Sermons on practical subjects

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34.

SERMONS

O N

PRACTICAL SUBJECTS.

B y

ROBERT WALKER,

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

TO WHICH IS PREFIXED,

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

A NEW EDITION.

IN FOUR VOLUMES.
VOL. IIL

LONDON:

Printed for T H O M A S KAY, No. 332, oppofite
Somerfet Houfe, Strand ;

And W. C R E E C H, Edinburgh,

MDCCXCVI.

CONTENTS.

Page
SERMON I.

I Thess. ii. 4.

But as we were allowed of God to he put

in trujl with the go/pel^ even fo we /peak ^ , ,

not as pleajifig men^ but God^ which trieth

our hearts^ - - - -^

SERMON II.

Acts xi. 23.

-And exhorted them all^ that with

purpofc of heart they would cleave unto

the Lordy - - - 29

SERMON III.

MiCAH vi. 3.
0 my people^ what have I done unto thee ?
and ^wherein have I wearied thee ? Tef
tify againfl me^ - - 54

SERMON IV. .

GalatiansvL 4.
Let every man prove his own work^ 80

SERMON V.

James iv. 17.
Therefore^ to him that knoweth to do good
and doeth it not^ to him it is fin ^ 105

A 2 S E R-

CONTENTS.

SERMON VI.

Proverbs vi. 6, 7, 8.
Go to the ant^ thou Jluggard ; confider her
ways^ and be njuife : ivhich having no
giiide^ overfeer^ or rider^ provideth her
meat in the fummer^ and gathereth her
food in the harvejl^ - - 127

SERMON VII.

James iv. 13, 14, 15.
Go to now^ ye that fay^ To-day or to-mor-
row we will go ittto fuch a city^ and
cofitinue there a year^ and buy and felly
and get gain. Whereas ye knonjo 7iot
'whatfball be on the morrow. For what
is your life ? it is even a vapour that ap-
pear eth for a little time^ and then vanifh"
eth away. For that ye ought to fay^ If
the Lord will^ wefloall live^ and do this
or thaty - 1 - 149

SERMON VIII.

Exodus xx. 8.
Remember the Sabbath day, to keep it holy^ 1 70

SER-

e O N T EN T S. 5

Page.

SERMON IX.

Exodus xx. 8.
Remember the Sabbath day^ to keep it holy^ 192

SERMON X.

2 Samuel vi. 20.
Then David returned to blefs his houfehold^ 213

SERMON XI.

Matthew vi. 10.

'Thy^iingdom come^ - - 24©

SERMON XII.
Psalm li. 18.
Do good in thy good pleafure unto Zion :
build thou the walls of Jerufalemy 263

SERMON XIII.
1 Corinthians iv. 7.
Who maketh thee to differ from another ?
and what haji thou that thou didjl not
receive? - - - 284

SERMON XIV.
John x. ii.

lam the good Shepherd : the good Shepherd
giveth his life for the fJnep^ - Ji^

S E R-

6 CONTENTS.

Pagi!.
SERMON XV.

Hebrews xiii. 5.
He hatbfaidy I will never leave thee nor
forfake thce^ - - 332

SERMON XVI.

Galatians v. 24.
And they that are Chrl/i's have crucified
thejlejljy with the affeBions and lujis^ 357

SERMON XVII.

Psalm iv. 6, 7.
There he many that fay ^ Who will fie w us
any good t Lordy lift thou up the light
of thy countenance upon us. Thou haft
put gladfiefs in my hearty more than in
the time that their corn and their wine
increafedy - - - 379

SERMON XVIII.

Hebrews ix. 28.
Chrift was o?ice offered to bear the fins of
many ; and unto them that look for him
fhall he appear the fecond time^ without
ftn^ unto falvation^ - - 406

S E R-

f par-^^"

^S,.E R M OUN : L ^.^, J

* ' ■• ^ - w'^K't"*"*'* •

I Thessalonians ii. 4. ^ ' !

But as wc "were allowed of God to be put in \

tnijl with the gofpel^ cve7t fo we /peak ^ not \

as plcaftfig men^ but God^ which trieth our ;i
hoarts.

WHEN \ve compare ourfelves with
the primitive Chriftians, we are
obliged to confefs, that, in 'every
refpefl, we fall, greatly fhort of their at-
tainments. We feem to be creatures of a
lower rank, incapable of reaching the fame
degree of perfection with them: And in-
deed it is to be fufpeded, that through a
falfe and vicious modefty, we look upon
thefe ancient worthies as examples which,
though we ought to imitate, we can never
hope to equal. Hence we reft fatisfied with
any diftant refemblance we can attain, think-
ing that if we^ are not altogether unlike

to

8 SERMON I.

to them, it is all that a modern Ghriftian
can expedl.

This is a grofs and moft pernicious mif-
take. The gate of heaven is no wider now
than it was feventeen hundred years ago.
The law of God extends as far as it did
when the Apoftles lived ; and I know of no
indulgence granted to us which did not
exift in the earlieft times of Chriftianity.
The church of Rome indeed hath taught,
that fome eminent Chriftians have done
more than was flridlly neceffary for their
own falvation. But no fuch dodlrine is to
be found in Scripture : Nay, on the con-
trary, we are told, that when we have done
all, we are ftill unprofitable fervants, and
have done no more than what was our duty
to do. To this day, therefore, we are
bound to the fame ftridlnefs and purity, to
the fame mortification and felf-denial, to the
fame zeal and ftedfaftnefs, which diftinguifli-
ed the primitive Chriftians ; and it is impoC-
fible to devife any excufe for our degene-
racy from their bright example. They
were all men of like paffions with ourfelves:
they had the fame corrupt nature to ftrive

againft.

SERMON I. 9

againft, the fame temptations to refift, the
fame enemies to overcome. Their advan-
tages for performing their duty were not
greater than ours : on the contrary, befides
all that they poffefTed, we have the benefit
of their example and experience. God's
hand is not fhortened, the blood of Chrift
hath loft none of its virtue, his interceffion
is no lefs prevalent, nor is the power of his
Spirit in the leaft impaired by length of
time or conftant exercife. " He is the fame
" yefterday, to-day, and for ever :" So that
we are entirely without excufe, if we do not
'both aim at, and adually attain the fame de-
grees of holinefs and purity with any of
thofe that have gone before us,

Let us thien confider all thofe perfons ce-
lebrated in Scripture "hiftory, as examples
which we not only ought to copy after, but
may, through God's grace, hope to equal :
and, inftead of being dazzled vnth. the luftre
of their virtues, let us fearch into the prin-
ciples which influenced then' condudl, that,
by cherilhing thefe, we may be animated to
go and do as they did.

The Apoftle mentions, in the text, one of
Vol. IIL B diiUnguilhed

lo S E R M O N I.

diftinfruiflied efficacy, which I propofe tCf
make the fubjed of this difcourfe ; — A fu-
prcme defire to plcafe God, who trieth the
heart, without regard either to the praife or
cenflire of men. It was this which fup*
ported him under the ignominious treat-
ment he met with at PhiUppi, which he
mentions in the fecond verfe of this chap-
ter, and encouraged him to perfift in preach*
ing that gofpel which he had received ia
truft from God. It was this which ren-
dered the firft Chriftians fuperior to adver-
fity in all its frightful forms : and it is the
fame divine principle, which, if once it got
the entire pofTeffion of our hearts, would be
a conftant fpring of holy obedience, and en-
able us, by the blefling of God, to follovr
the cloud of witneffes who have gone be-
fore us, through the moft rugged paths of
■virtue, untainted with that meannefs and
inconflancy of behaviour, which are the re-
proach of fo many profeffing Chriftians in
our days.

I propofe, therefore, through divine aC-
fiftance, i/?, To open the nature and ex-
tent of the divine principle mentioned in

my

SERMON I; It

itiy text ; idly^ To reprefent the happy ef-
fedls which would flow from our being ani-
mated with this fteady and prevailing defire.
After whith I (hall conclude with a pradlical
improvement of the iubje(ft.

I begin with opening the nature and ex-
tent of the divinie principle mentioned in
the text. Arid to prevent any miftakes on
this head, it may be needful to obferve, that
our making the approbation of God our
principal aim does not exclude all regard to
the opinion or judgement of our fellow-crea-
tures. We are certainly bound by that great
law of our religion, " Thou fhalt love thy
" neighbour as thyfelf^" to make the pleafmg
of our brethren, by every lawful means, an
objedl of attention, and a fubordinate end
of our condudl. And as our rieighbuor is
commanded to love us as himfelf, both rea-
fon and religion teach us to render ourfelves
as amiable to him we as can, that fo we
may facilitate his performance of that im-
portant duty.

Neither, on the other hand, are we wholly

to difregard the cenliires of men, or be al-

B 2 together

12 SERMON 1.

together unconcerned, when our reputation
is blackened by injurious cakimnies. " A
" good name is better than precious oint-
" ment." It is a fpec al bleffing which we
are to receive w^ith thankfulnefs from the
hand of God : and it is our duty to preferve
it as carefully as we can. Without a good
name, no man can be ufeful in the world.
To negledl it therefore, where it does not
proceed from a confcioufnefs of guilt, is
certainly, in moft cafes, a very culpabk in-
difference. Thus far, then, the judgement of
men is to be regarded: but then we muft
pleafe our brethren, only fo far as it is
pleafing to God. In every cafe we muft
ftate the matter thus : Whether is it wifer
to obey God or man ? to fear thofe who,
after they have killed the body, have no
more that they can do ; or to fear him who^
after he hath killed, can dcftroy both foul
and body in hell ? We muft not only con-
temn the favour of men when compared
with the approbation of God, but learn to
value it among thofe tranficory things, which
are only defirable as means for attaining a
higher end.

la

SERMON I. 13

In like manner, the difpleafure of ncien,
if unjaft, mud be reckoned among our light
afflicbons, which are but for a moment.
In fuch circumftances, it muft appear a fmall
matter to us to be judged of man's judge-
ment: " We have one that judgeth us, even
** God/* That prophecy of our Saviour
muft be conftantly remembered, that the
world v/ill hate us ; and his example muft
be ever before our eyes, who condefcended
to ht fcorned, and buffeted, and flandered
as an impoftor and blafphemer ; who made
himfelf of no reputation, but endured the
crofs, and defpifed the (hame, leaving us an
example that we fhould follow his fteps.
In a word, God muft be pleafed by all
means ; his approbation is the one thing
needful : he is now our Witnefs, and will,
ere long, be our Judge; and in thefe two
characters we ought conftantly to fet him
before us.

This is the temper which the Apoftle ex-
prefTeth in the text.— I proceed now, in the

Second p\^.ce^ To reprefent the happy ef-

fedls which would flow from our being ani-

B 3 3?[iated

14 S E R M O N T.

mated with this fteady and prevailing delire
of plealing God.

And, in the \ll place, This would make
us ready to every good work, by removing
all thofe grounds of helitation and fufpence,
whereby double-minded people are per-
plexed and retarded in their way. A man
Tnuft be very flow in his motions, wherx
every ftep is burdened wjth iuch queflions
as thefe: What will men think or iay of
me, if I a(5l in this manner? Will it en-
danger my reputation, or hurt my intereft,
or prevent my rifing in the world ? You
will eafily fee that a conliderable time muft
elapfe before all thefe diihcult points can
be fettled. Whereas the man whofe fingle
aim is to pleafe God, is at once freed from
all thefe incumbrances. He no fooner dis-
covers the will of God, than he proceeds
immeciiately to adlon; and whilft the
other is bewildered with numberlefs con-
je£lures, he goes cheerfully forward, leaving
all hi? temporal concerns in the hands of
that God by whofe law he is governed, and
to whofe difpofal he is entirely refigned.
And is not thi$ an unfpeakable advantage,

towards

S E R M O N I. 15

towards abounding in the fruits of rigbre-
oufnefs ? How free is the mind of fuch a
man ? how firm are his fteps ? He walks
ftralght forward, without deviatmg into by-
paths ; ^nd whilft his confcience tells him
that he is accepted of God, he enjoys a pure
and unmixed tranquillity, which the w^orld
can neither give nor take away.

A zd happy efFecfl that would flow from
our being animated with a fleady and pre-
Tailing defire of pleafing God, would be,
that our condudl would thereby become
confiftent and uniform. God alone is in-
variable. What pleafed him yefterday,
pleafeth him to-day as well ; and though
his commandments are exceeding broad,
yet they perfectly agree among themfeives,
and make one beautiful and harmonious
fyftem. Whereas men not only differ from
one another, but, at times, from themfeives
alfo, and require oppofite and contradictory
things; which makes it abfolutely impoffible
to pieafe any number of them at one time,
or even to continue long in the favour of
any one of them, without the moil dif-
graceful inconfiilencies in our conduct.

B 4 Bui

i6 SERMON I.

But he whofe fingle aim is to pleafe God,
in fome meafure refembles the Father- of
lights, '^ with whom is no variablenefs, nei-
^' ther fliadow of turning." — " His path is
" as the morning light, that fhineth more
*^ and more unto the perfedl day.'* His
.character is flill brightening ; he advan-
ceth from one degree of grace to another ;
and is every moment drawing near to the
enjoyment of that God whofe approbation
he conft^ntly fought.

In the 3^ place,. The divine principle men-
tioned in my text, would .produce an univer-
fal obedience to the laws of God, hecaufe
jthey are but various ways of compaffing the
impoftant end at which it aims.

The man who is truly animated with it,
will, like David, have a " refped to alt
^' God*s commandments ;" and inflead of
complaining that they are grievous, will ra-
ther rejoice in being furnilhed with fuch
a variety of opportunities for promoting
the glory of his heavenly Father. This di-
vine principle will have influence upon him
in the moft fecret retirement, as well as
when he ads in the open view of the world.

The

S E R M O N L t7

The hypocrite, who courts the approbation
of men, may be very exadl and pundlual ia
the outward exercifes of religion: but he
who feeks to pleafe God, will not reft iix
thefe. He knows that his Fath^i'r feeth hirti
ill iecret ; he 'rejoiceth in trie thought of it,
^nd therefore omits no duty that bears the
ftamp of his authority : Yea, his heart is
as much engaged in the fevereft a(3:s of felf-
denial, as in tbofe inftances of obedience
wnich af e vaccompanied with the moft im-
mediate pleafure and advantage. —And

this leads me to obferve, in the

/\.tb place, That a fincere delire of pleafing
^od, would Hkewife leffen the difficulties
pf obedience, and fupport us under all the
fufferings to which our duty may at any-
time expofe us. — Perhaps our duty may be
accompanied with much pain and trouble
in the world: perhaps, like Paul, we may
be fhamefully intreated, and, like the refl
of the Apoftles, looked upon as the filth
and ofFscouring of all things. But ftill the
Chriflian reafons thus : * What are theft

* things to me ? Is it not better to pleafe

* God, than to indulge this corrupt flefh,

* 9r

iR SERMON I.

' or to feek the approbation of man, " whofe

; reath is in his noflrils ?" Should I

^ pleafe men, I could not be the fervant of

* Chnft. Thofe hardlhips and difficulties

* which I now fufFer, will fooa be at an
. * end : and though my good things are not
-* in this life, yet hereafter I ihall be com-

* forted in that flate, " where the wicked
" ceafe from troubling, and the weary are
" at reft/' ' Was I not forewarned by my

* bleffed Saviour, that the way to his king-
,f dom lay through many tribulations ; and

* {hall I now faint, becaufe I find it to be fo ?
-* Where can I enjoy fo good an opportunity
^ of lliowing my regard to my Lord, as by
/ ferving him, now that I am brought to the

* teft ? He is now laying to me, as once

* he faid to Peter, " Loveil thou me, more
*' than thefe ?" Awake then, O my foul,

* and anfwer with that Apoftle, " Thou
" Lord, who knoweft all things, knowefl
*' that I love thee ;' and 1 adore thy good*
^ nefs in granting me this opportunity of

* teftifying the llrength and fmcerity of my

* love, to thy glory and my unfpeakable

* comfort/ Such will be the leuumeuts of

th€

SERMON I. 1$

the man whofe fingle aim is to obtain the
approbation of God. He will continue firm
and unfliaken, amic^ft the greateft fufFer-
ings ; whilft the hypocrite, hke the bafe
multitude who followed Chrift only for the
loaves, will be offended, and fall off, when

a day of trouble comes. 1 fhall only add,

in the

^th and laji place, That this divine prin-
ciple will make a, man eafy and fatisfied,
whatever be his outward condition in the
world. He knows that his lot is appointed
by God, and his only anxiety is to perform
that part which hath been afTigned to him :
being fully affured that God, who is no
refpecfler of perfons, will gracioufly accept
his fincere endeavours to pleafe him, whe-
ther his Itation be high or low, whether his
gircumftances be rich or poor. His only-
concern is, that Chrifl may be magnified in
his body. Like a determined traveller, he
takes the road as he finds it, and makes no
complaints, provided it lead him to the end
of his journey.

Thefe are fome of the advantages which
would flow from a fincere and Iteady defire

af

a© « E R M ON I.

of pleafing God, and him only But to fet

thefe advantages in k more ftriking light, let
^T6 a little examine the oppofite principle, and
take a view of the man whofe great aim is
to obtain the approbation of his fellow-crea-
tures.— Confider then^

ly?, To what a drudgery he fubjedls him-
felf, and what a flrange and inconfiftent
part he muft act. He makes himfelf the
iervant of every man, whofe cenfore he
fears, or whofe praife he covets. He re-
todnnceth his own will and reafon ; and to
•whom ? 'Not to God, who requires nothing
hut what is holy, juft, and good ; but to
creatures like himfelf, ignorant, perverfe,
and capricious. He who is refoived to
pleafe /mdia, muft follow them through all
their jarring inconfiftent humours. He muft
undo to-morrow what he does to-day; he
muft affume a different appearance in every
company ; he muft be the ifervant of fer-
vants, contemptible in the fight of God,
and often defpifed by thofe very men whofe
Lipprobation he courts. For it is to be ob-
ferved, that refpecfl and efteein are fooner
found by an honeft indifference about them,

than

SERMON t ^t

than by an anxious purfuit of tbem. They
who are fatisfied with the approbation of
their heavenly Father, who feeth them in
fecrec, are for the moft part rewarded by
bim openly, according to what the wife man
faith, " When a man's ways pleafe the Lord,
" he maketh even his enemies to be at peace
« with him." Whereas it holds almoft
univerfally true, that men lofe refped in
proportion as they are obferved to court ic
with anxiety, and fink thereby into greater
contempt than otherwife they would have
done. But,

2dljt Let us fuppofe that they obtain what
they covet fo earneftly ; How trivial is the
acquifition I " Verily," faith our Lord con-
cerning men-pleafers, " they have their re-
" ward." Ah ! poor reward ! to obtain the
favou.r and friendftiip of dying men, inftead
of the approbation of God, ^nd the tefti-
mony of a good confcience ; to rememberp
in hell, that they were well fpoken of on
earth, and that the fentence of their Judge
was the firft thing that undeceived their
fellow-creatures as to their true eharac^len
This is the whole amount of their gain, even

fuppofing

zz SERMON 1.

fuppofing that they fucceed in their purfuit.
—But I mud now add, in the

3^ place, That this is only a fuppofition ;
for fo great is the diiEculty of pleafing men,
that, after all your pains, it is ten thoufand
to one but you fhall fail in the attempt*
The very number of thofe whom you would
pleafe, renders it almofl: impoffible to fuc-
ceed in it* We cannot at one time obferve
all who obferve us, and expert to be pleafcd
by us. We are like a perfon who has but a
few pieces of money in his pocket, and a
crowd of beggars about him. If, according
to his beft judgement, he divides the whole
among the moft needy, that he may pleafe
God, he is fure of attaining his end. But
if he attempts to manage fo as to pleafe
them, he will be miferably difappointed.
For though the few that fhared of his bounty,
may poflibly be fatisfied with their propor-
tion ; yet the reft, who got nothing, will re-
vile, and perhaps curfe him, as penurious
and unmerciful. Befides, the different par-^
ties and interfering interells of men, makes
it impoffible to pleafe all. If, in any cafe
you join with one party, the other, of courfi,

will

SERMON I. 23

will be offended : if you keep yourfelf dif-
cngaged from either fide, you will probably
incur the refentment of both : or, if you
think to keep the good-will of both by trim-
ming, making each believe that you are on
their fide, befides the bafenefs of the prac-
tice, which muft fet a man at irreconcileable
variance with himfelf, you muft live in a
perpetual fear of a difcovery ; and when you
are deteded, both will hate you worfe than
they do each other. — Nay, in the

4/^ place, Should you give up the idea
of obtaining univerfal favour, and content
yourfelves with pleafing a few; yet fuch
is the mutability of mens tempers, that
your fuccefs, even in this limited attempt,
is very precarious. For how variable is the
mind of man ? ever fliifting about, and al-
ternately plcafed and difpleafed with the
fame thing. When you have fpent the beft
of your days in building upon this fand^
one blaft fhall throw down the laborious
fabric in a moment. For difficvilt as it is
to gain the favour of men, it is ftill more
difficult to prefer ve it, or to regain it when
it is loft. Serve them as fubmiffively as

you

24 S E R M O N I.

you can, yet fome crofs accident, fome fai-
lure in gratifying their unreafonable ex-
pe(5\'uions, may fuddenly turn all your ho--
nours into difgrace, and leave }ou to com-
plain, as Cardinal Woliey did, * Had 1

* ferved God as faithfully as man, he would

* not thus have foriaken me in my old age.'
Nay, the perverfenefs of many is fo great,
that they requux contradidlions ere they
will be pleafed. If John come fafting, they
fay, " he hath a devil :" If Chrift come eat-
ing and drinking, they fay, " Behold a man
*' gluttonous and a wine-bibber, a friend of
" publicans and fmners." If your judgement
and practice be accommodated to, your fu-
periors, fome will call you fupple and tern-
porifing : if it be otherwife, you will per-
haps be reproached as dif contented and fe-
ditious.

Thus, you fee, that it is impoffible toi
pleafe all men, or even any confiderable
number of them at one time. Nor have we
caufe to wonder at this, when wc confider,
that our bleffed Saviour himielf, notwith-
ftanding his perfeift innocence and wildom,
was more reviled than any man. Can you

do

S E R M O N L ^s

do more to deferve the favour of men than
Chrift did ? or can you exped to pleafe
thoie who are difpleafed with God himfelf ?
For is not God daily difpleaiing men in the
courfe of his providence f and what is there
that they quarrel with more bitterly than
with his word ? In fine, how can we exped;
to pleafe any number of our fellow-crea-
tures, when we cannot even pleafe ourfelves
conftantly ? And for the truth of this, I ap-
peal to your own experience. You muft be
lingular indeed, if you never fall out with
y ourfelves ; I mean Angularly inattentive,
(to give it no harlher name), for with the
bed I am fure there is too often jufl caufe
for it. If then we are not able to preferve
our own efteem at all times, how can we
exped to preferve the approbation of other
men ?

And now what is your judgement upon
the whole? Is not man-pleafing both a
mean and fruitlefs attempt ? Is it wife to
have for your aim a thing fo difquieting,
and fo very precarious ? Is it not by far the
wifer courfe to feek the approbation of God,
rtwho trieth your hearts, whom you pleafe

Vol, IIL C moll

26 SERMON I.

moft efFeflually when yoa purfue your own
beft intereft ? He is not variable in his affec-
tions, Hkc men. Whom he loves, he loves
unto the end. " Neither death, nor life, nor
♦' angels, nor principalities, nor powers, nor
*^ things prefent, nor things to come, nor
^' height, nor depth, nor any other creature,
•^* Ihall be able to ieparate us from his love,
" which is in Chrift Jefus our Lord."

Let me then addrefs you in the words
of this fame Apoille on another occalion,
*' Ye are bought wit i a price, be not ye the
" ftrvants of men." Kemember what our
Lord faid to bis difciples whije he was on
earth ; " One is ) our Mailer, even Chrift."
To him you owe all your homage : him
only you are bound to pleafe. And is not
his favour a fufficient portion I Did he fuf-
fer, and bleed, and die, that your hearts
might be his, and will you refufe him that
which he hath fo dearly bought ? Where
can you find a better Mafter, or one that
you can be fo certain of pleafing, if you ap-
ply yourfelves to it ? He requires no con- '
tradidlory or in pradicable fervices. He
hatli kit you in no uncertainty about your

duty*

S E R M O N I. 27

duty. You need not fay, " Wherewith fliall
*^ we come before the Lord ? He hath fhew-
" ed thee, O man, what is good, and what
^' he requires of you," even in his writcea
word, which he hath given to be, '^ a lamp
" to your feet, and a Ught unto your pachs."
He makes alfo the mofl gracious allowances
for your infirmities. The willing mind is
acceT^ted by him ; and although through
weaknefs you fall {hort of your own good
purpofes, yet he will fay to you as he did to
David, when he purpofed to build him an
houfe, " It was well that it was in thine
•^ heart."

Who then would not apply himfelf to gain
the approbation of iuch a Maiter ? This aim^
well eftablilhed, would be a conftant prin-
ciple of holy obedience, and make us to a-
bound in all thofe fruits of righteoufnefs,
which are through Chrill to the praife and
glory of God. Let this henceforth then be
our fole ambition, to approve ourfelves to
him, by whofe fentence our final condition
mud be determined. And let it be our con-
ftant requeft at the throne of grace, that
God by his almighty Spirit may exalt our

C 2 ioulft

2$ S E R M O N T.

fouls above every mean and fordid view, and
enable us always fo to fpeak and ad, " not
*' as pleafing men, but God, who trieth. our
** hearts." — Then the peace of God, which
pafTeth all underftanding, fhall keep our hearts
and minds through Chrift Jefus : and amidft
all the changing fcenes of life, we fhall have
this for our rejoicing, even the teftimony of
a good confcience, that in fimplicity and
godly fmcerity, not with flefldy wifdom, but
by the grace of God, we have had our con*
^erfetipn in the world*

SER-

29

SERMON IL

Acts xi. 23*

^-^And exhorted thtm all^ that with purpofe of
hmrt they would cleave unto the Lord.

IT is not eafy ta conceive a more complete
or amiable charadler than that whicli is
given of Barnabas in the foUdwing veife :
" He was a good man, and full of the Holy
** Ghoft, and of faich;" And as a good
man, out of the good treafure of his heart,
bringeth forth good things ; fo this faith tal
minifler of Chrift, who had been fent by
the church in Jeruialem to vifit the new
converts at Antioch, having feen thofe real
efFedts of the grace of God among them, of
•which he had formerly heard the agreeable
report, was filled with joy ; and, like a true-
^* fon of confolation/' which his name fig-
hifies, he " exhorted them all, that wich
** purpafe o£ heart they would cleave unto

G 3 «* ibe

30 SERMON IL

" the Lord." — Mydefignlii difcourGng from
thefe words is,

I/?, To explain the exhortation contained
in them ; ^dl}\ To enforce it by fome mo-
tives and arguments; and, ^dly^ To offer
fome diredions which, through the bleffing
of God, may be ufeful to thofe who are de«
firous of complying with it.

I Begin with explaining the exhortation
contained in the text. And,

ly?, It is obvious, that it fuppofeth thofe
to whom it is direded to be already enter-
edupon a religious courfe of life. Barna-
bas addrefled his difcourfe to perfons virhcr
were real converts to Chriftianity. It ap-
pears from the 21ft and 2 2d verfes, that
the tidings which had come to Jerufalem
concerning them, exprefsly affirmed, that a
** great number had believed and turned
" unto the Lord :" and Barnabas, foon after
his arrival at Antioch, received full con-
vidion that this report w^as true ; for he
** faw the grace of God, and was glad.'*
The form of his exhortation- indeed I'uffi-
ciently diltmguilhech the thaiader of thofe

to

SERMON IL' 31

to whom it was ad IreiTed ; for fuch as had
never been jjined to rlie Lord could not,
with any propriety, be exhorted to cleave or
to adhere to him. And as this exhortation,
when addreiTed to us, fuppofeth that we
have already chofen the ways of God ; fo
it implies alfo, that our choice is the fruit
of mature and folid confideration. " This
" purpofe of heart," with which we are to
" cleave unto the Lord," is not a blind and
obftinate bigotry, which pufheth men head-
long in a way which they know not. Per-
fons of this charadler may have a fair Ihow
in the time of profperity : but when they
are brought to the trial of adverfity, they
will relinquifli againfl reafon what they be-
gan without it ; and will turn as violent in
oppofing religion, as ever they feeined zea-
lous in promoting it. In the

id place. The exhortation in my text re-
quires the habitual exercife of all the graces
of the Chriftian life j the conftanc perform-
ance of every commanded duty. It is not
enough that we draw near to the Lord oa
fome ftated occafions, or have fome tran-
fient flaihes of devotion, like, the Ifraelite?;
C4 of

j2 S E R M OH 11.

of old, concerning whom it is faid flio^
fea vi. 4.), that their goodnefs, Uke " the
" morning cloud and early dew," appeared
for a Httle, and then " vanifhed" away. We
muft cleave to the Lord at all times 5 devo-
tion muft be the prevaihng temper of pur
minds ; and our habitual praclice muft cor-
refpond to it. It muft be our fixed defign,.
and fincere refolution, to keep all God's com-
mandments, at all times^ and in all places
and circumftances.

