strains of devotion and grati-
tude. This is an exercise near a-kin to tlie employ-
ments of the heavenly world ; and it may be rationally
expected that God himself, who has enjoined it on pa-
rents for the sake of their children, will visit their
souls, in the midst of these pious cares, with some fore-
tastes of those pleasures, which flow from his throne
above, as a token of his gracious approbation, and as a
pledge of their future success. For while we instruct
our children in those sacred truths of our holy religion.

which have afforded ourselves the greatest comfort ia
this house of our pilgrimage ; our instructions and ad-
monitions will return into our own bosoms with a rich
increase of edification and refreshment. And hereby
we shall rise into more endearing communion with our
heavenlj father, be more attempered to the sacred em-
ployments of the upper world, and more meet for the
inheritance with the saints in light. However labori-
ous it may be to give " line upon line and precept upon
precept 3" and however discouraging it may be to con-
sider the little good effects our most affectionate warn-
ings and admonitions may have upon our children ; yet
God has annexed a peculiar pleasure to the tender toil,
and has afforded abundant hopes of future success, suffi-
cient to encourage us to persevere in the important duty
and "to be instant in season and out of season." And
can we, after all this encouragement, which God has
given to secure the religious education of our children,
neglect that sacred business, which is attended with
substantial comfort, even in the midst of a thousand
anxious fears for their happiness, v/hich prepares our-
selves for more endearing communion with God, and
gives us a higher relish for the sacred pleasures of tlie
heavenly world ? Our own desires to grovf in grace and
to be qualified for a more exalted station in the king-
dom of glory, powerfully plead for the children, which
God has given us, and lay us under peculiar obligations
to train them up in his ways. But this argument, we
hope, will receive additional force, when we consider
further, that^ .

THE WAY HE SHOUI.D GO. ^^1

2. The interests of the Redeemer's kingdom depend greatly
upon the care of Parents to train up their Children
for God.

^^'c live in a moral world, where one generation after
anotlicr, is removed from the stage of action to make
room for tliose that are to succeed. With regard to
ourselves, we are convinced, both from our own daily
observation and from the sacred oracles of God^ that
this state is but tlie house of our pilgrimage ; that here
we have no abiding city, but are travellers to the invi-
sible world ; that the most healthy and vigorous amongst
us, shall soon go the Avay from whence we shall not re-
turn ; and that we must resign the important trust of
the gospel, which has been committed to our charge, to
others that shall succeed us; aud if we have any just
sense of the advantage of having the oracles of God
committed to us, and the amazing and distinguishing
goodness of God, in bestowing this invaluable privilege
upon us, or any regard to the happiness of our children ;
into whose hands would we rather choose to deposit the
sacred trust than into theirs? But how can we hope,
that they will esteem or be careful to maintain the trust,
if we do not labor to prepossess their minds with a pre-
vious sense of its importance ? How can we expect, that
when we are mouldering in tlie house of silence, they
will iill our places in the house of God, or rise up in our
stead for the support of the dying interests of t]ie Re-
deemer's kingdom in the world ? Can we expect it in
the neglect of the only rational method of securing re-
ligion amongst us ? It is true, that God has promised to
be ever with his church, so that the gates of hell shall

262 TRAIX UP A CHIID m

not prevail against it, but the kingdom of his son shall
endure as long as the sun and the moon ; one generation
after another rising up to declare his mighty works.
But these gracious promises, which we are sure a faith-
ful God will accomplish, do not prove that this kingdom
shall be continued amongst us, more than they would
once have proved, that the candlesticks would never be
removed from the Asian churches, which have been
given up to desolation many ages ago ; and is it not a
distressing consideration to think, that true and vital
religion should be lost among our dependants ; that the
house of the Lord should be deserted by our children ;
that they should forsake the assembling themselves to-
gether to acknovrlcdge their dependence on their crea-
tor, to do homage to the king of kings, and to cclel>rate
the riches of redeeming grace? Is the thought c a 5y to
be supported, that God should write upon our chiklren,
or upon their posterity, the sad memorials of a departed
glory ; that wlicn tlie worship of God is forsaken, the
servants of God must bear a fruitless testimony against
an unbelieving generation, until their hearts are broken
with so sad an office, and religion is burled in their
graves ? And is it not peculiarly melancholy, that the
children of the kingdom should be thrust out ; tliat
those whom we have devoted to God in the most solemn
manner at their baptism, should fail of the grace of God
and should walk in the v/ays of the destroyed, and of
those that are forsaken of the Lord of all ? And can we
after ail, entertain so great an indifFerence for the inte-
rests of tliat Redeemer, in whose name both we and our
children have been baptized, as to be contented that his
holy religion should die in our hands ? Was it for this

THB WAY HE SHOULD GO. 26S

that the son of God descended from heaven, to publish
the gospel covenant in the world, and expired on the
cross to confirm it by liis blood ? Was it for this that
the pious labors of our ancestors have transfcri^d this
divine religion down through so many succeeding gene-
rations, and so many martyrs have scaled it witli their
death ? Was all this done that Christianity should be
lost among our descendants, or at least sink into an
empty name or a lifeless circle of unmeaning forms 2
"Yet, humanly speaking, this must be the melancholy
consequence of neglecting to train up our chiidren in
the nurture and admonition of the Lord. Had we any
love to a crucified Redeemer, any regard to the advance-
ment of his kingdom in the world, or any grateful sense
of his distinguishing grace in making known to us the
way of salvation in his glorious gospel ; these things
should awaken in us an holy zeal and an earnest desire
to spread a sweet savour of his name, as far as our influ-
ence can reach ; but especially in our families, amongst
those whom we have received from him and devoted to
him, and in whose happiness we are so tenderly con-
cerned. This brings me to add, that

S, The present and future happiness of our children de-
pends upon our care to train them up in the ways tlieij
should go.

However little we may regard it, yet it is a solemn
truth confirmed by the mouth of inspiration itself, that
" godliness is profitable unto all tilings, having the jwo-
mise of the life that now is, and of that Avhicli is to
come." It is generally the surest way to happiness m

*K^

ii.6*i TJRAIN UP A CHIXD IN

this world, and tlirough the merits and righteousness of
the Redeemer, the only waj to glory in the workl to
come. It would be easy to enlarge upon its happy ten-
dency to promote our health, reputation, estates, and the
peace of our minds. It secm^es immediate blessedness
to the man that fears the Lord and delighteth greatly
in his commandments : as it moderates or suppresses
those hurtful passions, which throw the mind into con-
fusion and anguish, and affords abundant exercise for
those affections which are delightful ; it secures a peace
and satisfaction which cannot be derived from the ob-
jects of time and sense ; it administers " peace of con-
science and joy in the holy ghost ;'' so that the christian
finds by happy experience, that <^ the ways of wisdom
are ways of pleasantness, and all her paths are peace."
They are ways, that not only secure comfort in this
world, but also lead up to the paradise of God. For
invariable truth and goodness has declared, that to them
that by patient continuance in well doing seek for gl^ry,
honor, and immortality, God will give eternal life. So
that if our children, through the divine blessing upon
our pious instructions, become truly religious, they will
not only be preserved from those follies and crimes,
which stain the honor and ruin tlie substance of fami-
lies, but they will take the most probable method to
make life comfortable, and will be entitled to the pater-
nal care and blessing of God, while they are in this
world, and will be made heirs of eternal glory in the
paradise of God. But on tlie other hand, if they prove
vicious and prophane, which, without tlie principles of
religion to restrain them, we have but too much grounds
to fear; what can we rationally expect, but tlieir infa-

THE WAY HE SHOUM) GO. 25g

my and misery in this world and eternal banishment
from God, through the unwasting ages of eternity?—
Now, if happiness or misery, the-greatest that human
hearts can conceive, arc likely to be the portion of our
children, according as we train them up for either ; what
man or woman that has the bowels of a parent, can he-
sitate a moment, whether he will bring up his children
hi the fear of the Lord, or permit them to w alk in the
ways of their own heart, and in the sight of their ow n
eyes, until they sink into that horrible pit, fi-om whence
there is no redemption ? How preposterous is that anxious
care of parents, which engages them <* to rise early,
to sit up late, and to eat the bread of carefulness," to
advance the fortunes of their children, and secure to
them the possession of those dubious advantages of this
world, which may prove either blessings or curses to
them, as they are improved or abused ; while they will
be at no pains to secure for them the favor and appro-
bation of their God, and an interest in those durable
treasures, which ^^ the moth cannot corrupt, nor thieves
steal away," and which alone can make them rich in-
deed. Such a partial care only of the meanest part of
their concerns, is no more reasonable than for a parent,
who sees his child perishing before his eyes, to be solici-
tous to adorn its clothes, instead of affording that im-
mediate help which its extremity demands. Should not
this consideration then engage us to consult for their
greatest good, and employ our greatest care to lead
them into those paths, by which they may avoid eternal
destruction and arrive at unfading glory ? Especially
when we consider, that they have derived a corrupted
degenerate nature from us, which prompts them to d<^ •

la 2

266 TJRAIX rr A ClIIXI) IX

part from the living God ; and that ouv o^vn personal
mistakes in conduct, or our bad examples, have contri-
buted to lead them astray. Docs the subject, that by
treason, has forfeited his estate from his children, look
upon them with pity and concern, and use all his remain-
ing influence to secure his majesty's favor for them be-
fore he dies? And shall parents be unconcerned about
the favor of God for their children, ^rho have derived
from them a tainted blood and a forfeited inheritance ?
Would he not be justly accounted an unnatural monster
indeed, who could introduce the plague into his family,
and see his children die around him without concern,
while there was a sovereign remedy at hand, by which
thousands had been cured ; and he would not so much
as direct, or insist upon the application of it. But what
is a natural death, or the most painful disease of the
body, when compared with that mortal disorder of the
mind, which, without an application to the great physi-
cian of souls, must terminate in eternal death and the
most insupportable torments forever and ever ? The
matter may be brought to this easy but important ques-
tion, shall we teach our cliildren to spend their days upon
earth, like rational creatures, in the noblest enjoyment
of God and themselves^ until they rise to the glories and
pleasures of the heavenly w orld ? Or shall we teach
them to live like the beasts that perish in the amuse-
ments of a vain imagination and in the indulgence of the
meaner appetites of their nature, until they sink under
all the shame and remorse of a guilty condemning con-
science, and the almighty vengeance of an ineenscd God I
And can any be so far loiit to every sense of interest and
duty, as to imagine that the little interests of time are

THE WAT ^E SHOrLD GO. 2^

worth a moments thought, wliile these important things
which helong to their eternal peace are forgotten and ne-
glected ? But this argument should receive additional
weight from considering, that

i. The religious instniction of our cliildren, or the ne-
glect of it will not terminate in them alone, hit will
also have an exlensi-ce irvfluencc over all with whom
fheij converse.

If hy the hlcssing of God upon our pious care, our
children's hearts are early touched witii an abiding sense
of religion, they will soon he convinced that they were
not born for themselves alone ; hut the mercies of God
and the example of our Redeemer, will teach them to
exert themselves for the service of mankind, and to do
good unto all as they have opportunity. As they ad-
vance in liR", who can tell, in how many instances their
pious and charitable cares may be effectual for the benefit
of their fellow creatures ; how many in the depths of
poverty may be relieved by their liberality ; how many
iu perplexed and intricate circumstances may be direct-
ed by their counsel ,• how many weeping eyes may be
dried, and how many mourning hearts may be revived
by their tender sympathy or seasonable relief; how
many of their thoughtless companions may be reclaimed
from the error of their ways by their example and in-
fluence ; and how many aged christians may be excited
and quickened in the heavenly road by their ardor and
zeal. I can appeal to the conscience of every parent in
this assembly, that you wisjjL.this to be the cbaracicr of

268 TRAIN VT A CllllP IN

- youp children. And should not tliis powerfully constrain
you to exert your utmost endeavours, thus to train up your
children for extensive usefulness in the world, that they
may he good angels to mankind and blessings to all with
whom they converse ?

But on the other hand, wc must remcmher, tliat our
children will not be mere cyphers in the world, if we
neglect to train them up for God. Instead of blessings
they will prove curses in their generation. The licen-
tiousness to which their corrupt nature will prompt
them, may lead them by unthought of consequences, to
injure and defraud, as well as grieve and torment
others. Instead of reclaiming those that are going in
the paths of the destroyer, they may grieve the genera-
tion of God's children, blast the hopes of many an anx-
ious parent, defeat the good influence of all their pi-
ous admpnitions, allure many unpracticcd youths into
remediless destruction, by their sinful discourses and
corrupting examples, and draw down the just judgments
of God upon a guilty land. So that the care or neglect
of the religious education of our children will have a
very extensive influence, not only over their own con-
duct and happiness, but also over the happiness or mi-
sery of all with whom they converse ; which should
excite us to redoubled diligence in training them up in
the ways of God, least for want of the restraints of re-
ligion, they become iliQ melancholy instruments of
ruining the immortal souls of others, and thereby break
the hearts of many a ])ious parent, who has deserved no
?Hich misery and afl!iction from our hands.

THE WAY HE SHOUID GO. 26,9

The want of time engages me to wave the considera-
tion of some other arguments, taken from the express
command of tliat God and Redeemer, who have entrust-
ed us with the religious education of our children ; the
peculiar advantages whicli parents have for this pur-
pose, by their being constantly with them and acquainted
with their dispositions, and the most suitable seasons
of address ; from the encouragcmjent they have to hope
for the divine blessing to render their labors successful ;
and from the influence that the conscientious discharge
of this duty must have upon their own peace in life and
at death. The bare mention of these arguments, which
might be urged with pertinency upon the present occa-
sion, must suffice, that we may leave room for an ad-
dress to both parents and children, which we intend in the

APPLICATIOX.

1. It is with pleasure, that we can congratulate some
of you at least, who have the testimony of your own
consciences, thai in the general tenor of your conversa-
tion, you are faithfully endeavouring to discharge the
important duty which vvc have been recommendiug ;
and that you have reason to hope that your labor ha:^
not been entirely in vain in the Lord. You are better
acquainted with the doctrines of the meek and lowly
Jesus, than to ascribe the success to the prudence of
your own conduct, to the strength of your reasoniiig, or
to the warmth and tenderness of your address. Vriiat-
cver of these or any other advantages you enjoy Avcre
derived from the father of lights, " from whom cometh
down every good and perfect gift." Irs vain had your
pious admonitions, from day to day, dropped as the rain

17.0 TBAIN rp A CUIXD IX

in refreshing showers, or distilled as the <lew, in the
most gentle and insinuating manner. In vain had the
precious seed of the word been sown with unwearied
diligence, and watered with the tears of tenderness and
love ; had not God commanded the opei^tions of his
blessed spirit to descend as a morc efficacious rain to
Avater their tender hearts. Be persuaded therefore, to
adore the riches of free grace, which has granted you
any increase ; and let the former success of your la-
bors in the Lord, excite you to greater diligence and
renewed application to the tender toil, mourning for
former deficiencies in duty, and humbly looking to that
compassionate Saviour, who bought you and your chil-
dren with his blood, for the influences of his holy spirit,
which can open their obedient hearts to your instruc-
tions and bring them with power to their consciences,
so that they shall terminate in eternal joys and unfading
gloi^. And if there are any of your children, of whom
you cannot yet form the comfortable hope that they arc
acquainted Avith the power of practical godliness, but
are unfruitful under all your cultivation, or visibly
turned aside from the ways in which you have endea-
voured to train them up ; let me encourage you to
persevere even in the midst of discouragement, and be
not weary in this important branch of well-doing; re-
membering that thereby you will deliver your ow n soul ;
and that although tlic objects of your compassionate
care be not gathered, yet shall you be glorified, for your
work is with the Lord, and your reward is with your
God. But still you have abundant encouragement to
hope for success from the boundless compassion of God,
who exhorts and commands you, " in the morning to

THE WAY HE SHOULD GO. :>71

sew your seed, and in the evening not to witliold your
Land ; for you know not whether shall prosper, this or
that 5 or whether hoth shall he alike good."* Is the
danger extreme ? Let your efforts he so much the more
zealous, your admonitions so much the more frequent
and serious, and your prayers so much the more ear-
nest and importunate. It may be that God will be gro.-
cious to you, that the child may yet live } and yoiu* sad
apprehensions may only serve to increase your joy,
when you will be able to say, '* this my son, was dead,
and is alive again ; he was lost and is found." Or it may
be your pious admonitions may have the desired effect,
when you are sleeping in the dust, and when the blessed
Jesus appears in his own and his father's glory, he will
bring with him that plant, which you have so often wa-
tered with your tears and your prayers.

But with regard to some of you, my friends, I am
afraid that your own consciences now witness for me,
that it is no breach of charity to suppose, that there may
be some parents in this numerous society, who have been
unfaithful to the souls committed to your care. If there
are any of this unhappy character present, permit me to
expostulate with you in a few words, in the presence of
that holy God who has given you your children. You
doubtless remember, that solemn and alarming charge
that was given to the prophet : <^ Son of man I have
made thee a watchman to the house of Israel, therefore
hear thou the word from my mouth and give them warn-
ina:; and if thou sneakest not to warn the vitrei from

Fr].

S7£ TilAIN UP A CHILD IN

his Avicked way, to save his life ; tlie same wicked mafi
shall die in his iniquity, but his blood will I require at
thine hand." If evei* you have read this passage with
attention, yon must have been ready to say, " the Lord
be merciful to ministers, they have a very solemn ac-
count to give." It is certain they have : but permit me to
remind you, that this is not our case alone, but you also
have your share in it ; for your children are much more
immediately committed to your care, than you are to
ours ; and by parity of reason, if they perish in their
iniquities, while you neglect to give them warning,
their blood will be required at your hands.

Let me entreat you for a few moments, to consider
how you shall review a life spent in the neglect of this
duty, when your souls stand trembling on the confines
of the invisible world ; when your awakened consciences
will testify against you, that your children's ruin is in
part owing to your neglect to train them up in the fear
of the Lord. This dreadful reflection will greatly dar-
ken, if not entirely suppress those hopes, which alone
can support you in that solemn conjuncture. Certain it
is, if you considered the dreadful weight with which it
will sit upon your minds, in the immediate prospect of
your appearance before the bar of your judge, you would
not suffer every trifling difficulty to deter you from the
discharge of this duty. But carry your prospect a little
farther, to the tremendous bar of Christ, where all your
delusive hopes that are not founded on his glorious gos-
pel, will forsake you ,• and think how you will answer
him, when he makes inquisition for blood and demands
an account of his children, whom he committed to your

THE WAY HE SHOULD 60. 273

eare. How will you be astonished and confounded in
the presence of your inexorable judge, and « call on
the mountains to cover you from the face of him that
sitteth upon the throne, and from the wrath of the
lamb ?" But is it not infinitely better to prevent these
insupportable reflections before it be too late ? Does
not your own eternal salvation and the salvation of your
children; does not interest, affection, gratitude, and
every other sacred obligation, plead for your children,
and loudly call upon you to train them up in the fear of
the Lord ?

2. I shall only detain you while I say a few things to
my younger friends, for whom I have been pleading so
long. You see that it is your parent's duty to train you
up in the ways of the Lord, and to instruct you in the
things that belong to your eternal peace. You have im-
mortal souls to save or lose as well as others, and you
have reason to bless and praise the adorable God, who
has made such a gracious provision for your instruc-
tion. You might have been born where you never would
have seen a bible, never heard of the name of a Savi-
our, and never known the way to glory and happiness :
where you would have wandered in the ways of the de-
stroyer, and where your parents, involved in the same
darkness and ignorance with yourselves, would not have
been able to direct your steps in the midst of an ensna-
ring world. Bless God, therefore, that you have been
born in a land of light, and that you " hear the glad
tidings of salvation through a Redeemer." Be careful
to listen to the instructions of your parents, and labor
td know the things of God ; remembering that your

M 2

%7'Jb TRAIN UP A t HIXD IN

eternal happiness depends upon your acquaintance witk
God and Christ, " whom to know aright is life eternal."
I hope wlien God is furnisliing you with so many advan-
tages for knowing his will ,• when you are favored with
the use of your hibles and other good books ; when your
parents and ministers spend their time and pains to
instruct you in the things that belong to your eternal
peace ; you will not think much of the trouble of learn-
ing. Remember that God himself has mentioned to the
honor and praise of young Timothy, " that from a child
he was acquainted with the scriptures, wliich could
make him wise to salvation." And let me remind you,
that your knowledge of the ways of God is not design-
ed to fill your heads with speculative notions, but to
make your hearts and lives more holy. For the bles-
sed Redeemer himself has said it : ** If you know these
things, happy are ye if ye do them ;" and we may add,
hut if you do them not, better for you never to have
known them, better for you never to have been born.
<* For the servant that knew his master's will and did
it not, was beaten Avitii many stripes." I will leave you
at this time with this one exliortation more. Pray to
God to teach you by his holy spirit, to lead you in his
ways, to dispose you to comply with every duty, to fit
you for serving liim in this world, and for living Avith
him in the world to come. I would hope, that you do
not live a single day without prayer to God for his di-
rection and preservation, for the pardon of your sins,
and for the blessing of your heavenly father and Re-
deemer. God loves them that love him, and <^ they that
seek him early shall find him." Your heavenly Re-
deemer delights to see young persons cojning to his throne

THE WAY HE SHOULD GO. 275 ^

of grace and asking a blessing from him. AVlien lie was
upon this earth, he took the children that were brought
to him in his arms and blessed them, and said, of such
was his kingdom ; and he still retains the same compas-
sion and tenderness for young persons, that ever he had.
Pray, therefore, to him every day on your bended knees
for a blessing. This, my young friends, is the way to
grow wise unto salvation, to glorify your heavenly fa-
ther ; to adorn the doctrines of God your Saviour ; to be
ornaments to religion; to obtain peace with God and
with your own consciences; to live comfortably and
happy in the world ; to avoid the snares of your spiri-
tual enemies ; to be a comfort and a blessing to your
parents and ministers ; and to be brought at last " to
dwell with God and Christ, with angels and the spirits
of just men made perfect in heaven." And may the
God of all grace enable you to walk in it, and preserve
you by his mighty power, through faith unto eternal
salvation.

SERMON XIV.

RECEIVE NOT THE GRACE OF GOD IN VAIN

1 Cor. 3, 16.

Know yc not that ye are the temples of God ; mid that
the spirit of God dwells in yon.

The existence of an infinitely perfect being, who is
the first cause of all things, from whom we have derived
our beings, and to whom we owe the highest veneration
and obedience, is a sacred and eternal truth ; witnessed
by the heavens and the earth, by all above, below and
around us. And it is but reasonable to suppose, tliat
he who formed the human mind, and gave us a power
of communicating our sentiments to each other, and of
encouraging and persuading one another, without in-
fringing our natural freedom, should also have access
to our minds, and should know how far and with what
degree of force, impressions may be made upon our spi-
rits, consistently Avith our rational liberty. The opera-
tions of the spirit of God therefore, are to be consider-
ed as in a way of powerful assistance to the due appre-
hension and belief of the mind and will of God as re-
vealed in his word, and to the practice of every eom-
Bfianded duty. Wliilc his immensity and omniscience
assure us, that h^^ :h every where present, and beliolds
all the secret workings of our minds, and his all sufli-

KECEIVE NOT THE GRACE OF GOD IN VAIN- 277

cieuey, that he can liberally reward us for all the sin-
cere devotion and homage that we pay to him ; his in-
finite goodness and mercy give us the utmost confidence,
that he is willing to maintain a spiritual communion
with us, by accepting our homage and worship, and
granting a gracious answer to our prayers, by receiving
our grateful acknowledgments, and showering down his
blessings upon us with a liberal hand; and these deduc-
tions of reason are abundantly confirmed by di^ inc re-
velation, in which he has promised to put his spirit within
us and cause us to walk in his statutes and judgments,
to quicken, enliven, direct, comfort, and strengthen UiS
by the internal operations of his gracious and free spirit ;
and that he will give his spirit to them that ask him,
with tlie readiness of a most indulgent father, to answer
all the purposes of our sanctification and preparation for
glory. Nay, it is supposed in every page of the bible,
that there is a gracious communication of the spirit of
God with our minds, by which he is the author of everj^
devout affection, of every pious resolution, and of every
religious motion of the soul; and of all that comfort,
hope, confidence, and joy, which the true christian ex-
periences in the spiritual life. This is what the apos-
tle means by calling us the temples of God, and by say-
ing that the spirit of God dwells in us.

Now when the adorable majesty of heaven conde-
scends to allow us this distinguishing privilege, of enjoy-
ing a spiritual communion and fellowship with himself,
by the in-dwelling of his holy spirit, is it not astonish-
ing that any of the human race sliould be indifferent
^})OMt it, and much more that they should be averse to

278 RECEIVE NOT T«E GEACB 01? GOD IN VAIN.

the cultivation of it? And yet melancholy experience
proves that this is really the case. The men of this world
immerse themselves so deeply in the enjoyment of the
pleasures, profits, and honors of this life, and form such
close attachments to temporal things, that they have
but little relish for a spiritual intercourse with the au-
thor of their beings and the source of their happiness.
Kothing can more fully discover the mournful corrup-
tion of our nature than this ; especially if we consider
that we are made capable of enjoying this exalted privi-
lege, that we must be sensible that we stand in the ut-
most need of it ; that we are frequently and earnestly
invited to it ; and that it is our greatest honor and hap-
piness, as well as our duty, to comply with these invi-
tations. This indisposition to a religious intercourse
with the father of our spirits, is the mournful conse-
quence of our apostacy from God ; and therefore, as uni-
versal as the corruption of our degenerate nature, xmtil
it be removed by the renewing and sanctifying opera-
tions of his holy spirit. Man, in his original constitu-
tion, was designed to be the temple of God, and was
disposed to rejoice in the exalted privilege of maintain-
ing an holy communion and fellowship with the author
of his being.

But look now into the corrupted heart of man, and
how are all things in this once beautiful temple of God
miserably defaced ? Those clear notices and discoveries
of divine truths, which he originally enjoyed, are in a
great measure obliterated, and those laws that were
written on the heart greatly obscured. That hearty
that was formerly the altar of God, from whence devout

JRECEIVE NOT THE OKACE OF GOD IN VAIN. 279

uffections and spiritual oblations were Avont to asccntl in
the flames of love, is now \vretche<lly defiled by being
consecrated to lying vanities and contemptible objects.
That inward propension of soul to honor and reverence
God, to believe and trust in him, to love and obey him,
which constituted the moral image of God, is ruined by
sin ; and a wilful alienation of heart and estrangement
from him, has succeeded in its place : so that the lan-
guage of our corrupted nature is : " Depart from us,
for we desire not the knoAvledge of thy ways ; who is
the Almighty that we should serve him, or what profit
should we have if we pray imto him ?"* And every un-
renewed and unsanctified soul being thus imfit for the
spiritual residence and the distinguishing fruits of the
special presence of an holy God, is in a mournful de-
gree forsaken of God and deprived of this spiritual com-
munion.

But blessed be God ; he has formed the gracious plan
of restoring your degenerate nature to this singnlar
honor, of being the living temples of God : for this pur-
pose the eternal word Avas made flesh and tabernacled
amongst us. He became the glorious Immanuel, <^ God
with us, God manifested in our flesh,'^ which gives us the
bighest assurance of his merciful design to restore onr
nature to that comnumion which we had lost. Xay, he
became an atoning sacrifice to expiate our guilt, that he
might open a way for our restoration to this privilege
consistently with the honor of that God, whose justice
we had so highly provoked. And it is for the same purpose

*Job XXI. I-i.

'^^:

280 RECEIVE NOT THE GSAGE OF GOD IN VAIN.

that he has the spirit above measure, that hy the com-
muiiicatiou of his gracious influences, he may prepare
xis for the service of God, and the enjoyment of his
special presence. So that none but such as are vitally
united to Jesus Christ by a living faith, and are parta-
kers of his regenerating and sanctifying spirit, are ac-
tually the spiritual temples of God. And in being made
an holy habitation to himself, we are his own workman-
ship, created anew in Christ Jesus and prepared for the
master's use.

But while we are thus formed into an habitation of
God through the spirit, our own concurrence is also
necessary, by a free and entire dedication of ourselves
to his service. We must consecrate onr understandings
to contemplate, admire, and adore his perfections and
the glorious discoveries of his grace in creation, provi-
dence and redemption, our wills to choose him as our
portion a«d happiness, and our affections to love and
delight in him ; and all our active powers and faculties
to conspire in paying that reverential homage and wor-
ship that is due to him. Sensible of the imperfection of
the new nature, even in the best of us, we should labor
after an xmiversal holiness of heart and life, and guard
against every known sin that might provoke him to with-
draw from us : for the temple of God must be holy.—
No polluting light must be cherished in the heart, no
habitual practice of sin must be allowed to stain our
conversation, if we expect the special residence of God
in his spiritual temple. For what fellowship hath righ-
teousness with unrighteousness, or what communion
hath light with darkness, or what concord hath Christ

WE ARE THE TEilPLES OF GOD. 281

with Belial ? None can be admitted to the honor and
happiness of enjoying so great a privilege, but sueli as
are careful to cultivate every amiable branch of the
christian temper, and to be holy in some good degree,
as God is holy; and the greater proficiency we make in
an holy conformity to his image, the more improving
and refreshing shall our communion with him be, and the
more copious communications of his grace may we ex-
pect. For while wc thus concur with his gracious de-
sign of preparing us for an holy habitation for himself,
we may be assured that he will accept the dedication
we make of ourselves to his service, and give us the spe-
cial marks of his approbation by the operations of his
holy spirits Though there be no such visible glory to
indicate the divine presence in every christian, as at-
tended the dedication of the temple by Solomon, yet
there is the spirit of God dwelling in his heart by faith
and by liis stated and constant operations, carrying on
the progressive work of his sanctification, conforming
him more and more to the image of God, exciting filial
affections to him, and disposing his heart for more con-
stant and delightful communion with him. This is
plainly implied in our text, where the apostle asserts,
that we are the temples of God ; and adds, by way of
illustration, that the spirit of God dwells in us ; and it
is confirmed by the gracious promise of our Saviour, to
them that love him and keep his words, that the father
will love them, and that the father and he will come to
them and take up his abode with them. Every true
christian therefore, has reason to expect God's gracious
presence, to hear and answer his fervent and devout

supplication,s, to aceept his grateful sacrifices of prayer

N,2

i&/- WK ARK THE TUMPIES 0¥ GOB.

and praise^ iiml to dispense tlic various blessings of hib
grace. AVhenevcr he draws near to God >vitli a purified
heart and the tenders of a devout and filial affection^
God Avill draw nigh to him with the quickening influen-
ces of liis holy spirit, and the reviving manifestations of
Jiis complacency and love. The reality of this spiritual
intercourse between God and us, and our capacity for
the enjoyment of this exalted privilege, is evidently im-
plied in our being called the temples of God, and having
this holy spirit dwelling in us.

But that we may have a more comprehensive vieAv of
this subject, let us attend to the method by which this
spiritual communion is maintained and promoted.

On our part it is maintained by faith, meditation and
prayer, and on God's part, by his word, his ordinances^
and his holy spirit.

1. FaUli is an lutppy instriimetit, ivherehy an heavenly
intercoiivse is maintained hehvcen God and the he-
lieA^er.

The light of reiisou and revelation discovers io us the
reality of the divine perfections, together with tliese in-
teresting truths, that belong to our eternal salvation. —
But faitli goes further, and realizes them to the iiiind*
and impresses it with such sentiments, as should natu-
rally flow from them. This is mentioned by an inspired
writer as the eWcct of Moses's faith, that <« he endured as
^pcinjjj him wlio is invisible."* It does not rest as a spe-

nieb.

WE AKE TUB Tli>W*LES OF GOJJ. -28o

culative principle in the head, but descends into tlie
heart, and operates with a quick and commanding influ-
ence upon all the leading powers of the soul ; enlighten-
ing the understanding, ruling the Avill, governing the af-
fections, and thus regulates the whole conduct. It pro-
duces such a disposition and behaviour, as corresponds
^vith the great principles and precepts, which we believe.
It operates variously according to our faith. When
God and his perfections are viewed by an eye of faith :
it impresses the mind witli a lively conception of them,
and by exciting corresponding sentiments of piety to him
it becomes the means of an holy communion with him.
It disposes us to resign ourselves to his wisdom and di-
rection, to love his goodness, to trust his righteousness,
to confide in his power, to fear his justice, to imitate
his holiness and to honor and reverence his majesty. —
Faith represents God as an ever-present friend, atten-
tive to our thoughts and our words, our ways and our
complaints, concerned for our happiness, and invariably
pursuing it by all the methods of his providence and
grace. AVhen it surveys the threatnings of liis word.
It fills the soul with an holy awe and reverential fear :
when a divine promise is the object of faith, it embraces
and applies it, rejoices in it and depends upon it. —
When a command is the object, our faith disposes us to
endeavour after a conformity to it, and to take every
precept of scripture as a rule of life. When a future
state is the object of faith ; when it looks at those things
that are unseen and eternal ; it represents them as pre«
sent and visible, and affects the mind with the conside-
ration of them as much as if they were so : and henoc
it is called « the substance of things hoped for and the evi-

28dt WE ARE THE TEMPLES Ot GOU,

dencc of things not seen/ Wien the blessed Rcilcemci
is the object of our faith, it produces all those grateful
and devout affections, of love and joy, of fear and hope,
which should arise from those endearing characters,
under which he is represented in scripture. When it
views him as our mediator, it leads us to trust all our
everlasting concerns in his hands, to approach God only
through him, and to expect the divine acceptance only
through the merits of his atonement. When it views
him as our propitiation, it fixes our dependence on him
alone for pardon and justification ; and when as our Re-
deemer, it touches all the springs of gratitude in the
soul and kindles the warmest sentiments of gratitude,
love and joy. In a word, it engages us to hearken to
liim as our instructor, to obey him as our king, and to
follow him as our pattern and guide. And thus by ex-
citing all tliosc devout and pious affections to God and
Christ, on the lively exercise of which our communion
with him depends, it is the happy instrument of carry-
ing on an heavenly intercourse between God and the be-
liever.

2. MeiUtaiion is also another way of enjoying communion
xviili God.

By turnhig our thoughts upon God, by entertaining
ourselves with the views of his perfections exhibited in
his works and by acknowledging his hand in every oc-
currence, his children gain a growing acquaintance with
their heavenly father ; while those who will not allow
then) selves time for this heavenly employment contract
an habitiial estrangement from him. The more the

WE ARE THE TEMPLES Or GOD. 2S5

mind is accustomed to meditiition, the more readily will
it engage in it, when any uncommon event or extraor-
dinary providence calls us to contemplate the wisdom,
power or goodness of God. And these impressions
that are made on the contemplative mind arc often re-
tained or recalled, until they have a religious effect on
the heart, and are improved for the purposes of a grow-
ing piety. Thus the pious christian has often found
that the flames of divine lovc^ of hope and joy have been
enkindled in his soul, while he was meditating on the
glorious perfections of God, his wonderful works of
mercy and goodness, the miracles of redeeming grace,
the invaluable privileges of the gospel, the precious
promises made to the believer, together with that incon-
ceivable crown of righteousness, which is reserved for
him in heaven. And thus does he rise into a more full
and comfortable communion with the author of all his
mercies.

5. Prayer is the natural consequence of devout medilar
lion, and therefore another way of mahilainhig a
hearcnlij intercourse ivith God,

When the ciiristian's faith or meditation give him a
strong and lively view of the wisdom, goodness or pov.'-
er of God, in any affecting dispensation of his provi-
dence, or in the glorious plan of our redemption by
Jesus Christ, he will naturally lift up his heart to God
in pious ejaculations, and devout ascriptions of praise
and thanksgiving. And Iramble and fervent ]>rayer h
admirably adapted to the purposes of a growing ae^
quaintauce with God, as it improves and strengthens

^86 WE ARE THE TEMPLES Of GOU.

those pious dispositions, on >v14cli the pleasure auil
happiness of religion and our capacity for enjoying com-
munion with God depend : such as divine love and grati-
tude, trust in the providence of God under all our trou-
bles, contentment, patience and resignation to the di-
vine will, hope in his mercy for whatever relates to our
present or future welfare, and an ardent thirst for that
fulness of joy and those rivers of pleasure, that are at
the right hand of God.

But this spiritual intercourse with God is also main-
tained on his part, by all those methods by which he
communicates the knowledge of himself and the richest
blessings of his grace ; — viz : by his Avord, his ordi-
nances, and the influences of his spirit.

1. God as really speaks to us in his word, as if we heard
an audible Toice from heaven, directing vs in every
duty.

Herein he has made known to us the way of life
through his son, and has given us the knowledge of
those things which can make us wise to salvation. By
the fullest directions for the regulation of our conduct,
by the most powerful arguments to quicken and encou-
rage us in duty, and the most jnvigoratiog consolations
to support us under the troubles of life, which he has
given us in the sacred volume ; he holds a divine cor-
respondence with us, expresses the greatest good will
towards us, and gives us the fullest assurance of his re-
membrance of us and his readiness to help us. By this
incomparable book, which is enriched with tlie most ex-

WE ARE THE TEMPXES OE GOD. 2^?

tensive promises and the wisest counsels, he disperses
the clouds of ignorance and error, in which we are in-
volved, in the land of our pilgrimage, and opens to us
the ravishing prospect of immortal life and glory,

2. Our communion with God is also promoted by the or^
dinances of his church.

He has appointed a standing ministry in his church,
togetlier with various refreshing ordinances, which he
has made tlie usual channels, through which he commu-
nicates his special grace. And while we with reve-
rence and sincerity attend upon his public worship, trea-
sure up in our hearts the gracious contents of his w ord,
or join together in celebrating his praise, or in com-
memorating the dying love of our Redeemer ^ he draws
nigh unto us, spreads the banner of his love over us,
and gives those rich supplies of grace which we need.
In these sacred ordinances he strengthens our graces,
confirms our resolutions, comforts our hearts with the
consolations that are in Christ, and inspires us Witli
zeal to promote his kingdom and interest in the world,
and to press forward to greater attainments in tlie spi-
ritual life, and a better preparation for the business
and the enjoyments of the heavenly state.

3. But our spiritual intercourse %cith God is pviiiclpaUy
maintained hij the in-diceUing and agency of his hohj
spirit.

That we might both understand the meaning and
fcGlthc genuine power of divine truth?,, and expericncr

:*88 yy^ Aiti the temples of' god.

those pious affections, in which our communication >vitk
liim consists, the spirit of God is sent doAvn to dwell in
our hearts, to remove our carnal prejudices, to enligh-
ten our minds, to enlarge and elevate our understand-
ings, to give us a larger acquaintance with divine things,
and to make us wise unto salvation. It is his peculiar
oiRce, as the comforter sent hy the father to ahide with
us forever, to tftke of the things of Christ, his doctrines,
his promises and instructions, and to shew them unto
us; to bring the truths of the gospel with power to the
conscience, to influence our conduct, and to enable us to
discover our interest in the promises and blessings of
the gospel covenant, for our comfort and support in life.
It is his sacred office to strengthen us with might in the
inner man, to lead us in the ways of righteousness and
safety, and to 1111 the soul with joy and peace in believ-
ing ; and surely, that soul who follows on to know the
Lord, who is desirous of a farther acquaintance with
God, cannot be disappointed in his expectations from
the sacred agent, who has taken up his residence in the
believer for this very purpose. Can it be thought, that
the father of our spirits, who has assured us, that he
will give his holy spirit to them that ask him, will not
recruit the strength, fortify the resolution, and aid the
endeavours of his children ? No : he will lead them in
the way everlasting, he will give power to the faint, and
to them that have no might he will encrease strength ;
so that they shall find that his grace shall be sufficient
for them, and that his strength shall be made perfect in
their weakness. So that in all their troubles they shall
be supported by the right hand of his righteousness,
and in the hour of their dissolution, when their faith i^

WE ARE THE TEMPIES OF GOD, 2S9

almost turned into vision, they have reason to hope, that
the spirit of God who dwells in them, will enable them to
rejoice in the God of their salvation, with joy unspeak-
able and full of glory,

APPLICATION.

1. Hoiv marvellous k the condescension of God in making
such sinful and worthless creatures his living tenifples,

"What are our souls, to which so many i^mains of
impurity cleave, that the high and holy God, whom the
heaven of heavens cannot contain, should notwithstand-
ing, choose them for his special residence ? What are
our poor and defective services, that he should regard
them with a favourable eye, or reward them with the
manifestations of his Ioac ? Let us therefore adore and
magnify the condescension of God, who stoops so low a»
to dwell with the humble and contrite soul, who trem-
bles at his word.

2. From this discourse we see the honor and happiness
«f every true christian, whom the most high condeseendis
to honor with his special presence ; for where the bles-
sed God makes a soul his peculiar habitation, he dwell J
in it by the stated operations of his holy spirit ; he re-
plenishes it with the rays of divine light and life, en-
stamps his own amiable image upon it, refreshes it with
his own consolations, and admits it to that freedom and
communion with himself, which is peculiarly delightful
and inconceivably beneficial. He makes them to expe-
rience the incomprehensible sweetness and the gloriojrs

290 WE ABE THE TEMJPUBa o:f GQD.

extent of that precious promise, <* I will dwell with them
and walk in them, and be their God."

3. Let this discourse excite us all to examine our-
selves, and try ourselves, whether the spirit of God in-
deed dwells in us ; or whether we are not still in the
melancholy possession of the spirit that works in the
children of disobedience. If we have not the spirit of
Christ we are none of his ; but are led captive by Satan
at his pleasure. No doubt, we all think too favoui-ably
of ourselves : but do our temper and conduct lay a solid
foundation for such an hope ? Does the prevalence of
holy and devout affections in our souls, and the habitual
regularity of our lives, and our growing conformity to
the moral image of God, give us rational grounds to con^
elude, that we are led by his spirit in the ways of righ-
teousness and peace ? I>o we experimentally know, what
it is to enjoy communion and fellowship with God and
Christ, by his holy spirit, in meditation and prayer, in
reading his word and attending on the ordinances of the
gospel, and in the exercises of faith and hope, and spi-
ritual joy? If this should be our happy condition, let
us magnify the Lord for the distinguishing honor he has
conferred upon us, in making us his living temples, and
earnestly aspire after a more intimate intercourse with
him. Let us breathe after brighter discoveries of his
amiable glories, fuller communications of his quicken-
ing and transforming grace, and more ravishing mani-
festations of his love. Let us endeavour to keep the fire
of devotion continually burning in our hearts, that our
spiritual sacrifices of prayer and praise, may be daily
offered up to him in his spiritual temple. Frequent and

W/E ARE THE TEMPI.Tls 0¥ GOD. ~ 291

lively contemplations of the gloi^ of God shining in his
works and his word, the ardent breathings of inflamed
affections, and the warm aspirations of onr souls, are
exercises highly becoming those, whom he chooses to
be an habitation for himself by his spirit ; and let us
guard against defiling his temple by intemperance or
sensuality, and thereby provoking him to withdraw from
us and to destroy us. He will resent it as an heinoas
indignity, if we suffer any moral impurity, such as ma-
lice and envy, hatred and revenge, pride and sensuality,
allowed to remain in our hearts : for the apostle speak-
ing of those spiritual temples, says, " if any man defile
them, him will God destroy."

But if your own consciences testify against any of
you, that you have no rational ground to conclude, that
you are yet the temples of God and have his spirit resi-
ding in you ; O ! be entreated, as you value the favor of
God, as you wish to experience the smiles of his coun-
tenance in time or through eternity, to consecrate your-
selves, your souls and your bodies, to his special and
perpetual service. Cry earnestly to him for the renew-
ing influences of his spirit, to purify your degenerate
nature and make you an holy habitation for himself. —
Implore his sanctifying grace to enlighten your minds,
to rectify your inclinations, to spiritualize your affec-
tions, and to banish every hateful passion and every de-
filing lust, that might provoke him to withdraw from
you, and leave you to wander on in a melancholy es-
trangement from the adorable source of life and happi-
ness ; and be constant and conscientious in your atten-
<lance upon all those instrumental duties of religion and

29Z WE AKJl THE TEMPI.I13 OT OOI>.

the ordinances of the gospel church, Avhich he has ap^
pointed as tlie usual channels of communicating his grace,
to prepare yon for the habitation of his holy spirit. Spi"
rituality and purity in your desires, integrity and since-
rity in your aims and intentions for the glory of God,
Vfill invite that blessed spirit, who has given this tem-
per to take up his residence in the souls you have con-
secrated to his honor.

And finally, to encourage you to seek for this exalted
privilege, let me beseech you to consider the attaina-
bleness, the knowledge, and the pleasure of communioH
with God. Has he not promised to give his holy spirit
to them that ask him, with infinitely more readiness
than the most indulgent father could give bread to a
starving child ? Are not his sacred influences purchased
hj Jesus Christ to be communicated to such as desire
them ? Is not this sacred agent daily striving with you,
and pleading for adnnission into your hearts, to prepare
you for communion with God ? And can you spend your
time to greater advantage ? Can any thing more im-
prove and exalt your degenerate natures, than by faith,
meditation and prayer, to ascend up to the first cause
and principle of all things, to behold, admire, and taste
his surpassing excellence, and to feel his quickening in-
fluences, until we arc changed into the same image from
glory to glory, as by the spirit of the Lord ? And what
pleasure and satisfaction can equal that which arises
from the intimations of the divine love and the tokens
of his favor ? To love and to be beloved by the greatest
and best of all beings, who is the unwasting source of
all good, and who can free us from every pain, secure

WE ARE THE TEMPXES OF GOD^ 293

US from every danger, and confer upon us every bles-
sing, is the most exalted happiness that the nature of
man is capable of enjoying. This is << joy and peace in
believing? which strangers to God intermeddle not with.'*
If these things then have any weight, as they certainly
should have the greatest, let them engage us to conse-
crate ourselves as the temples of God, that he may send
his spirit to dwell in our hearts, and prepare us for living
with him in everlasting glory.

SERMON XV.

RECEIVE NOT THE GRACE OF GO© IN VAIN.

2 Cor. 6, 1.

We tjim as workers together with himy heseech you also,
that ye receive not the Grace of God in vain.

It has been often observed that wc form the best
estimate of the true value of the blessings of divine
goodness, Avlien by the want of them Ave are made sen«
sible of their necessity and importance to our happi-
ness. The mercies, of which we have had a long and
iminterrupted enjoyment, how great and valuable soever
they may be, too commonly make but a very faint im-
pression upon us. We become almost insensible of
their worth, and are neither careful to improve them,
nor sufficiently thankful to the bounteous author for the
gift. This wrong judgment appears with melancholy
evidence in nothing more than in our sentiments con-
cerning the christian religion, which is stiled with pe-
culiar propriety in our text, " The Grace of God.'' —
It is an inestimable treasure, which we have enjoyed
through our whole life : we never knew, what it was to
want it ; what it was to be deprived of the privileges of
looking into our bibles, and of drawing support and direc-
tion from that sacred fountain of knowledge tor the con-
duct of human life : and hence it comes to pass that so

RECEIVE NOT THE GRACR OB GOD IN VAIN. 295

few in the christian churches have so high an estimation
of its incomparable vahie as it justly deserves. Too many
think of it with a cold indifference, and more act as if
they looked upon the religion of Jesus as a superfluous in-
stitution, of little or no advantage to mankind. They are
at little pains to make themselves acquainted with the
scheme of salvation which it proposes. Their bibles lie by
them as a neglected or useless book; and they are sel-
dom referred to as an infallible standard to rectify their
opinions or practico. But had wft ever known, or did
we attentively consider the horrid barbarity and igno-
rance, that gloomy superstition and those slavish fears,
from which we are delivered by the gospel of Christ,
no cold or lessening thoughts of it could find room iu
our breasts, TVith eager joy would we embrace the
heavenly gift, and with thankful souls adore the divine
goodness for the invaluable blessing. The heathen
w orld were involved in impenetrable darkness, and per-
plexed with excruciating uncertainty about the true
happiness of mankind and the method of obtaining it.
Even their philosophers with all the advantages of
learning and of their deep and laborious researches,
were much divided in their opinions about this question,
which was of so much importance to the human race.
The feeble light of nature served only to shew them the
misery in which they Avere involved, and to fill their
minds with the uneasy apprehensions of its continuance,
by the slight notices which it affords of their future ex-
istence in another world. Their continual sacrifices
preserved amongst them a lively sense of their guilt,
without giving them a comfortable assurance tliat ii
could be removed by thfe most costly offerings. You

^96 RECEIVE WOT TttE GRACE OF COD IN VAIA'.

have the perplexing uncertainty of the light of nature
on this subject expressed in the pathetic language of the
king of Moab. " AVliereAvith shall I come before the
Lord, and boAV myself before the high God ? Shall I
come before him with burnt offerings, with calves of a
year old ? Will the Lord be pleased with thousands of
rams, or ten thousands of rivers of oil ? Shall I give my
first born for my transgression ; the fruit of my body
for the sin of my soul ?" But blessed be God, all this
uncertainty and doubt is removed by the glorious light
of the gospel, which has brought life and immortality
to light, and has laid the most solid foundation, on
which we may securely build our hopes of pardon and
eternal salvation.

And shall we, my friends, receive this grace of God
in vain ? Shall we, on whom the sun of righteousness
has risen in all his glory and splendor, whose darkness
is dispelled, and whose hearts are gladdened with the
rays of his heavenly wisdom, be careless and indifferent
about the safe and infallible directions he has given to
lead us to glory ?

By the grace of God, in the language of sci'ipture,
we are to understand, the free unmerited favor of God,
his unsolicited love and mercy, which is the spring and-
foundation of all the blessings we receive from his
bounty. In this sense, it is used in 2. Tim. i, 9. Who
hath saved us and called us with an holy calling, accord-
ing to his purpose and grace. In conformity to this
general idea, it is frequently put for some particular
instance of the divine favor and mercy to man ; such as

RECEIVE NOT THE GRACE OF GOD IN VAIN. 2^7

tlie free and efficacious work of tlie holy spirit, renew-
ing the soul after the image of God, and continually
guiding and strengthening the believer to ohey his will,
to resist temptations, to mortify corruptions, and to per-
fect holiness in the fear of the Lord : " My grace is suf-
ficient for you, and my strength is made perfect in your
weakness ;" for the believer's justification in the sight of
God, through the righteousness of Christ, and the con^
sequent glorious state of reconciliation and peace with
him, into which we are introduced by the unmerited
favor of God : '* By grace are ye saved through faith."
*^ By whom also we have access by faith into this grace,
wherein we stand ,•"* and also for the doctrine of the gos-
pel, which contains the offers of pardon and salvation to
penitent believers, together with all the great and pre*
cious promises of the new covenant. « This is the true
grace of God wherein you stand. "f This is the true and
genuine doctrine of the gospel of God. <« For the grace
of God that bringeth salvation, hath appeared unto all
men ; that is the gospel of Clirist.'':j: In this sense I
would understand the expression in the text. We be-
seech you that " ye receive not the grace of God in
vain.*'

Now, that the gospel of Christ may be stiled vdth
the greatest propriety, the grace of God, is abundantly
evident from this single consideration, that all mankind,
both Gentiles and Jews, were utterly unworthy of such
.a favor. Mankind are endowed with rational powers,

*Rom. V, 2. fl.Pet.v, 12'>

tTit. II, U,
P2

39S llECEIYE NOT THE GllACE OF GOD IN V-ilN.

in the due exercise of wliieh they might attain to a con-
siderable knowledge of God and religion. And however
insufficient this may he in some instances, for the great
purposes of religion ; \et undoubtedly a diligent search
after it, and a suitable improvement of what we had
already attained, gives the most probable foundation to
hope, that a gracious God will give us what farther
knowledge he sees necessary for creatures in our situa-
tion. But the neglect of this knowledge and the mis-
improvement of our rational pow ers, render us utterly
tmworthy of such a favor. Now that this was the case
with the heathen nations, is most certain. They had
sunk into such ignorance of the nature and perfections
of God, and had adopted such an impious, absurd, and
ridiculous scheme of religion, as it was impossible for
them to fall into, had they exercised and improved the
reason that God had given to them. Our understand-
ings are, no doubt, much darkened by our corruptions,
and our natural powers much weakened 5 yet not so
much, but that *' from the things that are made, we may
know the invisible things of God, even his eternal poAver
and godhead :" so that those ridiculous tribes of mock-
deities, and that impious scheme of superstition, which
the heathen nations adopted, must have been the off-
spring of the most criminal negligence raul shameful
stupidity. And how much more criminal must they ap-
pear to be, if with many, we suppose thrit God never in
any age of the world, left men to search out their duty
by the faint glimmerings of the light of nature ; bul
that they were aided by the traditionary remains of an
ancient revelation : For to what a sinful neglect of God,
to what a scandalous indifference about the great trutks

RECEIVE NOT THE GRACE OF GOD IN \X1N, 299

of religion, must we ascribe it, that they suffered this
knowledge of God to be so soon and so totally corrupt-
ed and effaced, that they changed the glory of the in-
corruptible God into an image, made like to corruptible
man, to birds, to four-footed beasts, and to creeping
things ; that they changed the truth of God into a lie,
and worshipped and served the creature more than the
Creator. Now, if in the most enlightened ages of the
world, and amidst all their boasted pretensions to wis-
dom, the Gentile nations were so far from improving
the light that God had given them, in sucli a manner as
to deserve an additional revelation of his will, that they
were absolutely without excuse for their impiety and
folly, as an inspired apostle assures us they were : the
revelation of the gospel must be a free unmerited favor
of God, and an astonishing instance of his unparalleled
mercy and grace. Nor were the Jews themselves more
deserving of such a favor. Though distinguished above
the rest of the world by a superior degree of knowledge,
and an express revelation of the will of God, tliey so ob-
scured and corrupted it, by their false and interested in-
terpretations of it, that they rendered the commands of
God of none effect, and taught for divine doctrines, the
commandments of men. The public instructors of theii-
nations, the Scribes and Pharisees, set np the idle tra-
ditions of the elders, as of superior authority to the laws
of heaven, and in many important instances of morality,
taught the people to transgress the commands of God,
by their vain traditions.'^ So that the gospel of Christ
may, with the utmost propriety, be stiled tlic j^vnro oT

* Mat. XV, 3.