Some there are who lay down refolu-
tions for the performance of eertain duties,
with a defigned exception of others : Or
perhaps they purpofe to perform all the
branches of duty for a particular feafon,
with a fecret referve, that when that time
Ihall be elapfed, they will then return to
their former eourfe of life. But all fuch re-
folutions are an abomination to God, as be-
ing hypocritical and infincere; and plainly
fliow that the firft ftep in religion is not
yet taken. For at the leaft, it is eflential to
the charadler of a true Chriftian, that there
be a fixed and peremptory defign to adhere
to all duty, at all times^ Grievous failures

and

SERMON II. 35

and fins there may be, even where there ar^
luch honeft and upright purpofes ; but if
thefe are wanting, our profeffion of religion

muil be altogether vain. In the

2,d place> The exhortation in my text
requires that we make an open and honeft
profeffion of our adherence to the Lord,—
And I mention this, not only becaufe of
the importance of the thing itfelf, but alfo
on account of the fli^m^ful and pernicious
failure even of fome good people in thi^
matter, Inftead of confefling Chrift boldly
before meii^ they take as wide fteps as their
confciences will allow them, to fpeak the
language, and to aft the manners of -4
corrupt generation, from the dread of ap-
pearing fingular, or of incurring the charge
of oftentation or hypoerify. But this me-
thod of concealing, or rather indeed of gi-
ving away a part of our religion, to fecure
the reputation of the reft^ is neither honeft
nor wife. Honeft it cannot be ; for it. is
juft as fraudulent to impofe upon men, by
feeming worfe than we are, as by feeming
better : And furely it is not wife ; for if we
relolve to have the appearance of no more

religion

34 SERMON It.

religion than corrupt minds will allow id
be fincere, I am afraid we muft give it up
altogether, and preferve the opinion of our
honefty, by appearing to have no religion
at all. Hypocrify is a bad thing, not be-
caufe it wears the form of religion, but be-
caufe it wants the power of it ; and the way
to avoid hypocrify, is not by doing lefs
than the hypocrite, but by doirig more, and
better. Our Saviour, who fpent whole nights
in praLyerj cannot be fuppofed to condemn
the Pharifees for praying long ; but for
making their prayers a cloak to cover their
covetoufnefs and oppreflion. He does not
find fault with them for their outward
beauty, but for their inward pollution and
deformity. If holinefs be really within
us, we have no occafion to dread any harm
from its appearing outwardly. It will at
length overcome the malice of the world,
and prove its divine original, both by its
native luftre, and its powerful influence up*

on thofe who behold it. Once more, in

the

/^th place, The exhortation in the text re*
quires, that we perfevere in our adherence

to

SERMON n. ii

to the Lord to the end of our lives. It is
not fufficicnt that we begin well, and con-
tinue faithful for a while. We muft hold
on our way, and wax ftronger and ftronger
as we proceed. We muft not be wearied
with the length of the way, but " lifting
** up the hands that hang down, and
" ftrengthening the feeble knees," we muft
** run without wearying, and walk without*
" fainting, preffing towards the mark, for
*' the prize of the high calling of God in
" Chrift Jefus." We muft not give up re-.
ligious exercifes, either becaufe of the fre-
quent repetition of felf-denying duties, or
of the bodily decay which old age brings
on, or of the increafing infirmities of the
mind. We muft not give over our work
in defpondency, becaufe of the flownefs of
our progrefs, the fmallnefs of our fuccefs,
or the number and ftrength of our enemies.
— For all thefe difcouragements will foon be
over, *' and in due time we ihall reap, if we
" faint not, a glorious and everlafting re-
*' ward." — Having thus explained the exhor-
tation in my text, I proceed now, in the

35 S E R M O N 11.

"id place. To enforce it by fome motived
and arguments. — — Gonfider then^

ly?. That the fame reafons which at firfl
determined yo\j to choofe the ways of Godf
are equally forcible for inciting you to per-
fevere in them to the end. Upon what
grounds did ye embrace your religion at
firft? Why was it that ye ratified, when
ye came to years, that profeflion into which
ye were baptized? Was it becaufe of thd
divine authority; upon which your religion
refts? This reafon furely Hill holds, to
make you adhere to it amidft the ftrongeft
temptations; for divine authority is always
to be obeyed, whatever difficulties lie in the
^ay ; nay, though the commands of the
higheft powers on earth fhould interfere
with it. Was it concern for your eternal
falvation, and a convidlion that ^^ there is
" no other name under heaven, given a-*
" mong men, whereby you can be faved^
** but the name of Chrift ?" and does not
this reafon bind you as much to cleave to
the Lord, as to come to him at firft \ " The
" Lord is with you while ye be with him^
" and if ye feek him he will be found of you;

«^ but

SERMON ir. §y

n but If ye forfake him, he will forfake you.'*
^' He that endureth to the end," faith Chrift,
?' fliall be faved."— " But if any man draw
" back, my foul fhall have no pleafure in.
f* him." Nay, the cafe of apoftates is repre-
fented every where in Scripture as incon-
ceivably more dreadful than that of any
other finners. Once more, did you enter
upon a religious courfe of life, becaufe
your confciences would not fivffer you to
be at peace till you had done fo ? This
reafon alfo binds you to perlevere as you
have begun ; for the more faithfully you
cleave to the Lord, the more ftedfaftly
you refift temptation, the greater peace and
tranquillity you will have in your owa
minds. Nay, the obftacles which now make
your progrefs difficult and painful, will
gradually difappear, and at length you fhall
find, that " wifuom's ways are ways of plea-
ts fantnefs, and th^t all her paths are peace.'*
In a word, whatever good reafon we had to
fet out in the Chriftian courfe, the fame
reafon will hold for our perfeverance in it*
If we began it from bad or from worldly mo-
tives, our religion is but an empty profeffion,

without

3? SERMON It

without any reality. In this cafe we are taot
yet Chriilians ; and therefore the exhorta-
tion in the text doth not belong to us

Coafider, in the

2^ place, That all the bribes which can
be offered, in order to feduce you from
your adherence to the Lord, are vain, pre-»
carious, and unfatisfying. How often have
jnen '' made fhipwreck of faith and of a
*^ good confcience," for a mere ffiadow of
expecflation which was never realized to
them f But tiiough you fhould obtain all
that this world can prefent to you, yet how
bitter is that advantage which is purchafed
at the expence of inward peace and tran-
quillity ? Nay, how vain and precarious are
the enjoyments of this world at the beft ?
"Riches often make to themfelves wings
*' and flee away ;" and then they leave the
perfon much more unhappy than they
found him, under the dominion of inflamed
appetites, without the proper objecfls to fa-
tisfy them. The joy of the wicked is like
the " crackling of thorns under a pot j'*
vain whilft it lafl:s, and foon at an end. Ba^-
l^am loved the reward of unrighteoufnefs,

and

S E R M O N II. 39

^nd he obtained it ; but what did he reap
from it at lait ? he returned to his own
country loaded with riches, but all his en-
joyments were embittered by *' an evil con-
" fcience," and he himfelf was foon after
brought to an vintimely end by the vic-
torious arms of the Ifraelites. So deceitful
are the offers with which this world would
feduce you from your adherence to the
Lord. But in cleaving to the Lord, you
can never be difappointed in your expedla-
tions ; for he hath faid, " I will never leave

*' thee nor forfake thee." Confider, in the

3^ place, What obligations you lie under
%o this Lord to whom you are exhorted in
the text, to " cleave with purpofe of heart/*
He it was that befriended you in your
greateft neceffity, and that brought falva^
tion with his own arm, when there was no
other eye to pity you, nor any other hand
that covild help you. Think on the great-
nefs of the love of Chrifl, and on the coftly
proofs he gave of it, in condefcending to
become a man, and " a man of forrows,"
and at laft to die under the bittereft agonies,
for the redemption of your fouls 5 and then

let

40 SERMON n.

let gratitude fuggefl to you what rcturnfe
Hiay reafonably be expedled from creatures
fo infiaitely indebted to him as you have
been. Did the Lord Jefus, without any
importunity from us^ and even contrary to
our defires, perfift in his gracious defign of
faving us, till he could fay upon the crofe^
<* It is finiihed ?" and fhall not we perfevere
with ftedfaftnefs in our duty and allegiance
to hiiii ? Surely, if his heart clave to us^
when we had nothing to merit or invite his
Jove, much more fliould our hearts cleave to
Him, who is not only infinitely amiable in
hinifelf, but, which is ftill more interefting,

infinitely kind and gracious to us. ^^Oncc

more, in the

^h place, Confider that this duty, al-
though difficult, is by no means impradli-
cable, Thoufands of our brethren, all men
of like paffions with ourfelves, have perfe-
vered to the end in cleaving to the Lord,
and are now enjoying the glorious reward
of their ftedfaft adherence to him. All ne-
ceflTary aid is provided for you, and ready
to be conveyed to you as often as you {hall
afli it. For ** God is faithful, who will not

« fuffer

4.i

^* fiifler you lo be tempted above what ye
" are able to bear, but will with the tempta-
" tion alfo D^iake a Way to efcape, that ye may
" be able tc bear it." Indeed, had you no
other llren^^ch but your own, to exhort you
to " cleave unto the Lord," would only
be to moci/ your mifery. But help is laid
for yon on One who is mighty, and is no
lefs willing than powerful to fupport you
under all your trials. He. can perfect
ftrength ijr; your weaknefs ; and whilft you
are ftretcjiing forth your feeble arms to
embrace him, he will inclofe you in the
arms of \,^s Omnipotence, and work in you
effeiluall;?' '^ both to will and to do of his
" good I leafure."

Having thus explained the exhortation iu
the text, and endeavoured to enforce it by
fome mr,tives and arguments, I proceed now,
as was propofed, in the

Tbin \ place. To offer fome diredllons,
►which, . irough the bleffing of God, may
be ufefuJto thofe who are deiirous of com-
plying with this exhortation. — And, in the

iji place. Labour to have your minds as
Vol. IIL D richly

42 SERMON in

richly furniftied as poffible wl^h true Chri-^
ftian knowledge. Study the ' nature andf
the re'afons of the religion v>^hi^.h you pro-
fefs, rhat you may be able to cc'nfute gain-
fayers, or at leaft to withftand th dr attempts-
to feduce and pervert you. Knowledge
niuft lie at the root of our ftedfaftnefs ;
orherwife, let the caufe in which we arc
engaged be ever fo good, our adherence to
it is nothing elfe than obftinacy cf temper ;
which can neither pleafe God, nor bring-
any real advantage to ourfelves. In fuch a-
cafe, it a man is^ in the right, it is merely
by accident : he might as readily have been
in the wrong ; and it is very poffible, nay
extremely likely, that fome new " wind of
" docSrine" may feduce him, and that he
may become as violent in his enmity to the
gofpel, as he was once warm in fupporting
it. It is true, indeed, there may be a great
deal of found knowledge in the head, where
there is no real grace in the heart \ A fo-
reigner may learn to fpeak the lan^^uage of
Zion fo well, that it Will be difficult to di-
flinguifh him from~ one who is " an Ifraelite
'^ indeed." But, on the other hand, it is

abfolutcly

S E R M O N It. 43

ubfolutely certain, chat grace cannot confifl
-with gtofs ignorance : For the firft operation
of the Spirit of God is to open mens eyes,
and to tnrn them from darknefs unto light :
Confequently, where there is no hght, it
muft be concluded that there is no grace.
Some exceptions there may be ; and there
have been examples of perfons, in whofe
temper and practice the lineaments of the
New Creature could plainly be difcefned,
who, by reafon of their natural dulnefs,
were incapable of acquiring any diftmdt
knowledge of the principles of religion^ or
at lead of exprefTmg what they knew to
the fatisfa(5lion of others. This rule of jud-
ging muft not therefore be extended to thofe
whofe underftandirigs are vifibly weak, and
tinapt to receive or to retain inftruclion ; for
out of the mouths of fuch babes and fuck-
lings, God may, and often doth, perfedl
his praifci But when men are quick enough
to learn other things^ and yet remain igno-
rant of the great truths' of Ghriftianity ;
when they difcover no anxiety, nor ufe any
proper endeavours, to acquire the know-
ledge of them i this voluntary ignorance,
D 2 whatever

44 SERMON m

whatever they may pretend, is a plain proof
of an unconverted ftate. Let none who ac-
knowledge and lament their ignorance, and
who ufe the means to have i-t removed, be
difcouraged at what I have now faid ; for
they are not the perfons concerning whom
I fpeak. But if I could meditate a reproof
of more than ordinary fharpnefs, I would
addrefs it to thofe who, amidft Bibles and
Sermons, and other excellent helps for their
fpiritual improvement, rem.ain ftupidly ig-
norant of the mofl elTential points of Chri-
ftianity, without any Ihame and concern.
And, alas ! what numbers of this defcription
are to be found among us I How many
claim the peculiar privileges of Chriilians,
who know little more of Chriflianity than
the name ? Nay, is it not to be feared, that
many who partake of the holy facrament of
the Lord's Supper, are fo grofsly ignorant
of the nature of that ordinance, that, with
refpedl to them, the communion-table itfelf
may bear the fame infcription which Paul
found upon the altar at Athens, " To the
" unknov/n God." This, my brethren,
yields vis a very melancholy profped: for

furely

SERMON 11. 45

iurely they are not likely to prove ftedfaft
Chriftians, who know fo little of Chrifti-
anity, that it is. hard to find out upon what
grounds they are Chriftians at all. I would
therefore recommend it to you, with the
greateft earneftnefs, to ftudy the principles
of that religion which you profefs. Spare
no pains that may be neceffary to get a
thorough acquaintance with them, and then
you will be in lefs danger of forfaking them
when an hour of trial comes. " They that
" know their God," faid the angel to Da-
niel, " Ihall be ftrong and do exploits."
^' For under ftanding fhall keep thee," faith
Solomon, " to deliver thee from the way of
" the evil man, from the man that fpeaketh
" froward things, who leave the paths of
" uprightnefs, to walk in the ways of dark-
'' nefs." But,

'2,dly^ Belides the fpeculative knowledge
of divine truths, yau muft alfo labour to
acquire an inward experience and relifh of
them. Did we truly feel their influence
upon our own hearts, it would ferve in
place of a thoufand arguments to prove their
divine original. He would be a cunning
D § fophifter

46 SERMON n.

fophifter. indeed, who could perfuade a mam
that honey was bitter, whilft he tailed the
fweetnefs of it in his mouth. It is an exper
rimental convid^ion of the truth of the go-
fpel, which fortifies the true Chriftian againfl
all the arts of feducers. He hath a witnefs
within himfelf, and can bring a proof from
his own heart, both of the truth and excel-
lence of the religion which he profefTeth,
It 'was a ftubborn queftion which Athana-
jfius put to the heathens of his time, who
denied the refurreflion of Chrift. '. If Chrifl:
' be not alive,' faid he, f how doth he yet
f deftroy your idols, an4 caft out devils, and

* convert and fubdue the world to himfelf?
^ Are thefe the works of a dead man ?' In
like manner can the fapclified foul fay,
^ Have I felt Chrifl opening my blind eyes,
' binding the (Irong man, and calling him
^ out ? Have I felt him itamping his image

* upon my fo\il, and bringing me with
^ boldnefs into the prefence of that God

* whom 1 had offended ? And after this,

* lliall 1 doubt whether there be a Chrift,
^ or whether this Chrift be able to fave me ?'
Thu3 can the true behever, who hath felt

the

SERMON XL 47

the power of Chrlftianity, bring unanfwer-
able arguments for its truth from his own
experience: Arguments which neither the
temptations of Satan, nor the cavils of wic-
ked men, will be able to overthrow.

3^/v, If you would cleave with ftedfaft-
nefs unto the Lord, attend conftantly to the
inward frame and temper of your hearts.
Make conscience of watching over your mod
fecret thoughts. Suffer them not to wan-
der without controul, or to fpend their
ftrength upon things which cannot profit
you ; otherwife you will open a wide door
to the enemy, and even furnifh him with
weapons which he will not fail to improve
againll you. I am afraid the importance of
this direction is too little confidered by the
generality of Chriftians. We commonly
think ourfelves fecure when out of the way
of external temptations, and fufFer our minds
to roam at large wherever fancy prefents an
amufing objedl. Whereas we ought to con-
lider, that whatever inflames our paffions,
or gives them an improper diredion, is
equally hurtful to the foul, whether the
raufe be real or imaginary. Nay, I am pejr-
D 4 fuaded.

4» S E R M 0 K 11.

fnaded, that the tempter doth often make
greater hayock in our hearts, by mlnghng
his poifon with the fuggeftions of our own
minds, than by all his other methods of
temptation. If we would keep our hearts
indeed, we muft watch their motions as
carefully when we are alone, as when wq
are abroad, and in the midft of danger.
The prefence of God fhould eonftantly over-
awe our mod fecret thoughts, and have
equal influence on us in our retirement, as
■when w^e acfl in the open view of the world.

. A

Ath direcflion I {hall give you in the worda
of the Apoftle Paul, [Rom. xi. 20.) " Be
^' not high- minded, but fear." Remember
what our bleffed Lord fald to his difciples,
^' Without me ye can do nothing," No-
thing is more ofFenlive to God than pride.
When our hearts begin to fwell with a high
opinion of our own ftrength, he is provoked
to with-hold his grace from vis ; becaufe all
that is poured into the proud foul runs over
in felf-applaufe, and fo is like water fpilt
on a rock, with refpedt to any good that it
doth to a man himfelf, or any glory which

it

SERMON ir. 45

it brings to God. The proud Iieart, like
the towering cHfF, is never fraitful. If wc
would in due time be exalted, we muft firft
humble oarfelves under the mighty hand of
God This is the way to obtain frefti fup-
plies of his fupporting grace, " Happy is
" the man," faith Solomon, " who feareth
^* always." A holy diiEdence of ourfelves
is the true temper of a Chriltian, and will
both ferve to keep us out of the way of
temptation, and teach vis to ail with the
caution of men who perceive their danger,
and are caretul to (liun it,

^thly^ Avoid, as much as poffible, the fel-
lowfhip of wicked men. This is aji advice
which I am inclined to repeat as often as I
can find occalion for it ; and indeed it is
fcarcely poiuble to infill upon it as much as
its importance deferves. A man who is
carelefs of his company, difregards his own
foul. If therefore you would cleave unto
the Lord, imitate the holy Pfalmift, and give
charge to evil-doers to depart from you.
Let the faints, the excellent ones of the earth,
be the men of your counfel. We ftand
much in need of all the aiTiftance which

we

^ S E R M O N IL

^e can derive from our fellow Chriftkns :
^* Wo to him that is alone when he falleth,"
faith the wife man, " for he hath not an-
*' other to help him up/* Whereas, when
-Chriflians join together in holy commu-
•nion, like trees planted in a thicket, they
fhelter and defend one another. They have
fooldnefs to face their adverfaries, as well as
strength to baffle their attempts to feduce
ihem. " Let us then exhort one another
'" daily, left any of us be hardened through
^ the deceittulnefs of fin." Like brethren,
let us dwell together in love and unity, ha-
tting all our fpiritual goods in common, be-
ing " ready to diftribute, willing to commu-
^'' nicate," according to the meafure of gifts
and graces which it hath pleafed our hea-
jyenly Father to beftow on us. — In the

6/^ and Iq/i place, If we would obey the
exhortation in the text, we muft beware of
negledling the inftrumental duties of reli-
gion. Let us carefully read the Holy Scrip-
tures, which God, in mercy, hath given us
to be a " lamp to our feet, and a light unto
5^ our path." — " The law of the Lord is per-
f* fed, converting the foul: the teftimony

"of

SERMON ir. sn

f* of the Lord is fure, making wife the fim-

f« pie," To reading you muft join the

hearing of the word preached ; that power-
ful ordinance which God hath fo remark-
ably countenanced in all ages of the churchy
and made effedual by his bleffing, both for
the converfion of finners, and for the efta-
blifliment of his own people. Under thi«
head I would particularly recommend to
you a devout attendance upon the holy fa-
crament of the Lord's Supper, which is fo
peculiarly calculated to ftrengthen our
faith, and to build us up in holinefs and
comfort, i;into eternal life. This hjth been
found, in the experience of a:ll the faints, to
be a moft bleffed inftitution, which hath
in every age enabled men to hold on their
way with alacrity and joy, and in every
fituation hath aflifted them to renew their
ftrength. To all this we muft add conftant
and fervent prayer to God. By this we
maintain correfpondence with the " Father
^' of lights, from whom cometh down every
" good and perfedl gift.'* Prayer is the
meffenger which he hath appointed for
conveying to ue help in every time of need.

He

g% SERMON II.

He hath promifed his Spirit to them who
afk it. Let us '^ aik and receive, that our
" joy may be fall."

Thus, my brethren, I have fuggefted to
you a few plain direcftions which, through
the bleffing of God, may be of ufe to affift
you in maintaining that firm adherence to
the Lord, which my text recommends. All
that now remains is, that I intreat you to
reduce them to prac5lice. And what motive
can I reprefent to you fo powerful as the
confideration, that " to them who, by a
** patient continuance in well-doing, feek
^' for glory, honour, and immortality, God
'^' will render eternal life." " To him that
^' overcometh," faith Chrifl, " will I grant to
*^' fit down with me on my throne, even as
^^ 1 alfo overcame, and am fet down with
" my Father on his throne." The time
draweth near, when you fhall be placed be-
yond the reach of temptation, when your
warfare fhall be accomplillied, and your
flrugglcs at an end ; and who would not
fuftain a fhort, though it were a fliarp, con-
flict, that he might obtain a triumphant
¥i^ory ? Some of us perhaps have but a

fe^T

SERMON rr. SB

few more efforts to make, and a few more
affaults to fuftain, before Chrifl fliall call us
home to receive the enriching reward, — a
reward not of debt but of grace ; even that:
exceeding and eternal weight of glory, with
which our light and momentary afflicflions
are not worthy to be compared. Let us all
then be perfuaded, " with purpofe of heart
" to cleave unto the Lord." Let us count
all things but lofs, that we may win .Chrift^
and be found in him, not having our own
righteoufnefs, but that everlafting righte-
oufnefs which he hath prepared for them
who " cleave to him." Let us go from this
place, faying as Peter did, only with more
humility, " Though all men fliould forfake
" thee, yet will not we." And " now unto
" him that is able to keep you fronfi falling,
" and to prefent you faultlefs before the pre-
" fence of his glory with exceeding joy :
" To the only wife God our Saviour, be
" glory and majefty, dominion and power^
" borh now and ever." ji772en,

SER.

54

SERMON Hi.

MicAH vi. 3.

0 my people^ what have I done unto thee ? and
wherein have I wearied thee ? Te^ify aga'tnjl

IT is impoflible to predidl what impreffion
the fame truth will make upon the dif-
ferent minds of men. That word, which
will pierce one man, to the " dividing afun-
*' der of the foul and fpirit," may have no
edge at all when addreffed to another. But,
were I to judge from my own feelings, I
fhould think, that all the terrors of God
could not more effedlually overawe the heart
of a finner, than the paffage of Scripture
which I have now read. It ftrikes my ear
like the lad found of God's mercy. Doth
the Almighty command and threaten ? I fear
and tremble : yet I have ftill fome e^pedla-*
tion, that his compaffion may interpofe in

my

S £ R M O N III. SS

my behalf. — But, doth he put off his ter-
rible Majefty, and, inftead of vindicating
the authority, condefcend to plead the rea-
Ibnablenefs of his law I then I am fure that
his forbearance is almoft exhaufted, and that
xny day of grace is drawing near to an end..
For as he neither wants power to punilh,
nor provocation to juftify the punilhment
Jhe might infiid, his delign in (looping fo
low, can only be to render my condemna-
tion confillent with the utmoft extent of his

niercy. In the words of the text, the

Supreme Lord of heaven and earth appeals
to linners themfelves, for the mildnefs and
equity of his government ; and challengeth
them to produce one inftance of undue fe«
Verity towards them, or the lead fliadow
of excufe for their undutiful behaviour to-
wards him. " O my people, what have I
" done unto thee ? and wherein have I wea«
** ried thee I Teftify againft me." And
doth the infinitely wife God^. condefcend to
be tried at the bar of human reafon ? Can
it then be fuppofed, that his caufe is dc^ubt-
ful, or chat he runs the leaft hazard of be-
ing call in judgement I Have we not reafon

to

56 SERMON lil.

to conclude, that the evidence of his good-
nefs mufl be clear and irreliftible, when he
offers it to trial before the mod partial tri-
bunal, and fubmits his vindication to thofe
very perfons who cannot juflify him with-
out condemning themfelves ?

But as finners are naturally difpofed to
jliun the light, and to turn away their eyes
from every thing that hath a tendency to
humble and abafe them ; it may be of ufe
to bring this caufe to a fair and open trial :
Which, through divine afliftance, I propofe
to do^

ly?, By giving you a diredl proof of the
goodnefs of God, and of his tender concern
for the welfare of his creatures.

Q.dly^ By examining fome of the moft
plaufible objections which are urged againli
the mildnefs and equity of the divine admi-
niftration.

I will then conclude with a pradlical xm«
provement of the fubjecl.

I BEGIN with giving you a ditedl proof
•f the goodnefs of God, and of his tender

concern

SERMON III. 57

Concern for the welfare of his creatures.
This appears, in the

ly? place, From the unwearied patience
which he exercifeth towards tranfgreffors.
How eafily could he arreft them in the
midft of their mad career, and hurry them
to judgement with all their provocations on
their heads ? Might not God have feized
thee, O {inner, in the very ad of fin, with
a curfe or a lie in thy mouth, and have
Hopped that breath with which thou waft
infulting his name and his laws ? How
often might he have fummoned thee to his
dread tribunal in a fit of drunkennefs ; and
made thee fober in that place of torment
where there is not a drop of water to cool
the thirfty tongue? Ah, how eafy a matter
is it for the Almighty to bring down the
proudeft of his foes ? to filence the profane
injurious railer ? to bind the hands of the
opprelTors, and to make them know that
they are but worms ? We read of one an-
gel deftroying in one night, an hundred
and fourfcore and five thoufand Aflyrians :
and myriads of angels ftand continually
before his throne ready to execute what-

Vol. III. E ever

58 SERMON III.

ever he commands. He is the Lord of
Hofts, " who doth according to his will in
•' the army of heaven, and among the in-
" habitants of the earth." — How eafily can
he throw thee into a bed of languifhing ?
and wafte thy ftrength under fuch a pining
ficknefs, or racking pain, as to make thee
cry for mercy to him whom thou blaf-
phemeft, and even beg the prayers of thofe

whom thou waft wont to fcorn ? But

God hath as yet done none of thefe things.
By his merciful vilitation, he preferves thee
in the land of the living, and in the land of
hope. He fupplies all thy wants, and loads
thee with uncealing benefits. He gave thee
that breath which thou haft breathed out
againft him, and every moment of that
time w^hich thou haft fquandered away in
idlenefs, fenfuality, and the works of the
flelh. Why doth he yet wait to be graci-
ous^ if he were not tenderly felicitous for
thy welfare ? Surely his fparing mercy muft
be intended to bring thee back to himielf :
He reflrains his wrath, that his goodnefs,
like coals of fire, may melt down thine im-
penitence, and thy hardnefs of heart : " The

** Lord

SERMON III. 59

" Lord is not flack concerning his promife,
" (as fome men count flacknefs,) but is
" long-fulTering to us-ward, not willing that
" any fliould perifli, but that all fhould come
" to repentance." But,

^dly. The gdodnefs of God, and his tender
concern for the welfare of his creatures, is
ftill more illuftrioufly difplayed in the fuf-
ferings and death of our Lord Jefus Chrift,
whom God fent into the world for this very
end, " that whofoever believeth on him,
" might not perifli, but have everlafl:ing life."
There we fee a proof, the mofl: ftrong and
convincing that God himfelf could give,
of his having " no pleafure in the death of
" the wicked, but rather that he fliould re-
" turn from his way, and live." Would li6
have ranfomed finners at fo cofl:ly a price
as the blood of his only begotten Son ?
would he have afl:oniflied angels with fo
wonderful an adl of cdhdefcenfion, as( to
fend Him who was the " bright nefs of hi 5
" glory, and the exprefs image of his per-
" fon," to aflTume the likenefs of finful flefli,
to fubmit to the infirmities of our low na-
ture, nay, to the ignominy and pain of the
E 2 crofs ?

6o S E R M O N in.

crofs ? had not our everlafting welfare been
an objedt of his tendereft concern. This
furely, if duly confidered, mud remove all
fufpicions of his goodnefs, and deftroy the
jealoufies even of the mod diftruftful mind.
Behold Chrift weeping over the impending
fate of Jerufalem, and bemoaning the hard-
nefs of heart of thofe who attended his
miniftry ; view him in his agony, and in
his confli(5l wath the powers of darknefs ;
hear him on the crofs praying for his ene-
mies — and then fuppofe, if you are able,
that your ruin can be pleafing to him who
hath done fo much to prevent it. But, in
the

3^/ place, The various means which God
employs for reclaiming men from their
ways of folly and vice, afford another proof
of his goodnefs, and of his tender concern
for their welfare. He is not only the Au-
thor of the gracious plan of our redemption,
but he hath likewife fet before us the moft
powerful motives to perfuade us to em-
brace his offered favour, and to comply
with his defigns of mercy. Every confider-
ation, w^hich can be fuppofed to work, ei-
ther

' 4C

SERMON III. 6l

ther on our hopes or our fears, is fet be-*
fore us in the moft ftriking light. The
veil 16 removed from the invifible world ;
the joys of glorified faints, and the torments
of defpairing finners, are made the fubje6l
of a clear revelation. How affedlionately
doth he invite men to turn unto him and
live ? " Come now, and let us reafon toge--
ther, faith the Lord : though your fins be
*' as fcarlet, they fhall be as white as fnow ;
" though they be red like crimfon, they
" fhall be white as wool." " Wherefore do ye
" fpend money for that which is not bread I
*' and your labour for that which fatisfieth
" not? Hearken diligently unto me, and eat
" ye that which i& good, and let your foul
*y* delight itfelf in fatnefs* Incline your ear,
*' and come unto me ; hear, and your foul
*' fhall live." Even the threatenings of God
are not fo much the thunderings of his jus-
tice, as the loud rhetoric of his mercy. He
{hakes the rod over us, that, by a timely
fubmifFion, we may avert the flroke. And
when all the methods ufed to reclaim a fin-
ner have proved ineffectual, with what re*
ludance doth he at lafl execute his threaten*
E 3 ed

62 SERMON III.

ed vengeance ? " How fhall I give thee up,
f* Ephraim ? how Ihall I deliver thee, If-
" rael ? how fliall I make thee as Admah ?
" how fliall I fee thee as Zeboim ? Mine
.^* "heart is turned within me, my repcntings
" are kindled together." Nay, after the
fiercenefs of his anger hath confumed the
tranfgrelTors, what regret doth he exprefs,
that they fliould have extorted from him
their own punifliment ? " O that my peo-
" pic had hearkened unto me, and Ifrael
f' had w^alked in my ways !" He utters
thefe word, as it were with as figh, lament-
ing the folly and perverfenefs which had
compelled him to fuch meafures of feverity
againft them : Not that God is influenced
by any human paflions ; but becaufe he
could not othcrwifc communicate, in a
manner intelligible to us, the deep concern
which he takes in our welfare.

Nor are thefe mere exprefllons of kind-
nefs, which arc unaccompanied with deeds
to prove their flnccrity, and to render them
effedlual : he hath inftituted an order of
men to carry the glad tidings of falvation
to every corner of the earth ; to befeech finv

nersj

S E R INI O N 111. 63

ncrs, ill his n;imc, to Liy alide their enmity
to him, which Ciin onlv hurt thcml'olvcs,
and to iv^turu to that Ahnighty Being, who,
though he Itancls in no need of them, is
moil lincerely wilhng to receive them into
his favour, and to bellow on them evcrlaft-
ing hap^Muels. " We are amballadors for
" Chrill, as though God did befeech you by
*' us ; we pray you in ChrilFs Head, be yc
'' reconciled to God/' \\'e are comixianded
to " preach the word,— to be inllant in lea-
" Ion and out ot I'ealbn, — in mecknefs in-
*' ilrueling thole tiiat oppofe themfelves, it
*' God peradventure will give them repent-
*' ance to the acknowledging of the truth."
And to excite us to be diligent and faith-
ful in the exercile of this oilice, he hath al-
fured us, " that when the chief Shepherd
" Ihall appear, we Ihall receive a crown ot
" glory that fadeth not away."

Is not this then an imanlvverable proof
that God hath no pleafure in the death of
fmners ? What llronger evidence of it could
he give, than to lend to them fo many mel-
lengers, to beleech them in his name to
turn and live ? to employ on this kind
E 4 errand,

64 S E R M ON III,

errand, creatures of the fame nature witli

themfelves, fubjedl to the fame paffions,

expofed to the fame temptations, who have

the advantage of famiUar intercourfe with

them, and who are always at hand, to help,

to comfort, and to quicken them ? Nay,

he hath made it the duty of every man, in

his place, to do all that he can for the con-

verfion of others. " Exhort, one another

" daily," faith an Apoftle, " while it is call--

'' ed to-day, left any of you be hardened

" through the deceitfulnefs of fin." " Bre-

** thren," faith the Apoftle James, " if any

" of you do err from the truth, and one

" convert him ; let him know, that he which

** converteth a finner from the error of his

." way, ihall fave a foul from death, and

" Ihall hide a multitude of fins." Nor fliall

this labovir of love pafs without a reward ; for

" they that be wife fliall fliine as the bright-

*' nefs of the firmament, and they that turn

** many to righteoufnefs as the flars for

*' ever and ever." But that nothing may

be wanting to beget in us the firmed per-

fuafion <)f. the . goodnefs of God, and of his

tender

S E Pv M O N i iir. $s

tender concern for the welfare of his crea*
tares, let it be obferved, in the

j^h sind la/I place on this head. That he
hath feleded fome of the moft notorious
offenders in the different ages of the world,
to be monuments of the riches of his grace;
that the chief of finners might be encou-
raged to apply to him for pardon and eter-
nal life; who, without fuch examples, might
have been ready to look on their cafe as
defperate. How many, who were once
funk into the loweft degeneracy, are now in
heaven, finging that grateful triumphant
fong, " Unto him that loved us, and wafhed
" us from our fins in his own blood, and
*^ hath made! us kings and priefts unto God
*' and his Father; to him be glory and do-
" minion for ever and ever. Amen." There
is Manaffeh, one who ufed enchantment
and divination, and who deluged the ftreets
of Jerufalem with innocent blood. There
is Saul, once a blafphemer and a perfecutor,
who thus tejftifies of himfelf, « For this
" caufe I obtained mercy, that in me firft
" Jefus Chrift might fhew forth all long-
.^* fuffering, for a pattern to them which

*' fhould

66 SERMON III.

" fliould hereafter believe on him to life
" everlafting." There are fome of thofe
Corinthians who were once the fcandal of
their country, and the reproach of human
nature (i Cor. vi. 1 1.) ; but being " wafhed,
" and fandified, and juftified, in the name
" of the Lord Jefus, and by the Spirit of
** our God," are now walking in white, fol-
lowing the Lamb whitherfoever he goeth,
and contemplating with wonder and joy
the extent of that love " which pafleth
*' knowledge." Nay, there are fome of
the murderers of the Lord of glory, three
thoufand of whom were converted by the
miniftry of Peter in one day: and now
they are rejoicing in the prefence of that
Jefus whom they crucified, and afcribing
their eternal falvation to that blood which
was flaed by their own wicked hands. In
one word, with fuch examples as thefe the
Scripture is repleniflied ; and God every
where appears like the father in the para-
ble ftretching forth his arms to the prodigal
fon, and delighting to difplay the riches of
his grace.

Such then are the pofitive and diredl evi-
dences

SERMON III. 67

dences of the goodnefs of God, and of his
tender concern for the welfare of his crea-
tures. 1 proceed now, as was propofed,

in the

Second place, To examine fome of the moft
plaufible objedlions which are urged againft
the mildnefs and equity of the divine admi-
niftration.