300 KECEIVE NOT THE GRACE OF GOU IN VAIN.

God, as it was a free and unmerited favor to the whole
^orld.

I. But when may we be said to receive this grace of
God in vain ?

1. We receive this grace of God in vain, when we are at
no pains to gain an acquaintance with the gospel scheme
of salvation, hy reading the scriptures, or attending
upon the public eocplanation of thcm»

It requires no great expence of tliought to discover,
nor of language to prove, that it is our duty to gain a
competent knowledge of that religion, on which our
hopes of eternal happiness are built. Tliat wilful and
affected ignorance, which arises from carelessness or
inattention, or unreasonable prejudices against the means
of instruction that God has given us, cannot fail to sub-
ject us to the wrath and displeasure of God, in propor-
tion to the abilities and opportunities of information we
enjoy. If the heathen nations were inexcusably crimi-
nal for their ignorance of the being and perfections of
God, which were clearly seen by the works of creation
and providence, so that God gave them up in righteous
judgment, to vile affections and a reprobate mind ; we
must be inccmparably more criminal, if we remain igno-
rant of our duty in any important article, under all the
advantages we enjoy by the clearer light of the gospel.
It is in vain, and worse than in vain to us, that we are
favored with the benefit of a full and final revelation from
heaven, of the will of God concerning our salvation ; if
we remain ignorant of the important doctrines and duties,

IIECEIVE NOT THE GRACE OF GOD IS VAI^^. 30|

which oup infallible instructor has taiiglit us to believe
and practise. To what purpose is the mystery of our re-
demption, which for ages lay hidden in the counsels of
divine wisdom, made known to us in the gospel, if we are
not at pains to make ourselves acquainted with the con-
tents of that sacred volume ? To what purpose has the
providence of God so ordered matters, tliat we have bi-
bles in all our houses, at a very small expencc, and oppor-
tunities of instruction for tlie rising generation to be
furnished with the knowledge of the great principles of
religion, if we seldom or never look into our bibles, or
are cp^reless about instructing our cliildren ? To what
purpose has God appointed an order of men, v»hose bu-
siness it is to explain the doctrines of the gospel, and
enforce them upon the consciences of men, by all those
arguments wliich are suggested in that gloiious revela-
tion, if we forsake the assembling of ourselves together,
for the purposes of religious instruction, and suffer every
frivolous excuse to have sufficient weight to restrain us
from attending upon the public instructions of the sanc-
tuary ? Reasons, if they indeed deserve llie name of rea-
sons, taken from the coldness of tlic day, the unseasona-
bleness of the weather, and distance of the place of
worship, a trifling indisposition of the mind or body,
have frequently weight enough to prevent our atten-
dance upon the ordinances of the gospel, which the wis-
dom of heaven has appointed for the instruction of man-
kind, which reasons have no influence to keep us from
scenes of diversion or the gratification of an idle curio-
sity. From this carelessness and inattention to the doc-
trines of the gospel, it is melancholy to observe the de-
gree of ignorance that prevails in the christian churches,.

o02 KECEIVi NOT THE GRACE OF GOD IN VAIN,

concerning the peculiar doctrines of the gospel and the
way of salvation, through a Redeemer. And do we not
receive the grace of God in vain, if under all the advan-
tages we are favored with, for gaining the knowledge of
our duty, we are, notwithstanding, ignorant of it, and
have nothing hut ohscure or false conceptions of the way
which God has appointed for the pardon of our sins, and
our recovery from the ruins of our fall ?

2. We may he said also to receive the Grace of God in
TaiUf when the gospel fails to reform the heart and life,
and we are huilding our hopes of salvation upon any
foundation that is not authoi'ised hy this divine reve-
lation.

Let a man's knowledge of the christian religion be ever
so exact and extensive ; suppose him, through the influ-
ence of a good education and a careful attention to the
peculiar doctrines of the gospel, able to explain them to
others, and vindicate them from the (hjeetions and
cavils of gainsayers ; yet if his knowledge do not mend
his heart and reform the conduct ; that man's religion
is vain. The only valuable end of knowledge of reli-
gion is practice, and if it only produces a form of god-
liness without the power ^ if it terminates only in amu-
sing speculations, without descending into the heart, and
operating with a commanding influence over all the ac-
tive powers of our nature, it can answer no other pur-
pose than to sink us down under a more aggravated de-
struction. For " he that knows his master's will and
doth it not, shall be beaten with many stripes.'^ Al-
though we may have reason for gratitude to God, for

DECEIVE NOT THE GRACE OF GOD IN VAIX. 303

the advantages of a good education and a well informed
judgment, yet they should not be mistaken for a sancti-
fied lieart. It will avail us nothing, that the oracles of
God have been committed into our hands, that we have
heard the glad tidings of salvation through a Redeemer,
and that we are well acquainted with the doctrines of
our holy religion ; unless we experience that saving
change in the temper and conduct, which will discover
itself in an holy conformity to the precepts and example
of Christ. For what end has the inspiration of ti.e Al-
mighty given us understanding, and distinguished us
from the brute creation, with the capacity of consider-
ing the tendency of our actions, and of looking forward
to the consequences of our conduct in another state :
and for what purposes are we favoured with such clear
and perfect discoveries of the divine v, ill respecting our
deportment in life ; if we may disregard these advanta-
ges with impunity, and live as if we had no higher des-
tination than the beasts that perish ? If the mere know-
ledge of our duty, or a speculative belief of the doc-
trines of Christianity had been sufficient for our salva-
tion ; they doubtless had been safe, who heard the son
of man teaching in their streets, and delivering his
heavenly doctrines with unparalleled plainness and au-
thority : and they too had not only been safe, but also
entitled to a superior rank in his heavenly kingdou!,
who have prophesied in his name and done many mighty
works ; and yet we are assured by the mouth of infalli
!)ility, that he will say to many of tliem at last, *• de-
part from me, ye workers of iniquity, I know you not."
Though v/e could speak with the perspicuity of an angel
upon the nature of any christian doctrine, nndwith ihip

30i JRECEIVE NOT THE GIlACE OT GOD IN VAIJN.

warmth of a Seraph, upon tlic influence of a christian
grace, and with all the energy of persuasion explain the
several arguments, hy which they are enforced upon the
conscience ; yet if we do iiot reduce them to practice, if
our knowledge of religion does not improve our dispo-
sitions and regulate our lives ; our religion is vain, and
we are <* as a sounding hrass and a tinkling (cymbal."
The christian religion is a practical institution ; and
while it unfolds the mysteries of redemption, and the
method of pardon and justification through the atone-
ment of Jesus Christ, by faith in his blood ; it insists
also on an universal holiness of heart and life, and a
prevailing conformity to the divine and unspotted exam*
pie of our exalted head and pattern, as absolutely ne-
cessary to qualify us for the enjoyment of God in glory.
So that if our knowledge does not produce this happy
eifect upon us by the sacred agency of the spirit of God,
we shall be found at last to have received this grace of
God in vain ; nay, it will be better for us never to have
known the way of life through a Redeemer, never to
have been possessed of higher advantages for knowing
our duty, than the benighted savages enjoy who live
without God and Christ and hope in the world.

3. We shall also be found to have received the grace
of God in vain, if we build our hopes of eternal salvation
upon any other foundation, than that which is warrant-
ed by the gospel of Christ, as alas ! too many in the
christian churches are observed to do, either through
pride or ignorance or inattention. Notwithstanding the
clearness and perspicuity of the gospel in the important
doctrines that belong to our peace, it is found by long

RECEIVE A'OT THE GRACE OE GOD LN VAIN. 305

experience and the observation of many ages, that many
too securely trust to the privilege of their being born,
and baptized and edneated in the r»hureh, of their pro-
fessing themselves members of a particular christian
society, separated from others, it may be from an ap-
prehension of a more scriptural worship and purer doc-
trines, as a sufficient foundation for their hopes of eter-
nal life. But if a lineal descent from Abraham, the fa-
ther of the faithful and the friend of God, or an incor-
poration with the Jewish churchy could not entitle the
Jews to the spiritual promises of the covenant that was
made with him and his seed ; no more will the hearing
of Christ preached in our streets, our eating and drink-
ing in his presence, and our professing to be the mem-
bers of his visible church, entitle professors under the
gospel to pardon and salvation, without an hearty and
unreserved compliance with all the terms of the new
covenant. Nor is there more^security in a dependence
upon the regularity and orthodoxy of our religious opi-
nions and sentiments ; if while we have zeal enough to
contend earnestly for the faith once delivered to the saints
and abilities sufficient to vindicate and support the doc-
trines of the gospel, we are at the same time making
shipwreck of a good conscience, and mistake an ortho-
dox head for a renewed temper and an holy conversation ;
or if while we may indulge ourselves in the conscious
satisfaction of entertaining more enlarged and generous
sentiments, than what others can admit, who are under
the influence of a narrow education and a biggoted spi-
rit, we are, notwithstanding our freedom of sentiment,
the Workers of iniquity and the slaves of sin and corrup-
tion. Of the same precarious nature too, is the depen-

Q2

606 HKCEIVE JMOT THE GKACE Oi' GOU IiV VAIN.

dence of those, who are building their eternal hopes on
the merit of their own imperfect obedience, and the ex-
ternal regularity of their conduct, or their conceited
apprehensions of their own attainments in the spiritual
life ; without an humbling sense of the corruption of
their hearts, of their manifold violations of the divine
laws, and of the just demerit of their sins ; and without
a fiducial regard to the righteousness and atonement oi*
Christ, through which alone their sins are to be par-
doned, their persons justified, and their services accept-
ed of God. In vain also, is the dependence of others
upon an external form of godliness, without the life and
power of it, or upon a punctual and regular attendance
upon the various ordinances of the church, or the exer-
cises of public or private devotion, without cultivating
that spiritual temper, which they are calculated to pro-
duce in every christian. No more will the warmth of
our passions in religious exercises avail us; the joy and
transport which we have some times experienced in the
glad tidings of the gospel, or the fearful apprehensions
we have at other times entertained, of the wratli and
displeasure of God, on account of our sins ; unless these
experiences terminate in a hearty submission to the gos-
pel method of salvation, and produce in the renewed
soul, a steady aud uniform endeavour to live before God
in newness of life, and to adorn the doctrines of Christ
by an holy conversation. Now all these and many other
as precai^ious foundations of hope, are unsupported by
the gospel of Christ : and therefore, all those, whose
pride or ignorance lead them to depend upon them for
eternal life, and to neglect the only safe and infallible

RECEIVE NOT THE GRACE OP GOD IN VAIN. 30;

iiietliod of salvation which the gospel professes, may ha
said to receive the grace of God in vain*

The gospel of Christ gives encouragement to such
guilty sinners as we are, to expect salvation only upon
our compliance with the gracious terms of the new co
venant, which was ratified and estahlished in his hlood ;
and therefore, lays our only solid foundation of hope, in
an hearty choice and personal acceptance of Christ, as
our complete and only Saviour ; and a careful uniform
endeavour to cultivate the same mind, which was also in
him, and to imitate his perfect and distinguished exam-
ple ; in a hearty renunciation of every other dependence,
hut his righteousness and atonement for justification :
a sincere repentance for all our sins, a total renovation
of heart and life, a genuine conversion to God, hy the
influences of the holy spirit, and a cordial union to Christ
hy such an active and lively faith, as will discover itself,
by engaging the renewed soul in a cheerful compliance
witli every duty which we owe to God, our neighbour, or
our own souls. Now this being the only method of salva-
tion proposed in the gospel, every other scheme of men's
devising, must be deceitful and vain, and our dependence
upon them a melancholy argument, that we have re-
ceived the grace of God in vain.

APPLICATION.

Now, my friends, has this grace of God been given
unto us ? Do we behold the glorious light of the gospel ?
Do we know the terms upon which our heavenly father
is willing to receive us into his favor ? How thankful
should we be for this invaluable gift of his gi'acc. ai>d

308 RECEIA'E KOT THE GRACE OF GOD IN VAIIS.

how solicitous that we receive it not in vain. No nation
perjiaps in the world was overwhelmed with more melan-
choly darkness, with greater ignorance or more abomina-
ble superstition, than this country in which we live. The
natives of the land are yet wild and savage to a proverb :
their principles of morality are almost extinguished, and
their religion is worse than superstition; while we enjoy
the glorious light of the gospel in its purity and perfec-
tion ; and can we ever think upon our distinguished condi-
tion, without hearts overflowing with love and gratitude
to that merciful God, who has caused the sun of righic-
ousness to rise upon us, and to visit the melancholy abodes
of darkness and barbarity ; without dropping a tear over
our unhappy neighbours, " who knows not God nor the
way of salvation tlirougli his son ;'' and without sending
up our most earnest supplications to the father of lights,
that he would give his gospel a more extensive spread,
and enlighten the wretched savages of the wilderness
with the saving knowledge of his will. If we have any
just sense of the greatness and importance of our happy
destination above them in this respect, can we forbear
crying mightily to God, to give his son these heathenfi
for his inheritance, and these corners of the earth for
his possession ; and encouraging every laudable attempt
to enlarge the bounds of his Redeemer" s glorious king-
dom.

And while we express our solicitude for the propaga-
tion of the gospel, should we not be more solicitous lest
we should have received and so long enjoyed this exalted
privilege in vain ? Should we not therefore cause our
conduct in this respect to pass in review this day bprore

RECEIVE NOT THE GKACE OF GOD IJf VAUV. ^09

our consciences, and examine ourselves, as in the pre-
sence of the heart-searching God, whether we have duly
prized this gracious gift of God ? Whether we have heen
suiHciently careful to make ourselves acquainted with
the contents of this sacred revelation, by reading it in
private or attending upon the explanation of it in pub-
lic ; whether we are not resting our hopes of eternal sal-
vation upon our knowledge of its doctrines or upon some
other foundation equally insufficient and precarious,
without complying with those terms, which it proposes
as absolutely necessai^ to our eternal happiness. Let
us ask our ow n hearts, whether the light of the gospel
has enabled us to see our wretched and miserable condi-
tion by nature, our inability to make an atonement for
our sin ^, our liableness to everlasting punishment, and
our absolute insufficiency by our own strengtli to emerge
from the ruins of our fall ? And have we from a sense
of our own weakness been brought to a cordial depen-
dence upon Jesus Christ for the pardon of our sins, and
for the influences of his grace to enable us to live in
newness of life and to adorn the doctrines of his gospel
hy an holy conversation.

If this is indeed your genuine character, you have
reason for abundant thankfulness to that God, who has
enlightened your minds by his glorious gospel, and ena-
bled you by his grace to lay hold on the only foundation
of hope that he has proposed to perishing sinners. 1
hope that it will be your constant care to regulate your
lives by his gospel, and to cultivate those graces of his
spirit, which he has emplanted in your hearts, by the
daily exercise of them in all the duties of the christian

310 KEClilVE NOT TUE GRACE 01" GOU IN VAIN.

life. And let the former exiiericnee of his goodness^
encourage you to look to him >vho has hegun a good
V ork of grace in your hearts, to carry i( on to perfec-
tion ; that through the continued influence of his holy
spirit accompanying the truths of his gospel, you may
he more and more conformed to his image, imtil you
arrive at that hlessed state, in which you will shine forth
in his complete resemhlance, and find it your inexprcs-
sihle felicity and joy.

But, my fi'iends, if any of your consciences arc tliis
day suggesting alarming apprehensions against you,
that you have hitherto received this grace of God in
vain : we heseech you by the mercies of God, by the
grace of a Kedeemcr, by tlie regard you have to your
own salvation, to lay your mournful condition seriously
to heart, and resolve from this day forward that you
will study the intimations of the divine will concerning
your salvation, with more attention than ever you have
done j that you will listen to the salutary directions of
his gospel, and love and live by your bibles. You are
exalted to heaven in point of privilege, and enjoy many
advantages for growing wise to eternal salvation, vt^hich
have been denied and are still denied to thousands,
whose souls are as precious as yours. O ! let it be youi*
constant care that it be not your condemnation " tliat
light has come into tlie world, and that you have loved
darkness rather than lighi, because your deeds Ijave
been evil.'' And let it never slip out of your minds,
that all the warning you have had from the gospel of
Christ 'y all the offers of grace and salvation that have
been made to you ; all tlic endearing invitations of that

RECEIVE NOT THE GRACE OJF GOD IN VAlJf. 311

compassionate Saviour, who has brought life and im-
mortality to light, will rise up in judgment againt you,
and aggravate your future condemnation, if you are
found at last to have received this grace of God in vain,
if you are found amongst the despisers of his gospel.

Let me, therefoi^e, beseech you, while you study
your bibles, and labour after a sacred acquaintance
with them to know the things that belong to your peace,
that you would look to the father of lights for the illu-
mination of his holy spirit, to bring home the truths of
the gospel to the heart, that you may be transformed
into his glorious image, and made meet for his heaven-
ly kingdom

SERMON XVI.

IIEASONABLENESS OF SERVING GOD.

ROM. XII, 1,

I hescecli you therefore, hrethren, hy the mercies of God,
that ye present your bodies a living sacrifice, holy, acr
ceptahle unto God, which is your reasonable service.

The apostle Paul having dispatched the argumenta-
tire part of his epistle to the Romans, comes in this chap-
ter to the practical improvement of what he has said.
Having suggested a variety of considerations, which
proved the excellence of the gospel institution and the
singular mercy of God to the Gentile nations, whom
he had called into tlie christian church, and to those
Jews, whom he still retained in so happy a relation
to himself, while the hulk of their nation has fallen into
a state of rejection ; he endeavoiirs to urge them to a
conversation answerahle to the privileges they enjoyed,
and the mercy they had experienced. For this purpose,
he enters upon a series of the most admirahle practical
exhortations and instructions, and wisely lays the foun-
dation of all practical religion in a principle of unfeigned
piety towards God, in consecrating ourselves to him as
our most reasonahle service. To this he urges them by
a consideration of the tender mercy of God, and especi-
ally that illustrious display of his mercy and grace, in

]flEASONABXENESS OF SE^tK^G GOD. 313

calliag them out of darkness into the glorious light of
the gospel, of which he had so fully discoursed in the
former part of his epistle. I beseech yoti, therefore,
says he, my dear brethren, partakers with me in this
holy calling, by all the tender mercies of our most com-
passionate\God, that instead of those animal victims,
whose slaughtered bodies you have been accustomed to
offer in sacrifice, you would now present at his spiritual
altar, your bodies as a living sacrifice, holy and accep-
table to God, Let all the members of your bodies and
all the faculties of your souls, being sanctified and ani-
mated by divine grace, be employed in the service of
him, to whom you are under such indissoluble obliga-
tions. The body is here by an usual figure put for the
whole person ; as on the one hand, the body cannot be
presented as a living sacrifice to God, otherwise than
as it is actuated and animated by the soul ; so on the
other hand, the soul cannot now be presented unto God
and consecrated to his service, otherwise than as dwel-
ling in the body, and employing its members as instru-
ments of righteousness. This God requires of every
one of us, who are planted in his churches, and enlight-
ened by the rays of divine wisdom in his gospel, as our
reasonable service ; and it will be more acceptable to
him than any ceremonial forms, though prescribed by
divine appointment. And indeed, what can be more
i^easonable in itself, or Biore honorable and advantage-
ous to ourselves, than that we should be consecrated to
the service of our Creator and Redeemer, our unwea-
ried benefactor, and our supreme end and happiness ?
It is the glory and honor of a rational creature, to emr

X>loy all It?s active powers in the service of that Godj

R2

314b REASONABLENESS OlS SEKVING GOl),

who has given him his being and distinguished him from
all the visible creation around him, by an amazing appa-
ratus of active powers and capacities ; and who has made
provision by the gospel scheme of salvation, for his being
exalted to glory, honor, and immortality, in the coming
world, although he had, by his apostaey from God, for-
feited all right to any mercy and favor from his hand.
The grace of God, therefore, which has appeared in the
gospel, lays us under the strongest obligations to live
soberly, righteously, and godly, in this present world.
Whether we consider the nature of God, or the nature
of man, the circumstances in which we are placed, or
the peculiar advantages we enjoy by the gospel, it will
appear in every view, our most reasonable service. —
TVith the utmost propriety, therefore, does the apostle
beseech you by the mercies of God, that we present our
bodies and souls a living sacrifice, holy and acceptable
unto God, which is our reasonable service.

In the farther improvement of these words, we shall
endeavour, through divine assistance, to shew,

I. What is implied in consecrating ourselves to the ser-
vice of God.

II. The reasonableness of the duty of serving God.

I. What is implied in consecrating ourselves to ihti^
service of God.

In general, the service of God inclivdes the habitual
practice of every duty, which we owe to God, our neigh-

REASONABLENESS OF SERVING GOD. 51^

hour and our own souls. For God requires the whole
heart and the constant exercise of all our active powers,
without admitting a rival to him in our affections, or
giving the least toleration for the indulgence of any
known sin, however dear it may he to us : hut more par-
ticularly,

1. Consecrating ourselves to the service of God, implies a
careful discharge of all the duties of piety and deva-
Hon, both public and private.

As our heavenly father has graciously consulte-d for
our happiness, in all our religious obligations, the great
ends of the exercises of devotion, are to maintain an ac-
quaintance and correspondence between God and our
souls, and to recover those pious frames, and recall
those serious thoughts, which are often dissipated by tlie
importunate cares and pleasures of the world. Reading
the scriptures therefore is found, by the universal experi^
ence of all christians, to be the unspeakable advantage
for the accomplishment of this design. We derive in-
deed, singular assistance in the spiritual life, from the
pious labors of those shining lights of the church, who
have employed their talents in explaining this sacred
treasure of divine knowledge, and exhibiting to open
\iew, the rich store of di>ine consolation and direction
which it contains : but the reading this sacred volume
is the usual means which the holy spirit generally makes
effectual for the conversion of sinners, and the comfort
and support of believers, amidst the troubles and per-
plexities of life. It is able to make us wise to salvation,
and when accompanied with his sacred illumination, will

316 REASOiTABLENESS OF SERVING GOD.

prosper to the end for which it is sent, " pulling dow/i
the strong holds of sin, and turning us from darkness
unto light, and from the service of Satan to serve the
living God." We are not to imagine, that the holy spirit
miraculously conveys any new truths to tlie mind, dif-
ferent from what he has already revealed in his word :
but that he powerfully engages the attention and affects
the heart with the reality and importance of those truths,
with which we were pi-eviously acquainted ; and believers
he comforts under their trials, directs in his ways, and
assists in the performance of duty, by bringing the truths
of his word to their remembrance, enlightening their
minds to understand them, and enabling them to apply
the various promises of the gospel for their refreshment
and support. If we therefore desire to be changed and
renewed in the temper of our minds, or to be prepared
for the acceptable service of God, we should carefully
read the scriptures and treasure up in our hearts, the
principles of the christian religion and a rich store of
useful knowledge. And it is doubtless of great advan-
tage in the private exercises of piety and devotion, to
choose the more plain and practical parts of the sacred
volume ; to read but little at a time, and to quit when
the attention flags ; and above all, to read with a view
to have our hearts warmed and mended, and to receive
instruction from God*

And to reading the scripture, we should join medita-
tion, and consider what influence the several truths we
read have upon us, to correct our tempers and to re-
form our practice. It is personal application which gives
life and energy to the truths of the gospel, and powei*

KEASONABliENE&S OP SERVING G01>. 3.17

to its arguments and motives to persuade ; and without
this, the general knoAvledge which we have, makes little
or no impression upon us. AVe should frequently con-
sider, how we are aiFected with the great and interest-
ing truths of the gospel ; with the nvomentous subjects
of death and judgment, heaven and hell, the immorta-
lity of the soul, and the account we must give of our
improvement of the talents God has given us. We should
think what we are likely to be a few years hence, when
we must enter into the invisible world ; what is the pre-
vailing temper of our souls now, and what is the gene-
ral tenor of our conduct; what preparation we have
made for an everlasting inheritance, and what rational
prospects we may entertain beyond the grave. * In our
private retirements we should examine, whetjier we are
going backward or forward in the road to glory ; whe-
ther we are more diligent and active in the concerns of
our souls, and more in earnest in the service of our God
and generation, than we formerly were : or whether
we are not degenerating into a greater formality, hike-
warmness, and indifference in duty. We should consi-
der what are the sins, to which we are more exposed
from our constitutions, and our conditions and employ-
ments in life, and what advantages we gain over them ;
what sins are yet to be repented of, what corruptions
are to be mortified, what graces are to be strengthened,
and what mercies we need. We should meditate oiii
these and such like important branches of our duty, until
the recollection of the number and aggravations of our'
sins inspire us with an unfeigned sorrow and contrition of
soul, and the most determinate resolutions in the strength
of Christ, to hate and forsake everv falf^o and wicked

J18 KJSASONABIiENESS OF SERVING GOD.

way, aiwl to turn unto God and his service with all oiiv
hearts. It is the melancholy corruption of our natures
which renders us indisposed to the service of God, and
obstructs our progress in the spiritual life ; and here we
should mourn before him daily, for our imperfections
and miscarriages, and guarding against every appear-
ance of evil, determine in his strength, that we will have
no more to do with the unfruitful works of darkness.