Say, then, O finner, wherein hath God
dealt rigoroufly with you ? and what caufe
he hath ever given you to charge him with
feverity ? " Teftify againft him," in what
refpedl he hath fhown himfelf an enemy to
your happinefs ?

ly?, Is it the holinels and perfedlion of his
law that you complain of ? Hath he given
yoa too accurate a rule of life ? and laid too
many reftraints upon your natural inclina-
tions ? — This complaint is both foolifh and
ungrateful. The law of God requires no-
thing, but what tends to make us happy;
nor doth it forbid any thing which would
not be produflive of our mifery. The very
defign of it is to defcribe and recommend
that holinefs, " without - which no man

« Iliall

68 SERMON IIL

" fliall fee the Lord ;" So that the perfec-
tion of it is no lefs a proof of the goodnefs,
than of the wifdom of its Author. Were
hoUnefs indeed unnecefTary, or^ were vice
the road to happinefs, the objedlion would
in that cafe be juft. But as there is. an in-
feparable connexion between fin and mi-
fery ; and as holinefs is indifpenfably neceC-
fary, to quahfy us for the enjoyment of
God ; it muft follow, that to find fault with
the purity of his law, is to find fault, with
it for being too much 'adapted to our inte-
reft. It is not therefore lefs abfurd, than
it a fcholar were to blame his mafter for the
excellence of the example which he had gi-
ven him to copy; or than if a traveller fhould
quarrel with his guide, for diredling hin;i
with too much exadlnefs in the way,

zdly^ Do you complain of the threaten-
ings with which this law is enforced ? Doth
God appear fevere, becaufe he hath fald,
that the wicked muft either turn from his
evil ways or die ? This complaint is furely
as unreafonable as the former. Shall God
be reckoned an enemy to your happinefs,
becaufe he ufeth the moft effedual means to
promote it \ Can he be fuppofed to defire

your

SERMON III. «9

your mifery, who fo earneftly warns you of
your danger, and who fo warmly pleads
with you to avoid it ? Should one find you
running towards a precipice in your fleep,
would you blame him for flopping you,
though perhaps he might interrupt you in
the enjoyment of fome pleafant dream ?
Were you ready to fink in deep water, would
you not reckon that man your friend, who
fhould fave you from drowning, even
though he dragged you out by the hair of
the head ? — This is the very purpofe, or the
friendly defign of all God's threatenings. He
publiflieth them, that they may never be
executed ; he makes them terrible, that the
terror of them may perfuade men to avoid
them. Had God publilhed a law, and con-
cealed the importance of it, with refpedl to
our happinefs or mifery ; would not the
objedlion, in that cafe, againft his goodnefi,
have been far more juft and rational ? — -If
his threatenings prevail with you, never
Ihall you have caufe to complain of their fe-
verity : and if they do not prevail, with
what face can you allege, that the penalties
are too high, when at the fame time, your

own

70 SERMON HI.

own pradlice confutes you, and proves, that!
they are not high enough to reftraln you
from incurring them. But,

3^/^, Perhaps your objedlion doth not lie
fo much againfl the publication of the
threatenings, as againfl: the final execution
of them. You fee their ufe to overawe
mankind in this world ; but you think that
it would be cruel in God to inflicfl them in
good earnefl:, and to punifh men eternally,
for fins committed during the fliort period
of their abode on earth. Now, in anfwer
to this, let me only aflc you, whether thofe
threatenings would be of any ufe at all, if
the finner knew that they would never be
executed, or even if the execution of them
were in the leafl: degree doubtful ? He who
can make fubjecls .believe that their gover-
nor means only to frighten them with his
penalties, will.eafily make his laws of no
effecfl, and fet offenders loofe from every
reftraint. The belief of the execution is
therefore abfolutely neceflary to the efiicacy
of the law, which otherwife could only be
an engine to work upon fools. And if it be
neceflary in all cafes that fubjeds fliould

beheve

SERMON III. 71

believe that the law will be executed, then
it follows, in the prefent cafe, that the
threatenings of God fhall certainly be exe-
cuted at laft. For God cannot lie, nor make
it the duty of mankind to believe a lie. He
has no need of fuch bafe means to keep the
world in order. If the penalties, as they
are defcribed in the law, be confiflent with
the goodnefs of God, the inflidling of them
at laft cannot in reafon be fuftained as an

objedlion againft it. Say then, O finner,

what farther haft thou to allege againft
God ? The appeal is made to you in the
text, and a challenge given to you to bring
forth all your objections againft his laws
and government. — Do yovi blame him, in
the

4/Z> place, For the temptations you meet
with in the world, and thofe clrcumftances
of danger with which you are fur rounded ?
Let us coniider a little the juftice of this
complaint. The ftrongeft temptations, you
muft allow, have no compulfive efficacy ;
all that they can do, is to folicit and entice
us : And are there not addreffed to us far
more weighty arguments and folicitations

to

jt S E R M O N Iir.

to forfake fin, and to walk in the paths of
wifdom ? If we cannot refifh the devil and
the flefli, how can we refufe what God de-
mands, who pleadeth with us by infinitely
ftronger motives than they can prefent to
tis ? for he fets before us the endlels joys,
or the endlefs torments, of a future ftate of
exiftence. Doth not the undefiled inheri-
tance of the faints in light, infinitely tran-
fcend all that earth or fenfe can promiffe us?
and yet fliall we pretend to juftify our-
felves, when, contrary to all reafon, we
prefer the pleafures of fin, which are but
for a moment, to the eternal happitiefs and

glory of the world to come ? Once more,

in the

^th place, Do you objedl that you can-
not reclaim or convert yourfelves ? that
man can do nothing towards his converfion,
unlefs he fliall receive power from on high?
that therefore you are excufable until God
fhall impart his afliftance ? and that if you
perifli, it is not your fault ?j

My brethren, we muft not fpeak falfely
even for God; nor fupprefs or difguife
the doctrines of his word, however they

may

S E R M O N IIL 73

may be abufed by carnal and obftinate fin-
hers.

It is true, that man, in his natural ftate,
cannot do any thing that is fpiritually
good : for " they that are in the flelli can-
" not pleafe God." It is equally true, that
God is a debtor to no man, but is the free
difpofer of his own grace, giving it when
and to whomfoever he pleafeth. But it is
no lefs true, 'that there are certain means of
his appointmentj in the ufe of which alone
we have reafon to expeA his aid ; and he
who doth not improve thefe faithfully,
complains with a very bad grace, at leaft,
and is juftly chargeable with his own dam-
nation.

You cannot convert yourfelves ; — ^but can-
hoi: you forbear to curfe and blafpheme the
name of God ? Cannot you reftrain your-
felves when your nature is duly refreflied
with meat and drink ? Cannot you keep at
a diftance from evil company, and avoid
many occafions of finning, and temptations
to fin ? It is certainly in your power to
perform many of the external adls of reli-
gious worfliip. You can go to church, if

Vol. III. V TQu

74 SERMON III.

you are fo difpofed, as eafily as you can ftaj
at home, or ride abroad for your amufement.
You can go to your clofet as eafily as to the
tavern. What hinders you to read your
Bible, as well as any other book ? to medi-
tate on what it contains, and on its vaft im-
portance to your everlafting intereft ?

Have you then done thefe things, or have
you not done them? Have you avoided
the tempting occafions of evil? Have you
ufed the means of grace^ and attended feri-
oufly upon the ordinances of God's worfliip?

-If you have negle^ed to employ the

powers you pofTefs, wiK)m can you blame
for it, that you , have not obtained more ex-
tenfive pov/ers ? - God will make you one
day to know, that it was not he, who carried
you to the haunts of riatj; intemperance,
and lewdnefs ; that it w^as not he who
tempted you to fwear profanely, or to rail
at goodnefs, or to quarrel with the Word
that fhouJd have faved you; but that all
this was owing to the voluntary and obfti-
nate wickednefs of your own corrupt hearts.
And, whatever excufes fmners may now
feign to themifelves, they muft all ftand
fpt.Gchieis at laiL None ihall be able to

plead,

SERMON III. 75

plead, ' Lord, I applied to thee for con-*
* verting grace, but it was refufed me.*
No, God will be clear when he judgeth ;
and every mouth fliall be flopped in that
day when he palTeth fentence on an affem-
bled world.

Thus have T examined and endeavoured
to refute fome of the moft plaufible objec-
tions which are commonly alleged againft
the mildnefs and equity of the divine admi-
niftration ; and from all that has been faid,
I hope it now appears, that nothing can be
more unreafonable or blafphemous, than to
lay the blame of the finner's deftruclion
upon God. " The fdoliihnefs of man,"
faith Solomon, *' perverteth his way ; and
" his heart fretteth againft the Lord.' (Provt.
xix. 3.) This is the true account of the
matter. The {inner deftroys himfelfby his
own wilful and obftinate folly, and then ha
accufes God, as if he were the caufe of his
mifery; although God hath done every thing
to fave him, which could have been done by
the righteous Lawgiver and Governor of the
world.

The lying lips fliall ere long be put to fi-
F a knee,

76 SERMON IIL

Jence. The workers of iniquity fhall ftand
felf-condemned before the awful tribunal 5
and all their vain and impious pretexts and
excufes, inftead of availing them in that
day, will only ferve to increlfe their fhamc
and confufion. With what inconceivable
remorfe and anguifli will the finner then re-
view his paft conducl ? How contemptible
will thofe temptations then appear to him,,
which he once magnified fo much, when he
fhall compare them with the powerful mo-
tives and encouragements to a holy life^,
which were in vain fo often and fo plainly
fet before him ? V/hen he fliall rect)lle(5l the
various means and inftruments which were
employed ta fave him from ruin ; the full
and tije free offers which were made to hira
of pardoning ip.ercy, and of fan6lifying
grace ; the earneit calls and invitations which
he received to turn from his evil way, and
live : When he fliall view that preeiousr
fountain, in which thoufands, as guilty as
himfelf, have bten wafhed and lAade clean ^
and fhall refledt that all thefe advantages are
for ever loft ; — how fliall he then hang down
tiis head, and imite his guilty and defpair-

ing

SERMON ill. , 77

ang breaft ? faying in the bitternefs of his
foul, " How have 1 hated inftrudion, and
*' my heart defpifed reproof ? and have not
^* obeyed the voice of nny teachers, nor in-
" chned mine ear to them thatinftrncted
« me?" [Prov. v. 12, 13.) Then fliall all
his complaints be turned agalnft himfelf ;
and, inftead of refting on" his wonted ex-
cufes, he fhall then call, but call in vain,
*' on the mountains and on the rocks to fall
*' on him, and to ;. hide him from the face of
*' Him, who fitteth on the throne, and from ,
" the wrath of the Lamb." O that men
were wife, and would confider thefe things,
fo as to prevent, by a timely repentance,
the horrors of that awful day which is haf-
tening faft to furprife a fleeping world.

My brethren, I have reprefented your
danger to you as plainly as I could* I have
endeavoured to expofe the weaknefs of thofe
pitiful evafions by which many of you en-
deavour to fupport a vain hope, or at lead to
leffen the awful apprehenfions of a judge-
ment to come. I have fpoken to your ears :
God alone can fpeak to you^ hearts; and to
^is mercy and grace 1 commend you. — Al-
F 3 Iqw

78 SERMON III,

low me, before I conclude, to beg your at-
tention to the following confiderations.

Confider, that to be your own deftroyers
is to CQunterac5t the very ftrongeft principle
of your natures, the principle of ielf-prefer-
yation. Every creature naturally defirech
its own felicity; and will' you obftinately
xvifli upon manifefl ruin, through all the
pbflacles that are placed in your way ? Af-
liftants you may find in accomplifb.ing this
defperate purpofe : but without your own
confent and aflive concurrence, it never can
be accomplilhed, even though the whole
"world, and ail the hoft of apoftate fpirits,
were combined againft you. Will you be
worfe than devils to you rf elves ? What pity
can you expecl to meet with, who have no
pity for your own fouls ? The unfortunate
are objects of cqmpaflion ; but wilful felf-
deftroyers, neither deferve compaffion, nor
can expecfl it. Confider what an aggra-
vation this will be of your mifery in a fu-
ture ftate ? How terrible w:ill it be to recol-
le6l, in the regions of everlafling wo, that
ye have brought all your mifery on ypur-
ielyes ? that you were forewarned, repeat-
edly

SERMON IIL 79

.cdly and awfully forewarned, of the ratal
iiTue of your condud, but without efifed ?
that Chriil: and eternal falvation were freely
offered to you, but were contemptuoutly
defpifed and fet at nought? Thefe conlide-
rations will add a continual fuel to the
tormenting flames, and will make them
burn with infufferabh^ violence, O then
be wife in time : " Seek the Lord while lie
*^ may be found, and call upon him while h.e
" is near. Let the wicked forfake his way,
** and the unrighteous man his thoughts,
" and let him return unto the Lord, and he
" Will have mercy upon him, and to our

^ God, for he will abundantly pardon."

To conclude : Ponder the whale fome advice
recorded in Frov. viii. 33.-36. " Hear in-
** ftruclion, and be wile, and refufe it not.
" Bleffed is the man that heareth me, watch-
" ing daily at my gates, waiting at the polls
" of my doors. For whofo findeth me, find-
" eth life, and fhall obtain favour of the
" Lord. But he that linneth againft me,
" wrongeth his own foul. All they that
^ hate me, love death." Amen,

Fa SER-

$6

SERMON ly.

[Gal ATI AN s yi. 4.
Let every man prove his own work,

BEFORE I enter upon the fubjedl of this
text, it may not be improper to men-
tion fome of the reafons which have led me
to it at this time*,

ly?, As many, who call themfelves Chri-
ftians, difcpver fo little of Chriftianity in
their lives, that we are often at a lofs to re-
concile their condu(5l with their profeflions ;
I thought it might be of ufe to thofe who
are in any degree diftinguifhed by their re-
hgiouSvCondu(SI:, if I could lead them into
fuch a fcrutiny of themfelves as this text
fuggefts to us ; or perfuade them to inquire,
whether their works, which are apparently
good, are fuch as wUl abide the tefl : whe-
ther they proceed from the Spirit of God,

or

f Preached on tlie evening of a communion-fabbalhv*

S E R M O N IV. 8|

pr from the fpirit of the world : whether
they are animated by a " fimplicity and
?' godly fmcerity," or by the unhallowed
principles of felf-love, and the defire of re-
commending themfelves to the efteem of
men.

2dly^ It is evident from Scripture, that a
man may go far in the outward perfor-
mance of his duty, and yet be aduated by
fuch motives as afford him greater caufe
of grief and of fhame than of that rejoicing
which is mentioned in the claufe following
my text. I read in the preceding verfe,
that it is poflible for a " man to think him-
" felf to be fomething when he is nothing."
I find in fadl that the Laodiceans imagined
themfelves to be *' rich, and increafed with
" goods, and having need of nothing,"
when, in truth, they were " wretched, and
*' miferable, and poor, and tlind, and na-
" ked." And there are too many reafons
to fufpeft, that, like thofe, multitudes of this
prefent generation are " pure in their own
" eyes, and yet are not walhed from their
" filthinefs;" have a " name that they live,'*
while " they are dead ;" and have " the

" praife

t2 S E R M 0 N IV.

*^ praife of men," while " their hearts are
" not right with God."

;^d/jf^ 1 forefee the time when thoufands
fliall wiih that they had followed the A-
poftle's advice in my text. " Yet a littld
" while, and he that fliall come will come,
" and will not tarry." — ■" The Lord him-
" felf Ihall deicend- from heaven with a
'* Ihout, with the voice of the archangel,
" and the trump oi God; to judge the
" world in righteoufnefs. In that day
^ many fhall fay to Lim, Lord, Lord, did
" we not cat and drink in thy prefence,
*' have we not prophefied in thy name,
" and in thy name done many wonderful
" works ?" But when they receive that
awful reply, " Depart fronri me, I know
" you not whence ye are," with what in-
conceivable anguifli will they then cry out.
Oh ! that we had tried and proved thofe
fpecious works in which we trufted. — We
thought them good and acceptable to God ;
alas! too late, we find our unhappy miflake.
The time was, when this difcovery might
have profited us : but now the doom is
paficd ; our ftate is fixed ; and nothing rcr
mains for us but a fruitlefs remorfe, and

the

SERMON IV. 83

the galling remembrance of our former floth
and fecurlty— ^And,

Lqftly^ When I confidered that I was to
fpeak to communicants, who have this day
fealed either their friendfliip or their enmity
with Chrift at his own table, it determined
me to addrefs to you a preffing and earneft
call to prove this part of your work in par-
ticular ; that fuch as have been properly
employed in this holy fervice, may, after
trial of themfelves, lay hold of the com-
forts which belong to them ; and that others
may receive fuch a view of their guilt and
of their danger, as, by the grace of God,
fliall conflrain them to have immediate re-
courfe to that injured, but compaffionate Sa-
viour, whofe blood, inftead of crying for
vengeance, pleads for mercy to the chief of
finners. On all thefe accounts let me in-
treat, not only the hearing of your ears, but
the attention of your minds, whilft I endea-
vour, through divine aid,

ly?. To explain the full meaning or im-
port of the Apoflle's exhortation " Let

^' every man prove his own work."

^dly^ To give you fome dire(5lions with re-»

gard

§4 SERMON IV.

gard to the manner of concluding the in-
quiry to which the exhortation relates, and
then to point out to you the pradical im-
provement of the fubjed. — I begin with
the exhortation itfelf, '^ Let every ^an prove
^ his own work/'

There is a particular emphafis in thefe
words, which muft not be overlooked. It
is his own work that a man muft prove.
We are fafficiently ready to examine, and
to pafs fentence upon the works of others.
We are often abroad; but are feidom at
liome, where our chief bufinefs lies. Like
fome travellers, who are well acquainted
with foreign countries, but Ihamefully ig-
norant of their own \ w^e know more of
others than we are willing to know of our-
felves ; and perfaade ourfelves, that the
ftudy of our owg hearts is a dull and me-
lancholy bufinefs, which may incite within
lis many uneafy thoughts, and can give us
no pleallire at all.

Alas 1 how low ai'e we funk by our apo-
ftafy from God ! and with what little and
falfe confolations may a degenerate mind
be foothed ! Inftead of looking inwards for

pofitivc

.SERMON IV. tf

pofitive evidence of our favour with (3odj
we learn to regulate our judgement of our-
felves, by what we perceive in the characters
of other men. If the image of the devil
is more vilibly formed on others than on
ourfelves, we have little anxiety to difcover
the image of God upon our own hearts*
The bulk of men think it enough to know
that fome of their brethren are worfe than
they are, as if their chara(S:ers would rife^
in proportion as the characters of others
are debafed. — We muft relinquiih this falfe
rule of judging, if we would either enter
into the fpirit of the exhortation in the text^
or would not be fatally difappointed at I aft.
We muft learn to rejoice in ourfelves, and
not in others ; and we miift call in our
thoughts from the ftate of other men, and
** prove every man his own work."—-
** Every man," faith the Apoftle, " (liall
^* bear his own burden." Each of us ftiall
give an account of his own conduct to God,
and fhall be judged according to his owl>
perfonal behaviour, without regard to any
comparative goodnefs or attainments which
may belong to him.

But

86 SERMON IV.

But here, perhaps, fome may afk the
queftion. To what works do you refer ? If
they are works of a doubtful nature, we
acknowledge that they ought to be tried,
and that thofe are highly to blame who
negleil to try them. But are there not
other works, fo eminently good and excel-
lent in themfelves, that the perfon who
doth them, may conclude, without hefita-
tioUj that they are certainly pleafing and
acceptable to God ? This, my brethren, is
a rock upon which thoufands have made
fhipwreck. It would make one fad to
think what multitudes will be furprifed
with the everlafting burnings, who, in con-
fequence of this very opinion, flatter them-
felves, while they live, with the hopes of
heaven. You muft therefore allow, me to
retort the queftion, and to afk. What are
thofe works which are fo eminently good
and excellent, that there is no need to
prove them ? or ratherj Are there any duties
of an external nature, which aii hypocrite
cannot perform as well as you ? Do you
frequent the church, and attend upon the
preaching of the word ? So did the impeni-*

tent

SERMON IV. Sy

nitent Jews in the days of the Prophet
Ezekiel, with as much decency, perhaps,
and apparent devotion, as are feen in you.
For thus faid the Lord unto that Prophet^
" They come unto thee as the people co-
" meth, and they fit before thee as my peo-
" pie, and they hear thy words, but they
" will not do them : for with their moutk
*' they fhew much love, but their h^art
" goeth after their covetoufnefs." Are you
ftri(5t obferver% of the Sabbath? We read
of fome who perfecuted our Saviour for
working a miracle of mercy: on' the fat>bath-
day : and furely you pretend not to a greater
degree of flridlnefs than this. Do yon
pray ? So did the Pharifees ; they made
long prayers, and they prayed with a
loud voice. Do you fail before the obfer-
vation of the Lord's Supper ? The Phari-
fees did more : They fafted twice in the
week. Do you partake of that holy facra-
ment ? Many think that Judas did fo too :
we know at leaft that he was prefent at the
paflbver, which was alfo a folemn rite of
religion : And therefore no certain conclu-

fion

^8 SERMON IV.

iion can be drawn from the outward exer-
cifes of religious worfhip.

Where then fliall we go next ? Will we
judge with more certainty from the duties
of the fecond table of the law of God ?

Here, my brethren, the matter may hb
brought to a very ftiort iffue. We read of
a yoUng man who profefled, in the prefence
of our Lord, that he had kept all thcfe com-
mandments from his youth : — and yet we
learn from the fequel of his' ftory, that he
preferred the poffeffions of this earth to the
enjoyment of God ; for he refufed to fell his
lands for the relief of the poor, although
our Saviour had affured him of treafure in
heaven. — But you have perhaps to fay for
yourfelves, that you are charitable and kind
to the poor; and aik if this is not a duty
applauded in Scripture ? I confefs it is much
applauded. But were not the proud and hy-
pocritical Pharifees alfo charitable ? They
gave alms : and more liberal alms than moft
of us ; otherwife, I fuppofe, they would
have founded the trumpet as little as we do.
— We may therefore conclude, that none of
all thefe outward deeds are fufficient, by

themfelves,

-•• 89

themfelves, to diftingulfh us from the hypo-
crite : But the queflion will return, May
we not joLi all thefe works together ? and iii
that cafe, may we not draw from them a
certain coaclufion ?

My brethren. If I were now fpeaking of
the judgement which others ought to form
of your/ characters, from what they fee in
your afclions, I would certainly fay, that
thofe j^vourable appearan:es ought to per-
fuadeihem that you are real Chriftians*
But as I fpeak of the eftimate which you
are |o make yourfelves, I muft tell you,
that/all this fair (how may ce^tamly confifl
witK a heart that is not " found in God's
" fiatutes." For Amaziah, the king of Ju-
dali, was not tar ihort of this, of whom we
reap (2 Chron. xxv. 2.), chat he " did that
" frhich was right in the fight of the Lord;"
" l|>ut (obferve what follows, he did it)
" not with a perfedl heart." What a pro-
mifing appearance was here blafled ! Ama-
ziaii gave God every thing but his heart;
thei very thing which God valued, and
without which all that he could give befides
was infignificant. Does not this fhake the

Vol. IIL G foundation

90 SERMON IV. *

foundation of your confidence, and make
you, like one newly awakened ait of a flat-
tering dream, fummon up all your atten-
tion to fee whether you are in t \e unhappy
jRtuation of Amaziah, or are really in thcf
circumftances in which your own fancy
hath reprefented you ? This, my brethreny
is the very thing which I have been aiming
at. I forefee the day, when many who
were fomething in their own eyes, and tr till-
ed in themfelves that they were righteous,
•will prefent their fpecious roll of outward
duties to the heart-fearching Judge, laying,
X.O ! this is the life which we fpent ir. the
flelh ; who will not be able to add, This life
was " by the faith of the Son of God." Me-
thinks I hear the Judge fay to them, Thefe
are indeed the duties which I enjoined ; but
where is the fpirit which Ihould have ani-
mated them ? Thefe are the lacrifices which
I appointed ; but the ftrange fire with which
you olFered them, can find no acceptance
here. Ye have not ferved me, but your-
felves. " I never knew you." And there-
fore ye can receive no reward.

What

SERMON IV. 9t

What hath been faid may be fuffieient to
^xplaia the Apoftle's exhortation; and to
ftiow both the reafonableiiefs and the necet-
fity of proving even our beft works. I pro-
ceed now,

Secondly^ To give you fome direcSiions
with regard to the manner of conducing
this important inquiry.

Now, before a man can be quaUfied for
proving his own works, two things are in-
difpenfably neceflary. The

T ^ isj That he fliould be well acquainted
with the holy Scriptures : for it is by the
Scriptures alone that we know with certain-
ty what is good and acceptable to God.
" Wherewith Ihall a young man cleanfe his
" way ?" faid David. The anfwer is, " By
" taking heed thereto according to thy
" word." Scripture is that unerring rule
which points out to us the road of duty,
and which difcovers to us the ftraightnefs or
the crookednefs of our own paths. A con-
fiderable degree of acquaintance with it, is
therefore abfolutely necefTary to enable us
" to prove" and to judge of our own works.
But,

G 2 2dly^

9a SERMON IV.

idly^ It Is alfo requifite, that we fliould
be coniiant and diligent obfervers of what
paiTcth in our own hearts ; for " out of the
" heart are the iffues of life." The heart is
the fountain from which all our adlions
flow, and from which alone they can be
truly denominated either good or bad. I
obferved formerly, that there is no out-
ward duty which a hypocrite may not coun-
terfeit ; And we have a remarkable example
(2 Kings X.) of the fame acftion being good
in one man, and bad in another, from the
difiFerent difpofitions with which it was per-
formed. We find two men riding in the
fame chariot, and both of thern engaged in
the fam.e expedition, Jehu and Jonadab.
But though the work they were execuclu^ was
the fame, the different ends whicii they
aimed at, made that which was an excellent
duty in Jonadab, an acfl of mere cruelty,
and of vile hypocrify in Jehu. Jehu was
impelled, not by zeal for the Lord, but by
ambition to wear a crown. We mull
therefore retire into our own breads, and
carefully obferve the various operations of
our :j;ninds. We muft conlider the motives

that

SERMON IV. 93

that influence our condud ; the ends we
propofe in our ac5lions ; and the temper and
frame of fpirit with which every duty is
performed. For in vain do we know the
rvile, unlefs we alfo know the thing to
which it muft be applied ; in vain do we
read and ftudy the Scriptures, unlefs we
iikewife read and fludy our own hearts.
The duty I am recommending, Gonfifts in
comparing them together, that we may dif-
cover how far they agree, and wherein they
differ. This is indeed a work of great dif-
ficulty ; but, though difficult, it is not im-
pra6licable. He who gave the command,
will Iikewife grant his affiftance to thofe
who, in a humble dependence on his grace,
apply themlelves heartily to this necelfary
duty. Let it then be your

Firft c^re^ to get your minds thoroughly
awakgied when you enter upon this work.
Never was time put to a higher improve-
ment : never were thoughts fpent upon a
more important bufinefs. Compared with
this, the trial of men for their lives at a hu-
man bar is a mere trifle ; for hel'e nothing
lefs than an eternal intereft depends on the

G 3 iflue.

94 SERMON IV.

iffue. Summon up all the powers of youir*
fouls, bring your thoughts to the fubjeclil as
intenfely as you can, let your minds be di-
vefled of every other care ; and above all —
O be honeft with yourfelves, and refolve to
pafs an impartial fentence, as the evidence
Ihall appear, whether it Ihould be in your
favour, or againft you. Remember that
your great Judge knows the truth of your
condition, and that therefore you can gain
nothing by hiding it from yourfelves.

When your hearts are once ferioully en-?
gaged, then fall down before God, and plead
the affiftance of his good Spirit, to enlighten
and diredt you in the knowledge of your-
felves ; to keep you from miftakes, both on
the one hand and on the other ; and to guide
you to a jufl and an affeding view of your
true condition.

Having thus prepared yourfelves by me-
ditation and prayer, proceed immediately
to the inquiry itfelf, before your hearts be-
gin to cool, or the impreffions of the divine
prefence are effaced. Set the word of God
before you as the rule, and then put the
queftion, Do my adions and difpofitions

correfpond

SERMON IV. 95

correfpond to this rule, or are they incon-
fiftent with it ? Take your adions, and the
fources of them, one by one, and bring
them to this ftandard ; fufFer not your
hearts, in any cafe, to ftart alide, till they
have given an explicit anfwer : lay the com-
mand of God upon them, and ^harge them
to obey upon pain of his wrath.

When, by thefe means, you have difco-
vered the truth, theli pafs the fentence on
yourfelves, and labour to have your hearts
properly afFeded with it. Do not think it
enough to have difcerned your true condi-
tion, but endeavour to feel what God hath
made you to know. If you find, that you
have been all along formal and hypocritical
in your obedience ; that inftead of ferving
God, you have been ferving yourfelves ; that
inftead of feeking his approbation, you have
been courting the applaufe of men ; that in-
ftead of fowing to the Spirit, you have been
fo wing to the flefti; O lay this convidlion
home to your hearts. Think what a dread-
ful ftate you are in ; unpardoned, unfandi-
fied, and, if death ihould now furprife you,
fuined for ever.

G 4 But|

g6 SERMON IV.

But, whilft you thus endeavqur to know,
the very worft of your condition, beware, at
the fame time, of giving way to gloomy and
defponding thoughts. Let none of you fay,
" Becaufe I am ungodly, I fhall die fo ; be-
" caufe I am an hypocrite, I fhall continue
** fo ;" for fuch defpondence is no lefs un-
warranted than your former prefumption.
You have another work to do, which is to
flee fpeedily to Chrift, and to break off your
hypocrify and wickednefs by repentance.
If you find that you have been hitherto out
of the way, do not fit down and defpair,
but make the more hafte to turn into it.
Chrift is ftill in your ofl^er, and you cannot
be more willing to receive him, than he is
to accept of you.

But, on the other hand, if you find reafon
to conclude, after a ftridl and impartial ex-
amination, that vou have been fincere in
the prad:ice of your duty, that your inward
difpofitions have correfponded to your out-
ward adians, and that both have been ac-
cording to the rule of Scripture, take the
comfort of fo happy a difcovery. This is a
good evidence that you are fandified and

renewed

S E R M O N IV. 97

renewed by the Spirit of God : This is a
proof that you are united to Chrift, who is
" the true vine :" for none but thofe who
are united to him, can bring forth fuch
good fruit Confider into what a blefled
ftate the Lord hath brought you ; to be his
children and his friends ; to be pardoned
and fandlified, and fure of being faved.
What more can you defire ? Doth not the
affurance of fuch a blelled condition deferve
all the labour and pains which the inquiry
can coil you ? One caution, however, I muft
give you. Do not truit fo much to one dif^
covery of this kind, as to give up all further
trial. No. — ^^ To prove your own works,"
muft be your daily employment. Renew
the inquiry often; make frequent proof of
yourfeives ; compare the refult of your ob-
fervations at different times, and let them
ferve to retflify one another.

Thus, my brethren, I have given you
the beil- directions which I could think of,
with regard to the method of conduding this
important inquiry. And here it might be
proper to fubjoin fome of thofe Scriptural
marks or characlens by which " every man

*' ought

98 SERMON IV.

" ought to prove his own works." But
this would lead me beyond the Umits of
one difcourfe. I mean therefore at prefent
to confine myfelf to the circumftances or
marks by which you ought to try the im-
portant duty in which you have been this
day employed.

Allow me then, in the conclufion of this
folemn fervice, to put a few plain, but nc-
ceflary queftions to you, and to call on you
to anfwer them, as you hope to fpeed at the
bar of God's judgement.

I/?, By what motives were you determined
to come here this day ? Was it by a fc^fe of
duty, and in obedience to the command of
a crucified Saviour ? Was it from a mind
*' hungering and thirfling" after Chrift and
his righteoufnefs ? Or was it only in com-
pliance with the cuftom of the country, and
from a defire of appearing religious in the
eyes of men ? Would to God there were lefs
caufe than there is for this queftion, grofs
and reproachful as it may appear 1

2Jly^ What pains were you at in prepa-
ring yourfelves for this near approach to
Qod ? Were you careful to ftir up in your-

felves

SERMON IV. 99

felves thofe holy and humble dlfpofitions
which conftitute " the wedding garment"
of thofe who are bidden to the feaft ? Or,
have you, without any previous examina-
tion, or any regard to the awful fence
which furrounds this table, fearlefsly taken
your feat among faithful difciples, without
alking the Mader's welcome, or dreading
his difpleafure ?

o^dly^ What benefit did you propofe to
reap from your attendance upon this folemn
ordinance ? Did you only wifli to pacify
your natural confcience, by doing what
you apprehended to be an acceptable duty ?
Or did you mean to ofier an outward com-
pliment to the Almighty, in order to in-
duce him to pardon what is paft, that you
might fin, as it were, on a new fcore ? Or,
on the other hand, did you come here in
the hope of meeting him whom your fouls
love, to take upon you " his yoke which is
" eafy, and his burden which is light ?" — to
implore, over the pledges of your Saviour's
love, his mercy to pardon, his Spirit to
fandlify, and his grace to flrengthen you?
pid you come, that this holy fervice might

loo SERMON IV.

have fome influence to afTift you in crucify-
ing " the old man with his deeds," and to
confirm the image of God on your fouls ? —
Once more,

\thly^ How were you employed while
you fat at this holy table ? Did you feek the
Lord with your whole hearts ? Did your
^* fouls follow hard after him ?" And if
any vain intruding thought arofe within
you, did you inftantiy check it with ab-
horrence, and renew your repentance for
that mixture of infirmity in your holy fer-
yice ? When you heard thefe aflFecling
words, " This is my body broken for you^
" this is my blood flied for the remilTion
" of your fins," were your hearts wrung
with grief for the fins which were the
caufe of the Redeemer's fufferings ? Did
you give yourfelves entirely up to him
who gave himfelf for you an offering and
a facrifice to God ? Did you accept of him
as your only peace-m^ker with the Father,
and refolve to b^iild all your hopes of hap-
pinefs upon the merits of his fufferings and
obedience ? Did you renounce all his ene-
mies, and devote yourfelves entirely to his

fervicc,

SERMON IV. lot

fervice, to be governed by his laws, ap your
only Lord and King ?

Finally^ Was all this done from a deli-
berate and confirmed choice, and not from
a mere tranfient flaih of devotion ? Then,
indeed, you have been well employed ; and
we defire to give glory to God on your ac-
count.

But if, on the contrary, your hearts have
been cold and infenfible, and your thoughts
have been wandering without controul,
upon the mountains of vanity ; if you have
felt no grief for fin, no love to the Re-
deemer, or only fuch a grief and love as a
moving tale might have occafioned ; if what
you have felt hath not led you to bind
yourfelves irrevocably to the fervice of that
Redeemer who encountered the wrath of
God for you — this was not to eat the
Lord's Supper. Alas ! my heart bleeds for
you. Ye have been mocking him who
declared that he will not be mocked with
impunity ; and who, unlefs you repent, will
certainly convince you of this in another
world.

Thefe are all the queftions which I fhall

put

fo2 SERMON IV,

put to you at tins time ; and in whatever
way you may find reafon to anfwer them,
the inquiry muft turn out to your advan-
tage. If, upon fearch, you difcover the un-
foundnefs of your hearts, even in that very
fad difcovery, you have the greateft advan-
tage for falvation that you have ever had
in the courfe of your Uves. For now,
your vain confidence being overthrown,
you lie opeii to a deep and efFedlual con-
vidlion, which is the mercy introdudlive
of all other mercies to your fouls. Your
chief danger lies in judging too favourably,
or in judging falfely, of yourfelves. But if
you do fo, how feverely will you fuffer for
the fliort-Uved deceit, when God fliall him-
felf prove your works, or when he fliall fay
to you, as he faid to the caroufing king,
*' Thou art weighed in the balances, and art
" found wanting 1" How confounded will
you be if this lentence fhall be pronounced ?
and how paffionately will you then wifli
for fuch an opportunity of " proving your
*' own works" as you now enjoy ?