Prayer to God for the strengthening influences of his
grace should always attend these exercises of private
devotion. lie is the author of every good and perfect
gift, and gives his holy spirit to them that ask him, to
assist us in the discliarge of every duty. Without the
concurring operations of this sacred agent, all our fee-
ble attempts to serve him must prove fruitless and abor-
tive. *^ Without me," says our Saviour, <^ ye can do
nothing ;" but it is the glory of the gospel constitution,
that how weak soever we may be in ourselves, there is
the most encouraging provision made for our deriving
!itrength and assistance from Jesus Christ, who is the
head of divine influence, to help us in every time of
need ; so that while his power rests upon us, we shall
be made strong in tlic Lord and in the power of his
might, and enabled to do all things. However insuffi-
cient we are in ourselves ; yet blessed be God, our
sufficiency is in him, from whom cometh our help. —
We should therefore look to him, for the communica-
tions of his grace, and the aids of his spirit, to change
and renew our tempers, to subdue our corruptions, to
conquer our enemies, to strengthen us for every incum-
iM^nt duty, and to animate us ** to ffght the good fight

REASONABLENESS OF SERVING GOD, SW

of faith, that we may obtain a cro^vn of righteousness
and life." It is remarkable that after some of the most
absolute promises of the new covenant (recorded in
Ezek. 36 and 26,) " to take away the stony heart, and
to give us hearts of flesh, to put his spirit within us,"
and « to cause us to walk in his statutes and judgments
to do them," this declaration immediately follows:
<• thus saith the Lord God, I will yet for this be en-
quired after by the house of Israel to do it for them."
A.nd for our encouragement in this instance of duty to
God, he has annexed a sublime and rational pleasure to
these exercises of private devotion, and has given us
the most comfortable assurance of a gracious answer te
our prayers. Every christian finds by happy experience,
that these stated seasons of retirement to converse witli
God and his OAvn soul are the most useful and delight-
ful moments which he enjoys. Hence is the noble and
pious resolution of Joshua, that whatever others might
do, as for himself and his house, they w ould serve the
Lord. Nor indeed can it be rationally dispensed witk
by any head of a family, who is sincerely desirous of
serving God himself, and of engaging others under his
care, in the same laudable practice, by his pious ex-
ample.

But besides these private duties of piety and devc-
tion, Jesus Christ, the great head of the church, has
appointed others of a more pulUc nahirCf whereia we
are required to serve the Lord. And therefore if we
would rationally expect his approbation, we should be
constant and conscientious in our attendance upon the
public ordinances af his house, the word, sacraments

^%0 UEASONABX.ENESS Oi" SERVING liOD.

and prayer, not only to give a public testimony of otir
obedience to all tlic commands of God, but also to en-
gage otbers in the same important duty by our exam-
ple. So far are they from being a tiresome burden to
the pious man, and an unwelcome interruption to his
secular employments, that he rejoices at the approach
of that day of sacred rest, when disencumbered with
mortal cares, which arc so apt to make him forget his
heavenly destination, he can come up to the house of
God, to converse w ith the uncreated source of his being
and happiness by prayer and praise, to contemplate tlie
adorable perfections of his nature, to meditate on the
wonders of his redeeming love, and to attend to the
salutary and interesting messages of his grace. Feel-
ing a sacred relish for divine ordinances and a solid sa-
tisfaction in liis attendance upon them, he w ill encoun-
ter many difficulties rather than be deprived of the be-
nefit of them, and will stir up his heart and guard his
thoughts, that he may worship God in spirit and truth,
and be the better prepared for the employments of his
heavenly kingdom. And as the public ordinances of
the church were appointed by Christ, to form us into a
glorious resemblance of God in purity and holiness, the
pious worshipper will take heed, how he Kears the gos-
pel, remembering, that it will be either *< a savour of
life unto life, or of death unto death to his soul ;" that
he must be either the better or the worse for his attend
ance upon it ; and that he must one day give a solemn
account of all those sacred op^jort unities of serving God
and of growing wise unto salvation, and for his neglect
of them, when he conld embrace them.

KEASONABLEPTESS OF SERVING GOD, 321

2* Consecrating ourselves io the sei^ice of God, implies a
careful discharge of all tht duties tvhich we oive to our
neighbours,

"While we are promoting the human and socilal vir*
tues in their proper extent and influence, we are as
really serving God, as when we are engaged in the more
immediate acts of his worship. We are serving God,
when we endeavour to exemplify in ourselves and to cul-
tivate in others, a temper of peace, unanimity, meek-
ness, moderation, candor, charity, henevolence, lenity,
justice, and mercy, wliiuh are the great duties enjoined
on christians towards others, hy our holy religion ; for
no man is hofn for himself alone, or designed to live in
a solitary and unconnected state in the world. God has
wisely appointed the various connections and relations
which hind us to one another, and formed us with amaz-
ing powers and capacities, wherehy we may be exten-
sively useful to each other ; by promoting peace and
good order in the community in which we live ; remov-
ing violence and spoil, and taking away exactions from
the people ; defending the poor and the fatherless ; re-
joicing the heart of the widow ; delivering the afflicted
from the hand of the oppressor 5 by searching out the
mo'st proper methods of preserving and restoring health ;
of crowning laudable industry with the desired success;
of carrying on trade and the mechanic arts to the best
advantage ; of engaging men in the love and practice ojf
religion; of removing their prejudices and .fastening
conviction on their consciences, that their happine^ as
men and members of society, depends upon their living
^odly, righteously, and soberly^ in the world. Vari<>ji^

322 RBASONABIi£NE93 OT SERtlNti GOl?/

are the ways by which we may he extensively useliil to
others by our example, our prayers, our advice, and
many other offices of humanity and kindness. It is hardly
possible to be placed in such circumstances in this Avorld,
as will put it out of our power to be some way benefi-
cial to our fellow men. Now, the very condition which
puts it in our power to do any thing for the benefit of
others, is the voice of God to us to improve the talent,
with which he has entrusted us for their advantage ; and
while we are acting conformably to his wise appoint-
ment, we are serving him and our generation according
to his will. So that it is a very great mistake, to think
that religion consists wholly in the exercises of piety and
devotion : for we are honoring the religion we profess,
and adorning the doctrines of the gospel, when we are
serving our generation and employing our time and ta-
lents, for the benefit of mankind and the promotion of
the Redeemer's kingdom in the world.

3. The service of God includes those dtilks, ivhkh har.^
a more immediate reference to ourselves.

God has not only given us mortal bodies, which stand-
ing in need of daily refreshment, demand a particular
attention and care : but lie has also given us immortal
spirits, which are of infinitely more importance, and
whose salvation is ' the one thing needful ,*' and our na-
ture is so corrupted by our apostacyfrom God, and we
have contracted such a load of moral guilt by our viola-
tions of his laws, as is sufficient to sink us down into
the most miserable condition forever, and mu^t ruin us
beyond the most distant hope of redemption, unless the

REASONABLENESS OP SERVING GOD. 323

pardoiting mercy of God and the sanctifying influences
of his spirit, are extended to us. Our business, therefore,
is to labour after the pardon of our sins, through the
atoning blood of Christ, and the renovation of our na-
tures, through the sanctifying operations of his holy spi-
rit. By a diligent attendance upon the instituted means
of grace, we must strive to obtain that saving change,
which the lioly spirit works in the hearts and lives of
his children ; whereby all the powers and faculties of
their souls are renewed, and holy and divine dispositions
are implanted in the heart, which draw forth the desires
to God and Christ, and evidence themselves in a conver-
sation becoming the gospel. Pulling down every high
thought which exalteth itself against the knowledge of
Christ, we must humbly accept of life and salvation as
a free and unmerited gift of divine grace, through a Re-
deemer ; while at the same time, we use our utmost
endeavours to grow in grace, strengthening evei^ virtu-
ous disposition implanted in the soul, and improving in
faith and hope, in charity and humility, in meekness and
patience, and in all the other amiable graces of a good life.
Firmly persuaded of the necessity of forsaking every
false and wicked way, however dear it may be to us, and
convinced of our own weakness and inability, we must
resolve in the strength of divine grace, that we will yield
ourselves unto God as alive from the dead, and our
members as instruments of righteousness ,• and carefully
practise whatsoever things are just, holy, pure, of good
report, virtuous, and praise -worthy. A\hile we are
strangers in this Avorld and travelling to tlie Xew Jeru-
salem, the city of our God, we must serve hini on the
road with our souls and our bodies, whi^h are hU.

^2^ IlEASONABJMiSJSSS OT SERVING UOy.

The christian that acts in this manner, acts agreeably
to the rational and immortal nature that God has givon
him, making his precious soul, which is in danger of
perishing by sin, the object of his principal attention*

We come now to shew,

II. The reasonableness of serving God.

ii TJtis is easihj deduced from the perfections of God
and the nature of man>

The existence of an independent uncreated first cause
of all things, is a sacred and eternal trutli, witnessed
by the whole universe, by the heavens and the earth,
by all above, below and around us ; the maker and con-
triver of all things, and the source of all that harmony
and order ; of all that beauty and happiness, which
adoi^n the face of nature. And tliis adorable God, is
not only infinite in power and wisdom and knowledge,
but also unchangeably holy, just and good ; merciful
compassionate and true, without the least variableness
or shadow of turning. Religion therefore, which is
founded in his adorable perfections, must be our most
reasonable service. Is there an all-perfect being whose
unsolicited goodness gave birth to the universe } Then
it must be fit and proper, that every rational creature,
whom he has made capable of knowing and serving liim,
should reverence, adore and worship liiiji ; should pros-
trate themselves in his presence and extol his incom-
prehensible excellence and gloiy. Is he able to save
or to destroy, to make us inconceivably happy or mise-
rable, by a single act of his will ? Aod is it not reasona-

REASUl«ABX£Nbi»» OF SEBVIKG GOD. 325

ble to give all diligence^ by a course of holy obedience
to Ids sovereign >yill to avoid his displeasure, -which is
worse than death and to secure an interest in his favor,
which is better than life ? Are holiness, justice, goodl-
ness and truth, essential attributes of tlie divine nature ?
And can a reasonable being act in a way more becom-
ing the rational nature, which God has given him, than
by endeavouring after the nearest possible resemblance
of him in those glorious perfections, which are the
standard of all moral excellence aixd beauty ; by being
*• holy as God is holy, merciful as he is merciful, and per-
fect as our heavenly father is perfect". There never
was, or never will be any other measure of the happi-
ness and glory of a rational creature, than its confor-
mity to the moral image of God. To restore our de-
generate natures to this, and to re-instamp his image
upon our souls, Avhich had been defaced by our apostacy
from him, is the gracious design of God, in forming the
amazing "plan of our redemption by Jesus Christ,
whom he sent into the world to destroy the works of
the devil, and to purify us to himself a peculiar people
zealous of good works/' And can aiiy tiling be more
reasonable than to be fellow workers Avith God, co-ope-
rating with him in the glorious designs of his grace, by
cleansing ourselves from all fiitliii^ss of the flesh and
spirit and studying to be holy, as he who has called us
is holy, in all manner of conversation.

2. The reciSonaUeness of serving God may also he deduced
from a consideratiQii of the nature of man.

Our nature is compounded of body and spirit, hy the
first of which we are allied to the beasts tljat perish.

o26 IlEAS0XA9LENi;SS 0¥ SERVING GOD,

and by the latter we claim kindred to the highest order
of intelligences. Our bodies are surrounded with in-
numerable dangers, subject to many M^ants and pains,
the seat of many restless appetites, preserved with dif-
ficulty through a short and troublesome life, and then
they return to their original dust. But our souls are
capable of more sublime pleasures and more intolera-
ble pains, than what belong to the body ^ are possessed
of noble and exalted powers and faculties, which may be
so refined, enlarged and improved in virtue and holiness,
as to prepare us for the inconceivable blessedness of the
heavenly world ; or so debased and polluted by sin as
to render us incapable of relishing the pleasures of the
heavenly state 5 and they will survive the stroke of death
and live through a boundless duration either in eternal
happiness or everlasting torment* As we are then part-
ly mortal and partly immortal, ever anxiously pursuing
happiness, under one form or another, and yet easily
betrayed into misery more intolerable and lasting than
any thing we can at present conceive; is it not our
highest wisdom to put ourselves under the gracious pro-
tection, and obey the salutary prescriptions of that al-
mighty and glorious God, who can secure us from every
danger, supply our innumerable wants out of his ful-
ness, and crown our fidelity in his service, with an hap-
piness, large as our most extensive wishes, and lasting
as our immortal spirits ? Is it so that we are weak and
indigent creatures, unable to provide for the supply of
our returning wants, and daily supported by the unmeri-
ted bounty of that God, who fills our hearts with food
and gladness? And what can be more becoming our de-
pendent state, than to con-secrate all our active powers

REASONABLEISXSS OF SERTING GOU. 3i7

to the service of him, in whom we live, move and have
our heing, who constantly loads us with the blessings of
his providence, and opens his liberal hand to satisfy the
desires of every thing that lives ? Is it not our wisdom
to secure a title to the favor and friendship of that God,
whose watchful providence provides for the ravens of
the valley, and therefore will much more tenderly re-
gard the cries of his own children ? Have we many
restless appetites and turbulent passions in the gratifi-
cation of which we are capable of but low and mean
delights, which, when ungoverned, are the source of a
sad variety of pain and torment, and which, when under
proper subjection to the more exalted powers of our
nature, our reason and conscieiice, are capable of an-
swering the most important purposes in life ? And is it
not our wisdom to hearken to the salutary prescriptions
of God, in the regulation of our appetites and passions,
idacing them only upon such worthy objects as he has
pointed out, and exercising them only in that degree
which he allows 5 that they may be improved as the
happy instruments of promoting religion in our souls,
refining them to a godlike lustre, and producing plea-
sures, even in the pilgrimage of life, that are worthy
©f our rational and immortal nature, especially, when
we farther consider, that the soul is capable of vastly
fiobler pleasures, than what can be suggested by passion
and appetite, and more piercing pains than the body is
exposed to suffer. As long as the spirit within us re-
mains firm and unbroken, we sink not under the infir-
mities of the body and the calamities of life. Strong
resolutions supported by the testimony of an approving
conscience and the smiles of a reconciled God, and the

328 REASONABLENESS OT SERVING GOD.

animating prospect of an incomiptible crown of glorv,
can struggle through any outward distress: "hut a
Mounded spirit who can bear?" AVhat can heal the
wounds that are made by sin and guilt, or inflicted by
the hand of an angry God ? In vain does the awakened
sinner strive to loose his guilty fears amidst tlic hurry
of business or the mad intoxications of sensual pleasures.
These are but miserable comforters, which, instead of
assuaging, will only encrease his pain. Religion alone
prescribes the cifectual remedy, and points out the skil-
ful physician, who alone csin bind up the broken heart
and remove the spiritual maladies,^ under which our
souls languish. Nay, he can not only heal the dange-
rous wounds tliat sin has made, but he can cause tlie
broken bones to rejoice, and fill the soul with joy and
peace in believing. And can any thing be more bccoin-
ing our mournful condition as sinners, ready to sink
imder the frowns of a holy, sin avenging God, than f?
speedy application to the blood of sprinkling for par-
don, and to the influences of his grace, for the sanclifi-
cation of onr natures ? Can any thing be more reasona-
ble, than to consecrate ourselves to the service of tliat
God, who has made this glorious provision for the rc-^
storation of our fallen nature to his favor and friend-
V>hip ?

But farther, has the soul many excellent powers and
faculties, which, when rightly improved, render it capa-
ble of a sublime and rational happiness, not only in this
life, but also, when the body is laid in ruins in the
grave ? And what is the right use of these powers and
capacities, which tends to perfect our nature and make

HBASOJf ABXEKE3S OIR S^I^VING QOB, &f^

US happy ? Is it any other, than what the seryioe o^
God requires ; the exercising of them in the duties of
piety, righteousness and sobriety? Any othei* use of
them is vain and trifling, and will leave us in a misera-
ble condition at last, when we must appear before the
righteous jii^S^ <>f the universe, to render an acco.unt
of our improvement of the talents committed to our
trust, and receive according to the deeds done in the
body. Here we sojourn but a few days ; but an ever-
lasting eternity depends upon our diligence and fidelity
in the service of God, while we are in this state of trial.
We must shortly remove into the invisible world, wher*
nothing can stand us in stead, but the favor and friend-
ship of that God, whom we must serve in this life, if
we expect the manifestations of his love in the next.«i«>
The happiness of our souls in the coming world will de-
pend upon the gracious habits we have contracted ifi
our embodied state. " He that is holy at death shall liO
holy still, and he that is filthy then shall be filthy still.**
The prevailing disposition, which the soul carries witji
it into the invisible world, shall continue through eter-
nity, rendering it meet, for an inheritance with the saints
in light, or for everlasting banishment from the presence
of God. The consequence of this is, that the service of
God, in this imperfect state, is the most wise and ra-
tional conduct, agreeable to the nature of luankind, dic-
tated by the powers and faculties of our souls and bo-
dies, and excellently calculated to promote your perfec-
tion and happiness. Wth good reason therefore, do^
an inspired aposile beseech us by the mercies of God, to
present our bodies and souls a living sacrifice, holy and

T2

Acceptable unto God; and enforce his tender cxhorta'i
tion by this powerful argument, because it is our reasom'
able service.

IPPLlCATlOKj

1. Hence we may learn our ohligations of gi^ittitude 13
God for the gospel of our Lord Jesus, and the method
of saltatioh through him.

If the service of God is highly reasonable in itself,
md of unspeakable and everlasting consequence to a
rational creature, we can never sufficiently prize the
christian religion, from which we derive the clearest
tnowledge of our duty, the most encouraging motives
and arguments to comply with it, and the most satisfac-
tory account of the method by which our sins may be
pardoned and our immortal souls saved from everlast-
ing destruction. Being founded in the adorable perfec-
tions of God, and perfectly accommodated to the rational
nature of man, and to his miserable and helpless condi-
tion, as a fallen guilty creature, it carries with it evi-
dent characters of a divine original, which should en-
dear it to the affections of the human race. God having
spoken to us iri these last days by his only begotten son,
has distinguished us not only from the heathen nations,
i;rho were left to search out their duty by tlie faint glim-
merings of the light of nature, but also from his ancient
people, who were favored with a considerable degree of
divine revelation. The precepts of Christianity contain
a complete and infallible directory for the behaviour of
a reasonable creature towards God, his neighbour and

BEASONABXENESS OP SXUVING GOD. 3$i

himself 5 and his duty is explained and enforced upon
the conscience by considerations and arguments, which
were never sufficiently known before. Here we see the
glory of the divine nature shining in the face of his only
begotten son, and the different claims of his justice and
mercy satisfied in the death and sufferings of the Saviour
of sinners, " through which he can be just, and the jus-
tifier of them that believe on him." ^' Here mercy
and truth have met together ; righteousness and peace
have kissed each other."* While we are called as xallen
sinners to the exercises pf faith and repentance, and a
life of holy obedience to the precepts of the gospel, Go^
has been pleased to give us the most encouraging assu-
rance, that our sins shall be pardoned through the atone*
ment of his son, and that our imperfect services shall
not only be accepted, but also rewarded with an incon-
eeivable and eternal weight of glory. And can we, my
friends, consider ourselves as guilty sinners, justly ex*
posed to the righteous vengeance of an offended God,
and liable every moment to be sentenced to everlasting
destruction ; and then view with attention, the astonish-
ing mercy and grace of the gospel method of salvation,
without hearts overflowing wiih love and gratitude^ and
feeling the constraints of divine love, powerfully engag-
ing us to consecrate our souls and our bodies, our time
and our talents, to the service of that God and Redeemer,
by whom we are delivered from hell and destruction, and
are raised to the hopes of a glorious immortality ?

Ps. LXXXV. IQ.

$»fi BJSA€0NABI.£IV£S8 OY SfiUYllf G GOD.

,■3. Permit me thereforey mij friends, to ecchort and beseecli
youf by the mercies of God, to consecrate yonrselxes ts
hi$ service, as your most reasonahle duty.

We appeal to your own conscknces, that power
trhich God has given you to pass a judgment upon your
own actions, whether it ishot the most reasonable thing
in the world, that you should serve him with your senls
and your bodies, which are his. Has he made you t©
know more than the beasts of the field and wiser thati
the fowls of heaven ? Has he given you reason, by which
you may reflect upon your own conduct and look for-
tvard to the consequences or your actions ? And will
you, notwithstanding, act and live, as if you were posr
sessed of no higher capacities than the beast s that perish.
What end can this glorious distinction of your nature
above the visible creation around you answer, but to
sink you deeper into destrnction, if it be not improved
according to the directions of God in his service ? Shall
the dull ox know his owner, and the sluggish ass, his
master's crib, at which he is fed ; and shall man, the
lord of this lower creation ; man, who was formed after
the image of his Maker, prostitute the exalted facul-
ties and previliges of his rational nature to the ignoblfc
service of sin and Satan ; an4 forgetting his divine ex-
traction and heavenly difttinetion, content himself with
a transitory and sordid portion on earth, without aspi-
ring after glory, honor and immortality ? It is in the
service of God alone, that our rational powers can find
a proper employment, their greatest enlargement and
their highest perfection. It is vice, that degrades and
enslaves human nature and perverts and destroys its

REASONABLENESS OIF SERVING GOD, 333

tioblest powers. If we would desire to be happy, let
us not take the direct course to make ourselves misera-
ble ; but let us consider, and shew ourselves men, that
God has not given us reason and understanding in vain.
He has shewn us what is the good and acceptable will
of God, wherein our truest happiness consists and hov/
We may obtain it. Let a principle of gratitude and self
preservation therefore operate with a commanding influ-
ence upon our hearts, engaging us in his service. Shall
God do so much for our salvation ? and shall we do
nothing for ourselves ? Shall the adorable Trinity con-
sult for our happiness, contrive and execute the asto-
nishing plan of our redemption ? And shall we remain as
careless and indifferent, as if \\c had no souls to save or
loose ? How shall we answer it to God and our own con-
sciences, if we refuse to serve him 2 " Is not his favor
Kfe, and his loving kindness better than life ?" Can we
be happy without an interest in his everlasting love r
And shall we not be engaged to seek it above all things
in that way which he has appointed ?

Fain would we, my friends, prevail with tliose of our
people, who have never yet sincerely devoted themselves
to the service of God, to do it without delay, and to
proceed no farther in that dangerous road that leads
down to djestruction. Stronger arguments we cannot
use. We beseech you therefore by the mercies of God and
Christ, which yearned over you with infinite tenderness
and compassion, when our degenerate nature lay buried
in tlie ruins of our fall : by the unparalleled love of our
heavenly father, which provided the ransomer in his
own bosom^ and gave up the son of his love to the tor-

SoA H£ASONJLBL£K£SS Of SEBVING GOD.

tures of crucifixion for our sakes ; and by the seeptre
of his grace, which he holds out with amazing long
suffering and patience to guilty rebels, entreating them
to lay down the weapons of their rebellion and to accept
of salvation by a Redeemer : "We beseech you by the me-
mory of the most benevolent person, and the most ge-
nerous friend, that ever lived ; by all that he did and suf-
fered to redeem us from a vain conversation in the
world when he trod the wine press of the fathers wrath
alone, and groaned and died upon Mount Calvary : Wc
beseech you at once by the sceptre of his grace, and
the swordof his justice, by which his incorrigible ene-
mies will be slain before him : we beseech you by the
regard you have for your immortal souls, and all your
hopes of future happiness ; by the expectations of that
important day, when the Lord shall be revealed from
heaven ; by the terrors of a dissolving world, and the
awful sentence w ith which that grand solemnity shall
be closed ; we beseech you by all these arguments of
love and terror, that you yield up yourselves to God as
alive from the dead ; and that you serve him with fide-
lity, till the latest hour of your lives. Thus alone shall
we be able to meet our descending judge in the glori-
ous triumphs of his grace, and be acknowledged by him
as his servants and friends, who shall reign with him
in everlasting glory.

SERMON XVIL

THE HIDDEN LIFE OF A CHMSTlAl^,

Coi.. Ill, ^,
For ye are d«ad, and your life is hid with Christ in Qodi

It is one of the inestimable blessings of the gospel
of Christ, that it has in a great measure removed that
impenetrable eloud which hung over the invisible world,
and perplexed mankind with inexplicable doubts about
their future existence. The doctrine of a future state
of rewards aird punishments, which is so peeidiarly com-
fortable to the good man, amidst the storms and calami-
ties of life, is set in the clearest light by the gospel;
which greatly strengthens our obligations to an holy
life, at the same time that it assures us, that our labour
sliall not be in vain in the Lord, but shall meet with
a bountiful reward of grace from the liberal master
whom we serve. If this is but the beginning of our ex-
istence ; if we are designed for an eternal duration, and
hope for the approbation of our judge, when the time
of our trial is over; both reason and revelation assure
us, that we must live with a constant reference to eter-
nity, and maintain such a conduct as Avill tend to pi*c-
pare us for the business and employments of the hea-
venly state. Now the gospel of Christ has pointed Out
the temper and behaviour, which alone eatt qualify c?