But if, on the other hand, you can, up-
on good grounds, conclude, that notwith-

ftandinc:

SERMON IV. 103

ftandiag many imperfedlions in your holy
fervice, you have been fincere and upright
on the whole, how great inay your com-
fort be ? For God will not call off the up-
right man. That which is the terror of the
wicked will be your joy. As the fon of a
king rejoiceth in his father's power and
magnificence, fo may you rejoice in thofe
difplays of the divine Majefty, which fcare
a guilty world. How comfortable will the
thoughts of a Saviour be, when you can
fay, ** My beloved is mine ;" when by faith
you can, like Thomas, " put your hand into
his fide, and your finger into the print of
the nails, and fay unto him, My Lord,
and my God ?" With what joy will you
read the holy Scriptures, as the charter of
your future inheritance, and ponder that
** exceeding and eternal weight of glory,"
which you fhall one day pofTefs ? With
what holy boldnefs may you approach the
throne of Grace, when you can addrefs God
as your reconciled Father in Jefus Chrift ?
How cheerfully may you endure afHidlion ?
How calmly may you leave this world ?
If then any of thefe comforts are dear to

you;

C04 SERMON IV.

you ; if you would enjoy them in a found
ftate, or would have a clear and lively im-
preflion of them, let me befeech you to
comply with the Apoftle's exhortation, and
to "prove your own works." So (hall ye
have your rejoicing in yourfelves, and never
be afhamed. Amen.

SER.

to5

SERMON V.

James iv. 170

"Therefore^ to him that knoweth to do good^ and
docth it not^ to him it is fin,

THE unfruitful lives ^of profefling Chri-
ftians is a very general and a jud.
complaint. But few of thofe who retail this
complaint, are heartily inclined to remove
the caufe of it. We are melancholy exam-
ples of that which we pretend to lament ;
and we ceafe not to ftrengthen the inte-
refts of a party which we condemn. Da-
vid, when he wms treating with Araunali
the Jebufite, for the purchafe of his threili-
ing floor, in order to rear an altar to God,
refufed to accept of it without a price, be-
caufe he would not " offer burnt-offerings
*^ unto the Lord his God, of that which
'^' coft him nothing." But, alas ! our gene-
VouIIh H ' ral

100 S E R M O K V.

ral conteft feems rather to be, who fhall be
moft penurious in his offerings to God, and
who fhall purchafe heaven with the cafiefl
fervice. Many have unhappily deceived
themfelves into an opinion, that nothing
but pofitive ads of rebellion will fubjedl
them to punifhment. They place much
confidence in what is called a harmlefs in-
ofFenfive life, as if it were virtue enough
not to be abandoned to vice. They feem
to aim at nothing higher, than that of
which the Pharifce made his boafl, when he
gave thanks to God that he was not as other
men, nor even as the humble publican. But,
in the pafFage which I have now read to
you, the Apoflle direds us to a much fafer
teft of our conduct ; a tetl which leaves us
no room for miflake. The queflion is not,
"What vices have you forborne ? but. What
virtues have you pradifed ? You fay that you
are not idolaters. — Well, — but do you reve-
rence and love the true, God ? You are not
adulterers ; — but do you fludy temperance
and fobriety in all things ? You are not
Handerers ; — but are you as tender of your
neighbour's good name as of your own ?

If

SERMON V. 107

If ye are ftrangers to thefe pofitlve virtues,
then all the advantage ye can pretend to is
this ; ye are finners of a lower order, than if
ye had added pofitive tranfgreffions to your
negledl of doing good : but • ftill you are
finners ; for, according to the Apoftle, not
to do good is fin.

This text evidently contains the two fol-
lowing propofitions :

ly?, That men fin, not only when they
pofitively tranfgrefs the law of God ; but al-
fo, when they do not fulfil the duties which
the law requires to the utmoft of their power.
And,

idly^^ That our guilt is more highly ag-
gravated, when we negledl the duties which
are known to us ; or when we decline op-
portunities of doing good, though we know
that it is our duty to embrace them.

Thefe propofitions I will endeavour to il-
luftrate and confirm; and will then conclude
with a pradical improvement of the fubjed.

Firjl^ I begin with jQiowing you that men
fin, not only when they pofitively tranf-
grefs the law of God ; but alfo, when they

H 2 do

io8 SERMON V.

do not fulfil the duties which the law re-
quires, to the uttnoft of their power.

Were we to look upon God as an auftere
and felfiih Being, who employed his laws
orly as a fence about his own private inte-
refts j then indeed, not to violate them might
be conficiered as fufEcient to comply with
their delign. The kings of this earth are
forced to enclofe their little allotment of ho-
nour, and to ufe their authority as a flaming
fword, to ward off mfults from their pre-
rogatives. But it is not fo with God. The
Creator of heaven and of earth can have no
dependence on the workmanftiip of his own
hands. His prerogatives cannot fufFer, nor
can his glory be impaired by the feebfe
and impotent attempts of his creatuies.
His laws therefore could never be intended
for his own fecurity, but for our benefit.
They arc exprefllons of bis goodaeli, rather
than of his iovereignty ; and his great
vit V in ena(5lmg them, leems to have bten,
to bind us by his authority to confuit our
prefent iiuereft, and to render ourlelves ca-
pable of everlalling leiicity. J^^^^ge then
whether a law winch hatii. in view this

kind

S E Tl M O N V. 109

kind and generous obje % doth not chal-
lenge our nioft cordial ace ptance and en-
tire fubjedion ; and whether gratitude, as
well as duty, fliould not prompt us to fulfil
every part of it to the utmoft of our power.

Indeed, if we coniider God as a fevere
taikmafter, as I am afraid too many of us
do; in that cafe, wha ever he enjoins, will
appear to be an hardfhip or a burden. But
if we view him in his true charadler, as a
wife and good parent, who in every thing
confults the real advantage of his children,
then his yoke will appear to be eafy indeed,
and his burden to be light. The cords of
lov£ w^i41 drav^ us on to obedience ; and
.gratitude, which is ever ingenious in find-
ing out ways to exprefs itfelf, will conftant-
Jy prompt us to the moft dutiful obfervance
of his will.

Show me the m.an w hofe ingenuous mind,
not only expedls a future reward, but feels
a prefent joy in the fervice of his God : and
to that man I will addrefs the words of
unfeigned falutation, I will fay to him,
^' Hail thou favoured of the Lord," thine is
the true " fpirit of adoption," which de-
li 3 vifech

no SERMON V.

vifeth liberal things ; thine is that foul
which is born from on high, and which
doth not commit fin ; thine is that love
which fulfilleth the law, and which per-
fecSeth the faints.

But fhow me the man whofe fervile foul
is moved only by the fear of punifhment^
to yield a grudging and penurious fervice
to his Maker ; and to that man I muft be
iparing of confolation. I muft remind him,
that it is the heart which God requires ;
that God hath refpedl to the offering of a
liberal giver j but that he hath no regard to
the churl, or to his offering.

Thus far I might argue upon general
principles, that we ought not only to ab-
ftain from what the law of God prohibits,
but alfo to fulfil, to the utmoft of our pow-
er, what the fpirit or intention of the law
requires. But as I fpeak to Chriftians, I
will now refort to an authority which they
muft acknowledge to be valid, and fuffi-
cient to decide the queftion.

The propofition which I have laid down
then, is not deduced by remote inference,
neither does it depend upon a fingle tefti-

jnony J

SERMON V. Ill

mony ; but Is both fupported and illuftrated
by a multitude of clear and exprefs declara-
tions of Scripture.

We are commanded, not only to " depart
" from evil," but " to do good ;" not only
^* to cleanfe ourfelves from all filthinefs of
" the flefli and fpirit," but alfo " to perfedl
" holinefs in the fear of God." Chrift is
propofed to us as our example; and what
was his charader ? " He went about doing
*' good, and perfifled, till he had finifhed
^' the work which was given him to do.'*
Nay, he faith himfelf (John ix. 4.), " I mujl
" work the works of him that fent me/*
And if he, who voluntarily came under the
law, was bound to this active and extenfive
fervice, fhall we, who are its neceflary fub-
jedls, plead an exemption from it ? Paul,
in his epiftle to Titus (chap. iii. 11.), in-
forms us, that " the grace of God, which hath
** appeared to all men, bringing falvation,
*^ teacheth us not only to deny ungodlinefs
** and worldly lulls, but to live foberly, and
** righteoufly, and godly in the world ;" and
that Chrift gave himfelf for us, for this end,
" that he might redeem us from all ini-
H 4 ** q^i^X*

112 SERMON V.

" qulty, and purify to himfelf a peculiar
" people, zealous of good works."

Thefe paiHiges of Scripture need no com-
mentary, all of them point out the ne-
ceflity of a pofitive and an active obedience.
But this IS not all. Our bleiTed Lord, who
well knew what was in man, feems to have
dircilly calculated fqme of his difcourfes,
to prevent the pojffibility of a miftake on
this fubje(5t. The parables of the rich man
and Lazarus, of the talents, and of the bar-
ren fig-tree, plainly appear to have been de-
livered with this view.

We are not told that the rich man was in
any refpccl injurious or oppreffivc to Laza-
rus : his guilt lay ifi his not extending his
kindnefs to flipply his wants. The unpro-
fitable fervant was caft into outer darkncfs,
not for lofing or fquandering away his ta-
lent, but for hiding if in a napkin, and ne-
glecfting to improve it. And the fig-tree was
cut down, and call into the fire, not for
producing bad fruit, but becaufe it pro-
duced no fruit at all. But left the allegorical
4refs of thefe inftrudlions fliould leave men
^t too great liberty to explain away the force

of

SERMON V. 113

pf them, this wife and provident Teacher,
in a ferious and awful difcourfe on the pro-
cefs of the lail judgement, refumes the fame
argument, (Matth. xxv. 31.— ). There he
tells us exprefsly, that men fliall not only
be puniihed for doing evil, but alio for
neglecfling to perforin adlive fervice ; and
in particular, for negleding to perform the
ofEces of humanity to their brethren. For
the charge runs in thefe words : *' I
" was an hungered, and ye gave me no
" meat ; I was thirfty, and ye gave me no
" drink ; I was a ftranger, and ve took
" me not in ; naked, and ye clothed me
" not; fick, and in prifon, and ye vifited
^' me not " — " For in as much as ye did it
*' not to the leaft of thefe my brethren, ye
f* did it not to me." And then follows the
doom to be pronounced on thofe againft
whom this charge is brought : " Thefe
" Ihall go away into everlalting punifh-
" ment."

From thefe paffages of Scripture, we learn
with afTurance, that unlefs life is filled up
with good works, death, which introduceth
•QS to judgement, muft approach to us with a

dark

114 S E R M O N V.

dark and gloomy afpedl. When confcience,
awakened with the dawning of an everlaft-
ing day, Ihall prompt us to inquire, What
we have done ? How we have improved
our time, our talents, and the means of grace
with which we have been favoured ? If in
this review of ourfelves, we fliall be able
to difcover nothing but the traces of vanity
and impertinence, how muft we Ihrink
back, and tremble to venture on the awful
ftate before us ? If God will judge every
man according to his works, alas ! what
muft become of the unhappy fluggard, who
hath no works to fhow; who hath flept,
and trifled, and fquandered away all his
time ? " O that men were wife, that they un-
*' derftood this, that they would confider

** their latter end !" " How long, O yc

*' fimple ones, will ye love fimplicity ?" How
long, O finner, {hall that precious time on
which eternity depends, be wafted in the
purfuit of lying vanities ? O think, how
fwiftly it pafleth away, and how paflionate-
ly thou wilt one day wifli to recal it. Who
can affure thee that the decree is not already
gone forth ^gainft thee, " Cut him off, why

" cumbereth

S i; R M O N V. 115

** cumbereth he the ground.'' — " Thou fool,
« this night thy foul fhall be required of
« thee."

Pardon me, then, if I fpeak to you as
fliort Hved, or as dying creatures ; fome of
whom I may never fee again, till we meet
before the judgement- feat of God. Under
this impreffion, let me deal freely with you,
and call on you to review your paft con-
duct, as if the Lord himfelf were demand,-
ing an account of it.

Say, then, hath it been fuitable to the
rank you hold in life ? Hath it even been
rational ? fuch as became thofe high intel-
ledlual powers by which you are raifed a-
bove the beafts that periih ? Would you
confent to have it publiflied before this
congregation ? Or rather, are there not
fome parts of it which you would wifli to
hide from your moft intimate friends ; left,
partial as they are to you, the knowledge
of them fliould quench their affection, and
render you contemptible in their eyes ?
Are you then ready to appear in judgement,
and to have all your thoughts, and words,

and

ii6 SERMON V.

^nd ac5lions laid open and canvaiFed before
an affembled world ?

I {hall not fuppofe yoii guilty of grofs
afls of wickednefs. Perhaps the inflaence
of education, the power of natural con-
fclence, and the reftraints of Providence,
have hitherto kept you back from thefe*
I at prefent charge you with nothing worfe
than the omifiion of duty, and the neglecl
of opportunities for cultivating and impro-
Ting the talents which God hath given you.
You have been thoughtlefs and inconfide-
rate, unmindful of the God who made you,
and of the Redeemer who bought you with
his blood. You have forgQtten the end for
which you was fent into the world. You
Jiavc fuftcred the cares and pleafures of the
pref:nt life, the bufinefs or amufements of
this fleeting fcene of vanity, to divide your
hearts, and engrofs your time, as if the foul
had been deftincd to fcrve the body ; or as
if this earth had been defigned for your only
rcfidencc and portion.

Can you then review fuch a life without
blufliing aod fliame ? When you think of
5t, doth it not appear mean and defpicablc

even

SERMON V. 117

even in yonr own eyes ? And can it then
be plealing ; or rather, muft it not be highly
offenfive to that Almighty Being, who gave
you a nature fitted for the performance of
nobler fervices, and for the relifli of higher
enjoyments, than any with which you have
been hitherto acquainted?

For the Lord's fake open your eyes, and
take a ferious and impartial view of your
condition. BlefFed be God,^ it is not yet
too late. The door of mercy is ftill open ;
and though, like the prodigal fon^ you have
hitherto been feeding upon hulks ;, yet
when, like him, ye fhall return to your Fa-
ther's houfe, and to the faithful and affec-
tionate duty of children, your pail v/ander-
ing and unprofitable life Ihall be forgiven^
and ye may yet enjoy the honours and pri-
vileges of your Father's fons.

Having thus confirmed and illuftrated
the firft propofition contained in the text,
namely, that men fin, not only when they
pofitively tranfgrefs the law of God; but
alio, when they do not fulfil the duties
which the law requires to the utmoft of

their

m8 sermon V.

their power'; — I proceed now to fiiow you^
as was propofed,

Secondly^ That our guilt is more highly-
aggravated, when we negledl the duties
which are known to us ; or when we de-
cline opportunities of doing good, though
we are convinced that it is our duty to em-
brace them.

He who doth not feek for opportunities
of doing good, is a linner; that is, he coun-
teracts the obvious intention of his Maker in
fending him into the world : and therefore
fhall be dealt with as an unfaithful fervant,
who hath not applied his talents to the pur-
pofes for which they v/ere given him. And,
if this is the cafe, then furely the perfon
who hath a known opportunity of doing
good, and yet wilfully negledls it, muft
contract greater guilt, and be liable to a fe-
verer punlftiment. If that man be culpa-
ble, who is carelefs of doing all the good
which by an exertion of his talents he is able
to do ; is not that man much more culpable,
who prefumptvioufly omits to do the good
to which he has opportunities to folicit him ?

But

SERMON V. 115

But why fhould I fpend time in eftabliihing
fo plain a truth, efpecially when it is al-
ready confirmed by the higheft authority ?
Our bleffed Lord himfelf exprefsly tells us,
(Luke xii. 47.), that " the fervant who knew
" his Lord's will, and prepared not himfelf,
" neither did according to his will, (hall be
" beaten with many ftripes."

The only queftion that remains then is.
Whether this be a fuppofition that can be
made ? Is it to be thought, that any man
is capable of deliberately refilling his own
convidlion, and of declining obedience to a
law which he both knows and believes to
be binding on him ?

I confefs, indeed, that a fuperior Being,
if we could imagine him to be altogether
unacquainted with human affairs, might
rejedl this fuppofition as improbable. But
furely we have no caufe to objedl againfl
the reprefentation as forced, or beyond the
life. Our own obfervation, unlefs we have
been extremely inattentive, cannot fail to
furnifh us with numberlefs proofs of this
determined negledl of duty. We need not
go from home, to bring our examples from

perfons

120 SERMON V.

w

perfons in high and public truft, who have
been known to facrifice the acknowledged
intereft and honour of a whole nation to
their own private refentment or perfonal
advantage. They are farther feen, for no
other reafon but becaufe they are placed
higher. The importance of their ftation
renders their faults the more confpicuous,
while a groaning community points out, as
with the finger, the authors of its diflrefs.
But let each of us look into his own bread ;
and if confcience is not afleep, it will fay to
us as Nathan faid to David, " Thou art the
" man." Thou thyfelf haft negledled the
faireft opportunities of doing good, when
thou hadft the ftrongeft convidion that it
was thy reafonable duty.

I mean not to pry into the fecrets of
your hearts^ any more than to divulge the
fecrets of my own. But I fpeak from a
thorough convidlion, that all of us pafs too
flightly over our omiffions, even in the mod
ferious review which we take of our con-
du6t. We are, alas ! too fruitful in excufes^
and too ready to glofs over our moft culpa-
ble neglecfls, witlx the ipecious colour of ig-
norance

g E R M 0 N V. 121

•hd'rance or incapacity. But God, to whom
the night fhineth as the day, knows the con-
vidlion of mind againfl which we fin ; and
our mod dexterous arts of concealment
cannot fcreen us from his penetrating eye.
A juft imprefiion of this would prevent
many fatal miftakes in our condudl*.

I have now, for example, an opportunity
of doing good: and my confcience tells me,
that 1 ought to improve it. On the other
hand, I have many ftrong temptations to
negledt it. It would put me to too niuch
coft or trouble ; it would involve me in a
train of adlion againft which my indolence
revolts ; or it would divert me from other em-
ployments more agreeable to my inclination.
On which fide fliall I refolve ? May I not
fo manage it, that the negledl fliall efcape
the obfervation of my neighbour ? Or if
he fliould perceive it, may I not put a good
face upon it, and find out fome excufe to
fave me from his cenfure ? — Ah ! but here
is the checki The Searcher of hearts knows
my prefent coilvidion. In vain fliall I at-
tempt to prevaricate with him. I may elude
the cenfure of man ; bvit I never can efcape

Vol. III. I the

122 SERMON V.

the juft judgement of that God who is great-
er than my heart, and knoweth all things.
Such reafoning as this, if it were once be-
come habitual to us, would be a conftant
and powerful incitement to all holy obe-
dience ; and would prevent the deep guilt
of negledling to do good, even when we
know the extent and obligation of the law of
God, and are convinced that it is our duty
to comply with it.

Having thus endeavoured to illuftrate and
confirm the two propofitions contained in
my text, I proceed now to the pradlical ii»-
provement of the fubjedl. — And,

ly?. This fubje<a adminiflers a flbarp re-
proof to thofe who, in any cafe, attempt to
evade their convidtions of duty. " To him
" that knoweth to do good," faith the A-
poflle, " and doth it not, to him it is fin.'*
For, confider what kind of difpofition this
conduct betrays. Is it not evidently the diC-
pofition of a llavifh and mercenary mind?
You do no more in the fervice of God
than you fuppofe to be necefTary, in order
to cicape eternal mifery ; and this is the

only

S E R M O N V. 723

bnly crnfi .eration which deters you from
open tranfgreffions of his law. You have
therefore no regard for him, but only a
concern for your own fafety. Your plan
of condudl is to offend God as far as yoii
can, without incurring his vengeance : So
that any appearance of goodnefs about ybu
is nothing more than the efFedl of a natural
timidity. Do ye thus requite the Ldrd^
O fooUfli people and unwife ? Doth this
goodnefs challenge^ no better return from
you, than merely to refi^in froni acts of
open rebellion againft him ? Confider, I
befeech you, the bafenefs and ingratitude
of this co^dudl ; and if your hearts retain
any fpark of ingenuity, you will furely be
perfuaded to yield him a more faithful and
generous fervice in time to come. But,

2dly^ This fubjecft adoiinifters reproof
alfo to the flothful and inadlive fervant,
who refis contented with low attainments
in religion. You perhaps flatter yourfelf,
that although you are remifs in feeking ouc
opportunities of doing good, yet you are not
Unfaithful to any known obligation. But
in this cafe you greatly deceive yourfeif:

I 2 For,

124 SERMON V.

For, is it not a known obligation, that we
fhould aim at as much perfedlion as we
are capable of attaining ? But you have
renounced this defire altogether. In other
words, you have deliberately left off that
work to which our Saviour hath exprefsly
commanded us to devote ourftlves. For,
are not thefe his words ? " Be ye perfedl,
" even as your Father who is in heaven is
^^ perfedl/' — Once more,

What hath been faid on this fubjedl
ought to quicken the zeal and a(5livity even
of thofe who have made the greateft pro-
grefs in the good ways of God.

The declining ftate of religion calls loud-
ly on all who are its real friends, to exert
themfelves to the utmoft, in order to revive
its influence in the world. Nothing, be af-'
fured, will be fo effedlual for accomplifhing
this defireable obje6l, as the bright and
exemplary lives of profefling Chriftians.
Are you then zealous for the glory of God i
be " zealous of good works." Let it appear
that your religion gives authority to your
Gonfcience, by your being more juft, and
humane, and generous than other men.

" Ye

SERMON V. 12S

^*« Ye are the fait of the earth, ye are the
•" light of the world." Your divine Mailer
hath intruded you with the honour of that
religion which he taughts^ on earth, and ex-
perts that you fhould difplay it in an amiable
light. But furely a mere negative degree of
virtue will never convince men that your
principles have any excellence fuperior to
their own : and that profeffing Chriftians
fatisfy themfelves with a virtue of this fort,
is, I am afraid, in no fmali degree the caufe
to which the rapid growth of iinfidelity in
thefe times muft be afcribed.

If this is at ail the fa6t, doth it not af-
ford us a fubjedl of the moft ferious la-
ineiitation ? " It is impoffible bvit that of-
" fences will come, but wo "unto him thro'
" whom they come. It were better for him
*' that a millftone were hanged about his
" neck, and he caft into the fea." O then
fludy to adorn the dodlrine of God your
Saviour in all things. " Let your light fo
*' Ihine before ncien, that they may fee your
" good works, and glorify your Father

** which is in heaven." *• Whatfoever

■^ things are true, whatfoever things are ho-

^ I 3 « neft.

126 SERMON V.

" neft, whatfoever things are juft, whatlb-
*' ever things are pure, whatloever things
are lovely, whatfoever things are of good
report, and if there be any virtue, if there
be any praife, think on thefe things," and
do them. This will adminifter to you true
pleafure in hfe, and folid hope in death ;
and hereafter the found of the lafl trumpet,
the terror of the negligent and unfaithful fer-
vant, will be the triumphant fignal of your
releafe from the grave, and the fummons of
your Lord to enter into his joy. Amen,^

SER«

127

SERMON VI.

Proverbs vi. 6, 7, 8*

:Go to the ant^ thou Jluggard\ confider her

ways^ and be nvife : which having no guide^

Qverfeer^ or ruler ^ provideth her meat in the

fummer^ and gatheretb her food in the har-

^eji^

MAN was created with more under-
ftanding than the beads of the earth:
But our minds are fo debafed by our apo-
ftafy from God, that the noeaneft creatures
may become our teachers. And accord-
ingly, the Spirit of God, in the Scriptures,
doth frequently fend us to learn our duty
from the example of the beafts of the
field, and of the fowls of heaven. Thus,
ingratitude is reproved by the example of
thofe animals which are accounted the moft
flupid and untraclable, (Ifaiab i* 3.) " The

J4

U

OX

128 SERMON vr.

" ox knoweth his owner, and the afs his
^' mafler's crib ; but Ifraei doth not know^
*' my people doth not confider." An inat-
tention to the conduct of divine Providence,
and a negledl of the proper leafons of acli-
vity, are in Hke manner condemned by the
example of the fowls of heaven. " The ftork
*' knoweth her appointed times, and the tur-
*' tie, and the crane, and the fwaiiow, obferve
^' the times of rheir coming 5 but my peo-
" pie (faith God) know: not the judgement
" of the Lord," {Jercm. viii. 7-) To cure
tis of exceffive careiuinefs and ajixiety, our
Saviour fends us to " coniider the r<lv( ns :
*' tney neither fovv nor reap ; they have
" neither ftoiehoufe nor barn; yet God
*' feedeth them : How much more," faith
he, *' are ye better than the fowls ?" [Lt/i^
xii. 24.). And in my text, to cure us of
negligence and floth, Solomon fends us to
a creature of the fmalleft fize, but of moft
wonderful adivity. " Go to the ant, thou
" fluggard ; coniider her ways, and be wife :
" which having no guide, overfeer, or ruler,
" provideth her meat in the fummer, and
" gathereth her food in the harveft."

' In

SERMON VI. 125

In difcourfing on thefe words, I will,

i/^, Coniider the characler of the perfon

wliom the wife man here addrefles.

And,

2dly\ The counfel or advice which he

gives him ; and will then conclude with a

pradical improvement of the fubjedl.

I begin with the charadler of the perfon
to whom this advice is addreffed. " Go to
" the ant," faith Solomon, " thou Aug-
" gard :" and the charader of the fluggard
is fo minutely " defcribed in this book, and
in the book of Ecclefiaftes, that any of us
may foon be acquainted with it.

Solomon obferves in general, that floth
cafteth into a deep fleep ; and -he reprefents
the fluggard in this ftate, in the verfes im-
mediately following my text. When it is
faid to hini, " How long wilt thou fleep, O
" fluggard ? when wilt thou arife out of
** thy fleep ?" infl:ead of being afFecled with
the juft reproach, he begs earneflly for far-
ther indulgence, " Yet a little fleep, a little
" flumber, a little folding of the hands to
" fleep." — " As the door turneth upon its

" binges,

?3o S E R M O N VI.

*' hinges, fo dorh the flothful man upon his
<' oed." At length, when fleep itfelf hath
become wearifome, and he hath rifen from
his bed, he hath changed his fituation only to
give a new indui^^ence to his fioth. *' He hi-
*' deth hix« hand in his hofom," and will not fo
much as " bring it to his mouth again," He
fpcnds his time in fruitl fs wi(hes: The foul
of the fluggard " deiireth, and hath not." To-
ii^.orrow is always a day of labour, to-day is
alvTays fpent in idlenefs: And thus *' the defire
*' of thedothful killethhim, becaufe his hands
** retufe to labour." He is difcouraged by
the leaft oppofition : ** The way of the floth-
-*' ful man is as a hedge of thorns." Every
difEcuky furnifheth him with an excufe for
his idlenefs : " The fluggard will not plow
** by reafon of the cold." Nay, rather than
want an excufe, he creates imaginary dan-
gers to himfelf : He faith, " There is a lion
" without, I fhall be flain in the ftreets." At
length, " By much flothfulnefs the building
^* decays, and through the idlenefs of the

" hands the houfe droppeth through."

** His field and his vineyard are grown over
" with thorns : nettles cover the face there-

" of:

SERMON VI. 131

f^ of: and the ftone-wall is broken down."
Thus, " Poverty cometh upon him like one
M that travaileth, and his want as an armed
" man, till drowfinefs at laft clothes him
" with rags."

Such is the pidlure which Solomon draws
of the lluggard ; and the features are fo
ftrongly marked, that there is no room to
doubt that it was drawn from the life.

Whether there are perfons in the prcfent
ftate of fociety to whom all the parts of this
charadler agree, is a queftion which every
man will anfwer to himfelf, either from his
knowledge or experience. The charge is in-
deed fo complex, that it might be difficult
perhaps to prove it in its full extent againft
any one individual.

We know well who they are whofe hands
refufe to labour, who are clothed with rags,
and make poverty not only their complaint,
but their argument. But though the idle
vagrant is plainly defcribed and condemned
by thefe articles, there are other parts of the
charge againft which he might offer a plau-
lible defence.

He might anfwer to the charge of exceC-

five

132 SERMON VT.

five fleep, that he rifeth as early, or at leat:
is as foon abroad, as any from whom he
can expedl an alms : and that he is fo far
from hiding his hand in his bofom, that he
ftretcheth it forth from morning to night,
to levy contributions from every paflenger
he fees. Nav, to ftrengthen his defence,
might he not argue, that as the Preacher
was a king, perfons of a higher rank were
far more likely to be the objeds of his at-
tention, many of v^hom eat the bread of
idlenefs, and labour as little as the beggar ?
And as he fpeaks of fields and vineyards,
that this fhows him to have had lluggards
of a fuperior order in his eye, vs^ho origi-
nally pofiefled fome property, and held a
Itation above the lower tribes of the people.
By this defence, he will certainly elude fome
articles of the charge. Enough, however,
•will ftill remain to evince his right to the
charadler in the text. And what he throws
off from himfelf doth not fall to the ground,
but will bear hard on th-e idle and volup-
tuous in the higher ranks of life. At the
fmie time, there are fome articles in the
<:harge, to which thofe of a better ftation

would

SERMON VI. 133

livould no doubt objedl in their turn. They
might attempt to evade the charge of flug-
giflmefs, by alledging, that though indeed
they apply themfelves to no ac5live bufi-
nefs or employment, yet the fatigues of
drefs, of ceremony, and of equipage ; the
anxieties of gaming, and the attendance on
faftiionable amufements, render the purfaic
of pleafure in the prefent age, as toilfome
and laborious as any mechanical employ-
ment whatfoever. And that fo far from be-
ing clothed in rags, which Solomon makes
the badge of a fluggard, the fadl is, that So-
lomon himfelf, in all his glory, was not ar-
rayed like one of them.

Were this a controverfy of any import-
ance, it would be an eafy matter co detecl
the fallacy of thefe reafonings, and to fhow,
that the defences on both fides are weak and
frivolous. But this would be an idle wafte
of time ; for as neither of t!ie parties can
deny that fome parts of the defcription ap-
ply to them, it is of httle confequence co
which of them the larger fliare of it belongs.

But iloth is not confined to the common
aflfairs of life, nor the character of a Hup:^

gaid

ij4 SERMON Vr.

gard to men in any particular ftation. There
is floth in religion, as well as in common
life ; and the defcription in my text applies
to all, without exception, who, however ac-
tive and induftrious in their fecular employ-
ments, negledl the one thing needful, the
care of their precious and immortal fouls.

The laborious mechanic, the bufy mer-
chant, the painful ftudent, and the buftling
ftatefman, are all fluggards in a fpiritual
fenfe, unlefs they are adlive in the love and
fervice of the God that made them ; and
unlefs the advancement of his glory, and the
final enjoyment of his favour, are the ends
to which all their purfuits are diredled.

Here we are only to fojourn for a fnort
time. Our great Creator hath made us for
higher occupations, and better joys, than the
prefent world affords vis. He hath formed us
for the knowledge and enjoyment of him-
felf in an eternal and unchangeable ftate,
and hath inftrudled us how we may attain
this glorious objedl of our being. And
therefore, however bufy a man may be for
himfelf, however induftrious for his family,
however adive for the public ; yet if all his

views

S E R M O'N VI 13^-

views terminate in this prefent life, he is
ftill a fluggard in the eye of God. For he
who labours only for the meat that perifli-
eth, doth as fatally counteradl the end of
his creation, as he that fleeps on the bed of
floth, or as he that fatigues himfelf in pur-
fuing the vain and fugitive pleafures of this
world. — I will add, that even thofe who
have chofen the better part, and who feek
the kingdom of God and his righteoufnefs
in the firft place, do often incur the impu-
tation of fluggifhnefs, by the omiffion or
carelefs performance of what God hath re-
quired of them. For, alas ! where is the
man who doth " whatfoever his hand findeth
" to do" in the bufinefs of religion, " with
" all his might ?" Where is the man who
** ftrives," as in an agony (for fo the ori-
ginal word imports) " to enter in at the
" ftrait gate ?" or who "gives all diligence
" to make his calling and eledion fure/'
We fee much adlivity in the purfuits of the
world ; but a very fmall portion of it, in-
deed, in that purfuit which moft requires
and deferves it.

I may therefore venture to affirm, that

there

135 SERMON VL

there Is not one in this aflembly to whom
my text is not addrefled in one view or ano-
ther. And therefore, without queftion-

iiig the propriety of the defcription, let u?
go on, as was propofed,

Secondly^ To confider the coiinfel or ad-
vice which the wife man hath given us:
" Go to the ant, thou fluggard ; confider
" her ways, and be wife : which having no
" guide, overfeer, or ruler, provideth her
" meat in the iummer, and gathereth her
" food in the harveft.'*

He direds us to a creature, indeed, of
the moft diminutive fize and appearance,
but whofe fagacity and unremitting adivity
ftrike the eye of every beholder. The ant
inftrucleth us, not by fpeech, but by ac-
tions : and therefore we are called upon
*' to confider her ways ;" l\ow Ihe is em-
ployed, and for what ends flie is adive ;
not merely that we may gratify our curi-
ofity, or even extend our knowledge of the
natural world ; but that we may become
wifer and better. The wifdom we learn
from the ant, is the wiiclom of living well :

the

SERMON VL 137

the wifdom of acling fuitably to our fu-
jperior nature, and our glorious hopes.

There are three very important lefTons
which we learn from the condu6l of the
ant. The

\Jl is, a forefight and fagacity in making
provifion for the time to come. Tlie ant
gathereth more than fhe hath prefent occa-^
fion for ; and in the fummer and harvefl
lays up a ftore for the approaching winter.
Thus file arms herfelf againil the rigours of
the inclement feafon ; and whilft the graf-
hoppers, that fung and fported in the fummer
and harvefl ; nay, whilfl many creatures of
larger fize and greater flrength, perifh for
want of food ; fhe lives on the fruits of her
induflry^ and reaps the reward of her care
and providence. O that this wifdom were
more common among men ! and that we
could be perfuaded, while the feafon of ac-
tion lafls, to ^' lay up in flore for ourfelves
" a good foundation againfl the time to
" come, while the evil days come not, nor the
" years draw nigh,^ when we fhail fay we
" have no pleafure in themi" How dreary
mufl tlie winter of life be, when the pre-
. Vol, III. K vious

138 SERMON VI.

vious feafons have been pafled in floth, 111
idlenefs, or in folly ; when the body lan-
guifhes under poverty and wretchednefs ;;
or when the mind, unfurniflied with know-
ledge, and virtue, and faith, and devotion,
fojourns in a crazy tabernacle, tottering to

the duft ? A

%d leflbn to be learned from the condudl
of the ant, is adivity and diligence. The
ant never intermits her labours as long as
the feafon lafts. In fummer, when the
weather is hotteft, at fultry noon as well
as in the cool of the morning and of the
evening, this bufy creature is continually in
jEnotion, either feeking her food abroad, or
dilpofing it in her cells at home. Nay, her
labours end not with the day, but, as natu-
ral ifts have obferved, fhe often takes the
benefit ot the moon, and plies her work
w^ith a furprifing alacrity. Happy were it
for man, that he as faithfully employed that
precious time which is given him, either to
render himfelf ufeful in this world, or to
prepare for eternity. Then would he not
be ieen encroaching on the day by floth^

nor

SERMON VI. 139

ttor turning it into night, by intemperance
and riot. — The

^d leffon which we learn from the cop-
duc5l of the ant, is fagacity in ihaking nfe of
the {)roper feafon for adlivity. Opportunity
is the flower of time ; or it is the mod pre-
cious part of it, which if once loft may
never return. This the ant knoweth how
to feize with admirable fkill. She goeth
forth in queft of food when it can be had
with cafe and certainty : She employs her
labour at the time when fhe knows that
it will be effedlual. Unlike to man, w^hofe
folly prompts him to neglecSl the feafon in
which his talents might be ufefully employ-
ed, till he hath loft it for ever ; and who
fpends on trifles the day of his merciful vi-
fitation, till the things which belong to his
peace are for ever hid from his eyes.

All. this forefight, diligence, and fagacity,
the ant employs by an inftindl of nature,
untutored, and unawed. She hath neither
guide, overfeer, nor judge : There is none
to go btifore and mark out her taflc ; none
to fuperintend and prompt her to her la-
bour ; none to require an account of Ker

K 2 induftry,

140 SERMON VL

induftry, or ta punifli her either for her
negledl or mifcarriages. This circumftance
the wife man mentions with a pecuKar em-
phafis, on purpofe to draw the flnggarfl's af-
tenrion to it. For furely nothing cart be
fuggefted of greater force and eSicacy to
roufe him from his lethargy, and to con-
vince him that his floth is not only criminal,
but wirhout excufe.

The ant hath no guide ; but we, my bre-
thren, have many guides. " There is a
" fpirit in man, and the infpiratian of the
** Almighty giveth them underftanding.'^
Our Maker hath endued us with reafonable
fouls, capable of difcerning betwixt good
and evil. He hath favoured us with a com-
plete revelation of his will, and hath Ihow-
ed us " what is good, and what the Lord
** our God requireth of us.'* — " The law of
** the Lord is perfed, converting the foul ;
" the teftimony of the Lord is fure, making
" wife the fimple." He hath fent his Son
into the world, to ihow us the path of life,
not only by his dodlrine, but by his exam-
ple too^ And he offers us his Spirit, to lead
tis into all truth, to open our eyes, and to

turn

SERMON VI. 141

turn us from darknefs to light, by taking
of the things of Chrift, and fhowing them
unto us. He hath afTured us of his willing-
nefs to affift and to guide us. " If any man
*' lack wifdom, let him afk it of God, who
" giveth to all men liberally, and upbraideth
^' not, and it ftiall be given him." If men
therefore are Haggards, and loiter in their
work, they can neither pretend ignorance
of their duty, nor the want of a guide to
dlredl them in it.

Again, the ant " hath no overfeer :" but
man adls under the immediate infpe^lion of
him, " whofe eyes are as a flame of fire. — •
^' The eyes of the Lord are in every place,
" beholding the evil and the good." — Can
any hide himfelf in fecret " places that I
" fhall not fee him : do not I fill heaven
^* and earth, faith the Lord ?" — " Yea, the
" darknefs hideth not from thee, O Lord,
" but the night fliineth as the day." Be-
fides, God hath placed an overfeer in our
own brcafts, which a6ls within us as his
depvity ; for the voice of confcience is the
Voice of God. iThis bofom-witnefs marks
our fteps, reminds us of our duty, con-
K ^ dei^o^

$42 SERMON VI.

demns us when we do wrong, and never
fails to render rhofe unhappy, whom it fails
to keep faithful to their duty. For con-
fcience at firil fpeaks forcibly to every hu-
man being ; and many a hard (lru,ggle doth
it coil: even the word of men, before this
awful monitor can be filenced. Ti^us we
have not only a guide to point out the way
to us, but an overfeer to attend us in every
flep ; and therefore, if we either loiter or
turn aiide, we mufl be without excufe ;
*' Our o\tn hearts condemn us, and God is
*' greater than our hearts, and knoweth all
« things,"

Qnce more, the ant " hath no ruler" or
judge, to call her to account for her con-
dud. But every one of us muft give an
account of himfelf to God, *' God hath
" appointed a day in which he will judge
" the world in righteoufnefa, by that Man
** whom he hath ordained, whereof he hath
" given aflTurance uuto all men, in that he

" raifed him from the dead." " We

** muft all appear before the judgement-
" feat of Chrift, that every one may re-
'^ ceive the things done in the body, ac-

" cording

SERMON VI. 148

** cording to that he hath done, whether it
*' be good or bad." And it deferves our
notice, that the fluggard is particularly
pointed out in Scripture as one of thofe
who Ihall certainly be condemned in that
decifive day. This is clearly intimated to
us in the parable of the talents. The un-
profitable fervant, who is condemned to
litter darknefs, is not accufed of having
Squandered his talent, or of having applied
it to wicked purpofes : on the contrary, he
had preferved it entire^ and returned it un-
impaired to his matter : his crime was, that
he had not improved it. He was a wicked
fervant, becaufe he had net been adlive for
the inter eft of his Lord : he was in Ihort
the fluggard here addrefled by the wife
man ; and his doom was juft. For it is
only " to thofe who, by a patient continu-
*' ance in well-doing, feek for glory, ho-
** nour, and immortality, that God will
^' render eternal life, in the day when he
" fliall judge the fecrets of men by Jefus
*' Chrift."

Thus, then, the ant, which without a
giiide, overfeer, or judge, labours with fuch

K 4 diligence.

144 SERMON VI.

diligence, fagacity, and forefight for the
prefervation of a life which mud loon com^
to a final period ; inftru6ls, reproves, and
condemns thofe who, having all the advan-
tages which are denied to her, are yet re-
mifs and negligent in the great bufinefs
affigned them : on which depend not their
prefent interefts only, but the mterefts and
the life of their immortal fpirits — -of their
ipirits, which ihall furvive the diffolutioa
of their bodies, and ihall lalt through eter-
nal ages.

• Thefe obfervations. may be fufficient both
to • illuftrate the meaning, and to. ftiow the
propriety of Solomon's advice. Let me now,
as the improvement of the fubjedl, prefs you
to reduce to pradice the leflbns which 1 have

l)een conlidering. And foj; thi^ end, I

would reprefent to you,

ly?. That the fluggard fins againft the
very nature which God hath given him. For
what are all the high powers and faculties
with which we are endowed, but fo many
tokens that we were formed for adlive fer-
vice? The nature of things has evidently

iu

SERMON VL 145

in this refpedl the force of a law ; fince it
is impoflible to conceive, that powers and
capacities were given us, which were not
meant to be exerted and improved. Even
in the ftate of innocence man had his tafk
affigned him, whilft the inferior animals
were left to roam at large, without being
accountable for their conducfl. And as our
natures are formed for adlion, fo our inclii**
nation evidently prompts us to it. This is
plain from the various methods by which
thofe who will not labour endeavour to relieve
themfelves from the oppreflive load of idlenefs.
Their time itfelf is a mifery : and there is
nothing fo impertinent to which they will
not fly, that they may be free of it. The
burdens of the moll laborious flaves are light,
when compared with the burden which the
fluggard carries about with him in an en-
feebled body, and a vacant difcontented

mind.

^dljy The fluggard fins againfl the ma-

nifefl: defign of Providence. God hath

indeed made a liberal provifion for the fup-

ply of all our returning wants. But he

bath done this in a ,way that requires in-

duftry

146 SERMON VI.

duftry on our part, in order to render that
provlfion efFedlual. The earth, by the bleC-
fmg of God, is fruitful of herbs and grain
for the ufe of man. But man mud be
careful to do his part in the labour of the
field, that it may yield him a regular or a
certain produce. The rough materials of
all things neceffary and convenient for the
•purpofes of* life are laid plentifully at our
hands ; but the fkill and induftry of the
workman muft bring them into form, and
render them fit for ufe. " All things are
^ futt of labour." Who then art thou, O
fluggard, to countera6l the defigns both of
Nature and of Providence ?

But fom€ may fay, perhaps. We have no-
thing to do. Our wants are abundantly
fupplied from the patrimony which we
have inherited ; and nothing remains for us
but to enj^y what we have. Do you then
indeed believe, that any human being can
have a right to live idle on th^ earth ? If ye
believe this, ye have yet to learn this fun-
damental principle of common fenfe, That
all obligations are reciprocal. Ye flug-
gards, why cumber ye tl^e ground^ ? Shall

God

S E R M O N VI. 147

God give you all things richly to enjoy,
and is there no a<5live fervice which he re-
quires of you ? Muft the labour of ^he
huihandman nourifh, and the art of the ^
manufacflurer clothe you ? Muft all ranks
of men labour for your convenience ; and
are there, no obligations which ye are bound
to difcharge to them in return for fo- many,
and fo important fervices? For what end
then do you live ? Your being is an em-
barraffment and burden to the creation.
" For if any man will not work, neither

" fliould he eat." Once more, in the

j^d place, The fluggard fins againft the
great defign of the Gofpel. For we have
not only a Guide to inftrucfl us, an Over-
feer- to obferve us, and a Judge to whom
we are accountable ; but we have alfo a
great Redeemer, who flied his blood for the
raBfom of our fouls, and who gave him-
felf fo^ us^ not to purchafe our releafe from
duty, but to « purify unto himfelf a .pe-
'^ culiar people, zealous of good works,"
Chrift fpoiled principalities and powers,
'- that we, being delivered out of the hands
^' of our enemies, might ferve him without

" fear/

148 SERMON VL

** fear, in holinefs and righteoufnefs before
^' him all the days of our lives." Let vis
hear and reverence the language of the Gof-
pel. " Ye are not your own : ye are bought
" with a price : therefore glorify God in
** your body and i^ your fpirit, which are
" God's. Work out your own falvation
'^ with fear and trembling: for it is God
*^ that worketh in you, both to will and to
" do of his good pleafure. And befide this,
** giving all diligence, add to your faith vir-
^' tue, and to virtue knowledge, and to
knowledge temperance, and to temperance
patience, and to patience godlinefs, and to
godlinefs brotherly kindnefs, and to bro^
therly kindnefs charity. For fo an entrance
*' fhall be miniftered unto you abundantly^
>' into the everlafting kingdom of our Lord
*' and Saviour Jefus Chrift."

Let us then be no longer " flothful in bu-
" finefs, but fervent in fpirit, ferving the
♦« Lord." Jrnen.

SER

H9

SERMON VIL

James iv. 13, 14, 15-

Go to nowy ye that fay^ to-day or to^morro'W
we will go into fuch a city^ and continue
there a year^ and buy andfell^ and get gain.
Whereas ye know not what Jhall be on the
morroiv. For what is your life ? it is even
a vapour that appeareth for a little time^ and
then vanifheth away. For that ye ought to
fay^ If the Lord will^ we fhall live^ and do
this or that.

THE obvious defign of this paffage, is
to detect the folly and prefumption
of thofe who lay fchemes for futurity,
without a proper acknowledgement of their
dependence on the providence of God.
The particular fcheme, which the Apoftle
reprefents and condemns, is one- of the moil
plalifible that can well be imagined. A

merchant

150 SERMON VII.

merchant refolves on a jo^iirney to fome
city, in which he can T:arry on his trade to
advantage. That Jie may lofe no time, he
faith, " To-day," or at fartheft, " to-mor-
" row, I will go into fuch a city, and con-
" tinue there a year, and buy and fell, and
" get gain." There is no intimation that
he meant to enrich himfelf by fraud or ex-
tortion. The gain he had in view may be
fuppofed to have been the profits of a fair
and honourable commerce ; the honeft re-
ward of his attention and diligence.

I apprehend that none of us would be
greatly ftartled, though we fhould hear
fome of our friends talking in the manner
which is here reprefented. There are few
of us, perhaps, who have not on fome occa-
fions held fuch a language, without fuf-
pecfling that it was either prefumptuous or
wrong. In order, therefore, to diicover
what is* faulty in it, and to enter into the
fpirit of this text, let us examine with atten-
tion,

ly?. The form of expreffion which the
Apoftle condemns. — And,

'zdky The amendment which he fug-

gefts.

SERMON VIT. tst

getts. — And if it fhall pleafe God to afford
us the affiftance of his Spirit, I am per-
fuaded that feveral remarks will occur to us
in the courfe of this inquiry, which may
be " profitable for dodlrine, for reproof,
" for corredlion, and for inftruclion iu righ-
" teoufnefs." — Let us then attend,

Fir/fj To the form of expreffion which
the Apoftle condemns. " Go to now, ye'
^^ that fay, to-day or to-morrow we will go
'^ into fuch a city, and continue there a
" year, and buy and fell, and get gain."

In general, we may obferve, that this
language relates altogether to a worldly
projedl. The principal objeift is gain: " not
" the true riches ;" or " that good part"
which fliall never be taken from thofe who
choofe it ; but the gain of this world, the
gain which is acquired by buying and fell*
ing. They fay nothing of the meafure of
gain that- would fatisfy them, and nothing
of the ufe to which they meant to apply
their wealth. For any thing that their ex-
preffions imply, their defire? might be with-
out bounds, and their loie aim migat be

to

152 SERMON VIL

to " heap up filver as the duft, and fine
" gold as the mire of the llreets ;" or, in the
language of Ifaiah, '* to jom houfe to houfe,
" and field to field, till they were placed
" alone in the midft of the earth."

If this remark is juft, we have already
difcovered one capital error in the expref^
fions before us. — To feek gain by honeft
induftry^ either for the fupply of our own
wants, or to enable us to relieve the necef^
fities of others, is not only lawful but ho-
nourable : But to feek wealth for its own
fake, and merely for the fordid pleafure of
poireflTing it, betrays a mean and felfifh fpi-
rit, unworthy of a man, and much more
unworthy of a Chriftian.

Suppofing this then to be the end in view,
there can be no doubt that it is in a high
degree culpable. But as the Apoflle is filent
on this head, we fliall admit, that the per-
fons who hold the language before us,
might intend to make a proper ufe of their
riches, and proceed to examine the means
by which they propofe to obtain them*
" To-day," fay they, " or to-morrrow, we
" will go into fuch a city."— Thefe words

' may

SERMON VIL 153

iijaypafs in common converfation; but when
we ferioufly weigh the import of them, as at
prefent we are called to do, we fhall find that
they are chargeable both with folly and pre-
fumption.

The great Lord of all has no part' in this
fcheme. Thefe little arrogant words, we
WILL, thrufl him out at once, and occupy his
place. And for what do the perfons here de-
icribed undertake ? They undertake without .
hefitation, to infure their hves againft death,
their bodies againft ficknefs, and their efFedls
againft every cafualty or hazard. They fpeak
of the morrow, as if they had the abfolute
property of it. They promife themfelves,
that to-morrow they ihall not only be alive,
but in health, to fet out on their journey ;
that- they ftiail meet with no crofs accidents
by the way; that the goods which they
carry along with them, ihall be proted:ed
againft thieves and robbers; aiid that in
due time they jQiall arrive at the city where
their plan of buhnefs is to be carried into,
execution. But what follows -is ftill moi*e
extravagant. They proiiiife upon hfe for a
fbll year ; " We will continue there a year :'*
, Vol.- III. L and

154' SERMON VII.

and not upon life only, b\it on ^health of
body, and foundnefs of mind, during all
that time. No allowance is made for
change of climate, or the fatigues of buli-
nefs : they are always to be in a condition
to' by and fell, and to manage their affairs
with activity and prudence. Nay, more,
they afflire themfelves of fuccefs. " We
" will buy and fell, and get gain." They
undertake, not for themfelves alone^ but for
all whom they ftiall employ, or with whom
they fhall have cc>mmerce — that they fhall
have diligent and faithful fervants ; that
they ftiall have large profits from thofe ta
whom they fell, and cheap bargains from
thofe of whom they buy. In a word, they
Ipeak as if every thing relating to themfelves
and others, were fo dependent on their will,
that they might command the events which
they delired, arid difpofe of all things accor-
ding to. their own pleafure.

"Well might the Apoftle give this the
name of boafting, as he doth at the i6th
verfe of this chapter ; and had it fuited the
gravity of an infpired writer, he might
have examined the diiferent parts of the^

fchemCj

SERMON VIL iss

fcheme, computed the rifks which were
plainly againft them in every ftep, and thus
turned the whole defign into matter of con-
temnt and ridicule* But inflead of this, he
arrefts them at their very firfl outfet. You
talk of " going to fuch a city, of continuing
" there a year, of buying, of felling, and
" getting gain :" — " whereas ye know not
" what fhall ^ on the morrow." The
prefent moment is all that ye can call your
own. This night your fouls may be requi-
red of you : to-day you are ; but to-morrow
ye may be numbered with thofe who bave
been. He would not trifle with miferable
men, who might die whilft he was fpeaking
to them. He therefore feizeth one impor-
tant truth, the force of which could not
be denied, and inftantly placeth it full in
their view. " What is your life ?" faith he ;
" it is even a vapour." At prefent it ap-
pears ; but while I yet fpeak to you, it may
vaniih away. Ceafe then, vain boafters, to
talk of a year hence, until ye can fay fome-
thing with certainty of the fucceeding day.
Thus the vifionary Babel falls to the
ground. This plain propolition, " Life
L 2 *' is

IS6 SERMON Vir.

it

is a vapour, undermines it at onctr,
and overwhelms the proud builders with
(hame.

It hath often given me pleafure to ob-
ferve, that the truths which are beftf fitted
to touch the heart, and to iniluence the Ufe,
are univerfally the mod limple and obvious,
and Ue fo near us, that we n^ed only to
ftretch forth our hand to take hold of them,
God knows, that we have much work to
do, and little time to do it in : and there-
fore, that we may lofe no part of it, the
mod ufeful and neceiTary things are fcat-
tered around us with the greatell profufion^
Were it otherwise, the opportunity of ail-
ing might frequently pafs av/ay before the
means of adlion were ready. Yet fuch,
alas ! is our folly and perverfenefs, that
overlooking what is near, we roam abroad^^
and always grafp mod eagerly at thofe
things which are fartheft from us. Thwart-
ing the merciful defigns of God, we defpife
common truths, merely becaufe they are
common ; and wander in purfuit of abflrufe
and intricate fpeculations, which puzzle the
iinderllanding, and. amufe the fancy, but

leave

SERMON VIL 157

leave the heart cold and infenfible. How
much better vvMS the courfe which the A-
poftle took with thofe who held the language
of the text, in order to bring them to a fenfe
of their folly ? he doth not go about in queft
of remote objects, nor feek to furprife them
with new and uncommon difcoveries : but
he furprifed them mofh eilecflnally, by point-
ing to an obje6l juft at hand, one view of
which was fuihcient to check their prefump-
tion, — an obje^fl which flood always before
their eyes, though overlooked through the
pride, or inattention, or pervei'fenefs of their
minds.

It hath already been obferved, that the
matter of the projedl here reprefented by the
Apoftle, is in itfelf plaufible ; and that his
reproof is chiefly aimed at the form or
manner of exprefling it. And if he treated
this with fo much feverity, what would he
have faid, had the end propofed been cri-
minal in its own nature, or the means of
obtaining it bafe and dilhonourabfe ? What
would he have faid to thofe who puzzle
themfelves with fchemes to get rid of their
money, or to throw it away upon the mofl
» L 3 ridiculous

158 SERMON VII.

ridiculous trifles ? who have no higher ob-
jects than the fuperfluities of drefs, the
luxury of entertainments, the niultipUcity
of diverfions, and all the expenfive arts of
difEpation and fenfuality ? What would
he have faid to thofe who, in the lame pre-
fumptuous ftyle, lay deliberate fchemes for
low vice and debauchery, for drunkennefs
and whoredom, and other works of the
flefh ? What would he have faid to thofe
who devife methods of making gain by fe-
cret fraud or open violence ? to thofe who
pradlife deceit in buying and felling, or who,
^ without either buying or felling, fupport
a ufelefs and pernicious life by the bafe and
infamous occupation of gaming ? Compared
with thefe, the fcheme which' the Apoftle con-
demns is wifdom, and honour, and virtue.

But the Apoftle doth not reft in cenfu-
ring what was wrong. He goes on at the
I 15th verfe to corred what was faulty, and
to fupply what was defedive. *' For that
" ye ouglTt to fay," adds he, " If the Lord
" will, we Ihall live, and do this or that."^
—This amendment, fuggefted by the A-
poftle, was the

Second

S E R M O N Vir. 159

Second thing which I propofed to confider.
' — And,

ly?, It furniflieth us with a rule by which
all our undertakings ought to be exami-
ned. Whatever fcheme we have in view, to
which we cannot prefix this preface, " If
*' the Lord will," we may be alTured is ef-
fentially wTong, and ought to be abandoned
without delay. There is nothing truly good
or profitable to us, for which we may not
addrefs God by prayer. Let us then convert
the views wliich we have in any underta-
king into the form of a petition, and try
whether we can, with decency or proprie-
ty, offer up fuch a petition to God. Let us
confider, whether the means by which we
propofe to compafs thefe views are of fuch
a nature, that we may afk or expedl the di-
vine blefllng to accompany them. Happy-
were it for us, that all our fchemes and pro-
jedls w^ere brought to this teft. We ftiould
then be feafonably delivered from that fatal
enchantment which firft engageth us in un-
lawful purfuits, and then ftimulates us to
perfift in them againft the remonftrances o£
pur own confciences.

li 4 ■ We

i6o S E R M Q N Vll.

We fiiould then efcape from thofe fatal
fnares into which our rafh unadvifed plans
betray us. For who would dare to fay,
« If the Lord will, I fliall live," and rob
and ileal, game and defraud, opprefs and
over-reach my neighboui; ? Such a con-
ne^lion of thought would ftartle the mind
at the very firft conception of luft, before
it had brought forth fin. And I am per-
fuaded, that if men were faithfully to prac-
tife this one eafy and reafonable precau-
tion, they would at leaft avoid many of
thofe prefumptuous offences, which lay
wafte the confcience, and deftroy the peace
of the fouL

2dlfy This amendment, which the A-
poftle fuggefts, teacheth us to confider the
fhortnefs, and particularly the uncertainty,
of life. " Ye know not," faith he, " what
" fliall be on the morrow. For what is
f^,your life ? it is even a vapour which ap-
** peareth for a litrie time, and then Y^uilh-
" eth away." Thus David defcribes the
life of man by thofe things which ar^ moft
frail and fugitive in nature. " As for man,

" hi^

SERMON VIL i6i

"his days are as grais." Nay, as if the
grafs, which endures for a feafon, were too
permanent an obje6l of comparifon, he im-
mediately corredls the fimilitude, "As the
" flower of the field, fo he flourifheth :" — -
As the flower of the field, which is expo-
fed to the foot of every paflTenger, to the
tooth of every wild beaft, to the wanton
hand of every deftroyer. It is not by rare
and fl:riking events only, that the thread of
life may be broken. There is no need that
the thunder fliould break on you, or that
the fire fliould devour you, or that the
earth fliould open and fwallow you up.
Things far more common and familiar arc
fufficient for fo eafy a purpofe, as that of
cutting ofi^ your days. There is not an ele-
ment fo friendly, nor a circumfl;ance fo
trifling, that it may not become the raini-
fler of death. Ought not this manifefl un-
certainty of life, then, to cool ovir purfuit
of earthly projects ? We* are apt to medi-
tate great and complicated fchemes to attain
wealth, or power, or honour in the world.
But could we penetrate a little into futurity,

we

62 SERMON Vir.

we might perhaps fee our grave opened far
on this fide of halfway to the objeds of our
keenneft purfuit. " For what is our Ufe ? it
*' is even a vapour that appeareth for a Uttlc
** time, and then vanilheth away. For that
"we ought to fay, If the Lord will, we fhall
*' live, and do this or that."

^dfyy This amendment, fuggefted by the
Apoftle, teacheth us to live in an habitual
dependence on God, not only for life, but
alfo for adivity and prudence to carry our
lawful defigns into execution. There are
two affertions in the loth chapter of the
book of Proverbs, which have a feeming
oppofition to each other. At the 4th verfe,
it is faid, that " the hand of the diligent
" maketh rich ;" where it would appear,
that profperity, in our worldly callings, is
to be afcribed to our own aclivity and ikill.
On the other hand, it is aflerted at the 2 2d
verfe, that " the bkffing of the Lord, it ma-
" kech rich ; and he addeth no forrow with
" it." Thefe two affertions are not oppofed;
but the one is fubordinate to the other ; and
the meaning is, that the hand of the dili-
gent, by the bleffmg ci God, is the means

of

S E R M O N VIL 163

of gaming wealth and honour. According-
ly, we find that God gave this caution to
his ancient people. " Beware that thou fay
" not in thine heart, when thy herds and
" thy flocks multiply, and thy filver and
" thy gold is multiplied, and all that thou
" haft is multiplied. My power, and the
" might of my hand hath gotten me this
" wxalth. But thou Ihalc remember the
" Lord thy God, for it is he that giveth
" thee power to get wealth." How often
do we fee the beft laid fchemes mifcarry ;
while others, far lefs flattering, fucceed in
a wonderful manner ? One man fhall toil
with inceflant induftry, rife early, and fit
up late, and eat the bread of carefulnefs,
and yet all in vain. Another, who, compa-
red with this man, had neither a head to
contrive, nor hands to execute, fliall profper
in all his plans. " I returned, and faw un-
" der the fun, that the race is not to the
" fwift, nor the battle to the ftrong ; nei-
" ther yet bread to the wife, nor yet riches
to men of underftanding, nor yet favour
" to men of flcill ; but time and chance hap-
•^ peneth to them all." Men are too apr

"to

i(

i64 SERMON VIL

*' to facrifice to their own net, and to burn
*' incenfe to their own drag." In great
mercy, therefore, God denies riches to thofe
who may be faid to Uve for no other end
but to obtain them ; while, on the other
hand, they fometimes drop, as it were, in-
to the lap of others, who have no talents
and little anxiety to acquire them. Thefe
obfervations are not meant to difcourage
induftry or fkill in the management of our
law^ful bufinefs. For it is ftill true, not-
withftanding what hath been faid, that wif-
dom excelleth folly, as much as Hght ex-
celleth darknefs ; and that without proper
means being ufed, we have no title to ex-
pedl the blefling of God upon our affairs.
But they ought to teach us to " commit our
♦' ways unto God," in well doing, to truft
alfo in him that he may bring it to pafs, to
" acknowledge him in all our w^ays, that he
" may diredl our fleps," — In the

/^th and laji place. This amendment, fug-
gefted by the Apodle, teacheth us to refign
ourfelves entirely to the will of God, and to
fubmit all our fchemcs to him, to profper
or to difappoint them as feemeth good to

him*

SERMON Vir. 165

him. This is the true fpirlt of the text. " If
*' the Lord will, we lliall live and do this or
" that." Refignation to the will of God freed
the mind from a grievous bondage, the
bondage of earthly purfaits and expe sta-
tions. Whatever God wills, is pleafing to
the refigned foul ; and when a Chriftian
hath, by prayer and fupplication, made
known his requefts to God, then the peace
of God which paffeth all underftanding keeps
his heart and mind through Jefus Chrift.
Then only is life truly enjoyed, when we
relifh its comforts, at the fame time that we
are prepared to part with them. The anxie-
ties of the worldly man torment him with
the pangs of a thoufand deaths. His foul
dies within him as often as he conceives
the apprehenfion of lofing thofe good things
which he would wifh always to enjoy*
Whereas he who hath refigned his will
to the will of God, " eats his bread with
" joy, and drinks his wine with a merry
" heart." Even the thought of his dying
hour throws no damp on the joys of his
mind. From the contemplation of God's
goodnefs to him in life, he can pafs without

terror

i66 SERMON VIL

terror or amazement to the thought of his
protedlion in the dark valley and fhadow of
death. Even in that gloomy paffage, he
fears no evil ; but commits himfelf to the
Lord his Shepherd, who will make good-
nefs and mercy to follow him all the days
of his life, and at laft will bring him to
dwell in his houfe above for ever.

Thefe are fome of the inftruclions which
we may derive from the amendment here
fuggefted by the Apoftle : " For that ye
^' ought to fay, If the Lord will, we fhall live
" and do this or that."

. From what * hath been faid, let us learn,
in the

ijl place. To guard againft that extrava-
gance in laying down fchemes for the
time to come, which, upon cool reflection,
appeal's fo unjuftifiable in the example be-
fore us. Had the perfons here defcribed,
upon finding it inconvenient to fet out
immediately, allied themfelves this queftion,
What aflurance have we of another day ?
this might have given them a timely check.
But their imagination having taken pol-

feffioa

SERMON VIL 167

fefTion of the morrow, it carried them for-
ward without the leaft interruption, brought
them fafe to the end of their journey, fixed
their refidence, tranfacfled their bufinefs, and
reaped the profits of the whole enluing year.
One prefumptuous ftep leads on to another.
The firft obje6l is near, and appears to be
within our reach : but if we afTure our-
ielves of polTeffing that before it adually
becomes ours, then we fee another objedl a
litile farther on, which appears as near to it
again ; afterwards a third but a little beyond
that : and thus we proceed ftep by ftep, till
we have pafled the utmoft bounds of pro-
bability, before we begin to fufpedl that wc
have gone any length at all. Let us then,
in the

2d place, Realize this awful and important
truth. That our life is but " a vapour, which
" appeareth for a little time, and then
" vanifheth away." Die we muft, and we
know not how foon. Our worldly enjoy-
ments muft be relinquifhed, our worldly
plans and projeds muft perifh. " The
" wind Ihall pafs over us, and we fhall be
" gone, and our place ftiall know us no

" more."

i6S^ SERMON Vlt

" more." Nature will look as gay on the
day t)f our deceafe as it ever did ; the bufi-
nefs of the world will go on as brifkly
as before ; our habitations will make our
fucceflbrs as welcome as they made us ; and
even our names, in a few years, Ihall perifh
as if we had never been. What wife man,
then, would build his houfe on fuch un-
ftablefand? How wretched mu ft that man
be, whofe inheritance lies wholly upon earth ?
"What pangs muft he feel at the parting hour?
with what horror muft he hear the fummons
of diiTolution ?

Let ns then be perfuaded to raife our af-
fedions above the things of the earth to
thofe things which are above. Let us plan
for eternity, and let us choofe the unchange-
able God for our portion. Knowing that we
have' here no continuing city, let us feek one
to -^ome ; a city which hath foundations,
whbfe builder and maker is God. Let the
Lqrd Jefus be our leader and guardian;
iiiider his conduct let us prefently fet out
foi? tlie heavenly Jeruflilem ; and in due
time he will bring us fafe to the city of the
gfeat and vmiverfal King, where we fliall

continue,

SERMON VIL 169

continue, not for a year only, but for ever ;
and where we fliall get pofleffion of fub-
ftantial gain, even that glorious inheritance
of the faints in light, which is incorrup-
tible, and undefiledj and which fadeth not
away. Amen.

V©L.JG[L M SER-

I.

i7(

SERMON VIII.

Exodus xx. 8.
Remember the Sabbath da)\ to keep it holy,

^ HE too general and growing abufe af
J. the Chrlftlan Sabh-ith muft render a
difconrfe on this fubjedl both feafonable and
neceffary ; and I propofe therefore, in de-
pendence on divine aid,

ly?, To inquire how far the precept in
this text IS binding on us.

2dly^ To fliow how this commandment
ought to be kept or obferved. And,

3^/)', To enforce the obfervance of it by
fome motives and arguments.

FirJI. I begin with inquiring how far
thih precept of keeping holy the Sabbath day
is binding on us.