$B6 THE HIDDEN LIFE OF A CHRISTIAN.

for an admissioa into the joys of the New Jerusalem^
and has cut off every presumptuous hope of entering
into the kingdom of heaven, and of seeing the face of a
reconciled God, unless we are born again and cultivate
an universal holiness of heart and life. The voice of
reason too is the same. If heaven is our native coun-
try and our home; if we are strangers and sojourners
on earth ; is it not reasonable, that we should lay up our
treasures there, and set our affections on things above
and not on things on the earth ? If we are by the interpo-
sition of Jesus Christ, incorporated into a glorious society
of pure and exalted spirits, who shine in the beauties of
holiness, under lUm as our spiritual head 5 should wc
not live as citizens of heaven, the members of that
illustrious community, and maintain an habitual corres-
pondence of sentiment, temper, and character? Now
there cannot be » more proper motive to engage us in
such a conduct, than that which is suggested by the
apostle in our text : viz. That as christians we profess
to be dead to sin and the world, and to depend upon Je-
sus Christ as our spiritual head, for the sacred influen-
ces of his grace, to begin and carry on a divine life in
the soul, until we be prepared for eternal life and bles-
sedness. For thus stands his argument : Set your af-
fections on things above, and not on things on the earth :
<^ for you are dead, and your life is hid with Christ in
God." It may be reasonably expected of christians,
that their attachment to the great and glorious views
of the invisible and eternal world, where Jesus Christ
sitteth at the right hand of God, should moderate their
regards to the transitory state ; as they are by profes-
sion dead, with him to the world and sin, and they de-

THE HIDDEN LIFE OF A CHRISTIAN. 33?

rive from God a principle of a new and better life,
lliroiigli Jesus Christ, t'^e lu ad of divine influences, and
the author and finisher of their faith. Hence the lives
of all true christians are said " to he by faith in the Son
of God;" and they are animated and encouraged to
such a conduct, hy what the apostle adds in the follow-
ing verse : " AVlien Christ who is our life, shall appear,
then shall ye also appear with him in glory." When he,
who is the great spring of our celestial life, shall appear
in all the Tiomp and splendors of his fmal triumph, then
shall you also appear v,ith him in glory, and make a
part of that bright and illustrious assembly, which he
has redeemed by his death, and wliieli he w ill form into
a lustre and perfection, suitable to the glorious relation
under which he will then acknowledge them before the
assembled universe.

The words of our text then contain a short but com-
prehensive description of the temper and life of every
real christian, which we shall endeavour more partieu-
larly to explain.

1. The true christian is said to he dead ; dead to sliif and
td the tvm^Jd,

When he is enabled by divine grace to mortify the
deeds of the flesh, so that the dominion and tyranny of
sin is broken in the soul, he is said in the language of
scripture to be dead to s^n. << How shall we, who are
dead to sin, live any longer therein."* This is farther
^'xplained in the 7th verse. ^' He, that is dead^ is freed

I 2

338 THE HIDDEN LIFE Oi' A CHRISTIAN.

from sill ;*' and again in tlie lltli verse : '' Likewise
reekoii ye also yourselves to be dead unto sin, but alive
unto God, tliroiigh Jesus Christ our Lord." ^y a simi-
lar figure, those mIio continue umlcrthe unbroken do-
itiiiiion and tyranny of corruption are said to be dead in
sins and trespasses ; not that cither the one or the
other expression sliould intimate that he is as incapable
of moral action, as a man, that is under the power of
natural death, and so is incapable of the actions and
operations of natural life. We are not to torture and
strain the metaphorical expressions of scripture, to such
an unjustifiable height, as could not be vindicated, in
the explanation of any other book ; but endeavour to
fix our eye upon the general sense of Wiq expression ; to
whicli we are safely conducted either by the scope and
design of the sacred writer, in the place, or by more
plain and parallel passages. Now the plain and obvious
meaning of the phrases under consideration is no other
than this ; that the man that is dead in sln^ is so far
under the dominion of sin and corruption, that he cannot
live without the habitual practice of it, until a change
is wrought in his heart, by the spirit of God, " whereby
old things are done away, and all tilings are become
new ." And we are said to be dead to sin ; not vvhen
we have arrived at an unsinning perfection in holiness,
to whicli the best of christians never attain on this side
the grave, until, in tlieir dissolution, the last act of
sanctification passes upon the soul ; but when by the
grace of God, we arc so far delivered from the reigninti-

Koni. VI. i:'.

THE HIDDEN I.IFE OF A CHRISTIAN. 33i»

power of sin, and so effectually con\i need of its ruinous
tendency and consequences, that Ave cannot any longer
indulge ourselves, in the alloAved and habitual commis-
sion of it. This makes the expression sufficiently plain,
when we add, that those, who live in the habitual prac-
tice of sin, are proceeding with dangerous steps, in the
road to eternal death ; but tiiose, who are dead to sin,
and live in the habitual practice of holiness, are delivered
from the fears of eternal death, and are making a safe
and comfortable progress, in the way to everlasting life
and glory.

But the true christian is also dead to the world : by
which is meant, that he is no longer imder the govern-
ment of worldly affections. Although he cannot but desire
thQ good things of this life and it is an essential part of
his duty, as connected with others, by the most import-
ant relations of human society, to have a proper and
reasonable regard to them 5 yet he does not seek them
as his chief good, does not pursue them as his i.appiness
and dare not sacrifice his conscience to obtain them.
While the men of this world *• can rise early and sit up late,
and eat the bread of carefulness" to encrease their earthly
possessions, or even breakthrough the sacred restraints
of reason and religion, of honor and conscience, for the
sake of them, and content themselves with such a por-
tion for their immortal spirits : the true christian, ha-
ving obtained the knowledge of a more exalted happi-
ness, enjoys the accommodations of this life with an
hidifference becoming his hopes of a better, and with an
attachment that is consistent with his resignation to the

310 THE HIDDEN I.IFC OF A CHRISTIAIV.

will of God when they arc rcinoYcd from him, hy any
calamitous dispensation of his providence. All its sinful
pleasures, he renounces as inconsistent >vith his peace and
the hopes of the favor and friendship of his God ; its inno-
cent and lawful pleasures he endeavours to use with
caution and discretion, and its calamities he does not
anxiously dread, hut rather endeavours to consider them
as the wise and salutary expedients of his heavenly fa-
ther, to prove and strengthen his graces, to mortify his
remaining corruptions, and to quicken his aspirations,
and endeavour after a solid and suhstantial happiness,
large as his wishes and lasting as his immortal spirit.
Thus is he crucified to the w orld, and the world to him,
as all those irregular appetites, which are generally de-
nominated worldly affections, arc in some good degree
mortified in him. Thus is the christian dead to sin, and
dead to the world ; and w^e may add, that he endeavours
to live daily in the near views of death, that he may he
always in readiness for his great change.

3. But notwitlistanding thie, the christian is said to he
alive ; alive unto God and divine things^ and in daily
expectation of eternal life.

Being quickened hy a principle of divine life, wrought
in his soul hy the regenerating iniluenees of the spirit
of grace, he is alive unto God, and unto righteous-
ness; endeavouring to maintain lively affections to-
wards God and Christ. Tenderness of conscience in
matters of sin and duty, and a ready disposition to
comply with his eternal obligations to piety and de-
votion, to charity and justice, to temperance and so-

THE HIDDEN XIFE OF A CHHI6TIAX. 341

bricty, to humility and seif-denial. He has a lively re-
lish for those exercises of religion, which are insipid
and disgustful to the men of this w^rld^ and being enligh-
tened by the spirit of wisdom, he enjoys a sacred and
unalterable pleasure, in contemplating the marvellous
discoveries of divine love, which are made in the won-
ders of creation, providence, and redemption. The ex-
ercises of devotion are his most agreeable entertain-
ments, and the care of his soul and his eternal interest
his principal employment. ^Vliile others are addressing
themselves mth eager unsatisfied desires to the objects
of time and sense and enquiring with a restless solicitude,
" who will shcAV us any good V The language of the
christian's heart is, " Lord, lift thou up the light of thy
countenance upon me." Let unthinking mortals dresg
up to themselves an imaginary happiness, which is ever
flying before them, or which, if enjoyed, leaves them as
xmsatisfied as before; I envy them not their labour nor
their pleasure ,• I have not thus learned the Lord ; I am
pursuing an happiness, which both reason and scripture
assure me, will answer my most enlarged expectations,
which will continue to afford unutterable delight when
this world, with all its delusive scenes, is no more. — >
Thus is the christian, though dead to sin and the world,
alive unto God and divine things, and carried forward
in the spiritual life, by the animating prospect of a crown
of righteousness and life.

.s. The life of the Christian is said to be hidden and con-
cealed from the riew of mankind.

Although it is the unquestionable duty of the chris-
tian, *^ to let his light so shine before others, that they

3i2 TUB HIDDEN IrlFE dV A CHKISTIAN.

seeing his good works," may be induced from the ami-
able example to glorify our heavenly father ; yet so
blinded is the world, so inattentive to that which consti-
tutes the real dignity of human nature and the crown-
ing excellency of the christian character ; that it often
happens, that those who are in rcalRy, the excellent
ones of the earth, are passed over unnoticed and disre-
garded by a blind mis-judging world, like an unpolished
diamond, whose intrinsic value is unknown to a careless
or ignorant observer. They, who are precious in the
sight of God, ihQ infallible judge of moral excellence,
have been frequently esteemed as the vilest of men,
treated as the oii-seoivrings of human nature, and perse-
cuted with an unchristian rage, for those very things
Avhieh should have secured to them the approbation and
esteem of every rational creature. So tliat it does not
appear to the world in general, what the true cliristian
is now, any more than to himself, what he shall be,
when Jesus Christ, his life, shall come in his glory. —
This may, in some measure, arise from the nature of
those christian graces, that constitute the most substan-
tial and valuable parts of their character ; such as faith
and love, humility and meekness, patience and resigna-
tion, moderation and self-denial, which generally de-
light in solitude, are not calculated to attract the notice
of the world or the applauses of popularity, and which
iiave but little in them to excite the admiration and
gaze of a mis-judging multitude. Add to this, that the
humble christian, conscions of his own failures, and
pressed down mider a mortifying sense of his own infir-
mities and corruptions, cannot be very solicitous about
appearing eminently good in the eyes of others. He is

THE HIDDEN ilFE Or A GHRISTIAN. 343

more coneernedubout that honor tliat cometh from God,
than that which cometh from man. His principal study
is integrity of heart and life, that he may secure the ap-
probation of his heavenly father, who seeth in secret*—
While hypocrites make clean the outside of the cup and
platter, and are extremely solicitous to appear well in the
eyes of the world ; his principal attention is employed ia
the cultivation of the internal temper of his mind, ^^ hich
is open to the inspection of the heart-searching God alone ;
and this is one reason, why the christian's spiritual life
is so often hidden from men, and the internal beauties
of his mind are passed over and disregarded by an UHr
distinguishing multitude. Besides, the envy and preju-
dice, and ill-will of others, will dispose them to rob him
of his just share of commendation, to call his brightest
virtues by an injurious name, and to aggravate his real
miscarriages and blemishes to an unchristian height ;
lest the lustre of his graces shouW too far eclipse their
own, or that they may find a Avr etched apology for their
own vices, in the imhappy falls and miscarriages of the
christian. The w orld is always ready to take more no-
tice of the faults of a good man than of his virtues ; and
both may be sometimes so much blended together, as to
make it extremely difficult to ascertain his true charac-
ter, which will contribute not a little to the obscurity of it.
Add to all this, that virtue and goodness often lose their
honor in this world, by being buried in the obseiu'ity of
the christian's condition in the world; at tho same time
that the distresses of his poverty and the straitjiess of
his cireur.isiances, render him incapable of exercising
many grdies, which would signal-y distinguish his real
character, was ho not deprived of an opportunity of ^lis-

344j the MlODEN LltE OF A tUBISTlAN.

playing them before the world. These things being con-
sidered, it should not seem strange, that some of the
best of men, who may be eminent for all the branches of
the christian temper, and maintain the divine life with a
comfortable vigour in their souls, may, notwithstanding,
be so much hidden from the world as to pass unnoticed,
and it may be, hated and despised.

But the christian's life is not only hidden from the
world, with respect to that part which he passes in this
state of trial ; but the future part of it is also concealed
both from them and himself also. It doth not yet ap-
pear what he shall be, when the time of his complete
redemption shall come. ^* Eye has not seen nor ear
heard, nor has it entered into the heart of man to con-
ceive," the grandeur and glory, the happiness or dura-
tion of his eternal life. An impenetrable veil covers
the glories of the invisible world, through which no
mortal eye can penetrate. While we are imprisoned in
flesh and converse only with embodied spirits, we are
unable to form the least adequate conception how wc
shall live in an unembodied state, nor Avhat satisfactions
we shall enjoy in conversing with pure immaterial spi-
rits. And hence that eternal life, which the christian
is heir to, is, also a hidden life.

i. The Christian's life is hid with Christ, in God.

When he had accomplished the arduous work of our
redemption, he went " to his father and our father, to
his God and our God." There he is hidden from mor-
tal vicwj and with him the first springs and principle?

THI2 HIDDEN ilFE OF A CHRISTIAN. S4r5

<»f the christian's spiritual life, ^vhich flow from Lira as
their sacred source. Although the eifects of Lis glo-
rious grace may be in some measure discerned both by
the believer and by otliers ; yet the first principle of it
is hidden with Christ, with whom is the residue of the
spirit, whereby he can quicken the wretch that has been
long dead in trespasses and sins, and raise him to new-
ness of life. And he is not only the author, but also the
finisher of our faith. He not only implants a saving
faith in the soul, whereby it is brought to lay hold
on him as the Lord his righteousness for justifica-
tion in the sight of God, but he also, by tlie con^
tinned aids and influences of his holy spirit, maintains
and cherishes the sacred principle, and carries it on
from one degree of strength unto another, until it final-
ly terminates in the vision of God. Did not he, that
begins a good work of grace in the soul, carry it on to
perfection, through all the different stages of our sanc-
tification, or did he suffer the operations of his quick-
ening spirit to be interrupted ; the christian's spiritual life
and vigor would as certainly decay> as the rivers would
be exhausted, when the streams from whence they flow>
are cut off. And as it is by these hidden springs of
grace, that the spiritual life is maintained and supported,
it is properly said to be hidden with Christ. And it is
said to be hidden with Christ, in God ; on account of
that spiritual union and communion which subsists be-
tween God and the believer, " He that dwelleth in love,
dwelleth in God, and God in him."* We live in God,
when those holv and devout affections, which are im-

*K John, IV. 16.

X2

546 THE Hlt>DEN XirE or A CHRISTIAN.

planted by the spirit of grace, are directed to liim as
the object of all our hopes and our happiness when wo
find the greatest satisfaction, in contemplating the glo-
rious discoveries he has made of his perfections through
a Redeemer, and enjoy the reviving smiles of his coun-
tenance and the copious supplies of his grace, to srength-
en us for the duties and trials of the spiritual life, and
for tlie enjoyment of himself in glory.

And as our spiritual life is hidden with Christ as the
author and preserver of it, by the continued influences
of his grace ; so is the perfection of it in glory hidden
with him as the purchaser and preparer of it. He paid
down his life as a ransom for us, and humbled himself
unto death that he might obtain a right as our Redeemer
to bestow eternal life upon his children ; and « he has
gone before us to prepare a place for us, that where he
is, we may also be" to behold liis glory. Hence he says
*< my sheep are mine, and I give unto them eternal life ;''
so that when Christ, who is our life shall appear to be
gloriiied in his saints and to be admired in all them that
believe, they shall also appear with him in glory. His
presence in the ordinances of his church is the support
of his children during their minority on earth, and all
the communications of his grace have no other tendency
01* design, than to prepare them for an introduction into
that glorious kingdom, where he will bestow upon them
the crowns of righteousness and life, wliich he hns hiU\
up for them.

And as our future happiness shall consist in the hn
mediate, eternal? and uninterrupted enjoyment of Cod,

THE HIDDEN LITE OF A CHRISTIAN. Si7

** whose favor is life, and whose loving kindness ishet-
ter than life ;" our eternal life is said to he hid with
Christ in God. *< In his presence is fulness of joy, and
at his right hand are pleasures for evermore." The full
fruition of the ever-hlessed God, is the sum and sub-
stance, the perfection of a creature's happiness. To be-
hold the unrivalled glories of our exalted Redeemer, to
be admitted to the open vision of God, to enjoy the un-
interrupted smiles of his countenance, and to feel our-
selves inconceivably happy in the incessant manifesta-
tions of his eternal love; this, this is life indeed! TYiU
is the christian's life that is hidden with Christ in God.

APPLICATION.

1, Hence we see, wherein the essence of true religion con-
sists.

As the design of all true religion is to prepare us
for the final enjoyment of God in heaven, by making us
holy in heart and life ; that man's religion, which con-
sists in external forms and ceremonies, in an idle parade
of words and shew, without correcting his heart and
mending his life, is beyond all peradventure vaia and
worse than vain. There never was, nor ever will be any
other measure of the happiness of a rational creature,
than its conformity to the moral image of God. If our
happiness consists in living with a God of unspotted pu-
rity, and with angels, that shine in the beauties of holi-
ness, and ** the spirits of just men made perfect :" how
is it possible in the nature of things, that we could enjoy
any satisfaction even in heaven, without a disposition
wrought in us by the spirit of God, and attempered by

348 THE HIDDEN LIFE Or A CHJUSTIAJT.

the sac red operations of his grace, for the hiisiiiess and
the employments of the celestial inhabitants ? ** Ex-
cept a man be born again, he cannot see the kingdom
of God,-' and " >yitliout holiness no man shall see the
Lord.'' But in order to this, vfc must he dead unto sin,
before wg can be alive unto God, or entertain any rati-
onal hopes of living with him. The power of sin must
he mortiried in the soul, for while we are the servants
of sin, it is in vain for us to pretend, that we are the
servants of God ; for nothing renders us more unlike to
him, who is essential purity ; nothing can make it more
impossible for us to love him, who is unspotted holiness,
or to delight ourselves in the contemplation of his ado-
rable perfections. So certain is it, that we must be dead
to sin and to worldly affections, which are enemies to
God, before we can have any rational hope, that our life
is hidden with Christ in God. We appeal to every per-
son's own conscience, to the unalterable reason of things^
and to the infallible testimony of God, whether it be pos-
sible for an unholy soul, to enjoy the smiles of an holy
God, " who cannot look upon sin, but with the utmost
abhorrence." And sliall we, my friends, harbour that
in our bosoms, or practise it in our lives, which will
inevitably banish us from the presence of God mul
Christ and from ail the joys of eternity ? Shall we not
rather guar4 against it with the most constant and dili-
gent attention ; Hy from every appearance of evil, and
cultivate that universal holiness of heart and life, which
will prepare us for heaven and bring us to God, the
judge of all ; to Jesus the mediator of the new covenant ;
to an innumerable company of angels, and to the spirits
pf just men made perfect?

THE HlDDEiV IIFE OF A CHRISTIAN. 349

-2, From this discourse ive see our oMigaiions io Jesuft

Christ.

He died to purchase our deliverance from eternal
death, and "bore our sins in liis o>vn body, that we be-
ing dead unto sin, might live unto righteousness." Our
spiritual and eternal life is hidden with him, being the
purchase of his precious blood and the operation of his
efficacious grace. So that in every view, he is the great
author of our salvation, and the adorable object of our
highest praises. Shall we not then call upon our souls,
with ail the powers of our nature to magnify the Lord
our Saviour, and ascribe " blessing and honor, and glory
and power unto him that sitteth upon the throne, and
to the Lamb forever ?"

3. But have tee, my friends, any rational grounds to
conclude f that tve are dead unto sin, and alive unto
God"^

Do we indeed hate sin under all its appearances, even
when it promises pleasure or honor or worldly advanta-
ges : And do we love the Lord supremely with that pre-
dominant fervor, which he demands ? Do the strongest
desires of our souls tend to him as the centre of all ex-
cellence, and the fountain of all our hopes ? Does our
love to God, our faith in Christ, and our hopes of eter-
nal life, make us die daily unto sin and to the world ?
Do they quicken, guard and elevate our souls, animate
our duties, warm our devotions and raise us above the
world and its transitory enjoyments ? Do w€ feel our
principal delight in the service of God, in conversing

350 THE HIDDEN ilFE OT A CHRISTIAS.

with him by prayer and meditation and praise, and in
the performance of those duties, which have a tendency
to reform our hearts and refine our souls to a godlike
lustre ? If this is our character, we have all the evi-
dence we can desire, that our life is hidden with Christ
in God, that tlie spiritual life is begun in the soul by the
influences of his grace, and that he that has began this
good work will carry it on to pei^fection. And let us
therefore, go on in our way, rejoicing in God our Sa-
viour, and growing in grace, while we are looking by an
eye of faith to our exalted Redeemer, for the continual
supplies of his grace, and the aids of his spirit, to
strengthen us for every good work and to perfect holi-
ness in his fear*

But have not some of us reason to fear that this is
BOt our character ; that we are not dead unto sin and
the world, and alive unto God ? that the spiritual life
is not yet begun in the soul ? If your own consciences,
my friends, testify against any of you this day, that this
is indeed your melancholy condition ; be entreated, as
you regard your immortal souls ; as you prize an inter-
est in the blessings of the Redeemer's purchase ; as you
value the favor of God, which is life, to give yourselves
no peace, until you have reason to hope better concern-
ing your spiritual staie. While you wait upon God in
the ordinances of his appointment, plead with him for
the renewing and sanctifying influences of his holy spirit,
to mortify your in-dwelling corruptions, to create you
anew to good works in Christ Jesus, and to enable you
to serve him in newness of life. Belay not a matter of
such importance. It is your life ; it is your happiness :

THE HIDDEN ilFE OE A CHRISTIAX. o3i

For *^ except a man be born again, be cannot see tte
kingdom of God." And may tbe God of all grace
quicken us all to tbis most necessary of all concerns,
and begin and carry on his own work in our souls, un-
til we be finally brought to tlie uninterrupted ^^njoy-
mentof himself in glory.

SERMON XVIIl.

ENTERING IN AT THE STRAIGHT GATE

lUKE, XIII, 23-24.

Tlien said one unto him, Lord, are there feiv that Ic
saved"^ Jind he said unto fliew, strive to enter in at the
straight gate, for manij, I say unto you, will seek to
enter in, and shall not he able.

We are not particularly informed, who it was, that
asked this curious and uninteresting question, of out
Lord : but it is probable from the decency of the man-
ner, in which it was proposed* that he was one of our
Lord's professed disciples. But whoeyer he Avas or
whatever were his views in tlie interrogation, it way
certainly a matter of mere curiosity, and of no real ad-
vantage to the enquirer. Hence our Lord waves giving
a direct answer to the fruitless enquiry, and thereby
tacitly reproves his presumption, in desiring to know
the hidden things of God with which he had no concern*
but in the place of it gives him, in common with those
that were present, an admonition, which was of infinitely
more advantage to them, as tending to their own par-
ticular salvation. " Strive to enter in at the straight
gate, for I say unto you that many shall seek to enter
in and shall not be able." As if he had said, I am not
come to answer such fruitless enquiries, as these, which

ENTERING IN AT THE STRAIGHT GATE. 353

are only suggested by an idle curiosity, and which when
resolved, would have no influence on your own salvation,
but I am *^ come to seek and save those that were lost ;"
therefore I exhort you to ^* strive to enter in at the
straight gate." For I, who am to preside at the judg-
ment of the last day, assure you that many shall seek,
who shall not be able, to enter " many shall say to me.
Lord, Lord, have I not prophesied in thy name and in
thy name done many wonderful works and even cast
out devils in thy name ; but I will declare to them, I
know you not, depart from me, ye workers of iniquity."
But however it may fare with others, with whom you
have no concern, my admonition is to you to " strive to
enter in at the straight gate. Do not imagine that the in-
estimable privilege of entering in at the straight gate,
which I have told you before, leads to life eternal, is to
be obtained by a few lazy endeavours or inattentive
wishes ; you must use the utmost possible endeavours,
employ the most vigorous exertions of both body and
mind, and even against the most virulent opposition.
If you expect to enter into life eternal, you must strive
with all your might and in good earnest, for through many
tribulations, the rigliteous themselves are scarcely saved,
and thus you must all enter into the kingdom of Heaven ;
" for it suffereth violence, and the violent take it by
force."

In conformity with this, the christian life is frequent-
ly compared, with the greatest propriety and elegance,
to fighting, running and wrestling,* exercises that re-
quire the greatest exertions of the active powers, both

of body and mind. The metapher, which our Saviour

Y2

3b'h ENTBUIx^G IN AT TUE STllAlGHT GATE.

uses in our text, is evidently borrowed from the Roman
and Grecian games, Avhere none made any considerable
figure, but sucli as had been previously inured to them
hy the closest application and the severest exercise.
Consequently our Saviour's idea, of striving to enter
in at the straight gate, must imply our exerting our-
selves with vigour, and our using our constant and
earnest endeavours, to obtain the salvation of our souls
and an admission into the kingdom of heaven.