Although your ftated attendance on this

SERMON VIII. xyi

day, for the worlhip of God, may be in-
terpreted as a public declaration on your
part, that you reckon this commandment
binding on you, yet the inquiry I have pro-
pofed is by no means fuperfluous. We are
exhorted m Scripture, not only " to fandify
^* the Lord God in our hearts," but like-
wife " to be always ready to give an anfwer
" to every man who alketh ns a reafon of
" the hope- that is in us." And if we
fliould at all times be ready to declare the
grounds of our hope, we flionld certainly
be at leaft equally ready to explain and to
juftify the reafbns of our practice. Be-
fides, although in the judgement of charity,
" which thinketh no evil," your weekly at-
tendance on this day for public worfhip
may be fuppofed to flow from a religious
principle ; yet in our prefent fituation, it is
^afy to conceive, that fomething elfe than a
fenfe of duty may occafion our meeting
together in this manner. The laws of our
country not only permit, but require, the
obfervance of the Chriliian Sabbath : fo
that human authority, the manner of our
education, a regardto decency, or even mo-
M 2 -■ tives

172 SERMON VIIL

tives inferior to any of thefe, may bring peo«
pie to church who have never feen themfelves
to be bound by any divine law, to keep
holy the Sabbath day. And I am forry to
add, that there is too great caufe to fufpedl
this to be the cafe with many who frequent
our religious alTemblies, from their defec-
tive and partial obfervance of this holy
day. I therefore judge it to be of the higheft
importance, to fet the authority of this pre-
cept in a clear and ftriking light. For un-
til we view the Sabbath as a divine inftitu-
tion, we fhall never either pay to it that re-
gard which it deferves, nor reap ai)y fpiri-
tual advantage from the moft exadl outward
obfervance of it. — 1 fuppofe it will not be
denied, in the

ift place, That fome part of our time
fhould be employed in the immediate wor-
fhip of God. Reafon muft neceilanly teach
us, that fuch homage is due that Almighty
Being on whom we depend for life, and
breath, and all things. In order to fecure
the regular perform^mce of this worfliip,
the fame principle of reafon will naturally
fuggeft the propriety of allotting certain

ftatcil

SERMON Vm. 173

fliated feafons for that purpofe. If any (hall
difpute the neceiTity of this, they will at
leaft allow us to afBrm the expediency of it :
for it is a common and true obfervacion, that
what is left to be done at any time, is in
great danger of being done at no time.— I
may like wife take it for granted, in the

^d place, Tnat the right of determining
what proportion of time, or what ftated
feafons Ihould be employed in divine wor-
fhip, will be readily admitted to belong to
God. This is fo evident, that it fcarcely
needs an illuftration. If we can live one
moment independent of God, we may call
that moment our own^ and claim the diC-
pofal of it. But if we cannot draw one
breath without his aid ; if his conftant vi-
fitation is neceflary to preferve us ; the con-
fequence is unavoidable, that the whole of
our time is due to God, and that his right
is abfolute to referve any part of it which
he pleafeth for his own worfhip. — And this
leads me to obferve, in the

3<^ place, That God hath adlually inter-
pofed his authority in this matter : and by
.a clear and j^oficive law, part of which I
M 3 h^v

174 SERMON VIII.

have now read to you, hath referved for
himfelf one day In feven ; that he hath con-
fecrated or fet apart his portion of our time^
by his precept, example, and bleffing, for a
holy reft or cefTation from fecular employ-
ments, and for fach adls of religious worlhip
and adoration, as creatures owe to their great
Creator.

It is confefled by all who admit the infpl-
ration of the Old Teftament, that this law
was ftricflly binding upon the Jews, to whom
it was delivered by the miniftry of Mofes.
But fome have made it a queftion, whether
it continues to be binding under the ChrJ-
fiian difpenfation. V/e mamtain that it is
ilill in force, in as much as it contains a de-
claration of the will of God, that one day
in feven, or the feventh part of our time,
fliould be feparated from common ufe, and
dedicated to religious purppofes. With re-
gard to the particular day to be obfcrved^
all days being alike in themfelves, the ap-
pointment of it muft be of a pofitive nature,
and may therefore be varied at the pleafure
of the Lawgiver. Accordingly we find,
that in this circumftance the law hath re-
ceived

SERMON Vni. 17^

^ived an alteration. The feventh, or laft
day of the week, is now become rommon ;
and in commemoration of our Savtour's re-
furredion from the dead, the holy reft is
transferred to the firft day of the week;
which hath ever fince been called, by way
of eminence, I'he Lord's Bay. Whether
this remarkable change is fufficiently fup-
ported by divine authority, admits of farther
inquiry. What I have hitherto laid, is only
intended to prove our obligation to keep
one day in feven holy to the Lord ; and for
t'his, I think, I have given you very fatisfy-
ing evidence. It is a patural principle, that
God ought to be worlhipped ; and as it is
highly necefTary to fecure the performance
of fuch an important duty, reafon farther
tjeacheth us, that fome ftated times ought to
be fet apart for that end. The right of de-
termining thefe doth certainly belong to
God himfelf; and he hath adlually been
pleafed to give a plain intimation of his wili
in this matter, claiming, by a diftindt and
peremptory ftatute, one whole day in feven,
for the peculiar exercifes of religious wor-
fliip. Tnus far, then, the commandment is
M 4 itricl;ly

176 S E R M O ]>I VIII,

ftridlly moral; an! therefore ftill binding
upon us, in as much as it only enjoins a na-
tural duty, and prefcribes the moft efFedual
means for fecuring the performance of it.

Having eftablilhed this point, the way lies
more open to the other fubjedl of inquiry ;
and I expedl to find lefs difficulty in fatisfy-
ing you about the alteration of the day.
Some Chrifhians, indieed, have maintained,
that both days ought to be kept ; but I rec-
kon there will be vxo need to guard you a-
gainft a miftake of this kind. You will eafily
convince yourfelves that there is but one Sab-
bath in the week.

As to our pradlice in obferving the firft,
inftead of the laft day of the week, which
was the Jewifli Sabbath, the reafons of it
may be reduced under thefe following
heads.

ly?. We learn from Scripture, that this
was the day on which the ApofUes and pri-
mitive Chriftians held their folemn aflem-
blies for the public e^^ercifes of religious
worlhip. Thus we read, ^c7s xx. 7. that
^' upon the firft day of the wxek, when the
" difciples came together to break bread,'*

SERMON Vlir. 177

L e. to celebrate the facrament of our Lord's
Supper, " Paul preached unto them, and
^' continued his fpeech until midnight:"
where it is obfervable, that their meeting-
together on that precife day is not fpoken of
as a thing extraordinary, or merely occafion-
al, but as a ftated and ordinary pradlice. It
was their cuftom fo to do ; and Paul being
on the fpot, met with them, and prefided in
their affembly. It farther appears, that thi&
was the day on which they laid up their
public charity, and contributed for the relief
of their needy brethren ; and this by an ex-
prefs apoftolical injuncflion. For thus Paul
writes to the Corinthians, i Cor. xvi. i, 2.
" Now concerning the colledlion for the
" faints, as I have given order to the
" churches of Galatia, even fo do ye. Up-
" on the firft day of the week, let every one
" of you lay by him in ftore, as God hath
*' profpered him, that there be no gathering
*^ when I. come." In this pafTage, there is
not only a pradlice of the church defcribed,
but like wife the appointment of an infpired
Apoflle ratifying and confirming it. For
if the words extend to the religious obfer-

vance-

E78 SERMON VIIL

Tance of that particular day, then we have
a plain fcriptural command for our warrant:
or if they refer only to the colledling alms
on that day, which is the lowed fenfe that
they will bear, they nectiiarily imply, that
this was a weekly holy day then in ufe, on
which Chriilians ceafed from their worldly
bulinefs, and met together for the focial
w^orfhip of God : That the Apoftle juftified
and approved of this pradlice, and thereby
t^ftified his opinion that it was perfedly
agreeable to tiie will of Chrift.

Belides, we find that this day was, in the
earlieft times, diftinguiihed by the title of
the Lord^s day : for this appears from R^v. i.
lo. where John informs the churches, that
he " was in the Spirit on th-e Lord's day ;" —
that well-known day, facred to the memory
©f the Lord Redeemer; — the day on which he
triumphed over death, and which he digni-
fied, by his refurredion, above all other days.
From thefe circumftances taken together, it
appears, that this change took place in the
apoftolic zgc ; and that the firft day of the
week was then efteemed holy to the Lord,
-2nd feparated from the reft for religious

purpofes :

SERMON VIIL

79

purpofes : {o that though we cannot find
any exprefs command, appointing the alte-
ration in fo many words ; yet we have
the moft convincing evidence^ that it was
either part of the mftrudion which Chrifl
gave to his difciples before his afcenfion,
when he was feen of them forty days, as the
iacred hiftory informs us, and fpake of the
things pertaining to the kingdom of God ;
or elfe that it was afterwards enabled by the
Apoftles, in virtue of their authority derived
from Chrift, and under the infallible direc-
tion of his bleffed Spirit,

2d/j^ There appear to be many great and
weighty reafons for fuch a change. Under
the Old Teftament, the feventh day was kept
holy in memory of the creation, becaufe on
that day God refled from al] his works : and
is it not equally reafonable and fit, that the
firft day flaould be fandlified under the go-
fpel difpenfation, feeing on that day the
great God and our Saviour refted from all
the labours of his fufFering ftate, and rofc
from the dead, in teftimony that man's re-
demption was fully accomplifhed. Surely
the renovation of the world, after fin had

in

tf 6 SERMON VTir,

in a manner broken it in pieces, is a work
as glorious and divine as the firfl: creation of
ft, and as worthy to be gratefully remem-
bered by us.

^^dly^ It is of fome moment to obferve,
that this day has been uniformly kept as the
Chriftian Sabbath from tue apoftolic age
down to this prefent time. This fact is
provied by the concurring teftimony of hi-
ftorians in all the different periods of the
church. At the fame time, they tell us what
hot difputes arole about other matters, 'par-
ticularly about the inftitution and obfer-
▼ance of holy days. We find the Eastern
and Weftern churches fo divided with re-
gard to the time of keeping Eafter, ^ as to
proceed to excommunicate each other : but
we hear of no controverfy about obferving
the firft day, of the week ; for in this they
were all agreed. Now, what could have
produced fuch perfedl uniformity, efpecially
in thofe ages, when there was no Chriftian
magiftr^te to interpofe his authority, but a
clear conviction, and a well-grounded be-
^^f^fy that this was really a divine inftitution

delivered

SERMON VIIL i8i

delivered by Chrift, or his Apoftles, to the
church ? — Once more, In the

j\th place, God hath remarkably hallow-
ed this day, by many acffcs of grace done to
his people, when employed in the religious
obfervancc of it. On this day, when " the
" difciples were all with one accord in one
" place/' the Spirit of God defcended upon
them, infomuch that they were j&Ued with
the Holy Ghoft, to their own unfpeakabl^
comfort, and the admiration of all who faw
and heard them. On the fame day, " the
'' arm of the Lord was" glorioufly *' re-
*' vealed,'* in the converfion of three thou-
fand fouls, who were brought from a ftate
of enmity to Chrift into the bofom of the
church, by the plain and powerful preach*
ing of the Apoftle Peter. On this day John
was infpired with the fpirit of prophecy,
and had vifible reprefentations of the va-
rious revolutions in the church of Chrift,
down to the final confummation of all
things. And in latter times God hath fig-
nally bleffed his people when met together
on this holy day ; making all his goodnefs
to pafs before them, and giving them fuch

views

i82 SERMON VIII.

views of his pov er and glory in the fane*
tuary, that they have been obHged to fay
with Jacob at Bethel, " This is no other
" than thehoufe of God, and this is the gate
" of heaven ;" a foretafte of the everlafting
Sabbath, an earneft of that reft which re-
• mains for the people of God. And is it to
be fuppofed, that the holy and righteous
Governor of the world would countenance
his creatures in a fuperftition of their own
contrivance, to the open and weekly ne-
gledl of a plain and pofitive law ? No fure-
ly : Thefe tokens of the Divine prefence and
favour difpenfed on this day, are fure in-
dications that this is the day which God
himlelf hath made, and which he hath fe-
parated, by his authority, for the Chriftian
Sabbath.

Thus have I finifhed the firft thing pro-
pofed in this difcourfe ; wdiich was to in-
quire how far the precept in the text is
binding on us : and I hope I have faid
enough to fatisfy every unpifjudiced mind,
that it is ftill in force, as to the great fcopc
and defign of it : and that the change of
the day, which is only circumilantial,

bears

SERMON Viri. 183

bears fuch evident marks of divine autho-
rity, as fufficiently juftify the uniform opi-
nion, and uninterrupted pradlice, of all the

Chriftian churches. 1 proceed now to

the

Second thing propo(ed. Which was to fhow
how this commandment ought to be kept
or obferved, *' Remember the Sabbath day,,
*' to keep it holy."

This, as it is the firft, fo it is likewife the
principal and mod important branch of the
precept. Nay, the full f:ope and defign of
the law is probably expreffed in thefe few
fignificant words. For I cannot help think-
ing, that the bodily reft or ceffation from
labour, which is afterw^ards enjoined, de-
rives its chief value from its fubferviency
to thofe fpiritual exercifes by which the
Sabbath is moft eminently fandified; and
that it ought principally to be confidered as
a defcription of the means to aid us in the
duties of religious worfhip. I think it
proper to mention this diftlndlion, becauft
fome have contended, that refting from la-
kour is all , that is meant by keeping ho-

x84 SERMON VIII.

ly the Sabbath : but furely it cannot btf
thought that God, who is a pure and holy-
Spirit, would deliver a law with fuch fo-
lemnity, for fo mean and low a purpofe as
this. He who fo frequently declares, that
the rites and ceremonies of his own ap-
pointment were no farther acceptable to
him than as they reprefented fpiritual blef-
lings, and were improved for promoting in-
ternal purity, cannot be fuppofed to take
pleafure in mere inactivity, or to have ap-
pointed a weekly day of reft, folely for the
indulgence of the body. Befides, this ex-
preffion of fanElifytng or keepmg boly^ not
only imports a feparation from common
life, but likewife a confecration to a facred
or a religious ufe. In this fenfe it is always
employed in the Old Teftament, either
when it is applied to the perfons of the
priefts, or to. vefTels of the fan6luary ; and
no reafon can be given why it fliould be ta-
ken in a lower fenfe here, or why it fhould
import any thing lefs than that the day is
fet apart for the fervice of God, and ought
to be employed in the duties of religious
worfhip. — I fhall, in the

SERMON VIII. 185

ijt place, Give you a general account of
thefe duties. And then we fhall fee more
clearly, in the

id place, What things ought to be avoid-
ed by us, as inconfittent with the fcope and
defign of this commandment.

In general, then, we are bound to fanc-
tify this day, by aifembling together for
the public worfhip of God, that as many as
can conveniently me^t in one place may
join in paying homage to their common
Lord ; and thus coi^tribute their endeavours
to make him glorious in the eyes of the
world around them. For this we ought to
prepare ourfelves, by the more private ex-
ercifes of family-worfiiip. And becaufe our
hearts are naturally indifpofed for fuch divine
and heavenly employments, it is both rea-
fonable and neceflary, that each perfon apart
fhould fpend a competent time in reading
and meditating on the word of God, and
implore his prefence and his bleffia^, by
humble prayer, in the fecret retirements of
the clofet. It will alio be of confiderable
ufe, to render tKefe fcveral kinds of reliq-ious
worihip more beneficial to us, that, vrhea

Vol. III. N occafion

i86 ' SERMON VIIL

occafion offers, we fhould difcourfe together
OP divine lubjecfts, in order to increafe our
knowledge of fpiritual things, and to fix up-
on our minds a more Hvely fenfe of God and
of our duty.

ly?, I fay, we are bound to fancSify this
day, by a punc5lual and devout attendance
upon the public ordinances of religion, af-
fembling together in the name of the Lord,
to offer up the facrifices of prayer and
praife ; to hear his word explained and ap-
plied ; and efpecially to partake, as often as
we have opportunity, of the holy facrament
of the Lord's Supper, the memorial of our
Saviour's death, and the pledge of his fe-
cond coming. In fuch duties as thefe, did
the people of God in former times chiefly
employ themfelves on the holy Sabbath,
Under the old difpenfation, facrifices were
offered, and incenfe burnt in the temple,
and the law was publicly read and explain-
ed, both at Jeruialem and other cities of Ju-
dea, where lynagogues were built for that
very end. After the refurrecflion of Chrift,
the Apollles and primitive Chriflians met
together ilatedly on the firfl day of the

week,

SERMON Vlir. 187

week, that they might jom in celebrating
that great and propitious event, and in per-
forming other acfls of focial religion. And
ought not we to fan (Stlfy the Lord's day in
the fame manner ? We are blefled with the
ordinances of the gofpel regularly, and, I
hope, purely difpenfed. We have places fet
apart for public worfliip, and are counte-
nanced in the exercife of it by lawful au-
thority ,• and therefore it muft difcover a
ftrange perverfenefs of temper, and an un-
pardonable contempt both of God and man,
to withdraw from the place of public w^or-
fliip, and, on any pretence whatfoever, to re-
fufe to bear a part in fuch a becoming and
rational fervice. — But,

idly^ That the public worfliip may have
a greater efficacy, and that our minds may
be better difpofed to enter into it, it is the
duty of each family apart to fpcnd fome
time both before and after the public fer-
vice, in reading the Holy Scrjptures, and in
joinmg together in prayer and thankfgiving
to God. Were this pradifed in a lerious
and devout manner, we might exped to fee
better days, and more fruitful and joyful
N 1 Sabbaths

i88 SERMON VIIL

Sabbaths than any we liave yet feen. A
congregation compofed of a number of holy
families, juft come from converfi ig with
God at home, to worfliip him together in
the houfe of prayer, would be indeed a
lovely fight, and could not fail to be ho-
noured with the fpecial marks of divine fa-
vour. We have fome illuftrious examples
of family -religion recorded in rhe Old
Teftament : but what chiefly ought to en-
gage the attention of Chriftkns, is, that our
blefled Lord himfelf was pleafed to become
a pattern to us in this matter. In the inter-
vals of his public work, we find him fre-
quently retiring with his little family, pray-
ing with them, and teaching them to pray,
and inllrutling them in things pertaining
to the kingdom of God; in this, as in all
other things, leaving us an example that
we fhould follow his fteps. Family-reli-'
gion, therefore, a duty incumbent on us at
all times, mull be in a very peculiar man-
ner feafonable and necelTary on the holy
Sabbath. It defer ves our notice, too, that
this command is 'particularly addreffcd to
heads of families ; and as they are exprefs-

'7

SERMON VIII.. 189

;ly enjoined to fufFer nothing to be done by
any under their infpeAion, which is incon-
fiftent with the due obfervance of the Sab-
batii, this injunclion plainly impUes, that,
in their ftation and charadler, they ought
to employ their natural authority, as well
as every other means, to promote the great
ends of this holy commandment. — I added,
in the

3^ place, That as our hearts are natu-
rally indifpoftd for fpiritual exercifes, we
ought each of us, by ourfelves, to make
confcience of the fecret duties of the clofet*s
There w^e ought to meditate on the mar-
vellous works of God ; on his glorious per-
fecflions, as they are difplayed to us, in crea-
tion, providence, and redemption ; above
all, on tl)at great '' my fiery of godlinefs,
" God manifeft in the ilelh, juftified in the
" Spirit, feen of angels, preached unto the
*' Gentiles, believed on in the world, re-
" ceived up into glory." In this facred re-
tirement, we ought to revolve in our minds
the various Heps of our Lord's humiliation,
from his birth at Bethlehem, to his bu-
rial on Mount Calvary. Thence we fhould
proceed to view the triumphs of his crofs,
N 3 where

190 SERMON VIII.

where he bruifed the old ferpent's head,
" finiflicd tranfgreffion^ made reconciliation
" for iniquity, and brought in everlafting
" righteoufnefs." To confirm our faith,
and increafe our joy, our meditations ought
to follow this mighty Conqueror, and to
contemplate him breaking the bands of
death, and rifing from the grave on this
iirft day of the week, afcending up to hea-
ven in the fight of his difciples, and fittmg
on the right hand of God the Father ; from
whence he fhall come, in power and great
glory, to judge the world in righteoufnefs,
according to this gofpel which is now
preached in his name. When, by fuch
meditations as thefe, our hearts are warmed
and enlivened, we fhould then, with all hu-
mihty and reverence, approach the throne
of grace ; imploring thofe mercies which
we need for ourfclves, and begging a di-
vine bleffing to accompany the outward
means of grace, that, with our fellow-wor-
fhippcrs, we may be made to tafte of the
fatnefs of his houfe, and may find his or-
dinances to be indeed the wifdom and the
power of Go:], '' the favour of life unto
^' life," to our fouls—The

SERMON VIIl. 191

;s^h and la/i particular which I mentioned,
is mutual conference upon divine things.
This is of great uie to make the truths of
religion plain and familiar to us. It ftirs
up our affedlions, and makes our knowledge
more lively and more operative, both on our
hearts and lives. It confirms and ftrength-
ens our faith, and brings much joy and com-
fort to our fouls, by fliowing us, that as face -
anfwereth to face in water, fo doth the heart
of one true Chrillian to that of another. In
this exercife holy men of old have employ-
ed themfelves, and met with lingular to-
kens of divine favour and acceptance. At
no time furely can fuch conference be more
feafonable than on the Chriftian Sabbath:
and it is owing probably to the negledl of
^ this, that the preaching of the word, and o-
ther parts of public religious fervice, are fo
generally fruitlefs and unfuccefsful. I have
thus given -you a general account of the
manner in which the Sabbath ought to be
fandified. In the next difcourfe, I fhall con-
fider the prohibitory part of the command-
ment, and endeavour to enforce the obfer-
•\^ance of it by fome motives and arguments.
N 4 S E R-

192

SERMON IX.

Exodus xx. 8.

Remember the Sabbath day^ to keep it holy.

[The ad Sermon on this Text.]

I Have already endeavoured to prove,
that we are ftridly bound by this divine
precept to keep one day in feven holy
to the Lord ; and that the change of the
Sabbath, from the feventh to the firft day
of the M^eek, on which our Lord rofe from
the dead, bears fuch evident fignatures of
divine authority, as are fufficient to juftify
the uniform op'nion, and uninterrupted
pracflice, of all the Chriftlan churches in this
matter. I have alfo endeavoured to explain
the commandment itfelf, and to give you an
account of the manner in which the Sab-
bath ought to be fandlified- 1 now pro-
ceed to i:oniider the prohibitory part of the

commandment,

SERMON IX. 193

commandment, and to enforce the obfer-
vance of it, by fome motives and argu-
ments.

The prohibition chiefly refpedls bodily
labour. " The Sabbath-day is the Sabbath
" of the Lord thy God," faith the Supreme
Lawgiver ; " in It thou fhalt not do any
" work." It is exprefTed, you fee, in very
flrong and abfolute terms, and was for a
long time underflood by the Jews in a very
rigid fenfe, in fo much that they thought
it even unlawful to defend their lives when
they were attacked by their enemies on that
day. So univerially did this opinion pre-
vail among them in the beginning of the
wars of the Maccabees, that, in fome in-
ftances, it proved fatal to many of them.
But this was afterward, by the univerfal
confent of the learned in their law, declared
to be a miftake: and indeed, from the de-
fign of the precept, from other pafTages of
Scripture, and efpecially from our Saviour's
inftru61ion and exam.ple, it appears, that
fome kinds of work are perfedly confiftent
with the reft which is here enjoined. Of
this nature are works pf neceflity, /. e, works

which

194 SERMON IX.

which cannot be done the day before, nor
delayed till the day following. Thus, for
inftance, Ihould a fire break ovit on the
Sabbath, we may and ought to ufe every
mean to extinguifli it. Should our enemies
attack us, it is lawful to refift them : if we
are at. a diftance from church, we may tra-
vel as far as is neceffary, in order to hear
the word of God, and to join with others
in public worlhip. For, as our Saviour tells
lis, " the Sabbath was made for man, and
" not man for the Sabbath ;" and the means
are never to be fet above the end ; nor is
refting on the Sabbath to be interpreted fo
as to exclude the religious employment of
it.

In like manner, works of charity and com-
panion are lawful on this day. Our Lord
wrought many miracles of mercy on the
Sabbath, and vindicated his condudl againft
thofe who found fault with him, by fuch
maxims as plainly fliow, that offices of cha-
rity are not only allowable but praife-worthy,
and are perfedlly confident with the reft
which is here enjoined.

But then it is abfolutely unlawful to pur-

fuc

SERMON IX. 195

fue our worldly bufinefs on this day ; be-
caufe this thwarts the great end and defign
of the commandment, which ordains the
feventh part of our time to be ftatedly em-
ployed in the immediate fervice of God,
that we may thereby become better ac-
quainted with him, and may become more
fit for an eternal communion with him in
heaven. The very intention of the law is
to fet apart a certain proportion of our time
for the care of our fouls ; which, amidfl the
hurry of our fecular affairs, we are too apt
tO' negledl.

To apply ourfelves therefore to our ordi-
nary bufinefs on the Sabbath, to talk of it,
or even to fpend our thoughts on it, is doing
what we can to fruftrate the gracious dengns
of the Lawgiver, and muft neceffarily be of
infinite hurt and prejudice to our fouls. And
if our worldly employments, which are not
only lawful, but even neceffary on other
days of the week, are criminal on this day,
you will eafily perceive, that fports and re-
creations mufl: certainly be confidered as in-
cluded in the prohibition : for thefe are flill
more oppofite to the proper bufinefs of the

Sabbath,

196 SERMON IX.

Sabbath, and have not the remoteft pretence
either to ncceffity or ufefulnefs. To have
recourfe to amufements on this day, is wan-
tonly to throw away our time, without any
advantage ; and carries in it a plain decla-
ration, that we have no rehfh for fpiritual
things ; and that, rather than think of God,
and the concerns of our fouls, we will ba-
niih refiedion altogether, and ftudy to for-
get both God and ourfelves. It was the
judgement of one of the fathers, that it was
more lawful to plow than to dance on the
Lord's day ; and the fame thing may be faid
of all other diverfions, which entirely with-
draw us from the bufmefs of religion, and
will not fuffer our minds to be ferious and
compofed. If it is criminal to work or to
labour on this day, it muft evidently be ftill
more fo to wafle the time in carnal mirth,
or in indolence and floth, or in vain and
trifling amufements. In a word, whatever
is foreign to religion, or has not a diredl
tendency to glorify God, and advance our
own fpiritual interefl:, ought carefully to be
avoided on this holy day, as we regard the

approbation

SERMON IX. 197

approbation of God, and our own prefent
and eternal happinefs.

Having thus laid your duty in this matter
before you, it only remains, in the

Third and lajl place, That I enforce the
pradice of it by fome motives and argu-
liients. — And,

ly?, Allow me to obferve, that though
this commandment were to be confidered as
a mere pofitive inftitution, or only as a teft
of our obedience and fubjecflion to God ;
yet the portion of time which is thereby
feparated from common ufe, is fo very mo-
derate, that we have not the remoteft caufe
to complain of it. I am even perfuaded|
that were God to refer the matter to our-
felves, and, after having reprefen^red that he
had brought us into being, and would allow
us a certain term of life in his world, were^
to afk u^s what portion of our time we would
freely refign to his difpofal, as an acknow-
ledgement of his righteous title to the vv^hole,
we fhould be aihamed to offer fo little as he
hath been pleafed to demand. I am apt to
think, that, inftead of every feventh day,

we

198 S E R M O N IX.

we fhould have thought every other day, or
the full halfiof our time, the leaft that could
be offered in return for fuch vmdeferved
goodnefs. Put the cafe, that any of you
were lying on a deathbed, and God fhould
fay to you, How much of your time will
you confecrate to my fervice in future, if I
fliall now be pleafed to reflore you to health
again ? I fuppofe mofl of you would reply,
without any hefitation, Lord, I make no
Conditions ; I put myfelf wholly into thy
hands : demand of me whatfoever thou wilt.
Hear how Hezekiah expreffeth himfelf, after
his miraculous recovery from a deadly dif-
eafe, (If. xxxviii. 19, 20.), " The living, the
" living, he fliall praife thee as I do this
" day. The father to the children fliall
" make known thy truth. The Lord was
" ready to fave me ; therefore we will fing
" my fongs to the ftringed inflruments all
" the days of our life* in the houfe of the
" Lord." He doth not limit his refolutions
of thankfgiving and praife to the Sabbath
day ; he thought all the days of his life a
tribute of confecrated time fmall enough in
return for the goodnefs which had refcued

him

SERMON IX. 199

liim from the grave. And is it poffible, that
any of us Ihould judge one day in feven top
much, even though the duties required on
it were in their own nature difagreeable, and
had nothing to recommend them but the
mere authority of the Lawgiver? Nay, my
brethren,. I iliall put the cafe a little ftronger.
Suppofe yourfelves in the immediate' pro-
f] ea of death, either by ficknefs or by fome
external caufe, and that God fhould fay to
you in thefe circumftances, I will fave you
from this danger, on condition that every
feventh day you will quietly fubmit to the
torments of fome acute diftemper, as long
as I fhall continue you in the world. Do
you imagine that you would rejeA thefe
terms ? God knows, and yourfelves know,
that you would not rejed them ; the offer
would appear too good to be refufed. If
God then requires nothing more fevere than
this, your own reafon muft tell you that
there is no caufe to complain. But what '
are the duties which God requires of us ?
Are they difagreeable in their own nature ?
Have they no value or excellence in them-
felves ? On the contrary, they are infinitely

fit

^oo SERMON IX.

jBt and reafonable, and every way calculated
to give the trueft fatisfadlion, the mod fub-
lime plcafure, to the foul of man.— This I
ftiall ftate as a

2d argument for enforcing obedience to
the commandment in the text. What can
be more rational or dehghtful to a well-
formed mind, than to contemplate the won-
derful works of God in creation, providence,
and grace ? What can be more becoming,
than to join with others in adoring the per-
fections of the Father of our fpirits, and iii
afcribing that glory which is due to his
name? Can any thing be more pleafant,
than to retire from the hurry of a vain
world, that without referve we may pour
out our hearts, and lay open the fecret de-
lires of our fouls, in the prefence of that
great Being, whofe nature difpofeth him
to pity us, and whofe power enables him
to beftow upon us, in the fulleft and moil
efFedual manner, every bleffing that can
promote our moft important interefts ? Can
any entertainment be more rational, more
truly divine, than to read the lively oracles
of God, and to converfe v^ith our fellow

Chrittians,

SERMON IX. •set

fclirlftians, upon the tnoft intereftihg of all
fubjeds, the falvation of our fouls, and the
means of fecurlng an " inheritance iricor-
" ruptible and undefiled, and that fadeth
" not away?" One fliould think that a bare
ccunfel, nay, even a permifTion to fpend
one day in feven in fuch pleafant and pro-
fitable exercifes, would be regarded as a
firigular privilege that defer ved ouf warmeft
returns of gratitude and praife. The force
of this argument is not weakened, becaufe
thofe who are alienated from the life of
God have no relifli for the pleafares which
arife from the exercifes of devotion. It is
not the reafon of the thing which leads tho
depraved mind to account " the Sabbath a
" wearinefs/' or to fay, " When will the
" Sabbath be over ?" After fix days fpent in
provifion for the body, is one day too long
to care for the foul ? Nay, after deducing
the time which is neceifarily employed in
fleeping, and eating and drinking, can we
not find as much in God, in Chrift, and in
heaven, as may afford us entertainment for
the fcanty remainder of twenty-four hours ?
Alas, my brethren, how fliaQ we employ
Vol, III. Q aa

doi^ SERMON VA.

an everlafting Sabbath, if one Sabbath m
the week is fo tedious and bnrdenfome ?
Can thofe be candidates for immortal glory^-
who think one day too long for the work of
heaven, unlefs they relieve themfelves, by
confuming the greater part of it in idle

converfation or triffing amufements ?

My

^4 argument to enforce this command-
inent, Ihall be taken from the many ad-
vantages which flow from the religious
obfervance of the Sabbath. Hereby wc
ihall obtain the bleffing of God, according
to that large and comprehenfive promife,
I/aiah Iviii. 1 3, 14. '^ if thou turn away
** thy foot from the Sabbath from doing
*^ thy pleafure on my holy d^y, and call the
" Sabbath a delight, the holy of the Lordj,
" honourable, and flialt honour him, not
" doing thine own w^ays, nor finding thine
"own pleafure, nor fpeaking thine own
" words: then flialt thou delight thyfelf m
" the Lord, and I will caufe thee to ride
" upon the high places of the earth, and
" feed thee with the heritage of Jacob thy
^' father ; for the mouth of the Lord hath

" fpokem

SERMON IX. ^oi

^'^ fpoken it." If we honour God on this
feparate day, which he claims as his fpecial
property, then may we expecl to be ho-
noured by him on the other days of the
week, which he hath given us for our own
ufe. The truth of this hath been frequently
experienced by the people of God ; and a-
mong thefe, too^ by fome of the moft emi-
nent charader, not only for piety, but alfo
for learning and tafte, and knowledge of the
world. I fliall mention one who was high-
ly refpedled in his own time, and \vbofe
character and writings are to this day
univerfally eiieemed. The learned Judge
Hales, fpeakirig of his experience on this
fubjed, hath thefe words : " I have found,'^
faith he, ** by a ftridl and diligent obferva-
" tion, that a due obferving the duty of this
" day, hath ever had joined to it a blef-
^^ ling upon the reft of my time ; and the
" week that hath been fo begun, hath been
" bleffed and profperous to me. And, on the
" other fide, when I have been negligent of
" the duties of this day, the reft of the
" week hath been unfaccefsful and unhappy
'* to my fecular employments ; fo that I

O a " C(^uld

204 SERMON IX..

" could cajGily make an efttmatc of iny fnc-^
" ceffes in my own fecular employments^
" the week following, by the manner-of my
" paffing this day. And this," adds he, " I
" do not write lightly or inconfideratelyy
*' but upon a long and found obfervation
*' and experience." —Nay, the right obfer-
"Vance of this duty will procure national as
well as perfonal Weflings : for fo God pro-
mi fed to his ancient church, [Jer. xvii. 245
25..), " If ye diligently hearken unto me, to
*' bring in no burden through the gates of
*' this city on the Sabbath day, but hal-
*' low the Sabbath day, , to co no w^ork
** tliefein^ thsn fl7.all th-ere enter into the
** gates of this city, kings and princes
" fitting upon the throne of David, riding
" in chariots, and on horfes, they and their
** pri-nces, the men of Judah, and the in-
** habitants of Jerufalem, and this city fliall
" remain for ever." I do not mean by
theft arguments to bribe you into a merce-
iiary or political obfervance of -the Chrifliaa
Sabbath. Should you fpend the whole day
in reading, praying, praifing, or any other
forms of religious worlhip, merely, or evea
principally from a regard to your own pri-
vate

SERMON IX. 205

vate intereft, or the public profperity of tine
nation to which you belong, I muft be fo
faithful as to tell you, that it would not be
accepted. Nay, God would number thefe
hypocritical fervices among your moft pro-
Tokino: fins. For it is the heart which God
requires ; and if that be with-held, he will
accept of no outward homage* But I men-
tion thefe things to fhow you, that Sabbath-
breakers muft be utterly inexcufable, when
they tranfgrefs a law, which is not only moft
reafonable in itfelf, but which hath alfo pe-
culiar promifes annexed to it, of temporal

profperity and happinefs. And with the

fame view, I am now going to add a

^tJj confideration for enforcing obedience
to this commandment, namely, That the
tranfgreffion of it is attended with many
fad and fatal confequences. God hath
frequently punifh^d this fin, by inilidling
very awful judgements both upon focieties
and particular perfons. There was an ex-
prefs ftatute in the Jewifli law, appointing
the Sabbath-breaker to be put to death,
{Exod, ^\yiu 12, 16.); and this punifhment
was a<3:ually infliaed upon one who was

O ^ foun4

to6 Sermon ix.

found gathering fticks on that holy day ;
** All the congregation brought him with-
♦' out the camp, and floned him with ftones^
" and he died, as the Lord commanded
** Mofes," [Num. xv. 32, 37.). How alarm-
ing is that threatening, {Jerem. xvii. 27.),
" If ye will not hearken unto me to hallow
*' the Sabbath day, and not to bear a bur-
^' den, even entering in at the gat^s of Je-.
** rulalem on the Sabbath day ; then will I
" kindle a fire in the gates thereof, and it
" fliall devour the palaces of Jerufalem,
<* and it fhall not be quenched," Ac-^
cordingly, Nehemiah imputes all the ca-
lamities which befel the Jewifh nation to
this, as one of the principal caufes of God's
anger againft that people. " Then, (faith
" he), I contended with the nobles of Judah,
*' and faid unto them, What evil thing is
^' this that ye do, and profane the Sabbath
" day ? Did not your fathers thus, and did
^' not our God bring all this evil upon us,
^' and upon this city ; yet ye bring more
*^ wrath upon Ifracl by profaning the Sab-
*' bath." And I am verily perfuaded, that
many of the Hfitional calamities with which

SERMON IX. ^G7

fW€ have been vificed, may juftly be attribu-
ted to the fame caufe. Nor is it greatly to
be wondered at, when we confider, that tliis
fin is not only an aft of rebellion againft the
authority of God, but alfo a bold and facri-
legions idvafion of his property, in apply-
ing to common ufe that proportion of time
%vhich he hath referved for himfelf, and fet
apart for the immediate exercifes of his wor-
fliip.

But belides this, the abufe or negledl of
the Sabbath mufl be attended v/ith perni-
cious confequences on feveral other accounts*
To this gracious inftitution it is in a great
meafure owing that any fenfe of God, and
►of divine things, is preferved in the world.
Were this day rendered common, the bulk
cjf mankind woiild foon fmk into Atheifni
or utter profanenefs. What would become
of the lower ranks in focietyg whofe fervi-
tude and bodily neceffities oblige them to
work hard for daily bread, were it not
for this feparated day, on which they are
invited and commanded to care for their
fouls ? I am even afraid, that the ty-
ranny and x:ovetoufnefs of many mafters
'O 4 would

-o8 SERMON IX.

would incline them to deny their fervants
any leifure whatfoever, either for the reil of
their bodies, or the improvement of their
minds, had not God, in mercy, made a law
for one day of reft and liberty in the week.
In proportion as this law is defpifed and ne-
gle^ed, in the farne proportioia will religion
fall into decay, the impreffions of God b(^-
come feeble and languid ; while ignorance,
brutality, oppreflion, and all the evils which
^nreftrained corruption can produce, will
prevail, and render this earth the very fub-
urbs of hell.

Thefe are all the arguments which I fliall
^tr prefent life with you, for enforcing the
obfervance of the Chriftian Sabbath. The
proportion of time is fo moderate, that evea
upon the fuppofition that the duties requi-
red were painful, there could be no juft
caufe of complaint. Yet fo far is this fup-
pofition from being true, that, on the con-
trary, the work ^irigned us on this holy day
is moft pleafant and delightful ; infomuch
that were our minds in a right temper, wc
would count it our happincfs to fpend our
•whole time, nay, a whole eternity, in fuclji

heavenly

SERMON IX. 2G9

heavenly einpio}^ment. Befides, the religious
obfervance of this holy day is accompanied
with many fignal advantages, and is a mean
of deriving the bleffing of God, both npoji
individuals and communities ; whereas the
profanation or neglecT: of it, is in every re-
ipedt pernicious, both to particular perfon^
and to focieties.

And if theie things are fo, how many
who now hear me ought to bluih, and be
^ifliamed to lift up their faces cither before
God or man? But as reformation is the great
objedl which I have in view, I fhall fpare the
reproof which I once intended to give ; and
inftead of upbraiding you for the time paft,
I fhall rather intreat you, by the meeknefs
and gentlenefs of Chrift, to behave more du-
tifully for the time to come. And my exhor-
tation fhall be chiefly direded to parents and
mafters of families, to whom the command-
ment feems to be principally addrefTed. It
is true, the expreflion *' within thy gates,'*
may relate to the gates of a city as well as
of a particular houfe : and then it would
intimate to us this truth, that it is the duty
pf magiftrates to fecure the obfervance of

Zio SERMON IX.

this day, by the exercife of that power and
authority with which their public ftatioa
invefts them. But as there would be lefs
occalion for the interpofition of civil autho-
rity, if parents and heads of families would
mind their proper woyIz^ to thefe I fhali
more direcSIy addrefs what I have to fay.
And I muft tell you in the name of God,
that you are ftridlly accountable, not only
for your own condudl, but likewife for the
conduct of all within your houfes on this
holy day. Hear how the commandment
runs : " Remember the Sabbath day to keep
*' it holy ; fix days fhalt thou labour and do
^' all thy work : but the feventh day is the
" Sabbath of the Lord thy God : in it thou
^^ ftialt not do any work, thou, nor thy fon,
*' nor thy daughter, thy man-fervant, nor
** thy maid-fervant, ncr thy cattle, nor the
*^' flranger that is within thy gates." You
fee that you are charged with the immediate
infpedion, not only of your children and
fervants, but likewife of the ftranger who
fojourns with you, over whom you have no
junfdidion or authority through the reft of
the week,

J

SERMON IX. 211

I fliould be glad to know what thofe who
keep houfes of public entertainment think
of this dodtrine. A refpedlful complaifance
and readinefs to ferve, are the general duties
of your ftation. But there is one day of
the week on which God permits, nay com-
mands you to take reft to yourfelves, and
to keep your doors ihut againft the idle and
profane of what rank foever, and to reftrain
fuch as neceffity brings to your houfes,
from every thing that is profane, either ia
fpeech or behaviour. If any ihall queftion.
your authority, this precept is your charter,
vefting you with the fame power over the
ftranger that is within your gates, as over
your own children and fervants ; and even
charging you to exercife that power, as you
would not incur the wrath of Almighty-
God. Did you know that you poflefled fo
high a privilege ? I hope, for your own.
fakes, that you did not : and now that I
have told you the fecret, I pray that God
may give you wifdom and courage to im-
prove it.

To conclude : Let all of us be perfuaded
to pay a proper regard to this divine pre-

Cept9

212 SERMON IX.

cept. If we have any concern for the glory
of God, for the honour of our Redeemer,
for the welfare of our country, or for our
own comfort and happinefs, either in this
world or the world to come, let us make
confcience of the important duties of the
Lord's day, that after having finifhed our
courfe on earth, we may be fixed as pillars
in the temple above, and may fpend an eter-
nal Sabbath in the prefeace of God and of
the Lamb. ^^^^^.

SER^

213

SERMON X.

2 Samuel vi. 2©.
Then David returned to blefs his houfehold^

FROM the example of this great and
good man, I propofe to recommend
10 you the important, but much negledled
duty of family-worlhip. And I have cho-
fen the example of a king, for two reafons.

ijly Becaufe the adlions of one in that
elevated ftatioa are commonly more re-
garded than thofe of a meaner perfon, " The
"poor man's wifdom is defpifed, and his
*' words are not heard." But if one arrayed
in royal apparel make an oration from a
throne, the people fliall give a fliout, faying,
*^ It is the voice of a god, and not of a man."
This partial regard is indeed a fore evil un*-
der the fun : but in the prefent cafe, it is
poflible to bring good out of it, by making

that

it4 S E R M O !sf :^.

that pomp or fplendo^ir, which fo often co~
vers the deformity of vice, a mean of throw-
ing a luftre upon religion, and of rendering
a thing fo truly excellent in itfelf, more re-
fpedlable in out* eyes.

2aYj^ It is but too obvioius, that the negledl
of family-worfhip prevails chiefly among
thofe who either are, or imagine them-
felves to be of a better rank than others :
nay, fome who were punctual in the perform-
ance of this duty while their ftation and cir-
cumftances were tow, have been obferved to
lay it afide, when, by the bounty of Provi-^
dence, their ftate became more profperous*
Thi^ prefents us with a very melancholy
profpedl, and threatens nothing lefs than
the litter extindion of family-religion. For
if once it becomes a maxim, that this duty
is below the rank of a gentleman, then every
one who afFecls to be thought of that rank
will forbear it* In this cafe, it is impoffible
to forefee where the evil n^ay flop 5 as there
are few people in the world, who do not
imagine that they either are, or deferve to
be, of equal confideration with their neigh-
bours, I have therefore thought it necef-

faiy

S E IL M O N X. its

fary to pitch upon nothing lower than a
royal example, that the vanity of no man
may take it amifs when I call upon him to
follow it*

We have an account, in the preceding
verfes, of David's bringing up the ark of
God from the houfe Obed-edom, into his
own city. This was done with ftiouting,
and .with the found of the trumpet ; the
king himfelf, girded with a linen ephod, at-
tending the folemnlty, with the higheft ex-
preiTions of thankfulnefs and joy. When
the ark was fet in its place, in the midft of
the tabernacle that was prepared for it^ then
David, as we read in the 1 7th verfe^ offered
burnt-offerings and peace-offerings before
the Lord, and afterwards difmiffed the ai^
fembly with prefents which he dealt among
all the people, having firil bleffed them in
the name of the Lord of hofts. This he did
as the Father of his people. But he did not
flop here. The duties of his public office
and eharafter did not make him forget
what was incumbent upon him in his pri-
vate capacity : for, as my text informs us^a
*' Then David returu^cl to blefs his houfe- .

« hold ,''

2%6 SERMON X^.

" hold;" i. e. to pray with them and for
them, and probably to oiler up his family >i
thankfgivings for the great national mercy
which he had been celebrating in the public
aflembly.— From this plain and infl:ru6live
paffage' of Scripture-hiftory, 1 fhall take oc-
cafion, in the

Fir/l place, To prove, that it is the in-
difpenfable duty of all to whom God hath
given families, to worfliip God publicly in
their own houfes ; or, that every man is
bound, according to the example of David,
" to blefs his houfehold.'* In the

Second place, I fliall ihow you the rea-
fonablenefs of this duty. And then, in

the

TChird place^ I fliall reprefcnt to you the
advantages which accompany the pradlice of
it, and the pernicious confcquences which
muft follow from the ncglecl of it.

I BEGIN with proving, that it is the in-
difpenfable duty of all to whom God hath
given families, to worfliip God publicly in
their own houfes. This is a truth wjiich
even the light of nature doth very plainly

teach

SERMON X. ai7

teach v,8* A family is a X©ciety. coi;i^e(fl,ed
together bjr fuch ftridi ties^ th^t, every argu-
ment for the propriety of private prayer, i^
equally coiicjufive for that: pf family -de vo«.
tion. Of this even the Heathens were ien'r
fible : for befides their tutelar deities, who
were fuppoied to pr^fide oyer fCities apcl na^
tions, and who had public honour? p^iid tQ
them in that character, we r,e^d ,pf hovife--
hold-gods, whom every private rf apgLily xvQrr
ftiipped a^ home as tbi^ir io^iiie^iate gu^r^
dians and benefadlors.

But the light of Scripture affords i^s a
.iixore clear and fatisfyii^g difcoy£Ty of our
obligations to this duty, as well as of tm
proper manner of performing it. It reveals
to us that great Mediator, by whom we have
accefs to the throne of grace, and through
whom all our religious fcrvices are accepted
by God. It not only reprefents prayer as a
privilege which we are permitted to ufe, but
exprefsly requires it as a duty which we are
bound to perform. Thus we are com-
manded, " In every thing, by prayer and
" fupplication, with thanklgiving, to make
" our requefts known unto God ; to pray

Vol. III. P " always,

iSiS SERMON X.

" always, with all prayer and fupplicatlon
^' in the Spirit, and to continue in prayer ;'^
And it is obfervable, that this laft exhorta-
tion is particularly addrefled to mafters of
families, as you may read, (Colojf. iv. i, 2.),
" Mafters, give unto your fervants that
" which is juft and equal, knowing that ye
*' alfo have a Matter in heaven." The A-
poftfe goes on, ftill addreffing them in the
fame character ; " Continue in prayer, and
** watch in the fame, with thankfgiving."
In the fame ftrain Paul writes to Timothy,
(i Tim.ii, 8.), " I will therefore, that men
" pray every where, lifting up holy hands,
** without wrath or doubting." And furely,
if in all places men ought to lift up holy
hands unto God, much more ought they to
do fo in their own families, which are im-
mediately under their care, and for whofe
fpiritual as well as temporal intereft they
ought to be chiefly concerned. According-
ly, we learn from the facred hiftory, that
this has been the uniform practice of good
men in all ages of the world. The care of
the ancient Patriarchs, to keep up family-
religion, i« very remarkable. We find A-

braham

,S E R M O N X. ai9

braham rearing up altars ^^herever he came :
And for what end did he thisj but that on
thefe altars he might offer facrifices, and call
upon God with his houfehold ? We have
another bright example of this in Job, of
whom we read, (Job i. 5.), that " he fent for
" his fons and fandlified them, and rofe up
" early in the morning, and offered burnt-
" offerii^gs for each of them 5" and left it
might be thought that this family-worfhip
was only occafional and accidental, it is add-
ed at the. clofe of the verfe, "Thus did Job
" continually." Nor was this peculiar to the
patriarchal ftate, when each family was a
church by itfelf; but the fame good pradice
was continued after the Jews were formed
into a national church, and had priefts ap-
pointed to prefide in the public worfhip.
Thus Jofhua vowed, not only for himfelf,
but likewife for his houfe, that they would
ferve the Lord : which plainly imports a re--
folution on his part, to ufe all the means in
his power to make his family do fo : par«
ticularly, to worfliip God before them, and
to take care that none fliould dwell in his
houfe, who would not join in this holy fer-^

Tice.

^2o S'E R M O N X.

vice. The example of David in the text is
abundantly plain ; for thoitgh he had priefts
and Levites about him, yet he did not de-
volve the work upon them, but he himfelf, ac
head and mafter of the houfe, " blefled his
** houfehold.''

In the New-Teftament writings it is very
ufual to give private families of devout
Chriflians the name of churches. But fure-
ly this would have been a moft improper
appellation, if God had not been publicly
acknowledged, and the daily facrifices of
prayers and praifes had not been oflfered in
them.

Thefe, I think, are fufficient intimations
of the will of God in this matter ; and may
ferve to convince any man, who acknow-
ledgeth the divine authority of the Scrip-
tures, that it is the uuqueftionable duty of
all who have families, to maintain the wor-
fliip of God in their houfes. — The reafon*
ablenefs of this duty was the

Second thing which I propofed to fliow :
and this, I hope, will appear from the fol-
lowing confiderations.

SERMON X. 221

i)?, Families are natural focieties, formed
originally by God, and held together by
his providence. Previous to all civil or
religious eftablilhments, families fubtuied.
All the obligations which are incumbent on
communities of any kind, werd originally,
and ftill continue to be, incumbent on par-
ticular families. Were the preient ftate of
fociety to be diffolved, and the patriarchal
ftate reftored, it is evident, that family-
worfhip would be the only worfhip of God.
Is it pofGble, then, that this original obli-
gation can ever be cancelled ? What is there
to be pled as a reafon for canceUing it ?
Will you fay, that the private duty is fu-
perfeded by the public ordinances which we
have the opportunity of attending ? This
argument might as well be ufed to difprove
the obligation to fecret and perfonal devo-
tion: and therefore, by proving too much,
it proves nothing at all. For can any per-
fon ferioufly be of opinion, that the provi-
dence of God hath beftowed thefe public ad-
vantages on us, in order to relax the obliga-
tions which we owe to him in our houfes,
and in our clofets ? — But,

P 3 2#,

%2% SERMON X.

^dljy As God is the founder, fo he is like-
wife the gracious benefa6lor of our families.
All the bleflings which we enjoy flow from
his bounty, and depend entirely on his fa-
vour. Surely, then, if perfonal bleflings
claim the private acknowledgements of the
perfon who receives them, family bleflings
ought, in like manner, to be acknowledged
by united thankfgivings in our houfehold.
Were a man, having a numerous offspring,
to receive fome fignal favour from an earth-
ly benefadlor, by which his circumftances
were changed from meannefs and want, to
an eafy or a decent competence ; would it
not be a natural acknowledgement for him
to bring his family and children in their
befl: apparel, and prefent them to his bene-
fa6lor, fed and clothed with his bounty, to
offer him their united thanks ? Would not
fuch a fcene be delightful on both fides ?
Would it not be enjoyed as a very lovely
appearance, even by a mere fpedator ? And
is there lefs beauty or propriety in the
fame acknowledgements offered to the God
in whom we live and breathe, and who
giveth us all things richly to enjoy ? Doth

he

SERMON X. 223

lie fet the hedge of his protedlion around us,
and defend us from the many evils to which
we are continually expofed ; and fhall he yet
have no tribute of praife offered up from
thofe houfes in which he maketh us to
dwell in fafety ? How difingenuous and un-
reafonable muft this a^^.pear to every candid
and grateful mind !

2idly^ As we receive all our family blef-
fings from God, fo we are guilty alfo of
many family fins againft him, and ought
therefore to join together in the penitent
confeffion of our fins, and in deprecating
the judgements which we have deferved. In
a word, whatever reafon there is fur fingle
perfons to worfliip God, there is the fame
reafon for families to do it. As there are
perfonal fins, and wants and mercies, fo
there are family fins, family wants and
troubles, family mercies and deliverances ;
and therefore it muft appear highly reafon-
able, that the members of each family
fhould unite together in humiliation and
prayer, and thankfgiving. Thofe who fin
together, fhould afk forgivenefs together ;
and thofe who receive mercies together,
P 4 fliould

^^4 S E R M O N X,

fhould join in pralfing their common bene-r
factor.

Thus have I endeavoured to fhow, that
family-w^orlhip is not only a duty by virtue
of the divine command, but is fd fit and
becoming in itfelf, that although the au-
thority binding us to it were iefs apparent,
yet every man who allows hiriifelf to think,
xnuft immediately be convinced, by his own
reafon and confcience, that fuch homage is
certainly due to God, and that they are
highly criminal who refufe ot* neglecSl to of-
fer it.— I proceed now, in the

Third place, To reprefent to you the ma-
nifold advantages which accompany the
practice of this duty, and the pernicious con-
fequendes which flow from the neglefl: of it.

ly?, Then, the pradlice of this duty would
be of great ufe to promote even your tem-
poral and worldly intereft. I addrefs my-
fdf to you who are parents or mafters ;
and furely thij> confideration mufl appear in
your own eyes to merit fome regard. I need
not flay to prove to you, that your profpe-
rity, as well as your comfort, depends very

much

SERMON X. 225

much npon the dutiful behaviour of your
children, and the fideUty of your fervants.
This, I fuppofe, you will readily acknow-
ledge. Now, it is evident to a demonftra-
tion, that nothing can contribute more ef-
fedlually to this, than the good practice
which I am recommending to you. Bring
the fear of God into your families, and that
will fecure your authority better than any
thing elfe can do. The influence of a reli-
gious principle will be as powerful and ope-
rative, when you are abfent from them
as when you are prefent, becaufe God is al-
ways pre.fent ; and confequently the obedi-
ence which flows from a regard to him,
muft in every place, and at all times, be
the fame. Hereby, too, you will gain their
efteem and love ; which are the mofl power-
ful and permanent of all bonds of duty.
There is a certain majefty in the image of
God, which commands reverence to itfelf,
even from the worft of men. Thus, we are
told of Herod, (Mark vi. 20.), that he fear-
ed John, becaufe he knew him to be a holy
and a juft man. And if this wicked prince
was fo much overawed by the exemplary

holinefs

526 SERMON X.

holinefs of a mean fubjedl, how venerable
muft a devout parent or mafter appear in
the eyes of his own family, when, befides
that authority which his ftation gives him,
they fee him adorned with that piety and
regard to God, which of themfelves would
dignify him, and render him worthy of
their eftcem and honour ? How muft it
endear him to their hearts, to behold his
anxious concern for their welfare ; to hear
him morning and evening commending
them to the protedlion of Almighty God,
imploring the pardon of their fins, and ear-
neftly foliciting the fame blefTmgs for them
which he begs for himfelf ? And how muft
this efteem and love influence their whole
behaviour, and make them not only faith-
ful, but cheerful, adlive, and zealous in eve-
ry part of thq duty and fervice which they
owe him ? I am aware, that many think to
maintain their authority in their families
by other fort of prayers than thofe I am re-
commending : I mean, by horrid curfes and
imprecations ; yea, forae are fo abandoned
as to plead the neceffity of thefe, to ren-
der their orders effedual But this pradicc

muft

SERMON X. 227

muft appear fo abfurd and odious to every
thinking perfon, that, I am perfuaded, I
need not fpend your time in expofing it.
Such a vile and impious habit muft evident-
ly deftroy at once all that efteem and love,
which are the only fure and permanent prin-
ciples of obedience. Their v^hole authority,
therefore, muft lean on the precarious foun-
dation of a fervile fear, which God, who
hath the hearts of all men in his hands, can
remove when he pleafes ; and then they Ihall
become utterly contemptible, and may curfe
on without having any perfon to regard
them, till their own curfes overtake them,
—But,

Q.dly^ As the pradlice of worfhipping God
in your houfes, would contribute much to
your worldly profperlty, in the manner I
have juft now explained ; fo it has likewife
a manifeft tendency to promote your fpiri-
tual and eternal intereft. It is not only a
confiderable branch of that homage which
you owe to God, but it may be alfo of great
ufe to reftrain you from fin, and to render
you cautious and circumfpedl in every part
of your behaviour. A man will be alhamed

to

228 SERMON X.

to do any thing againfl the honour of that
God whom he To publicly acknowledges be-
fore his family ; and the very defire of ap-
pearing conQftent with himfelf m the eyes
of his children or fervants, will hardly fail
to produce at leall an outward decency, and
to reftrain him from many of thofe fcanda-
lous fins, which he might otherwife be in
danger of committing. So that though fa-
mily-worfliip ferved no higher purpofe than
to hedge in our pradlice before our houfe-
hold, I (hould even think that a confider-
able recommendation of it; and every wife
and good man muft efteem and value it up-
on that account. But this is one of the
leaft of its happy effects. The practice of
this duty would not only render our out-
ward condu6l cautious and decent, but
would alfo tindlure our minds deeply with a
fenle of God, and of divine things. It would
give us greater boldnefs, too, in our fecret
approaches to the throne of grace. How
can that man have any confidence or en-
largement of heart in fecret prayer, whofc
confcience reproacheth him with never ha-
ving honoured that God in public, from

whom

S E R M O N X. 22f

whom he isiiow going to aflc the moft un-
merited favours ? It is true, indeed, that our
Lord, in great condefcenfion, granted a pri-
vate audience, in the night feafon, to Nico-
demus, who.had not the courage to own
him in the face of th^ day. But no man
hath rea{on to e:^pe<a: thp fame indulgence
now. Nay, liowever micharitable it; may he
thought, i mufl declare it as my opinion, that
the negkfl; of public duties gives too juft
ground to fufped, that thofe of a more pri-
vate nature are either little minded^ or fu-
perficially perfbrmed. For, did you obtaii^
accefs to God in fecret prayer, and tafte the
fweetnefs of holy communion with him in
your clofets, there can be no doubt that you
would thereby be difppfed to the duties of
focial worihip. — ^A

^d advantage of family woriliip is, That
under the influences of the divine Spirit, it
is one of the moft effedual means of pro-
moting the falvation of all your houiehold.
Many godly perfons have afcribed their own
vital impreffions of religion to their living in
a devout family : and many a finner, ruin-
ed by vice and evil habits, has too juft-

Iv

^30 SERMON X.

ly laid the blame of it on the wickednefs of
thofe with whom he dwelt. What numbers
of children and fervants have been loft for
want of that good example which it was
the duty of their parents or mafters to have
given them ? As in a profane and fenfual
family there are continual temptations to fin,
to fwearing, lying, intemperance, and con-
tempt of God ; fo in a devout well govern-
ed houfe, there are continual incitements to
a holy life, to faith, love, fobriety, and hea-
venly mindednefs. The authority of the
heads of the family, and the converfation and
example of all the members of it, are powerful
inducements to a religious temper and beha-
viour. As in a well-difciplined army, even
the cowards are conftrained to ftand to their
arms, and to adl violently, by the general
order of the whole ; fo in a religious houfe-
hold, a wicked man can fcarcely contrive
how to live wickedly, but feems to be al-
moft a faint, by being continually among
thofe who appear to be faints. O how eafy
and well paved (if I may ufe the expref-
fion) is the way to heaven in fuch a gra-
cious focicty, in comparifon of what it is to

thofe

SERMON X- 231

thofe who dwell in the houfes of the profane
and fenfual ! In the former, the advantages
of inftrudion, authority, example, and con-
verfation, are all on the fide of God and re-
ligion: in the latter, the fame powerful cir-
cumftances are all on the fide of corrupt na-
ture, and pufh men forward in the broad
way that leads to deilrudion.

If then you would not be guilty of
bringing ruin on immortal fouls ; if you
wifh to have the bleffing of them who are
ready to perifti for ever, to come upon
yt)u ; if you defire that your children and
fervants fhould be pious and happy ; if
you would have your whole domeftic fo-
ciety blefled ; let your houfehold be daily
confecrated by fervent prayer to Almighty
God.— The

j\th and loft advantage of family reli-
gion, which I fliall mention, is its tendency
to form an holy church and people, and to
propagate rehgion from generation to gene-
ration. The public ftate of religion in the
world, muft entirely depend on the care be-
llowed on the cultivation of it in private
families. If the nurfery be negletfled, how-
is

up SERMON X.

is it pofllble that the plantation ftiould pro-*
fper ? Such as the families are, of which
congregations, churches, and kingdoms ar^
compofed, fuch will be the flourifhing or
the decayed ftatc of religion in thefe larger
communities. And confequently it is as
clear as noon-day, that the difregard fhown
to God in our houfeholds, is the fatal
fource of that amazing corruption of man-
ners in the prefent age, which almoft every
one pretends to lament^ but almoft none
fets himfelf in earneft to reform. Would
you then put a flop to abounding iniquity,
and promote the caufe of God and religion,
begin at home, and let your Maker have
that honour in your families to which he
is intitled.

Had we, who minifter in . the public
worfhip of God, only to lay thofe ftones
in order in the building, which parents
and mafters of families had previoufly po-
lifhed, how eafy and delightful would be
our tafk ? how comely and beautiful would
our worfhipping affemblies appear ? how
pure and comfortable would their com-
munion be ? But if thefe fliall negledl to

exert

SERMON X. 233

exert their proper influence ; if the^ work
t)f hundreds or thoufandsfhall be left to be
performed by one or two, what a tedious
labour mull it prove ? What ejSFedl can di-
vine truths, delivered once a- week, have,
unlefs the impreflion -of them be afterwards
kept alive by family^devotion and domef-^
tic religion ? It is no Wonder that a tetider
plant ftiould with^f arid die which is fel-
dom vifited or Watered : and it is* as '^little
wonderful, that thofe fhould continue^ wick-
ed and impenitent, who but once i-^eek
come under the influence of a religious or-
dinance ; and who neither fee nor hear any
thing of God, but when the ftated leafon
of public inflruclion returns. If religion die
in families, how can it live in nations ? Is it
not an inevitable confequence, that all our
public devotions mufl in this cafe dwindle
away into mere hypocrify, and lifelefs una-
vailing forms of worfliip ?

I have thus endeavoured to reprefetit to
you the manifold advantages which would
arife from maintaining the worfliip of God
in your families. And I have now only to

Vol: HI. Q^ ^dd,

^34 SERMON X.

add, that though you were willing to be
without thefe advantages, yet this lofs is
not the whole penalty which muft attend
the ne^led of that duty. This avowed
4iin"K^^d of God will not always pafs un»
puntn.rd. The day is coming, when " God
** will j^our out his fury upon the Heathen
" that know him not, and upon the families
'* that call not upon his name;"—" Con*
*^ fider this, ye that now forget God, left
^^ he tear you in pieces, when there is none
^* to deliver."

I would now conclude the fubjedl by
preffing you, with all the earnelhiefs of
which I am capable, to tne performance of
this neceffary and important duty, were it
not that 1 think it may be of ufe to confider
fome of thofe excufes by which the negleft
of it is coinmonly defended.

Some plead their rank and ftation in the
world, but on what principles I could ne-
ver yet difcover. I cannot conceive any
principle of reafon more ftrong and ob-
vious, than that uttered by our Saviour
{Luke xii. 48.), " Unto whomfoever much
*^ is given, of hiixi fliall much be required ;

*^ and

SERMON X. 235

«^ and to whom men have committed much,
^« of him will they afk the more." And
certainly if benefits conferred deferve any
return, they at leaft deferve thanks: if God
hath placed us in a more diftingviifhed fta-
tion, we owe to him a more folemn and
devout acknowledgement. Riches and ho*
nours, inftead of letting a man above t-ie
obligation of family -worfhip, rather bind
it more ftric?tly on him : and that it is be-
low no man of any ftation whatfoever to
perform this office, appears by the example
in my text ; the example of one in the moft
elevated ftation known among men, return-
ing from the public worfliip of God to blefs
his houfehold.

Others plead, that it has not been the
pracflice of their families, and that they are
not inclined to bring a new cuftom into it*
To thefe I anfwer, that the reafon of this
duty is as old as eternity itfelf, and the
pradlice of it is as ancient as the fird fami-
ly of mankind. In every fucceeding age,
down to the prefent day, there have been
families in which God was worihipped,
and there will be fuch until the end of th^
Q^ 2 world.

2^6 S E R M O N X.

world. Nayi^ I dare venture to afErrn, that
there are few now hearing me, whofe fathers
or grandfathers did not at leaft maintain
the form of this duty. For, ho vever much
It is defplfed now, it is certain, that it was
in reputation about an huildred years ago,
and generally pradlifed by men of all ranks*
It defer ves, therefore, to be inquired into,
•iirhen, or by whom, and for what caufe,
this good old cuflom was laid afide ? what
was the fliameful period in which the wor-
fhip of God was turned out of doors, to
make way for irrellgion, and a contempt of
divine things ? Then, indeed, a moll bafe
and difhonourable innovation was made in
your families : and therefore it muft be
your glory to reftore things to their ancient
flate, and to give the wbrlhip of God that
room in your houfes which it formerly pof-
feffed.

But if it be really true, that this irnpor-
tant duty has' been always' hegledled m your
families, believe me it is now' high time to
introduce it. Your danger is greater than
ybu are aware of. Puniihmdnt lofeth no-
thing by delay ; the flower it advances,
■^^'' ' the

S E R M O N X. 237

the heavier it will prove. And therefore
you have reafon to fear, tha.t the w^rath of
God, which has been fo long reftrained,
fliall at length break forth with double vio-
lence, if it is not preveuted by a fpeedy re-
formation. ^
Another excufe, by which fome defend
their ncglecSl of this duty, is their inability
to perform it well. They pnnot pray to
God in public in fo decent a manner
as they would incline. In anfwer to thi?,
I need only obferve,, that, next to the di-
vine bleffing, nothing contributes more to
teach men to pr^y, than ft'equep^t;, practice
and ufe. So that, if upon this account
you neglect the duty, your inability can
pafs for nothing elfe than a feigned pretence
to cover your unwillingnefs .: tor, were you
as willmg to learn to pray, as to acquire
the knowledge of any art, you would
foon, h^ diligent endeavours, attain a com-
petent meaiure of this excellent gift. Be-
fides, if there is firil a wiihng mind, it is
accepted according to what a man hath : it
is the iincenty or your delires which God
regards, and not the expieiiions wich which

Q, 3 yo^

2ii SERMON X.

you clothe them : and if you fet about this
duty in good earneft, and in the beft man-
ner you can, though perhaps you may come
Ihort of what you wifh, God will both ac-
cept and aflift you in your humble and well
meant attempts to honour him.