Saints and sinners, tlie regenerate and unregenerate^
high and low, rich and poor are all equally concerned in
this admonition of our Lord; for whether they are, or
are not in a state of grace, and have experienced the
saving operations of the spirit of God, by Avhich they
are made new creatures, or are yet in the " gall of bit-
terness and bonds of iniquity," they have all equally im-
mortal souls, and should use their utmost endeavours
to secure their salvation, or to gain their admission
into the straight gate, that leads to life eternaL

Our divine Redeemer never gave an injunction, which
was not authorised by the principles of infinite wisdom,
for he was the wisdom of the father ; and hence he has
enforced the exhortation in the icxty by the most cogent
reasons. " Because mauy shall seek lo enter in and shall
not be able." Many will seek it, in a careless and indif-
ferent manner, as if it was a matter of course, that tlu^
gates of heaven should be expanded for their reception,
whenever '*hv;y shall be pleased to say, " Lord, Lord,
open unto us ;" many will seek it in consequence of
their OAvn imaginary righteousness, without any depen

EXTEHIXC IX AT THE STRAIGHT GATE. 355

dence upon the righteousness and atonement of a Re-
deemer for their pardon and justification : many will
seek it on principles of their own devising, without
regarding those that are fixed hy infinite wisdom and
revealed in the gospel ; and many more will trifle with
the calls of the gospel, and put off their repentance and
amendment of life, until their day of grace sliall he
over ; until they are called to their final reckoning,
for which they have made no preparation.

The entrance into heaven is said in our text to he
through a straight, gate, douhtless in respect to the
many difficulties and ohstructions, that attend the Avork-
ing out our own salvation, or finally gaining admission
into the Paradise of God. The way of error and vice is
said to he wide and the gate to final destruction is
broad ; because it is easy for our corrupted natures to
lind and pursue it : but the ways of righteousness and
life are represented as straight and narrow, on account
of the many difficulties we must encounter, the enemies
we must subdue, and the hardships we must sustain in
the heavenly road. By the metaphorical expressions
of a gate and a way? our Lord considers the happiness
of heaven under the notion of a glorious mansion, to
which there is a certain narrow way that leads through
a straight gate, intimating thereby the difficulties and
struggles of the spiritual life, occasioned by our cor-
ruptions '. As he says on another occasion, <* In my
father's house are many mansions, and I go before
you to prepare a place for you." And the apostle John,
using the same metaphor, says blessed are they that do
his commandments, that they may have a right' to the

356 ENTERING IN AT TH£ STRAIGHT GATE.

tree of life, and may enter in through the gates into (he
city.

In the farther prosecution of this suhject I shall en-
deavour to shew through divine assistance,

I. What is implied in striving to enter in at the straight

gate.

II. The dreadful consequences of not striving.

HI. The happy consequences of striving effectually.

IV. What connection there is hetween an unconverted
sinner's striving, and his ohtaining eternal life.

V. Why many, that seek to enter in, shall not he ahle.

I shall not detain you with the discussion of all these
points, at the present time, but only request your at-
tention to them, as they occur and God gives us an op-
portunity.

I. What is implied in striving to enter in at the
straight gate.

1. Striving signifies that some vigorous effort is to be
used for some important purpose. There is no need
of a vigorous effort, where there is no labor to be sus-
tained, no opposition to he overcome. No man strives,
in any propriety of language, to do any thing, that is
easily within the reach of his abilities. No man strives
to lift a straw. The very idea of striving pre-supposes

ENTERING IN AT THE STRAIGHT GATE. S57

some difficulty and opposition in the execution. This
is the case with the Christian. There are great aud
numerous difficulties lying in his way, and many tri-
bulations, through which he must enter into the king-
dom of heaven. *' Principalities and powers, and spi-
ritual wickednesses in high places ;" the devil, the world
and the flesh, are not to he overcome by a few lazy en-
deavours, and a few cold ineffectual wishes. It will
cost the christian many a struggle, and many a groan
before he be proclaimed a conqueror at last, and crown-
ed with a croAvn of glory

2. Striving to enter in at the straight gate implies
farther, that a man believes, that although it may be
attended with labor and difficulties, yet still it is a mat-
ter of so much consequence in itself and of so much
consequence to him, that it is worth all the labor that
it may cost him. As no man will knowingly ^' spend
his money for that, which is not bread, nor his labor
for that, which profiteth not," he cannot be persuaded
by all the arguments in the world, to " strive to enter
in at the straight gate," as long as he believes that the
gospel is but a '' cunningly devised fable," that there ife
no salvation proposed in it, that is worthy of his accep-
tance, or that he can do very well without it. If he can
be induced to strive to enter into the straight gate, he
must be previously awakened to some sense of his sin,
guilt and misery, and of the necessity he is under of se-
curing the salvation of his immortal spirit, by comply-
ing with the prescriptions of the gospel. The gospel is
a remedial institution, and considers the human race,
not as righteous, but as sinners, apostate, degenerate

355 ENTERING IN AT THE STRAIGHT GATIE*

and guilty creatures, justly obnoxious to the wrath of
God. It is in this view that mankind are considered in
the gospel, as involved in a state of sin, condemnation
and ruin. And no person can be supposed to use his
endeavours to obtain deliverance from this state, or to
have a part in that salvation which the gospel reveals,
while he remains in a state of carnal security, or has no
sense of his misery, as lying under guilt, condemnation
and alienation from God. The doing of any thing at all,
although it cannot be properly denominated striving,
with a view to obtain a deliverance from wrath and the
dreadful consequences of sin, must necessarily imply,
that the person, who does so, believes himself to be a
sinner, and as such justly exposed to tie indignation of
heaven, and that no labor and pains, which he can be-
stow, will be too much for the aecoinplishment of so
desirable an object.

3. Striving also implies, that a person earnestly de-
sires an interest in the salvation revealed in the gospel
by Jesus Christ. Desires always go before endeavours,
both in temporal and religious matters. A man's stri-
ving, or using his endeavours, to obtain riches, pleasures
or preferment, supposes his heart to be set upon the«e
things ; for otherwise he would give himself but little
trouble about them. And this is evidently true of all
our endeavours in religion, or our striving to enter in
at the straight gate into life eternal. All efforts of this
kind evidently suppose that we sincerely desire to ob-
tain salvation ; nor will any man strive as he ought to
do, unless his desires are strong and vigorous, in some
proportion to the apprehended importance of the end

ENTERIMG IN AT THE STRAIGHT GATE. 359

proposed ; nay, unless he believes that the salvation of
Ms soul is of more consequence to him than the posses-
sion of the whole world. For he that postpones the
salvation of his soul to the acquisition of any thing that
this world can bestow, cannot be said, with any pro-
priety of language, to strive to enter in at tlie straight
gate.

4. This striving implies the Use of proper means and
care and diligence, to be rightly informed concerning
the way of salvation and to guard against fatal errors in
this respect. For certainly we cannot be said to strive
to enter in at the straight gate, into life eternal, if wc
are unsolicitous to enquire, where or what is that nar-
row way that leads to the kingdom of heaven. There
is but one way of salvation, and that is what Christ,
and his apostles have taught mankind. He says, that
he was " the way, the truth and the life, and no man
comes to the father but by him." His apostles taught
the same doctrine, of whom it was said, " these men are
the servants of the most high God, who shew us the way
of salvation." They pointed out the same road and
taught the same doctrines, which tliey had learned from
him, and therefore assure us, that " there is one faith,
one baptism, one Lord, and one God and Father of us
all." There is therefore, as certainly but one true
faith, or one true gospel, in the faith of which we are
to be saved, as there is but one God, and one Redeemer,
But this way of salvation may be mistaken by those
who are careless and negligent about it. And if there
are some things in the scriptures " hard to be under-
stood, which the unlearned and unstable wrest to their

360 ENTERING IN AT THK STRAIGHT GATE.

own destruction," as they do other scriptures, and if
there are some, " who receive not the love of the truth,
that they might he saved; and that therefore God
shall send them strong delusions, that they sliould be-
lieve a lye, tliat they all might he damned, wlio believed
not the truth," as the apostles of our Lord inform us ;
nothing can be more certain, than that there is a possi-
bility of mistaking this only way of salvation which our
Lord has pointed out, through ignorance, inattention,
prejudice or the turbulence and hurry of unruly pas-
sions. And if there is this possibility of mistaking the
way of life, there arises a necessity of care and dili-
gence to make ourselves acquainted with the funda-
mental doctrines of the gospel, and to guard against
dangerous and fatal errors in this respect. Nor can
any man be supposed heartily to desire and earnestly to
strive to enter in at the straight gate, unless he be sor
licitous to find it.

5. This striving supposes and implies in it earnest
prayer to God for the sacred illumination of his spirit ;
for his guidance and direction in the way of life ; for
the pardon of sin and assistance in duty; for a new
heart and a right spirit ; that he would purge our con-
sciences from dead works ; create us anew to good works
in Christ Jesus, and enable us to serve him in newness
of life. Prayer is one of the most important means of
striving to enter in at the straight gate ; and the ne-
cessities of such feeble and helpless creatures would
naturally point out this method of deriving assistance
from a source that is inexhaustible, always at hand,,
ready to be opened for our relief, and can never fail in

EXTJEEIKG IN AT TfIS STSAIGHT GATE. 561

our extremities. And there are so many exhortations
and encouragements to us lor tlie constant exercise of
this duty, in the same oracles, and so universally known,
that it seems unnecessary to dii^ect your attention to
any particular one, on the present occasion. So that if
any person restrains prayer hefore God, and ahoundiiig
in his own wisdom, knowledge and strength ; imagines
that he can, without divine assistance, work out his own
salvation ; find the w ay to eternal life ; guard against
fatal errors ; overcome the opposition and enemies, that
stand in his w ay, and enter into the straight gate, in
his own strength, he Avill find himself raiserahly mista-
ken, and have reason to fear, least for his presumption
he may he given up to strong delusions to helieve a lye,
and finally be excluded from the gates of the city of the
new Jerusalem.

6. Striving to enter into the straight gate, implies a
resolute struggle against sin and temptation, and watch-
fulness against the corruptions of our hearts, and a
constant endeavour to avoid and forsake all those vicious
practices, which God has forbidden in his word, and
which bring down the w rath of heaven on the children
of disobedience. For certainly that man cannot be
said to strive to enter in at the straight gate, who does
not endeavour to avoid those vices, against which the
wrath of God is revealed from heaven, and which, if
persisted in, would disqualify him for the joys of eter-
nity. To live in the practice of any sin is so far from
striving to enter into the straight gate, that it only
qualifies for herding with those apostate spirits, who

are for ever exclnded from the new Jerusalem.

Z2

66^2 ENTERIJNG IN AT THE STRAIGHT GATE*

7. But to abstain from sin, is not of itself, sufficient
to entitle us to an introduction into lieaTcn. \Vc Diust
also conform to God's will, and perform wliatsoever he
lias commanded us. And unless wc are careful in this
respect, wc cannot be said with any propriety to be
striving to enter into the straight gate. '< Not every
one tliat saith unto me, Lord, Lord, shall enter into the
kingdom of heaven, but he that doetli the will of my
father, who is in heaven," said our Saviour, who came
from the bosom of the fatlier, and hath revealed him
unto us. And this will be found at last to be the funda-
mental law of his kingdom. One would think, that it
was hardly possible for any person to deceive himself
so much, as to imagine that he is really striving to enter
into the straight gate, who is not endeavouring to com-
ply with the known will of God.

This striving plainly implies that we should abstain
from every thing that would obstruct, and that w©
should comply with every thing that would promote,
our eternal salvation. Yet it is far from our design to
insinuate, that by all our obedience we could merit sal-
vation, or that God was under any obligations, in point
of either justice or equity to admit us into heaven, on
account of any thing that we could do in his service ;
for still we are but unprofitable servants, nay worse
than unprofitable, for we arc guilty creatures, and liable
to the wrath and indignation of God, and if ever we arc
made partakers of eternal life, it must be acknowledged
as the free and unmerited gift of divine grace, through
our Lord Jesus Christ, who hath redeemed us from
the curse of the law, and has introduced that righte

ENTERING IN AT THE STRAIGHT GATE. 363

ousness, ttirougli which alone wc can he justified in the
sight of God. A dependence therefore on him as the
mediator between God and man is implied in the very
notion of our striving to enter in at the straight gate.

8. Lastly this striving must be perpetual and perse-
vering as long as it shall please God to continue us in
this state of trial. For if any persons after having by
thus striving escaped the grosser pollutions that are in
the world, should afterwards return to their former
careless and wicked way of living ; the apostle com-
pares them to « the sow that was w ashed, returning to
her wallowing in the mire." Nay he says of such persons,
*• that it had been better for them not to have known the
way of righteousness than thus to turn from the holy
commandment delivered unto them."

If it should now be asked whether an unrcge aerate
sinner can thus strive to enter in the straight gate ; I
answer, yes. There is nothing that I have said that
necessarily supposes a state of grace, that the person is
born of the spirit and become a new creature by the re-
generating grace of God. But if it should be farther
enquired, whether a sinner can be supposed thus to
strive antecedently to any influence or operation of the
good spirit of God upon his heart ? The answer is, by
no means. The operations of the spirit of God are as
extensive as the calls of the gospel, and none to whom
the gospel comes are utterly neglected by this sacred
agent. God is daily striving with sinful men, by his
word and spirit and the vt^orks of his providence, awaken-
ing them to a sense of their guilt and misery, antece

364 ENTERING IN AT THE STEAIGIIT GA*f£.

dently to their striving or doing any tiling to^vards their
own salvation : so that Avlien men arc finally brought to
love God and to delight in his service, it is heeause he
first loved them, awakened them to their duty and as-
sisted them in the performance of it. Nay, so extensive
and universal are the common operations of his grace,
that he not only strives with those, who are excited
thereby to strive for themselves, and to work out their
own balvation w ith fear and trembling ; but he also
strives with those who are so far from yielding to the
operations of his grace that they are said, in scripture,
to give, to resist, and even to quench the good spirit of
God, until he, in righteous judgment leaves them to
themselves, and gives them over to a reprobate mind t
in conformity to his ow n threatning, " that his spirit shall
not always strive with man,"

II, The dreadful consequences of not striving to enter
in at the straiglit gate.

Striving to enter into tlie straight gate, or using
our best endeavours to work out our salvation, and to
obtain eternal life, is so necessary by the constitution
of God, that without it we can never behold his face in
mercy nor enter into his kingdom. However free the
grace of God may be supposed to be, yet nothing can
be more manifest, than tlrat he has required something,
some duty, to be done by us towards our own salvation,
although nothing is required to be done in our own
strength, or without the gracious assistance, which he
is always more ready to afiord than we are to pray for
it. The contrary supposition would involve in it, the

ENTERING IN AT THE STRAIGHT GATE. 365

absurd assertion, that a man migbt sliare in the salva-
tion offered in the gospel, v.ithout even believing it ;■
without being a^vakened to a sense of his guilt and dan-
ger : Avithout repenting of his sins and forsaking them ;
Mithcut praying to God for a pardon, or for his holy
spirit to enable him to comply with his prescriptions ;
and although he is so far from mortifying his corrup-
tions, that he daily indulges them, and continues to do
so until the end of life. This is so monstrous a suppo-
sition tliat no man in his senses can believe it. Striving,
therefore, to enter in at the straight gate, is so essen-
tially necessary, that without it, no man can see the
Lord, And what does this imply ? What less, than the
loss of eternal life, glory and felicity, the subjection to
eternal punishment as sinners, together with an addi-
tional weight of woe and misery, arising from our ne-
glecting and despising the gracious calls and invitations
of the gospel ? The straight gate is the only entrance
into life, joy, glory and immortality ; so that not to en-
ter in thereat, is to be banished fram the presence of
God ; from the smiles of his countenance ; from the
incorruptible inheritance and inviolable kingdom, which
he has in reserve for his children. In heaven alone
these things are reserved, and there is no access to
them but by the straight gate ,• and no person can ever
taste of them, but those, who enter in through this
straight gate and walk in the narrow way that leads to
life. But the loss of heaven and of all the joys of im-
mortality is far from being the whole consequence of
not striving to enter in at the straight gate. This ex-
clusion from heaven is followed by an immediate detru-
sion into hell, « where the worm dieth not and the fire

366 ENTERING IN AT THE STRAIGHT GATE.

18 not quenched." As sinful creatures, we are exposed
to condemnation by the just judgment of God. Nay, we
are under his condemnation already ; being liable to
death by our primitive apostacy from God, until wc
are delivered from it by the redemption purchased by
Christ. For it is only " to them that are in Christ Je-
sus, and who Avalk not after the flesh, but after the
spirit, that there is no condemnation." Now, think
with yourselves, what a terrible thing it is to fall into
the ha'ids of the living God, and to lie forever under the
incessant manifestations of his eternal wrath. How
holy a being is God ! how pure and immaculate is his
nature ; how great is his abhorrence of sin ; how deter^
mined is his resolution to punish it, and how unlimited
is his power to execute, whatsoever the rectitude of his
nature, or the constitutions of his kijigdom demand !
"When the impenitent sinner continues to refuse the of-
fers of salvation through a Redeemer, and unreclaimed
by the means of salvation proposed in the gospel, and
instead of being mortified becomes more and more ob-
durate and hardened in sin, the Lord will swear in his
wrath, that such abusers of his mercy shall never enter
into his rest. Nay he has assured us that he "will be
revealed from heaven in flaming fire, to take vengeance
on all them that obey not the gospel of his Son." How-
ever foolish sinners may flatter themselves with the
hopes of impunity and imagine that God will not pour
out the fierceness of his wrath on the impenitent work-
ers of iniquity; yet they will find, that " God is not a
man, that he should lie, nor the son of man that he
ahould repent ;" that his threatnings will as certainly
be accomplished as his promises. There remains no-

ENTERIXG IN AT THE STRAIGHT GATE. 367

thing, therefore, for the impenitent workers of iniquity,
who will not strive to enter into the straight gate, but
the " blackness of darkness and everlasting banishment
from the presence of the Lord, and the glory of his
power ;" when the miserable out-cast Avill fmd what a
terrible thing it is to fall into the hands of the living
God.

And it is farther to be observed, that those who arc
favored with the gospel, and yet neglect to strive to enter
in at the straight gate, will incur an additional weight
of woe and misery, as despisers of the grace of the gos-
pel. God has, in amazing compassion, opened a way
of salvation and pardon, through the mediation, th«
death, and sufferings of his own Son, for guilty, lost and
condemned sinners. Nay, he has proclaimed it to all the
world, that his grace is free to all that are wilHrig to
partake of it, that " whosoever will, may come to the
waters of life and drink ;" " that they may buy wine and
milk, without money and without price." Now ii you
neglect this method of salvation, and think that eternal
life does not deserve your striving to enter in at the
straight gate, you will not only remain un^ier the guilt
♦of all your other sins, but you will be also justly charge-
able with the additional guilt of despising the goodness
of God, even the riches of his goodness and patience ;
and if so, what can be the melancholy consequence, but
that you will thereby " treasure up to yourselves, ad-
ditioiial wrath against the day of wrath, and the reve-
lation of the just juf^gment of G od." In conformity to
this you find our Lord himself, wlio is appointed the
future judge of the world, pronouncing a peculiar woe

368 ENTEUING IN AT THE STRAIGHT GATE.

against the inliabitaiits of Cliorazin, Bethsaida, and Ca-
pernaum, where he had preached the gospel of his king-
dom, and performed many wonderful miracles in attes-
tation of his mission from the father, and assuring them,
that because they, notwithstanding, continued impeni-
tent and unreformed, it would be more tolerable for the
inhabitants of Sodom and Gomorrah, those accursed
cities, that were swept off from the face of the earth
by an unparalleled destruction, than for them in the
day of judgment. Hence also, you find the apostle Paul
asking the awakening question, " How shall we escape
if we neglect so great a salvation, which first began to
be spoken by the Lord ?" " And if he that despised
Moses' laws died, without mercy ; of how much sorer
punishment think ye they shall be thought worthy, who
have trodden under foot the blood of the Son of God.'*
These are the dreadful consequences of not striving to
enter in at the straight gate. They will not only re-
main forever under the displeasure of God as sinners,
but also be subjected to a peculiarly aggravated con-
demnation, as despisers of that glorious salvation which
is provided and offered in the gospel.

Reserving the other heads of discourse for anothei**
opportunity, we shall conclude with a few reflections,

APPLICATION.

1. From what has been said, we see that the secu-
ring of eternal happiness is not so easy a matter as many
seem to imagine. They seem to treat it as a matter of
amusement or a matter of course, that when they die
they have nothing to do, but to step out of life into the

ENTERING IN AT THE STRAIGHT GATE. 369

new Jerusalem, witlidiit any pains or labor, or self-de-
nial, without any intense application or vigorous exer-
tion. Our SaviouTj who certainly knew the way of life,
enjoins us to strive to enter into the straight gate ; plainly
implying, that the business of religion, the preparing
the temper of our souls for the employments of heavenj
is a matter of the utmost importance, and accompanied
with great difficulties, requiring the most anxious con-
cern, the most iixed resolutions, and tlie most vigorous
exertions. The scripture metaphors of " figliting, run-
ning, wrestling, striving, resisting unto blood, crucify-
ing the flesh, cutting off a right hand and plucking out
a right eye," by which the cliristian life is represented
to us, must certainly imply continued cxeilion and care,
and the most vigorous endeavours that we can possibly
use, to prepare for the fortunes of that endless voyage ;
and by no means represent heaven as a mighty receptacle
for the drones of this lazy and indolent hive. Yet there
are many in the world, who, instead of making the sal-
vation of their souls their principal concern, and the
object of their most industi'ious endeavours, consider it
rather as something which is beside the main business
of life, something that is subordinate to the getting of
riches, the encreasing of their for times, their honor or
their power; or what may be easily accomplished after
they have indulged themselves in their amusements, their
pastimes, and their sports. But such persons will find
themselves miserably mistaken and disappointed^ if they
expect in this easy way to gain admission into heaven,
into which we must enter through many tribulations,
and into which the righteous themselves scarcely enter;^
after all their struggles, their mortification and their

37© ENTERING IN AT THE STRAIGHT OATli*

•triviiigs ill the cliristian warfare, liet none delude
themselves with th« imagination, that they are in the
waj that leads to life eternal, while they live in this
loose thoughtless and negligent manner, nor unless they
strive in good earnest to enter in at the straight gatcy
as a matter of inhuite eoncern to which, in comparison,
all other things are of trivial eonsequence.

Let me therefore exhort and entreat you all to labour
and strive to enter into the straight gate, that leads tn
eternal life. In tempomi matters, if you lose your la-
bour, your loss is but small } but in this ; if you strive
successfully; your gain is immense; no less than a
crown of righteousness, an inviolable kingdom, ^* an in-
licritancc incorruptible, and that fadeth not away.'*
You will be introduced to joys, which eye has not seen,
Bor ear heard, nor has it entered into the heart of man
to conceive. And you have the greatest reason to hope
for success. That merciful God, who pities you in your
struggles in the spiritual warfare, who warns you tft
fly from the wrath to come, and exhorts and beseeches
you, to seek first the kingdom of heaven, and the righte-
ousness thereof, will be ever nigh to assist you by his
grace, to uphold your goiogs, to lead you by his coun-
sel, to crown you with victory, and " make you more,
than conquerors through him who has loved you and
washed you in his blood :" Go therefore in the strength
of the Lord, ** making mention of his righteousness"
and truth, and depending upon his gracious promises,
that if you *^ ask, you shall receive, if you seek you shall
find, and if you knock, it sball be opened unto you."
And if you thus strive to enter into the straight gate.

ENTEEING IN AT THE STKAIGHT GATE^ STi

and do his commandments, he will never leave nor for-
sake you, but will give you <* a right to the tree of life,
and cause you to enter through the gates into the citf*'
of our God an4 Redeemer.

SERMON XIX.

PllEPARATION FOR DEATH,

MAT. XXIV, 11.

Therefore he ije also ready; for in such an hour as ye
th'inli not the Sou ofmun cor^uth.

The great business of life is to prepare for a com?
fortablc and happy conclusion of our >vork. And it is
likely, that he, ^vho thinks most on death, and keeps
liis great end closest in view, ^vill be best prepared for
his change. For by the blessing of God, this sacred
study has a happy tendency to make us more careful of
our time, and more diligent in improving it for the best
of purposes. It will make us more vigorous and indus-
trious in seeking to obtain iliose virtuous habits and gra-
cious qualifications, which alone can prepare us for fu-
ture happiness. For universal experience proves, that
the near prospect of death, makes all, both goo'J and
bad, more serious, and more thoughtful of themselves
and another world. This makes the men of piety and
religion much wiser than ever they were before in any
part of their lives, and better judges of the value of
time, and of the w orth of their immortal souls. And in
what affecting language do the most stupid and careless
sinners express their awful apprehensions of an unknown
eternity, and their contempt of the vanities of this world,

PREPARATION POR DEATH. 373

Ibr Mhicli tliey had bartered a^vay their souls. What
would they not then give, to escape the torments of hell,
and to obtain the glories of heaven? And >vhy this
mighty change in their sentiments ? Is it not evidently,
because they are brought to consider with seriousness
and attention, the inconceivable difference between this
and the coming world ? And surely then, the study of
death, which transmits us from time to eternity, must
have the same happy tendency to engage us to secure our
title to ^< the inheritance with the saints in light." If the
near views of eternity can awaken the careless and se*
cure sinner, and animate the pious christian to more
ardent aspirations after heaven and happiness ; the pro-
per consideration of death must have the same effect.
For this places us on the verge of time, and brings eter-
nity near in view 5 because of the great uncertainty of
the hour of our dissolution. Reason and revelation
teach us to consider death as near at hand, in as much
as we know not but this night our souls may be requi-
red of us. Thus our blessed Saviour commands in our
text : " Be ye also ready ; for in such an hour as ye
think not, the Son of man cometh.'^

We propose, through divine assistance, to assist your
meditations on this subject, by considering,

I. Wherein our readiness or preparation for death con-
sists.

IT. Why we should always be in readiness to die.

I. Wherein our preparation for death consists.

35^1} PKEPABATIO-N FOR DEATH*

Our preparation for death may be considered either
as hahiUml or actual; the first, indispensably ijicces-
sapy to our futiii^ happiness ; the other, most desirable
for our support and comfort in death. We shall con-
sider both, and shew wherein they consist.

1, JVherein does our kaUtual 'preparation for death
consi»U

It must be allowed by all, that no man is habitually
M for death, >vho is not also prepared for heaven. Now,
the saered oracles require it of us, as a necessary quali-
fication for heayen, that we " be hmm againp horn of
the spiHt, created aneiv unto good works in Christ Je-
sus f^ and he renewed in the spirit and temper of our
minds. Or in other words, our habitual preparation
for death or for heaven consists in that saving chanj^c,
which the spirit of God works on the hearts and livt?s
of his children ; whereby all the powers and faculties of
the soul are renewed, and holy and divine dispositions
are implanted in the heart, which draw forth the de-
sires towards God and Christ, and discovep themselvie*
by a conversation becoming the gospeL

Hence, this JiaMtual preparation for death, must im-
ply such a conformity of temper to the whole will of
God, that the understanding' of the perso^n, who has ex-
perienced this saving change, is enlightened in the
knowledge of Christ. The gospel ministry, which was
instituted among men, to open their eyes, and to tura
them from darkness to light, by the spirit of God, has
answered this important end to those that mt hBvu

PKEPAKATIOX TOR DEATH* ^75

again through the word of truth* They are hrought to
have lively and affocting yIcws of divine things, which
counteract the former apprehensions, by which the soul
was kept bound in sin ; so that the influence of light in
the mind prevailing, their practical judgment is altered,
and the objects of their faith appear the greatest reali-
ties. They have just and scriptural views and appre-
hensions of the divine perfections, together with the
most humbling thoughts of themselves, and the deepest
conviction of sin and guilt. Discerning and mourning
over the corruption and deeeitlulness of their hearts
and tlie badness of the principles, upon which they gene-
rally acted before, they are persuaded, that in them-
selves they are " poor and wretched, and miserable and
blind and naked," justly exposed to the divine displea-
sure, unable to atone for their sins, or to deliver tliem-
selves from helL And together with these views of
their sin and danger, they have been brought to see,
that God was willing to receive them into favor through
his Son 5 and that Jesus Christ was in every resj>ect
qualified to become such a Saviour as they stood in need
of. That their ignorance may be removed by that
prophet sent from God ; that their guilt might be ex-
piated by his sacrifice and atonement ; that their souls
may be washed in his blood, and purified by his spirit;
and tliat this victorious captain of their salvation was
both able and willing to rescue them from tyranny, and
to bring them into liberty and glory. And fi'om a
thorough conviction of the necessity they lay under, to
apply to him for salvation, (which can be procured by
no other, for them,) they have been brought to accepi
#f him on the terms of the gospel. They have been

376 PREPARATIOX FOU DEATH.

led by the spirit of God to view with attention^ wonder
and gratitude, the treasures of wisdom and knowledge
of grace and glory, whicli are lodged in the great Me-
diator, and which are sufficient for the supply of all
their wants, he they ever so great or numerous ; and
hereby they are brought deliberately, cordially, and
willingly to comply with the glorious proposals of peace
and pardon, that are made through him in the new co-
venant. And thus.

Their wills are renewed and changed as well as their
understandings. Thus that " carnal mind, which is en-
mity to God,'* and will not submit to his wise and good
laws, is removed ; that unwillingness, which the unre-
newed sinner discovers, to come to Christ, to take his
yoke, to crucify the flesh, and to part with a right hand,
or right eye, some darling sin, for his sake, is power-
fully conquered ; and they are made a willing people in
a day of Christ's power. Those that are born of God
have every high thought, that exalteth itself against
the knowledge of Christ, brought into subjection to
him ; and all their prejudices against God and divine
things being removed, they cheerfully submit to his
laws, and to the self-denying terms of the gospel. They
chuse God for the portion of their inheritance, Jesus
Christ for their Saviour and Redeemer, in all his glori-
ous characters and offices, and the holy spirit with all
his gracious influences for their sanctifier and comforter^
The general determination, upon which they act, is to
promote the glory of God, and to obtain his favor ; and
hence they exi)ect it only in the way, that God has pre
scribed, and on the terms, that he has proposed.

tSEPAEATION TOR BEJLTIU S7f

And farther, as tliey nre renewed ia the ^vholc man^

the affections and passions, which in the lUiregenerate

are prevailingly set on earthly objects, are in them en-

gaged for God and divine things. Althoiigh these will

operate in different degrees, in different persons, accoinl-

ing to their various natural constitutions, tempers, cdii*

cations or customs ; yet as tliey make an essential part

of our frame, it is impossible but that they will in some

measure be expressed with a matter of such importance

as religion must appear to be. Love to God is the

ruling principle in their heart, although it may in many

instances be greatly obscured by an irregular degree of

self-lave, or too strong an attachment to earihly profits/

pleasures and honors. Although they may not have

arrived at full assurance of the divine f?.yor, which in-

flames the christian's love to God more than any thing

else ; yet the views Avhich they have of God as infinitely

the most amiable and glorious being, as daily loading

them with the common blessings of his providence, and

the special privileges of the gospel ; as reeoncileable to

sinful men, and accessible through a Redeemer : will

diffuse delight and love through their souls, wliidi will

daily encrease as they advance towards the full assu-^

ranee of faith. And the blessed Jesus appear (o them

"the chief among ten thousand and altogether lovely.'^

It is also another branch of their character that they

love the holy spirit, tiie author of the spiritual life, who

communicates to them the foretastes of heaven, by

whom the love of God is shed abroad in their hearts,

and by ^vhom they are sealed till the day of redemptionr

And it is natural for those, who love the adorable

Trinity, and feel themselves happv in the communica«^

B3

378 mEPAHATION rOR DEATH*

iions of the divine favor, to be enlarged with a diffuse
love and benevolence for the whole human race, and
more especially for the household of faith. In propor-
tion as they are renewed and sanctified, their hearts
are melted down into tenderness and compassion, and
warmed with love and charity. Hence they long for op-
portunities of doing good ; for a greater degree of ac-
quaintance with divine and spiritual things ; for a
greater conformity to the image of Christ ; more love
to him ; more delight in his service ; more enlarged com-
munications of grace ; and greater advancements in the
spiritual life. And thus all the other affections of their
souls are regulated by this, and act in subordination to the
great end, which their love to God and man prompts
them to i>ursue. And lastly

In coriselquence of this renewed and divine temper and
frame of mind, the general tenor of their conduct is
such as the gospel requires. Persuaded of the necessity
of forsaking every sin of every kind, and convinced of
their own weakness and inability, they resolve in the
strength of divine grade^ that they will have no more
to do with the unfruitful works of darkness, but will
yield themselves to God as alive from the dead, and
employ their members as instruments of righteousness*
Hence their principal activity and vigor is spent in
pleasing God, in laying up their treasures in heaven,
in endeavours to grow in grace, and to prepare for that
state of holiness and happiness, into which they hope
soon to be translated. Thus they endeavour to live as
strangers in this world, travelling to the new Jerusa-
lem, the city of their King, their Father and their God.

BHEPAEATION TOH HEATH. 379

serving him with their souls and their hodies on the road,
and adorning his doctrines iu all things.

These things constitute the principal part of the cha-
racter of those that are born of God, and that are ha-
bitually prepared for death and judgment, heaven and
eternity. And nothing short of this can constitute an
habitual preparation for death. ^< For except a man he
born again, he cannot enter into the kingdom of
heaven."* And none but those that love God can be
happy in liis presence ; and none can love him, but those
that are like him ; and nothing can make us like hira,
hut the impress of his OAvn holy image on our hearts
communicated in regeneration. And therefore this con-
formity to God, and nothing else, can make us habitu-
ally prepared for death, or for heaven ; the happiness of
which consists in the perpetual enjoyment of the love
of God.

2. But hesides this hahitual readiness f&r death, there is
also an actual readiness, which consists in the lirehj
M;ercise of grace at the season of death*

The vigorous and lively exercise of those gracious
habits and principles which are formed in the soul at
its conversion, and by which it is habitually prepared
for death, is what constitutes an actual readiness to die.
The natural fear of death is in a great measure con-
quered by an ardent love to God and Christ ; a lively
faith in the Redeemer ; a realizing view of heaven ^

* Job. Ill, S,

3S(> PMEPARATiaX roil IJKATir,

an^ a longing desire after perfection in holiness auii
happiness. For that which most of all reconciles the
liumble cliristiaii to the thoughts of his dissolution is
the firm persuasion, that he is goitig where all the
great and precious promises of the new covenant, ishall
he completely fulfilled ^ where he shall he discharged
from the tedious Vr arfare of mortality , where he shall
be delivered from every thing, th?it could tempt to of-?
fend his God; and where he shall exult forever in the
irjanifestations of his eternal love. These exercises and
prospects gild the horrors of death ; disarm it of its
sting, and make it assume the appearance of a friendly
and welcome messenger, dispatched from heaven, in rcr
lieve us from i^ain and misery, and to bring us in safety
to our father's house. This makes the lively christian
desirous " to depart and to be with Christ, which is.
Bar better." So that if we would be prepared and in ac-
tual readiness for our removal from time to eternity,
we should every day we live, endeavour to cultivate that
faith and hope, that love and heavenly-mindedness,
which alone can raise us above the fears of death.
And for this purpose, we should endeavour always to
maintain on our minds a lively sense of death as near
at hand, that we may be as much under the influence
of this thought, as if the physician or judge had passed
the sentence upon us. For by habituating ourselves to
consider death as near approaching, we shall never be
much surprized with it ; but whensoever our Lord
comes, we shall be found watching. And we should
also think often on the glorious inheritance, which God
has prepared for his children, and on the grounds of
hope that we have, of an interest in it. For a realizing

rjRliPAIlATION FOR BEATH. 381

persuasion oF this will make us willing " to be absent
from the body that we may be present with the Lord,"
with whom we shall be joint-heirs of " an inheritance,

incorruptible, undefiled and that fades not away."

And above all, it should be our constant and daily pray-
er to God, that he would make us both habitually and
actually ready for our dissolution ; that he would sup-
port and comfort us in this solemn ar.d critical hour ;
and enable us to perform this last act in life in such a
manner, as would reflect an honor and credit on our pro-
fes sion of Christianity. G od alone can strengthen and sup-
port us in the last struggles of nature, and this severe con-
flict Avith the last enemA'. And therefore we should
look to him for this gracious assistance, which he is
CTcr ready to communicate to his children. This is the
actual preparation for death, wliich arises from the
vigorous and lively exercise of grace implanted in re-
generation, which can administer comfort in a dying
hour. And therefore it is vastly different from that
with which many poor ignorant careless souls launch
into eternity ; viz : a prayer made by a minister in
their chamber; a transient ejaculation or tv.o amidst
the pangs of death ; or the bequeathing to acts of piety
and charity the money which the dying sinner could no
longer spend in sin and folly. Men may think what
they will of these things, and depend upon what prepa-
ration they will, but certain it is, if there be an eternal
world to come, the most important business we have to
transact in life, is to be thus habitually and actually
ready to die.

382 EllEPIlRATlOy rOU DEATH.

XI* Wiry should v,c be ahvays prepared for deatli t

'Bceattse ike time of our dissolution is to us entirely ntir
ecrtain.

In sucli an hour as we think not, the Son of man
oometh. Our times are in the hands of God, and
our continuance in the body depends upon his sove-
reign pleasure. To him, who is the God of the spirits
of all flesh, it belongs to determine how long our souls
shall lire and act in these clay tabernacles, and when
our bodies shall return to the dust, and our spirits to God
who gave them. He, *' in whom we live, move, and have
our being," holds our souls in life as long as he pleases,
and then takes away our breath, so that we die and re-
turn to the dust. Now, we have no lease of future years
from the great disposer of life ; no certainty of a month,
a day, or an hour, to live : but may be dispossessed of
these houses of clay at a moment's warning. We see
that death carries us off the stage at every age and pe-
riod of life. Somo pay but a transient visit to our world,
and close their eyes almost as soon as they have beheld
the light. Others are hurried away as soon as their
reasoning powers begin to unfold ; and the tender blos-
som is nipped before it is fairly opened. How suddenly
are our fondest expectations from a beloved relative
blasted, and all our hopes of their future usefulness dis-
appointed, by the rude relentless hand of death ? How
many arc surprised by the sudden and unavoidable stroke
of death, in all their hloom of youth, or in the midst of
their prospect of many happy days and years to come !
Those very persons, that wc beheld in the morning

rREPARATlOI^ rOR DEATH. 385

flourishing like the grass in all its pride and verdure,
we hare seen cut down and withered before noon. The
seeds of innumerable diseases are sown in our feeble
constitutions, which grow and strengthen there, until
they at last break out with such irresistible violence,
as baffles the pliysiciftn'R skill tiud the force of medi*
«ine. So that the man, who may be to day in his full
strength, wholly at ease and quiet, with his breasts full
of milk, and his bones moistened with marrow, may be
in a very short time groaning under acute pains, and
struggling in the agonies of death. No age nor condi-
'Hon in life is a sufficient security against the sudden
and unexpected attacks of this last enemy. The human
body is a curious and delicate machine, composed of in-
numerable tender parts ; any of which being violently
shattered and broken, may bring on the sudden and una-
voidable dissolution of the whole. So that while we
may be presuming ui)on the firmness of our constitu-
tions, death may be secretly unpinning the clay taberna-
cle, or approaching with hasty steps, to execute his
awful commission upon us. How often does it happen,
according to the parable, that while men are blessing
themselves, in the survey of their ample possessions, and
the smiling prospects of future happiness, that very
night their souls were required of them. If therefore
i^ie time of our death is so exceedingly uncertain, that
we cannot promise ourselves another hour to live ;
what can be more reasonable than to be always pre-
pared for that solemn change ? Surely if it is a matter
of any consequence to be prepared for death, it must be
extremely foolish to neglect it upon the uncertain ex-
pectation of having time enough before us for this pur-

384 PREPAKATION FOK DEATH,

pose ; when we know not whether we have a single
hour. And how much more ahsurd must it appear*
lyhen we consider that an endless eternity of inconceiva-
ble happiness or misery depends upon it. Our future
state^ into wliieh we are removed hy death, will he de-
termined hy our conduct wLUp wc are here, and our
temper when we leave the world. For " as the tree
falleth so it lieth." Those that are prepared for death,
shall be happy through eternity , but those that are
filthy then shall be filthy still, and shall be consigned
to that place of torment, from Whence there is no re-
demption. It is impossible for a good man, who ha»
complied with the terms of the gospel covenant ; who
loves God, and makes it his constant care through the
whole of his conduct to please God, and is thus prepared
for death, not to be happy in another world. Because
he carries with him the very ingredients of happiness.
And it is equally impossible for a careless unrenewed
sinner, under the power of sin disaffected to God, and
unprepared for death, to go to heaven, or to be happy
there. Every one goes to that place he is most fit for ;
to that company, which he most resembles in the ha^
bitual temper and disposition of his soul at death. And
if death makes such a solemn and awful change in our
condition, and removes us either into joys inconceivable
and full of glory, or into torment lasting as our immor-
tal spirits, and exquisite beyond all present imagina^
tion ; what madness can equal that of neglecting to pre-
pare for this important hour, on which the fate of our
souls through an endless eternity depends ,- especially
when the Son of man has assured us that he will come
at such an hour as we do not think ? Prudent men v, ould

PREPARATION FOR DEATIU 385

not ve'ltiire a matter of any considerable consequence
to tlieir health or estate upon so uncertain a foundation.
And why would they venture the weight of their eter-
nal salvation upon so precarious a footing, as the un-
certain expectation of future months and years to pre-
pare for death. From all this then we see with how
much reason our Saviour urges us to be always ready
for our dissolution, from the consideration of the un-
certainty of life. " Be ye therefore also ready ; for in
such an hour as ye think not, the son uf man comcth.'^

Other arguments to enforce the exhortation in our
text might be easily adduced, were there any necessity
for them ; but contenting ourselves with this mentioned
in our text^ we shall now proceed to the

APPlICATlOJf.

1, From the method , in ivMch we slwuld prepare for
death, we see the ahsurdity of those methods which
many take to rise above the fear of it.

Some endeavour to banish the thoughts of death en-
tirely from their minds ; and then it is no w ondcr that
they are not afraid of what they w ill never allow" them-
selves a moment's leisure to meditate on. And thus
thev evade the last hold tliat religion can have on dis-
solute minds. Others, who now and then spend a
thought or two on death at certain intervals, yet con-
sider it as at a very great distance ,• as an evil day,
which they are w illing to put far from them ; and
therefore conclude, that it is time enough to begin to
prepare for it, when it comes nearer to them. Some

586 PREPAKATION TOR DEATH*

again grow insensible to their dissolution from the ex*
ample of those who out of a false affeetation of courage
pretend to despise it; as if they had therein a fortitude
superior to others, when it is fool-hardiness and rash-
ness in the highest degree not to be afraid of this king
of terrors. Others take refuge in a mere moral con-
duet, without any regard to the peculiarities of Chris-
tianity, whereby it differs from natural religion ; as if
discharging the duties which we owe to one another in
our different relations were sufficient to atone for their
monstrous and ungrateful neglect of the blessed Re-
deemer, through whom alone there is salvation. And
others support themselves in the neglect of preparing
for death, from some confused and extravagant notions
of the mercy of God in Clirist, without considering on
what terms that mercy is offered in the gospel ; or that
justice, wisdom and holiness are other attributes as es-
sential to the divine nature as mercy. But the time is
fast approaching, which will effectually discover the
vanity and absurdity of all these methods of banishing
the thoughts of death from the mind. There is no safe
way to rise above the fears of death but by an habitual
and actual preparation for death and heaven.

2. Does our preparation for death consist in the cultiva-
tion of that temper and conduct^ ivhich make us like t$
Christ ^ How foolish then is the judgment of those^
who think they have more than time movgh to prepare
for their removal into another world 'J

They indeed acknowledge that life is excccdingiy
short, an hand's-breadtli, a vapor ; but liltle do they con-

PREPARATION PttR DEATH. 387

suler how much is to he done in this short, uncertain
space. All our time here is little enough to acquire
the knowledge of God, to learn his will, to suhdue our
corruptions, to break the power of vicious habits, to ac-
quire those of virtue and goodness, to form our degene-
rate souls into a resemblance of God, and to prepare
ourselves by a course of holiness for a state of happi<
iiess and perfection above. These are exercises for
which we have naturally but little fondness ; and there-
fore time, industry and perseverance, Avith the aids of
the holy spirit are absolutely necessary to overcome the
difficulties, which occur in them. The danger and
slipperiness of our path require our attention and care,
lest we stumble ; the assaults and allurements of our
enemies demand resolution and fortitude, lest we be
tempted to turn aside ; and the length of our journey,
and the shortness of our day loudly call upon us to set
out early, lest the night of everlasting darkness over-
take us. Little then do those persons, Avho think they
can soon prepare for death, consider the power of their
corruptions, the weakness of their resolutions, the in-
veteracy of evil habits, or the malice, the cunning and
activity of their spiritual enemies. And little do they
consider how much they provoke the blessed God to
withhold the influences of his holy spirit, without which
they cannot prepare for death, by their ungratefully re-
jeeting his present offers, and their squandering away
their precious time in folly and sloth. Our time is
long enough for all the useful purposes of life, to ac-
quire those habits of virtue and piety, which will be the
foundation of future l>appiness. But we have not an
hour to loose in vanity and sin.

3S8 PREPAKATION FOR DEATH.

3. WiU the Son of Man come in sucli an hour as xve think
not9 Iloto strange is it that raorlal \
die, should so seldom think of death ^

7iot9 How strange is it that raorlal hciugs who must

This is such a degree of stupidRy as perliaps liotliing
can exceed, unless it be, that soine of the hu^ian race
are fooiish enough to make a jest of dyhig; ^vLieh ar-
gues a most desperate and dangerous sIaIc. Yes, some
are so exeeediiigij hardened bj a long continued course
of folly and ignorance, that tlie sight of certain death
cannot make them tremble. They cannot, or Avili not,
direct one thought beyond the grave: cr if they do,
they are so unaceustouied to meditation, that glvcB tlicm
pain, and so they dismiss it. They have co;.tracted this
melancholy aversion to serious reflection and meditation,
by long disuse of it, and by giving themselves up to the
pursuits and pleasures of the present world; and of all
the bad habits to which men are enslaved, there is per-
haps none that is more dangerous, or that exercises a
more uncontroulable tyranny over the minds of maiio—
The most awakening dispensations of divine provide lee
cannot excite them to consider their latter end. They
will take no warnings, hear no admonitions from the
word nor spirit of God, nor from their best frit nds : but
they will shut their eyes against tiie most eminent dan-
gers ; stop their ears against the loudest calls of divine
providence, whether personal, public, or private : dis-
regard the plainest and most awful threatenings, and
despise the chastening of the Lord, till sudden and in-
evitable ruin overtakes them. It seems as if nothing but
the flames of hell could make them feel ; and nothing
but the terrors of the final judgment can make them

PREPARATION POR DEATH. 389

iremble. But then, alas! reflection comes too late.

O ! may God awaken such to consider their latter end,
and to attend to the things that helong to their eternal
peace, before they be finally hid from their eyes, and
they be consigned to that place of torment from whence
none are ever redeemed.

i. Will the Son of Man come in such an hour as we
think 7iot^ Let us he eoccited herehy to improve our re-
maining lime, so as to be ahvays hahitualhj and actu-
aUij prepared for death.

Can yon, my friends, say upon just grounds, that yon
are ready for the coming of your Lord ? Have you that
renewed temper of mind, that holy conversion, which
Las been described ? If you have, you may wait with
patience for that joyful messenger, that will bring you
to your father's house above. But if you have no rea-
son to trust, that you are ye«t prepared for the solemn
change, be persuaded and exhorted to improve the short
remainder of life, for this most important of all pur-
poses. Consider that much of your time is already spent,
and how little yet remains, God only knows. Can you
bear the thought, that you should yet go on to trifle
with God and religion, with your souls and eternity ?
Can you bury your talents in the ground, when you have
an awful account to give of your improvement of them :
wlien so much is to be done for God in the world, and
while your own salvation is not yet secured ? Would
you not be at pains to avoid everlasting burnings and to
obtain inconceivable happiness ? These are not points
of nice and fruitless speculation. No : they are etei-

39Q PfiEFARATION TOR BEATH.

nal realities ; and you will find that beyond all peradvcM-
ture, your lot will be in the lake that burns with iire and
brimstone, if you trifle away your present seasons of
grace and merey. Let nothing then divert us from the
great business of life, the preparation for death ; and
let us carefully guard a*^ainst delays in a matter of the
greatest importance, which must be done, or we are
ruined beyond hope, and which ought to be done imme-
diately, as we know not the day nor the hour in which
the summons of death may be put into our hands. Let
lis make it the business of every day to prepare for our
last, to be not only habitual but also actually prepared
for that great change in the state of our existence,
which is awful and important beyond any thing we can at
present conceive. Let us see to it, that we have not only
oil in our lamps, but also those lamps well trimmed and
burning, that Ave may enter with the bridegroom into the
marriage. And let us every day examine the state of
our souls, the strength of our graces, and the foundation
of our hopes, remembering that what Ave are thus doing,
we are doing for eternity ; and happy, thrice happy,
shall that serA'ant be, Avhom his Lord, Avhen he cometh,
shall find so doing.

SERMON XX.

DEATH: ITS NATURE AND CONSEQUENCES.

HEB. IX, 27.

It is appointed unto men once to dk.

By the good hand of God upon us we are continued
in life and brought in safety to the close of another year,
although many that were as youug and likely to live as
ourselves, have been numbered with the dead in the
course of it, and are deposited in the house appointed
for all living. This is the very condition on which wc
are horn into the world, that in a few years we must
elose our eyes on mortal things, and submit to the irre*
sistible stroke of this last enemy, who is constantly in-
vading our borders, entering into our families, and slay-
ing our friends and relations. In the compass of a sin-
gle year, what numbers go into captivity, are swept off
the face of the earth, and pass into an unknown eter-
nity ? So unlimited is the empire of death over the hu-
man race, and so steady is he in the execution g£ iiis
original commission to bring us down to the dust of the
grave, that none are so vain as to promise themselves
an immorrality on earth, or to hope for ?iu exemptioii
from this common lot of mankind. How diflTereiit so

392 DEATH ; ITS NATURE AND CONSEqUENCES.

ever their circumstances and methods of life are, yet all
expect to be laid in the solitary grave at last. Yet not-
withstanding this, universal experience proves that men
too often neglect this important consideration, and do
not draw those practical infcreBCCs from it, which by
the blessing of God, would have an happy tendency to en-
gage them to live as borderers on the grave, and proba-
tioners for eternity. All need a constant monitor to re-
mind them of their own mortality, and to quicken them
in their preparations for a comfortable close of life. —
As it iinishes our trial, seals our cliaracters, and trans-
mits us into an eternal state of retribution, whicli will
never be succeeded by another, it is certainly a very
useful subject of consideration. It reads us the plain-
est and most instructive lectures, and furnishes medita-
tions that are likely to be productive of the most ex~
eellent tempers, and the most rational conduct. And
nothing ran be more becoming a rank of rational beings,
who know that they must soon dit-, Ihan at the close of
a year, to make a solemn pause and rellect upon tlie dis-
tinguishing goodness of God to them, who has spared
them in the land of the living for another year, and
enquire what valuable purposes it has answered to their
souls, and what progress they have made in their pre-
parations for meeting this last enemy ^vith the forti-
tude and composure of a christian. Let us then, my
friends, take our stand, for a few moments, on the bor-
ders of the grave, and cast our thoughts backward on
the world and forward through eternity, and consider
both in the light reflected on them by death. And to as-
sist our meditations on this subject, permit me to con-
fine your contemplations at present to

DEATH ; ITS NATURE AND CONSEQUENCES. 393

L The nature of death.

II. The necessity of dying that we are all under.

III. The foundation of this necessity.

lY. The momentous consequences of dying,

I. The nature of death.

1. To die is to have the soul disunited fi^om the body*

None of those disemhodied spirits, who once inhabi-
ted houses of clay, have returned from the invisible
world to tell us what it is to die ; the full acquaintance
with this subject is reserved to be learned only by the
last experiment. We only know in general that death
is the dissolution of that union by which our souls and
bodies are linked together. When the body becomes
an unfit or disagreeable habitation, the soul takes its
flight into the invisible world, and ascends to God who
gave it, while the body returns to the dust, from whence
it was originally taken. How this vital union is dis-
solved we can no more tell, than how such different
principles at first came to be so intimately conjoined to-
gether. We know neither, how an immortal mind can
be united to an organized piece of clay, in order to its
present sensations and motions, norhowtlie unwelcoiriC
separation is made in order to the entire cessation of
aniraal separation. Experience teaches, that in some
instances the lamp of life gradually expires, and the

christian falls asleep in Jesus, without a sigh or a groan •

T) 3

39* death; its nature and CONSBtltJENCESr

but most frequently, human nature dofis not yield t»
death, without manifesting a deep reluctance to its
stroke. Hence it is, that Ave so often hear tiie expiring
groans of our departing friends, which afford the deep-
est conviction of what agonies they feel, when their
souls and bodies are forcibly torn asunder.

But whatever be the manner of our death, whether
the separation is effected with or without a struggle,
yet both reason and revelation conspire to assure us,
that this king of terrors has received no commission
from the Father of our spirits to destroy their essen-
tial life, by reducing them to a state of inactivity with
the body. They survive the stroke of death, and are
only transmitted into the world of spirits, where they
think and reason, are conscious of good and evil, and
entertain prospects and reflections, that give them plea-
sure or pain, and doubtless in greater perfection than
they could ever have them, during their connections with
objects of flesh and sense. There is no similarity or
agreement between our ideas of matter, however or-
ganized and refined, and a thinking, free self-active be-
ing, which presides over the body and governs its mo^
tions according to its own will, which can take in spi-
ritual and abstract notions of God and religion, can
compose them together, reason upon them, and deduce
a long train of speculative and practical consequences
from them ; and therefore it cannot be capable of a dis-
solution by any impressions from corporeal objects. —
God alone who has fornjed the soul of man within him,
can put an end to its existence. But it cannot be sup-
posed without absurdity, that he would furnish it with

BEATH; its nature and CONSEi^UENCES. 395

such exalted pov, ers of conversing with ohjeets ^vhich
lie beyond the reach of our bodily senses, and appoint
it only to spend a few years amidst a thousand sorrows,
which frequently fall with double v, eight upon tlie best
of men on account of their regard to his laws, and suf-
fer it to drop into non-existence at the dissolution of the
body. Add to all this, that the soul is a subject of
moral government, and capable of endless improvements
in knowledge, holiness and happiness, and that it is fur-
nished with strong appetites and desires after immor-
tality, attended with hopes and fears in another state.
And can we imagine that God has made all these in
vain, without any thing to answer them in a future
world? K"©, certainly : And revelation confirms the dic-
tates of reason on this subject, and assures us, that
when we put off " the earthly house of this tabernacle,
we shall have a building not made with hands, eternal
in the heavens," if we are the children of God; and
that when we are absent from the body we shall be pre-
sent with the Lord.

2. The scriptures lead us into another view of death as
the dissolution and destruction of the hody.

However the immaterial principle of thought and ac-
tivity within us remains unhurt and unaffected by the
stroke of death ; yet this wild destroyer of the human
race, reduces all that is visible of man to deplorable
ruins. Our bodies indeed are curious pieces of divine
workmanship, * fearfully and wonderfully made,' which
the wisdom of God has formed for an habitation to the
soul. Yet still they are but piles of organized clay and

396 DEATHS ITS NATUKE AND COjS SEqUEKCJEfe,

liable to be reduced to their original dust, wlien God
comirmnds tlie soul to quit her eartlily tabernacle. —
" Our earthly house of this tabernacle shall be dis-
solved :"* Wliich expression of the apostle is an Tevident
allusion to the tabernacle in the ^viIde^iless, which was
so constructed, that it could be easily taken to pieces,
and one board parted from another. Death Icosens
the joints of the body, unpins the clay tabernacle, and
dissolves it into dust. As it is constructed only for a
teiitpoiary dwelling and not a fixed habitation, it can-
not be cf long continuance, Eowevcr it iiiay baffie the
assaults of the harbingers of death for a season, yet the
seeds of mortality are sown within it, which will e'er
long strengthen and bring on its final dissolution. Nor
in this effect of deatli will there be any distinction ; the
beautiful frame of the body will then be defaced, its
animal life shall expire and all its active powers and
sensations shall be extinguished. Death stains the pride
of the human body and changes its most engaging quali-
ties into deformity. The strongest body drops down in
weakness and can rise no more, when the mighty are
taken awaj^ without hand ; the most lively and vigo-
rous lies still in the grave, like a statue of clay. He
pays no reverence to figure or dress. He arrests the
prince upon the throne as intrepidly as the peasant at
his spade ; he strips the young aixd beautiful of all their
charms, nor spares the proud and pampered in the day
of his power. The fmest, fairest, strongest body shall
be seized by death, and consigned to the silent habita-
tion of the grave. One dieth in his full strength, being

*2Cor.v, .1.

DEATH ; ITS NATURE AND CONSEQUENCES. 3^7

^vliolly at ease and quiet 5 his breasts are full of milk
and his bones are moistened Avith marrow ; and another
dieth in the bitterness of his sonl, and never eatetU
with pleasure. ^^ They shall lie down alike in the dust
and the worms shall cover them.''^ Of that active and
sprightly creature, which lately we beheld so full of
busy projects, and so industrious in the prosecution of
them, when death lays his cold hands upon him, we see
nothing remaining but a breathless lump of unanimated
clay, destitute of all sense and motion : and instead of
that attractive form, which drew tlie attention and
commanded the admiration of every spectator, death
substitutes an liideous and ghastly spectacle, Avhich we
are obliged to conceal from the eyes of the living, and
commit to the grave to be the spoil of worms.

S. To die* is to depart out of this world, and to enter into
another state of existence.

Under this figure does the good old Simeon mention
his death : ** Now Lord, lettest thou thy servant depart
in peace, for mine eyes have seen thy salvation.'* f So
also the apostle Paul had a desire to depart.:|; Thus
we report the death of a friend and a person of our ac-
quaintance ; that he is departed this life ; that he has
left the world and all its busy concerns, and entered
upon another state of existence. As soon as the veil of
mortal flesh, is rent, which hides the invisible world
from our view, we are already in another state. Were

*Job. XXI, 23-27 tLuk. 11, 29.

IPhil, I, 25.

398 DEATH I ITS NATURE AND CONSE^UENGES.

our departed friends allowed to converse with us about
the aifairs of this woi*ld, how should we he surprized at
the justice and propriety of their sentiments concern-
ing the pleasures and advantages, the honors and the
vanity of earthly things ? And what solemn and affect-
ing narratives could they give of the manner of their
existence and the subjects that employ their medita-
tions in the world of spirits ? But this must not be, we
have Moses and the prophets, Christ and his apostles,
and they have no more to do with us, and no more to
say to us. They have done with markets and sermons,
witli sales and speculations, with their own houses and
the house of God. They have no more intercourse
with a disconsolate wife, with weeping children, with a
broken hearted parent or the dearest friend who was as
their own souls.

To die, is to depart out of this world, and to leave
our earthly projects and schemes behind us. Death re-
lieves the poor and indigent from their anxiety and so-
licitude about wliat they sliall eat and drink and where-
with they shall be cloathcd. It puts an end to the plow-
ing and sowing of the husbandman, and gives the weary
hireling rest from all his labours. In the grave the
weary are at rest, and the servant is free from his mas-
ter. While the busy merchant is laboriously engaged
in studying the various arts of trade and commerce, and
exchanging the productions of his native country for
the commodities of foreign climes, and it may be, is
comforting himself with tlic pleasing prospect of a large
estate, or is ready to enter upon a more full enjoyment
of past labours ; death cuts off his fond expectations,

death; its IS^ATUTIE AND CONSEQUENCES. S99

antl hurries him into a world of spirits, where his ac-
cumulated treasures can neither follow nor aifect him.
While the devotees of pleasure are torturing a tired
imagination to find out new scenes of dissipation and
amusement to murder their precious moments, on which
an awful eternity depends, death levels his unerring
shaft for their lives, and carries them into the invisible
world. While the covetous wordling is restlesly em-
ployed in enlarging his treasures, adding house to house
and field to field, and contriving how he may be placed
alone in the earth ; death in a moment puts an end to
his busy cares and toils, and instead of his swelling ex-
pectations, assigns him the scanty possession of a tomb.
In a word, death, without distinction, sweeps off all from
the theatre of public action and business, and confines
them in the dark and lonely prison of the grave, from
whence they shall have no enlargement until the morn-
ing of the resurrection.

To die is to depart from all our wordly prosperity
and happiness. IVo state or condition in life is ? suili-
eient security from the assaults of death. The most
extensive conquests and the best established kingdoms
cannot bribe the inexorable king of terrors to delay his
stroke for a moment. He triumphs over the proudest
conquerors, and by a single stroke deprives them of all
that power, and military prowess, which made lliem tlic
scourge of mankind, and the terror of the nations around
them. He brings down the greatest monarchs from
their lofty thrones, and levels tlieir honor with the dust.
Nothing of that pomp and splendor, which before at-
tracted the esteem and admiration of mankind, descend**

400 death; its nature and COK^EqUENCiES.

with them to the dark dominions of the grave : no mavkg
of their former dignity and pre-eminence to distinguish
the nohle from the ignoble dust. Death pays as little
regard to riches as to honors and power. Tiioiigh they
should not '' make unto themselves wings and fly away,"
yet we must soon be torn from the embraces of our
beloved treasures, and ** the places that now know us
shall know us no more." We may enlarge our barns,
encrease our stores, and lay up much goods for mauy
years to come and be ready to say to ourselves, " eat
and drink and take thy pleasure," when death may se-
cretly enter our chamber with that solemn reprim.and :
« Thou fool, this night shall thy soul be required of
thee, and then whose shall these things be ?" Nor can the
carnal pleasures of the voluptuous sensualist afford any
better security against the arrests of death. While he
spends his days in the excesses of mirth and riot, am!
restrains himself from nothing that his heart desires,
death with a silent hand, writes vanity and Texation of
spirit on all his fleeting enjoyments, and hurries him,
however reluctant, to the solitary mansions of the dead.
Nor can the innocent amusements of life, nor the plea-
sing conversation of the most beloved relations and
friends secure us from departing into that land of dark-
ness and silence, where we shall no more behold man
with all the inhabitants of the earth.

To die is not only a departure from all the pleasures
and enjoyments of the present state, whether virtuous
or vicious, innocent or unlawful ; but it is also to tlic
good man an hapi)y discharge from all the labours of
mortality, the sorrows of his pilgrimage, and the strug-

aEATH^ ITS XATURE AND CONSEatTENCES. 404

gles of his christian >Yarfare. To him, death brings the
sovereign cure for all the maladies of a sickly, crazy
constitution, heals the ATOunds of poverty and affliction^
puts an end to the calamities of Avar, and sheaths the
persecutor's bloody sword. <« In the grave the wicked
cease from troubling, and the weary are at rest."—
There the prisoners rest together ; they hear not the
voice of the oppressor ,• the small and great are there ;
aiid the servant is free from his master.

To die, is to depart from all the ordinances of the
gospel church, and all the opportunities of growing wise
unto salvation. Tliis is our state of probation in which
we are favored with many singular advantages, for at-
taining those measures of grace and knowledge and ho-
liness, which arc absolutely nieessary for their future
happiness. The divine command, to turn aside on the
Lord's day from the common business of life, to pay our
united homage to the God that made us, the institution
ef public w orship, the preaching of the word, the ordi-
nances of the sanctuary, with all the metliods of private
devotion, were all designed to train us up for more ex-
alted happiness in the coming world. But death will
soon remove us from all those invaluable privileges, all
those golden opportunities which are now ptit into our
hands, by our being born in an age of knowledge and a
land of light, by our being planted in the courts of our
God, and watered with the dews of his heavenly gracC;^
and by our being educated in the church of Christ, where
we have " line upon line, and precept upon precept."--"
Our day of grace cannot be protracted beyond the grave.

** Now is the accepted time ; now is the day of salva-

E 3

^Ot OEATli; ITS NATURE AND CONSBa^'fiNCEb*

tion." " The grave cannot praise the Lord nor death
celebrate him ; they that go down to the pit cannot
hope for his truth."* Death will seal the lips of our
wisest teachers, and stop the ears of the most attentive
hearers. That Voice, which at once both charmed and
instructed, shall be silenced in death, and the ministry
of reconciliation appointed by Christ, to beseech and en-
treat sinners to return to God and their duty by a true
repentance, will then be at an end. The overtures of
pardon and mercy which are now sounding in our ears,
will be made no more, and the calls of God by his word
and providence, by his holy spirit and his faithful moni-
tor in our own bosoms, shall follow us no farther than
the close of life. For there is no repentance, nor work,
nor knowledge, nor device in the grave, to which we
are all hastening. (i

To die, is to depart from all our opportunities of ad-
vancing the glory of God, the interest of the Redeemer's
kingdom and the happiness of mankind. We have many
talents committed to our trust in the present life, and
we are accountable to our great Lord and master, for
our diligence and fidelity in the improvement of them.
Every day opens new scenes, wherein we may be service-
able to our friends and neighbours, to the church of
Godj and the community in general ; and wherein we
may abound in those good works, which are pleasing to
God and profitable to men. Here we have a thousand
opportunities of proclaiming the praises of our God and
Redeemer, and of advancing the interests of his king

Is. sxxviii, IB.

death; its nature and CONSEqUENCES. 403

dom in the world, by instruetiug the ignorant and re-
claiming transgressors from the error of their ways, by
relieving the poor and indigent and protecting the widow
and the orphan, by publishing the w onders of redeem-
ing grace, and the amazing dimensions of the love of
God, for the support of the trembling christian or the
encouragement of the awakened sinner, who is ready to
sink into despair. And here we have daily opportuni-
ties for the exercise of those social virtues, those acts
of charity and justice, of hospitality and benevolence,
which add a glory to our christian profession, and ren-
der us distinguished blessings in our generation. But
death will remove us from all these opportunities of
public or private usefulness in the w orld. He will give
us a final discharge from all the duties of our particu-
lar stations and employments in life. We have but a
few hours to work the works of him that sent us into
the world, before the shades of nigiit shall overtake us,
in which no man can work; a few days more to labor
in the vineyard of our Lord, before death brings us the
solemn message from the eternal Judge : " Give an ac-
count of your stewardships, for ye may be stewards no
longer."*

Lastly ; to die is to depart out of this world, and from
all its enjoyments, and to enter into an eternal world of
retribution, where we shall be treated according to our
conduct in life and our prevailing tempers and disposi-
tions when we appear before our judge. Solemn depar-
ture indeed, out of changing and successive time, into
an unwasting eternity, where the sentence that shall be

*Luk. XVI, 2.

40* BEATHI ITS NATUlllii A^D CO.NbEllUENCtS.

passed upon llie disembodied spirit shall never moie ha^
reversed ! Here we are upon trial as candidates for liea-
venlj preferments, as probationers for exalted stations
in the upper ^vorld, and our whole behaviour is under
our master's eje. But at death tins trial is over and
in the state, in which we are found at that solemn hour^
wc must appear before our judge, who will try our tem-
pers and conduct by the unalterable rules of his gospel,
and accordingly either receive us to dwell with himself
in the Paradise of God, cr docnius to everlasting ba-
nishment fi om him into ^' that lake tliat burns with iire
and brimstone prepared for the devil and his angels,"—
When millions and millions of ages are past, the happi-
ness of the righteous is but bcginningj and the misery
of the wicked is as far from coming to a period, as it
was at the first moment of their departure out of the
world. But more of this under another head. It is
time to make some practical improvement of what has
been said ; by way of

APrilCATIOW.

1. Is death then the dissolution of that vital bond, hy
which our souls and bodies are linked together, and an
enlargement of the soul from the incumbrance of its
earthly taheriiacM

Should not every one of us make a solemn pause and
consider where we shall be after the worms have de-
stroyed this body ; in what company, and in what em-
ployment; what views of the present world, and what
eternal prospects we shall then entertain ? Is it con^
sistent with reason, or can we reconcile it with our
professions of Christianity, to make many years provi-

heath; its nature and consequences* 405

sion for the body, when we have iio assurance tliat we
shall see another day, and little or none for an immor-
tal soul, that survives the stroke of death ? Is it the
design of Christianity to quicken our care and industry
for the present life, and to extinguish in us all concern
for futurity? Did our blessed Redeemer, our pattern
and our judge act in this manner ? No : very far from
it. Such a conduct is as contradictory to the genius
and design, the spirit and maxims of Christianity as light
is to darkness, as Avisdom to folly. Should we not also
consider what are the thoughts and subjects, that most
engage our meditations while we are in the body, and
what are our moral habits and dispositions ? These be-
long to the soul, are inseparable from it, and will prove
the immediate sources of happiness or misery in our
disembodied state. Practical habits, whether virtuous
or vicious, whether divine or wordly love, meekness or
anger, charity or uncharitiibleness, benevolence or sel-
fishness, pass with the soul into another state, and when
its union with the body is broken, it will be too late to
be cured of pride and envy, unrighteousness and sensu-
ality, profaneness and impurity. Let us then guard
against contracting those unlovely dispositions, or if
contracted already, let us speedily apply to the great
physician for the removal of them, before death fixes
them in the soul.

^. Is death the dissolution of the clay tabernacle and the
destruction of the hody^ Should not this moderate our
anxious solicitude ahout the accommodations of a mor-
tal body, xvhieh must speedily crimhle into its original

106 death; its nature and consequences.

Is it not absurd and preposterous to spend so much
labour and pains to dress and pamper a pieee of cor-
ruptible flesh, which must soon lie undistinp^uislied from
its kindred dust, Avhich must soon acknowledge " cor-
ruption to be its father, and the worms to be its mother
and sister ?" Does it deserve laborious days and sleepless
nights ? Does it merit the arts of oppression and cru-
elty, of lying and deceit ? Does it deserve, that the soul
should forfeit all its noble and angelic expectations be-
yond the grave, in order to adorn and accommodate a
ruinous house which must soon be deserted, as unlit
for the habitation of an heaven-born spirit ? Have we
no higher ambition than to eat and drink, no nobler end
of our creation to answer ? Has the infinitely wise Crea-
tor made us thinking, rational beings, capable of enter-
taining the most exalted contemplations, to spend all
our thoughts and time in talking of a statue of clay ?
Nay, ratlier should we not employ our principal care
and pains in cultivating those hearcnly and godlike dis-
positions, that will prepare us for an heavenly habita-
tion, " a building not made with hands, eternal in the
heavens ?"

3. Is death our deparlure out of this world '^ How solici-
tously should we guard agaivst a grotving fondness for
a world 7vhich we imist leave, and whose fashion
passes away^

In this view, what little things arc gains and losses,
grandeur or obscurity, flattery or scorn, a fine or a
coarse attire, a joyful or a melancholy meeting, or any
thing else that respects only the present life ? We should

JJEATH ; ITS NATURE AND CONSEQUENCES. 'i07

I'egard the occurrences and enjoyments of this life, only
as the traveller does the accommodations of an inn,
which he must leave in an hour op two. Let us there-
fore consider ourselves as travellers through this valley
of tears, who should not he exceedingly depressed or
elated with what may hefall us on the journey unless it
respects our souls and eternity. This will prevent such
an attachment to the things of time as will make the
thoughts of our separation from the world uneasy and
afflictive. A wordly heart is beyond peradventure a
very troublesome companion in a dying hour. It not
only makes the thoughts of our departure hence terri-
ble, but it also lays a foundation for a* durable misery
in the separate state. For when the soul, by abandon-
ing itself to sensual and earthly gratifications, vitiates
or extinguishes its spiritual appetite for sublime and
rational enjoyments; its violent propension to those
bodily pleasures, which it can no longer enjoy, must ne-
cessarily create in it the torment of eager unsatisfied
desires, and melancholy tears of everlasting banishment
from all those pure and unmixed delights, wiiich pro-
ceed from the throne of God.

*. Is death our departure out of this tvorJd 9 Hoxv care-
ful should we he to have <* our loins girt aud otir lamps
hurning,'^ that we he not surprixed, unprepared in
that solemn hour.

All our business in life is but a trifle compared with
this important work. If this be neglected, better for
us never to have been born into the world ; better ne-
ver to have heard the glad tidings of salvation through

^e$ DEATHS ITS NATURE AND CONSEQUENCES.

a Redeemer; better ne\er to have been possessed oIl
higher capacities than the beasts that perish. These
disiingiiishing advantages can, in that case, answer
no other purpose to us, than to sink us under a more
aggravated condemnation. Whatever other business
we have transacted in life, and transacted with re-
putation, we shall certainly condemn ourselves for egre-
gious folly and madness, for having neglected our prepa-
ration for our last change. Let us then be exhorted to
make tliis our first and great concern in life. Let us
begin it early, attend to it with seriousness, and pursue
it with unremitting assiduity and diligence, until we
have acquired tliat holy temper and disposition which
ensures eternal happiness to the humble christian. Our
work is important and our day is short. God only
knows how long our seasons of grace shall be continued
with us : whether we shall live to see the conclusion of
another year, or whether death may not number us
with our departed friends before the expiration of an-
other month. It requires labor and pains with the sanc-
tifying influences of the spirit of God, to root out evil
habits, to conquer the corruptions of our hearts, to rc^
sist temptations, to learn the holy art of living above
the world as citizens of the Kew Jerusalem. It re-
quires application and care to study the nature and per-
fections of God, to make ourselves acquainted with his
laws, to acquire the habits of virtue and grace, to raise
our cold and unaffected hearts to God and divine things,
to be transformed by the renewing of our minds into the
image of Christ, and to have our whole souls fashioned
according to the gospel of his grace. We may perhaps
wish for more time, when sickness comes and death re-

death; its nature and CONSEqrENCES. 40P

ceives his commission to execute his last solemn work
upon us. But why should we have more, when enough
has been already assigned us, and we have trifled with
our seasons of grace. Let us then, as we value our
immortal souls, as we would be armed against the un-
known terrors of a dying hour, endeavour to view this
world in the light of eternity, and set such a value upon
time as we shall then do, and make such an improve-
ment of it as we shall then wish we had done, which
will greatly contribute to our readiness to depart out of
the world at the summons of death.

5. Does death 'put a period to all our seasons of grace
and opportunities of doing good in the icorld^

'We live in a dying world, the objects of our benefi-
cence and charity are mortal, and death will e'er long
remove us from all our opportunities of doing good to
the souls or the bodies of men. Now is our season of
usefulness, the gospel calls us to embrace and improve
it, and God and conscience approve the call. Let us
not then act the part of the slothful and unprofitable
servant, who hid his Lord's money in a napkin, but ra-
ther let us imitate the example of him who went about
with unwearied assiduity from place to place, doing
good to the souls of men, and who has left it in charge
to his followers, that they be rich in good Avorks, ready
to communicate, and willing to distribute out of the
abundance which he liberally bestows upon them, a por-
tion to his necessitous and sufiering children. Let us
be exhorted from the consideration of our own mortality

V r.

*10 death; its nature and CONSECtUENCE?.

and the mortality of all with whom we are connected,
to do good unto all as we liave opportunity, but espe-
cially to the household of faith ; remembering for our
encouragement, that the time is fast approaching, when
no work will be reviewed with so much pleasure, nor
meet with so noble a reward as that which was done
for the glory of God, and the promotion of the Redeem-
er's kingdom in the world. A comfortable and happy
death must be the result of an holy and well spent life.
Those ape likely to die with the highest triumphs of
faith and hope and joy, who can give the best account
of their improvement of their talents and trusts: those
whose consciences bear the fullest testimony, " that in
simplicity and godly sincerity and not by fleshly wisdom,
but by the grace of God, they have had their conversa-
tion in the world." Who can say with Hezekiah :
^* Remember, O Lord, how I have Avalked before thee
with a perfect and upright heart, and done that which
is good in thy sight 5" or with the apostle Paul : " I
have finished my course, I have fought the good fight^
I have kept tlie faith, hencefortli there is laid up for
me a croAvn of righteousness, which the Lord will give
me in that day. For blessed are the dead who die in
the liord, for they rest from their labors and their
works do follow them."

Let our lives then, which we live in the body be such
a laborious service of our God and generation as will
give us a comfortable prospect beyond the grave, of en-
tering upon that rest which remains for the people of
C^od, Let us make those good works our principal

death; its natffe and consequences. 411,

study, wbich are to the praise and gioiy of God, and
which shall follow us into the iiivisihle world, and there
be the evidences of our heing the disciples of Jesus
Christ and consequently of our title to his promised re-
ward. Let us live the life, if Me hope to die the death
ef the righteous. Let us abound in those good fruits
wlierehy our heavenly father is gloriiied, if we expect
that he would administer to us an abundant entrance
into his heavenly kingdom. For nothing short of this
can give us any solid and scriptural foundation of hope
for the time to come. Be not deceived, God is not
mocked ; " whatsoever a man soweth, that shall he also
reap. If we spw tg the flesh, we shall of the flesh reap
corruption ; but if we sow to the spirit, we shall of the
spirit reap life everlasting.*' "\Vould to God this were
more attentively considered by mankind, so many of
whom delude themselves with the presumptuous hopes
fvf reigning with Christ in glory, although they have ne-
ver enlisted under his banner, nor fought the good flght
of faith. Contrary to the express declarations of the
gospel, they hope to be admitted into heaven at the
close of a wicked life, Avhen they haye nothing to plead,
but that they have embezzled their master's money and
buried his talent in a napkin, O ! how melancholy must
their disappointment be, when they shall find, that it
is their Lord's unalterable resolution, to bring forth
such slothful and unfaithful servants to slay them in his
presence, cutting them asunder and casting them into
outer darkness. If we would then entertain a rational
hope in death of passing into life eternal, let us keep the
commandments ; let us endeavour to be faithful until

41^ DEATH ; ITS NATURE AND CONSEqUENCES.

death, adorning the doctrines of God our Saviour in all
things, that we may ohtain a crown of right^usness
and life.

THE END.

ERRATA,

At the head of pages 276, 277, 278, 279, 280, for « Receive
not the grace of God in vain** read " We are the temples of God*'

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