Upoa the whole, then, may I not hope
that you will hearken to what I have faid ?
God is now offering himfelf to be your
gueft ; and is, by us, demanding an entrance
into your hearts, and into^ your houfes ;
and can you refolve on refufing him ? Shall
the great King of heaven thus ftand at your
doors, and knock, and yet meet with a re-
pulfe ? If the authority of God has any
weight with you; if your reafon can pre-
vail with you f if your own immortal fouls^
or the fouls of thole who dwell with you
appear worthy of your regard : in a word,
if duty, gratitude, or intereft, can move you,
all thefe confpire to enforce my exhortation,
and to plead the caufe of family-worfhip.
And muft thefe powerful advocates plead in
vain ? muft they turn evidences againft you,
and appear at laft ia judgement to condemn
you ? God forbid. I defire to hope better

things

SERMON X.

^39

things of you, and things that accompany
falvation, though I thus fpeak.

May the Spirit of all grace feal tliefe in-
ftrudlions, and powerfully determine you co
the praftice of this duty, that by the exer*
cife of focial worlhip here below, you may
be gradually prepared for the more exalted
worlhip of the triumphant fociety above,
who all with one heart, and one voice, afcnbe
falvation to him that fiiteth on the throne,
and to the Lamb, for ever and even Amtn,

Q4 SEIU

^4^

S E R M O N XL

. . . 'id: 1 ..:|:..i.

' — ^hyMngdom €om&.

THE corref|?6'h&nbfe^ between heaven
and earth is preferved and coiiduded
by Chrift alone : " For no man cometh,"
or can come, " to the Father, but by him."
(John xiv. 6.) It is he who prefents all our
homage to God ; it is he who tranfmits to
him all our petitions ; and by his hands
all mercy and grace are conveyed to us.
Our moft fervent prayers, the devouteft
breathings of our fouls, muft not only be
purged from that defilement which cleaves
to them, bat even in their greateft purity^
they muft be offered up in his cenfer, in or-
der to their acceptance, and can only afcend
by the incenfe of his facrifice.

It

♦ Preached before the Society in Scotland for propaga-
ting Chriftian Knowledge, January i^. 1748.

S E ItiM.O/N XL 241

It-fliould therefore be our firfl care, in all
Gur approaches to the throne of grace, to
folicit the favour, of this powerful Mediator,
and to 'procure his friendly interpofition in
our behalf; and then we fliall have no caufe
to dread a repulfe ; for his interceffion is,
and muft be, always prevalent. The dig-
nity of 'his perfon, his relation to the Father,
and efpecially the perfecSlion of that facrifice
upon which his interceffion is founded, ef-
fedlually fecure acceptance to us: fo that if
once we are fully perfuaded that our requefts
are framed according to his will, we need
have no diftrefsful anxiety about their fuc-
cefs, for he will enforce them with all the
merit of his own blood : and therefore we
may confidently hope to obtain what we
afk, in that time and way which unerring
wifdom fees bed for us : " For this," fays
the Apoftle John, " is the confidence which
"we have in the Son of God, that if we afk
"any thing according to his will, he heareth
" us : and if we know that he heareth us,
" we know that we have the petitions we de-
" fired of him," 1 Job?/ v. 14, 15.
; This, my brethren, is an abundant fource

of

242 SERMON XL

of confolation and joy ; and though our de-
fires are limited to fuch things as are agree-
able to the will of our Kedeemer ; yet by
this very limitation our comfort is extended,
and prayer becomes a privilege of infinitely
greater value than otherwife it would be.
An unconfined liberty in our addreffes to
God, would, in moft cafes (to fuch igno-
rant and unthinking creatures as we are^,
amount to nothing better than the choice
of the means and manner of our own dc-
ftrudlion. {EccL vi. 12) "For who know-
" eth what is good for man in this life :'*
Whereas our glorious High Prieft, who is
perfedly acquainted with our ftate, can
never be at a lofs to know what is good for
us ; and the- coftly proofs he hath already
given of his mercy and love, leave us no
room to fufpedl his concern for our welfare.
The leaft reflecftion on his fufterings may
cafily convince us, that he fincerely intends
our happinefs, and can difapprove of no-
thing but what is hurtful to our intereft.
Neither hath he left it to the uncertain con-
jeilures and doubtful reafonings of our own
minds, to find out what is agreeable to him;

this

SERMON XI.

243

this is clearly revealed to us in the holy
Scriptures : and to render the difcovery of
it ftill more eafy to us, he hath furniOied
us with a Ihort but perfedl model of devo-
tion, in this comprehenfive prayer which
he taught his difciples ; by attending to
which, we may learn from his own mouth
after what manner we fhould addrefs the
throne of grace, and what ought to be the
matter and order of our defires. Hereby
the furefl foundation is laid for our confi-
dence and hope ; and whatever is according
to this divine pattern, we may afk with full
affurance of faith, being confident that he
who hath fecured for us all the bleffings
which we need, will certainly liften to thofe
defires which he himfelf hath excited and
authorifed. " And if we know that he
" heareth us," we may from thence certain-
ly conclude, " that we fhall have the peti-
** tions we defired of him."

I fhall not detam you with any account
of the feveral parts of this excellent prayer,
nor the particular defign for which our
Lord introduced it in this fermon : Only,
to make way for the inilrudlions I propofe

to

244 S E R M ON XL

to Jay before you on this occafion, I fhall
obferve in general,

That prayer is not only an acknowledge-
ment of our dependence upon God for the
bleffings we afk ; but it like wife imports a
fincere refolution on our part, to put our-
felves in the way of thofe bleffings, and to
ufe all proper means for obtaining them.
Thus, when we pray for daily bread, we do
not mean, that God ihould indulge our
idlenefs, and feed us in a miraculous way;
but only, that he would countenance our
honeft endeavoprs, and profper them by
his bleffing, which alone maketh rich. In
like manner, when we pray, as in my text,
that the kingdom of God may come, we
certainly intimate our own confent to be
employed as inftruments in carrying on
this defign, and muft be underftood as
binding and obliging ourfelves, by this peti-
tion, to do every thing in our fphere, that
may contribute to promote it.

Accordingly, I fliall endeavour, in depen-
dence upon the divine aid,

Firft^ To explain and illuftrate the petition
itfelf. And,

Secondly^

SERMON XL 245

Secondly^ yo fliow what may reafonably
be expeded from us, in confequence of our

iifing it. -Or rather, indeed, what is ab-

folutely neceflary to prove that we are fin-
cere, when we thus pray, " thy kingdom
« conie."

It is fcarcely to be fuppofed, that any
who read their Bibles, can be ignorant of
what is here meant by the kingdom of God.
This form of fpeech was very common
among the Jews, efpecially about the time
of our Saviour's appearance ; and was ufed
by them, to fignify that grand revolution
foretold in ancient prophecy which was to
be brought about by the Meffiah, their long-
expeded King. Thus we find the Phari-
fees [Luke iLYiu 20.) inquiring "when the
^' kingdom of God Ihould come ;'^ that is, as
the context explains it, when the reign of
the Meffiah ihould commence ? And John
the Baptift proclaimed the approach of this
glorious Perfon in the fame ftyle; faying,
" Repent ye, for the kingdom of heaven is
" at hand." [Matth. lii. 2.) There are feve-
ral other paffages in the New Teftament,

where

246 SERMON XI.

where the fame phrafe occurs ; from which
it doth ftill more plainly appear, that by
the '' kingdom of God" is meant the gofpel-
dii'penfation, in which fubjedts were to b^
g /.tnen-d to God, by his Son, as the recon-
ciling Mediator, and by him formed into a
clmrch or fpiritual kingdom, againft which
the gates of hell ihall never prevail; which
is to lubfilt on earth, and enlarge itfelf
in rpite of all oppofinon, till at length it
fliail become perfe<9: in heaven, and triumph
in eternal glory.

Now, this kingdom is either External,
comprehending all who make an open pro-
feffion of faith in Chrift, and fubmit to the
ordinances which he hath inftituted ; or In-
ternal, confifting in that dominion which he
exercifts over the hearts of his fubjedls,
converting them by his grace to the faith
and obedience of the gofpel, enlightening
their minds, renewing their wills, and pu-
rifying their afFedions ; filling them with
" righteoufnefs, and peace, and joy in the
" Holy Ghoft ;" that is, wich true Chriftian
virtue, and all the blelfed fruits and effecfls
of it. And no doubt the petition refpedls

both

SERMON XI. 247

both thefe views of the kingdom of God : for
though the laft, viz. the dominion of grace
in the heart, or the kingdom of God within
us, is beyond compariion the moft valuaijle
of the two, and therefore chiefly to be de-
fired by us; yet, as this kingdom is intro-
duced and eftabliflied by nieans of the ordi-
nances which Chrift hath appointed, we
ought Ukewife to be much concerned for
the prefervation and enlargement of the
vifible church, or that external kingdom
within which thefe ordinances are dilpen-
fed, and to pray for the one in order to the
other.

So that this petition may be coiifidered,
as dire(5ling us to pray for thefe following
things :

ly?. That the gofpel may be propagated
throughout the world, and all nations
brought to the knowledge of the only true
God, and of Jefus Chrift whom he hath
fent.

It appears from the prophetic writings of*
the Old Teftament, that no lefs than uni-
verfal dominion was promifed to the Lord
Redeemer. " Aik of me," lays God, [F/al.

ii.

248 S E R I# & 1^' ^L

ii. *.), " and I fliall give thee the Heathen
" for thine inheritance, and the uttfermoft-
" parts of the earth for thy poffeflion.'* * It
vras foretold, (P/aL Ixxvi. 8, 11, 17.), "That
" his dominion ihould reach from fea to feat,
" and from the river to the: ends of the
"earth; yea, that . all kings fhould' bow
" down before him ; and all nations Ihould
" ferve him ; that men (hould be blefTed in
" him, and all nations call him' bleffed;"
And that remarkable paifage (Z)^j^. vii.-i3,
14.), is a clear and exprefs declaration' ^n
this head. " I faw," fays the Prophet, " in
" the night vifions, and behold, one like the
'^^ Son of mafi came from the clouds of hea-
" ven, and came to the Ancient of Days,
" and they brought: him near before him;
" and there was given him dominion, and
" glory, and a kingdom, that all people, na-
" tions, and languages, fhould ferve him."

Now, it is evident, that the extent of his
kingdom doth not yet equal thefe magnifi-
cent defcriptions of it. There are ftill many
dark corners of the earth upon which the
Sun of Righteoufnefs hath never arifen ;
others, which were once vifited with his

healing

SERMON XI. S49

fiealing and comforting light, have had their
icandleftick long removed ; and the Jews^
w^hofe return to thdr owti MelTiah fliall fo
aremarkably enrich the church, and give fuch
life and beauty to it, that Paul compares it
to a " refurredlion from the dead/' {Rom.
XI. 15.), do ftill retain their prejudice againft
him, and obftinately refufe fubjeclion to
Him.

We ought therefore to pray that the go&
pel, which hitherto has been confined within
very narrow bounds, liiay gradually fpread
and extend itfelf on every fide, till at length
it obtain pofleflion of the whole earth, and
^' all the kingdoms of this world become
*^ the kingdoms of our God, and of his
« Chrift," [Rev.xl 15.).— But, .

2dfy^ We are more efpecially to pray for
a divine bleffing to accompany the means of
grace;

That the gofpel may come to men, not iil
word only, but alfo in power, and prove ef-
fedlual for turning " them from darknefs
" unto light, and from the power of Satan
*^ unto God,"— That where Chrift doth al-
ready reign in his external ordinances, there

V;o;l. Ill R Ixe

2CO SERMON XL

be would alfo eredl his throne in the hearts
of njeriy fubduing finners to himfelf, and
training up his faints, by the influences of
hi«^ holy Spirit, to a meetnefs for that unde-
filed inheritance which he hath purchaled
for rhem — And,

• ;^J/y^ We are likewife authorifed by this
petition to pray, that whatever (lands in op-
pofition to the kingdom of our Redeemer,
either with refpe(3: to the extent or influence
of it, may be removed out of the way :

Particularly, that Antichrifl:, that " man
" of fin and fon of perdition, who oppofeth
^' and exalteth himfelf above all that is call-
" ed God," (2 TheJ/l ii. 3, 4 ), and hath long
been " drunk with the blood of the faints,"
{Rev. xvii. 6.), may be brought to the
ground, and never arife any more : that the
delufions of the falfe prophet, and blafp he-
inous impoftor Mahomet, which have over-
fpread fo great a part of the world, may at
leiigch be deteded, and his kingdom of
daiknefs and violence plucked up by the
roots.

And though it doth not belong to us to
jchoofe the time, or means, or manner of

doing

SERMON XI.

^5^

doing it, for thefe muft be wholly fubmit-
ted to Him " vsrho is wonderful in couufel
" and excellent in working ;" yet furely it is
lawful for us, to defire in general, "' that
" God would arife and fcatter ail his ene-
" mies," ^PfaL Ixviii. i.): and ev;n to makie
mention of thofe enemies in particular,
whom he hath delcribed in Scripture by
fuch plain and legible charaders, that we
can be in no danger of miftaking them;
and to plead, tnat what he hath purpofed
and fpoken concerning them may be ful-
filled in the molt fpeedy and effectual man-
ner. In a word, whatever is conducive to
the prefent glory of the Redeemer, and the
profperity of his kingdom upon earth, may
juftly be comprehended in this petition^
and it will never ceafe to be of ufe in the
church, till all the Redeemer's enemies are
made his footflool ; and then it fhall be ex-
changed for that triumphant fong;, {^Rev.
xii. lo.), " Now is come falvation, and
" ftrength, and the kingdom of our God,
" and the power of his Chrifl. Alleluia!
" for the Lord God Omnipotent reigneth.
^* Let us be glad, and rejoice, and give
R 2 " honour

252 S E P. M O N XL

" honour to him ; for the marriage of the
" Lamb is come, and his wife hath made
" herfelf ready," (i?^^, xix. 6, 7.).

Thus have I endeavoured to give you ^
fliort account of the fenfe atld import of thu
petition. — Let pis now proceed, in the

Second place, To conlidcr more largely^
what may reafonably be expe6led from us
in confequence of our ufing it ; or rather,
indeed, what is »abfolutely neceflary to prove
that we are fincere when we thus pray,
" Thy kingdom come." — And,

I;?, It is neceflary that we fhould become
the fubje^ls of this kingdom, not in name
only, but in deed and in truth, otherwife
•we cannot wifli the profperity and advance-
ment of it.

This King of Zion, who (ways a fceptre
of grace over thofe who cordially fubmit to
him, is likewlfe anped with a rod of iron,
to dafli in pieces his obftinate enemies ; and
therefore, to all fuch, hh coming mull be
mod terrible ; and neither their inclination
nor intereft will fuffer them to defire it.
No man can wilh the increafe of a povVer

which

^S3

^hlch he knovNTs to be oppofite to him,
efpecially when the oppofition is fo great,
and the difFerence fo irreconcileable, as that
which fubiifts between the kingdom of Chrifl;
and the kingdom of Satan; for the one
niuft necefiariy be built upon the ruins of
the other.

Let u« then, my brethren, throw down
the weapons of our rebellion, and yield
ourfelves to this gracious Sovereign ; and
then the increafe of his power Iball become
the matter of \ our joy. Let us invite him
into our hearts, and erect a throne for him
there ; or rat-ier, let us befeech him to eredt
one for himP^lf, to caft dowil every thing
v^^ithin us that would exalt itfelf againft his
authority, and to take the full and perpe-
tual pofreiTion of our fouls. Let us un-
feignedly accept of him, in the whole ex-
lent of his ofEce as Mediator ; that (land-
ing related to him as the members of his
body, we may derive from him wifdom,
and righteoufnefs, and fanclification, and
every thing neceflary to our complete re-
demption. Let us fecure to ourfelves a
title to the protection and privileges ot his

R 3 govern-

2^54 SERMON XI.

government, by fubmitting to the laws and
conftitutions of it ; and then it will become
eafy and natural to us, to pny for the pro-
fperity of a kingdom to which we belong,
and the glory of a Sovereign, who employs
all his power and authority for our good.
—A

2d duty incumbent upon us, in confe-
quence of our ufing this petition, is to en-
deavour, by all the methods we can, to per-
fuade others likewife to become the fubjeds
of this kingdom.

s Many, indeed, call Chrift, " Lord, Lord ;
" but few," alas ! *' do the things which he
*« fays : — they profefs that they know God,
*' while in works they deny him, — being
" abominable, and difobedient, and to every
" good work reprobate." And fhall not
this move our pity and compaflion ? Can
we look around us, even within the limits
of the vifible church, and fee human nature
expofed in every deformed and fickly Ihape?
Can we behold multitudes of men, who
are called by the name of Jefus, counter-
ading the moft facred obligations of con-
fcicnce, and even pouring contempt upon

the

255

the oniy oavijour of loft linners? Can we
■fee all this, I, fay, and not aiford our help-
ing hand ? Do we pray that the kingdom
of God may come,^and will we do nothing
to introduce, it into the hearts of oriiets,
who by nature are not lefs difpofed to en-
tertain it, than we ourf elves once were ? If
we are finceife in ufing this petition, lee us
fhow our fincerity, by our endeavours to
obtain what we afk. Let us labour, with
all our might, to awaken poor finntrs to a
fenfe of their danger, that they may fly to
the protedli)on of that merciful Saviour,
who hath ex prefsly faid, " Him that cometh
" unto me, I will in no wife caft out,"
{John vi. y].).

Various are the means which may be
ufed for this purpofe : I (hall mention one,
which all of us may employ, and that is, a
holy and exemplary life. There is gran-
deur and majefty in the ima2:e of God,,
which exadls homage to itfelf from every
heart* There is fomething within us, which,
in fpite of our degeneracy, confefTes and
approves of what is right ; truth in our
fpeech ; juftice and horiefty in our com-
R 4 merce

2j6 SERMON Xf.

merce with others ; patience under afllicllony
and pity to the afBi^led ; a generous con-
tempt of the world,, and a readme ft to^ clo^
good to all. Thefe are virtues whieh the
worft of men fecretly honour, and the
pradice of them explains them better, aad
enforces them more, than words can doi '
Wovild we then prevail with meji to become
Chriftians indeed, let u a draw But Chrifli**
anity in our lives, and makej it vifiblc
to their eyes, and it will fpeafe for itfelf
more intelligibly and convincingly than-
we can do : for men, by beholdang it, will
fee at once, that it is net only excellenty
but, by the grac€ of God, pracSiicable too.
This is an argument that hath I more per-
fuafion in it than any other can] have; and
then it is recommended to us by our Lord
himfelf, {Mattk v. i6.), " Let your light
" fo fhine before men, that they may fee
*' your good works, and glorify your Father
" which is in heaven."

2^dly^ If we fineerely defire the profi:)erity
and advancement of Chrift's external king-
dom, we will manifeft this by our endea-
VK3urs to fupport and maintain it where it

is already effabliflied, efpecially among our-
felves. '

This 18 an evidence which may reafon-
ably be expelled from us ; and, indeed^
without it, ill our profeffions of love to the
Redeemet, ^nd of zeal for his glory, muft
pafs for vaiifi and flattering pretences, which
deferve no credit. We only mock God^
when we pray that the religion of his Son
may become univerfal, and fill the w^hole
earth, if at the fame time we do not difco-
"ver, by our condu(?i:, a hearty concern for its
continuance in our own land ; yea, if we do
not a6luaily refill and oppofe all attempts-
whatever to carry it away from us.

It hath p}eafed God to diftinguifh us by
our feligious privileges above moft other
nations' in the world. They were purchafed
by ovir fathers, with the expence of much
blood and treafure ; and it would be high«
iy criminal in us to refign them tamely, but
far more to throw them away with our own
hands : yet forgive me to fay, that they are
chargeable with a crime not lefs than this,
who either openly attempt, or fecretly wifh^
t^ bring one to the throne of thefe king«

doms.

2s8 SERMON XL

doms, whofe principles oblige him to pull
dtwnwhac we apprehend to be the king-
dom of Chrift, and to carry us back to that
Antichriftian flavery, from which we have
fo happily efcaped.

There is furh a manifeft inconfiftency
between this petition and the pradlice of
fuch people, that it is furprifing they do not
obferve it ; and it mull appear Hill more
wonderful, when we confider that the per-
fons who are chiefly chargeable with this
inconfiftency among us, cannot be fuppofed
ignorant of the meaning of chi^s excellent
prayer, which, by their own ordmances,
they oblige themfelves to ufe fo frequently,
and even prefs as a neceffary form upon
others. But furely to pronounce ^rhe words
of it cannot be of fuch efficacy as to atone
for anions which contradidl the fenfe of it;
nor indeed do I fuppofe that they expedl
this from it. I rather believe, that invete-
rate prejudice and ftrong delufion hinder
many of them to perceive this obvious ia-
confillency.

But let us, my brethren, " ftand faft in
" that liberty wherewith Chrift hath made

" us

I 259

*^ us free, and not fufFer ourfelves to be in-
" tangled again with the yoke of bondage."
Let us fliow our fincerity in uling this pe-
tition, by refifting all attempts to remove
the candlestick from among ourfelves : let
us blefs Geld for the religious privileges we
enjoy, andf not fufFer them to be violently
wrefted out of our hands, under any pre-
tence wha';ever : let us not even expofe them
to the fmalleft danger, but guard them as
the moft valuable part of our property ; and
efpecially, let us be careful fo to improve
them, that we may never provoke God him-
felf to deprive us of them. — In the

/\th anc) laji place, Let us extend our re-
gards to thofe dark and miferable corners of
the earth, which are full of the habitations
of cruelty and wickednefs.

Let us not only pray, that the gofpel may
be fent to them ; but let us do what we can
to make our prayers effectual, by embra-
cing every opportunity which the provi-
dence of God affords us, of conveying to
them this ineftimable bleffmg. It is our ho-
nour and happinefs to have a Society for
propagating Chriftian Knowledge eredled

among

i66 SERMON Xt

among us by royal letters patent, (and coiin>
tenanccd by an annual donation from his
Majefty of L. icoo Sterling), whofe bufmeff
it is to attend to this very thing. The pro-
grefs they have already made, is at once ^
convincing proof of their fideHty, and a ma-
nifeft token of the divine favour and accep-
tance : hitherto, indeed, their pious endea-
vours have been moftly laid out in the re-
mote and barbarous parts of our own na-
tive land, though they have not been wholly
confined to thefe. They have been enabled
to employ fome miffionaries abroad ; of
•vvhofe fuccefs among the Indians, cfpecially
of late, they have received fuch ^agreeable
accounts, a^ gives the delightful profped of
a large acccffion to the kingdom ot our Re-
deemer. The fields are already growing
white in thofe parts, and promife a rich and
plentiful harveit, were mare labourers em-
|)loyed to gather it.

Here then is an opportunity, which God^
in his Providence, affords us of obtaining
the anfwer of our own prayer. By this So-
ciety, he demands a proof of our fincerity,
And, as it were, offers us the honour to be-
come-

SERMON XL 26e

come fellow'workers with himfelf, in gain-
ing new fubjeds to his Son. Let us with
Jthankfulnefs embrace the oiFer, and contri-
bute as liberal an afiiftance as we can, for
carrying on tliis glorious clefign.

You mull all be fenfible, that your fub-
flance cannot be employed to a better pur-
pofe, nor indeed laid out in a way more truly-
advantageous to yovirfelves. This is charity
to the fouls of men, and, in the nobleft fenfe,
.*' lending to the Lord," [Prov, xix, 17.), who
vAW not fail to repay with ufury.

This is a certain way of laying " up for
^^ yourfelves treafures in heaven, where there
" is no corrupting moth nor rufl, and where
^* thieves cannot break through to fteal.'*
What is thus devoted to the immediate fer-
vice of the Redeemer, can never be loft to
the giver, but fliall defcend in fhowers of
bleffings upon his own head. " The liberal
^^ foul fliall be made fat, and he who water-
" eth iliall be watered alfo himfelf," {Prov»
si. 25.). '

Such liberality will afford us, in the mean
jcime, a moft refined and delicate pleafure i
an enjoyment not confined to a day, but

whicl^

a62 SERMON XL

which Hves and improves by reflecflion : and
^ then it ihall be amply recompenfed at the
reflirrecflionof thejuft, {Dan. xii. 3.), " When
*' they that are wife fliall fhine as the bnght-
" nefs of the firmament, and they that turn
*' many unto righteoufnefs, as the ftars for
" evr and ever."

Y. a, this will bring down the bleffing of
God upon our land ; the vigorous prof ecu-
tion of this noble delign will be a better de-
fence to us than the moft potent fleets or
^ numerous armies, as it will engage the Lord
of Holts on our fide, *' who will be a wall
*' of fire about us, and the glory in the midfl
*' of us."

But I hope I need not multiply arguments
to perfuade you to fo reafonable a duty :
the glory of the Redeemer, the falvation of
precious and immortal fouls, our own pre-
fent and eternal interefl, all unite their force
in exciting us to it. Let us then, whilfh wc
pray " Thy kingdom come," do every thing
in our fphere that may contribute to promote
it; and then fhall we triumph in eternal
glory, when the body of Chrifl fhall be com-
plete4. Amen,

263

SERMON XII.

Psalm li. 18.

Do good in thy good pleafure unto Zion : build
thou the walls of Jerufakm.

THERE is an advice becoming the wiC-
dom of Solomon (in EccL v. 2. , " Be
" not rafli with thy mouth, and let not
^" thine heart be hafty to utter any thing
" before God : for God is in heaven, and
" thou upon earth : therefore let thy words
*' be few." To pray to the Moft High God
is a very folemn thing, even when we view
him as feated on a throne of mercy. He is
always prefent with us, whether we think
of him or not: but when we pray, we, by
our own deed, place ourfelves in his light,
and foUcit his attention. And is not this a
very folemn and awful thought ? We fpeak
to one who looks immediately into the

heart,

26'4 SERMON XIL

heart, and who requlreth " truth in the in-'
*' ward parts." Nay, we appeal to him as
the Searcher of hearts, for the truth of every
word which we utter before hiiii, and chaU
lenge his omnifeience to take cognizance,
whether what we fay doth not exprefs the
real fentiments and defires of our hearts. I
fay, the defircs of our hearts ; for thefe, and
not the language in which we clothe them,
?ire our prayers to God. Nay, the better
the words are which we ufe in prayer, the
more infolent is the profanation, if they are
not animated by the defires whi'ch they
ought to exprefs. Too many are apt to
imagine, that they have fucceeded well in
the exercifes of devotion, if they have b^en
able to addrefs God by his proper titles,
and to recollefl thofe words, indited by the
Spirit of God, in which holy men of old
exprefled their defires, and which they com-
mitted to writing for the ufe of the church.
But they do not conlider, that the very end
for which thofe accepted prayers were re-
corded, was, to regulate our hearts inflead
of direcfling our lips ; and that it is our
pioft immediate bufmels, when fuch peti-
tions

SERMON Xli. 26$

tionis occur to our mitids, to try our hearts
by them, that we may truly feel what they
cxprefs, before we adventure to prefent cHem
to God.

It is the character of hypocrites, whom
God abhorreth, that they " draw near to
" him with their mouths, and honour him ,
" with their lips, while their hearts are far
" from him." This is to add abufe and in-
fult to all their other fins ; and thdfe prayers
•which have proceeded from feigned lips, will
in the great day of judgement, flop the
mouths of tranfgrefTors more efFedluallyj
than all the other offences with which they
fliall be found chargeable.

The articles of a man's belief may not
always be prefent to his mind ; or at leaft
the pradlical inferences which may jullly be
drawn from them, may not be all fo ob-
vious, as to command his \imform atten-
tion. To countera6l indeed a plain and po-
fitive law, is fuch flagrant rebellion as ad-
mits of no excufe : and yet even in this cafe,
the finner may pretend to plead, in allevia-
tion of his crime, that the law appeared to
him fo ftridl and rigorous, that he could
Vol. III. S xio^

il66 sermon XIL

not bring his mind /to confent to its de-
mands.

But what evafion can a man find for con-
tradicting his own prayers ? Or what fhall
he be able to anfwer, when God fhall fay
to him, " Out of thine own mouth do I
" condemn thee, thou wicked fervant ?"
Every requeft which we make to God, is
not only an explicit declaration, that wc
highly efteem, and ardently defire the be-
nefits we aik, but likewife implies an obli-
gation on our part, to put ourfelyds in the
way of receiving what we afk, and to ufc
all the means in our own power to obtain
it. When therefore we do not endeavour
to obtain the bleffings which we afk, we
plainly declare that we do not heartily de-
fire them. And by afking what we do not
defire to obtain, we make it evident that
we are prefumptuous diffemblers, who ufc
greater freedom with the all-perfedl Being,
than we dare to ufe with any of our fellow
mortals, who is poflelTed of fufEcient power
to refent fuch unworthy and abufive treat-
ment.

I have juft now read to you a prayer of

the

SERMON Xir. C267

the Royal Pfalmift, which none of us, I fup-
pofe, will helicate to adopt. It confil\s of
two diftin(fl petitions ; the one refpeclipg
the fpiritual, the other the temporal, pro-
fperity of the people over which the provi-
dence of God had placed him. And it will
readily occur to you, that both thefe im-
portant interefts of the nation to which we
belong, are recommended to our attention in
the royal proclamation which hath brought
us together this day *. What I propofe in
the following difcourfe, is to make a few re-
marks,

Firji^ On the matter of David's prayer.

Secondly^ On the order obferved in the pe-
titions contained in it.

Thirdly^ On the temper of mind with
which this prayer appears to have been
accompanied. I will then fhew what is in-
cumbent on thofe who addrefs the fame re-
quefts to God, in order to prove the upright-
nefs of their hearts, and that they fincerely
wifh to obtain what they afkr

S 2 I

* VxQzchtA December 12. 1776, being the firil public
Fail after the commencement of the American ;yar.

268 SERMON XII.

I. begin with the matter of David's pray*
er : " Do good in thy good pleafure unto
" Zion : build thou the walls of Jerufa-
« km."

The firft of thqfe petitions hath an obvi-
ous reference to the tribes of Ifrael, confix
dered in their fpirituai ftate, as a reUgious
community, or the ti-ue church of God.
To thofe who are acquainted with the lan-
guage of Scripture, it will not be needful to
prove, that this is the common acceptation
of the term Zion, when it is ufed in di-
ftindlion from Jerufalem. Zion was the un-
alterable ftation of the tabernacle, the city
of David, and the emblem of that fpirituai
kingdom which David's Son and Lord was
to eredl in future times. The blefling pray-
ed for by the Pfalmift is, that it would pleafe
God to do good unto Zion.

This fliort, but comprehenfive requeft, in
the mouth of a Britilh and Proteftant Chri-
ftian, includes more particulars than the li-
mits of one difcourfe will permit me to
enumerate. I ihall felec'H: a few leading pe-
titions, in which all who come under this
defcription will cordially unite; namely,

That

SERMON XII. 269

That God, of his infinite mercy, may efta-
blifh and perpetuate what his own right hand
wrought for us in the days of our fathers,
at the two illuftrious aeras of the Reforma*^
tion from Popery, and what is juftly ftyled
th^ Glorious ReYolution : That the word of
the Lord may have free courfe, and be glo^
rifled in thefe lands, as long as the fian and
moon endure ; That . the great truths of the
gofpel of Chnft may be faithfully publilh-
ed, and fucct fsfully defended, both agamft
the attacks of open enemies, and the fecret
artifices of thofe who lie in wait to deceive:
That the ordinances of religion may not
only be difpenfed in purity, but may be
accompanied with power, and rendered ef-
fedlual for the convidion of finners, . and
for building up faints in holinefs and com*
fort, through faith unto falvation : That
the wickednefs of the wicked may come to
an end, and the juft be eftabliflied : That
the fpirit of divifion may ceafe, and that th^
whole multitude of believers may be of one
heart and one foul, " following after the
*' things which make for peace, and things
^' whereby one may edify another." In

S 3 fine

270 SERMON XII.

fine, that our Zion may be a " quiet habi-
" tation, and a tabernacle that Ihall not be
" taken down, none of the flakes whereof
'' fliall be removed, neither any of the
" cords broken : that God may appoint fal-
" varion for walls and bulwarks to her, and
** be himfelf the glory in the midft of her :'*
*' Clothing her priefts with righteoufnefs,
" that all her faints may fhout aloud for
" joy." In thefe, and fuch particulars, con-
fifteth the good of Zion. " Chrift loved his
" church, and gave himfelf for it, that he
" might fanclify and cleanfe it with the
*' w^afhing ot water by the Word, that he
" might prefent it to himfelf a glorious
" church, not having fpot or wrinkle, or
" any fuch thing, that it might be holy and
" without blemiih." For this end he lived,
and for this end he died, " That he might
" redeem us from all iniquity, and purify
*' unto himfelf a peculiar people, zealous of
" good works."

The other petition contained in the text,
" build thou the walls of Jerufalem," hath
a reference to the civil ftate of the Jews as
a commouwealth or kingdom, and is a

prayer

SERMON XII. 271

prayer for their national fafety and pro-
iperity.

This requeft, like the former, compre-
hends a great variety of particulars. -

It will be readily admitted, that a form
of government, by which the natural rights
of men are moft effedlually fecured, and in
which the impartial adminiftration of efta-
bUilied laws guards the life, the liberty,
and the property of the meaneft individual,
may, without ftraining the metaphor, be
included in the idea of walls and bulwarks,
which contribute at once to the defence
and ornament of a city. With regard to
the *' walls or bulwarks" of our civil con-
ftitution, it gives me pleafure to acknow-
ledge, that they are not only entire, but in
feveral refpedls more fair apd durable than
thofe of any other nation upon earth. In
other lands, the walls of government are
built on the furrender of fome of the moft
precious rights of human nature : But in
this happy country, we have not bought
the protection of government at fo dear a
rate ; nor is the hard hand of the opprefTor
either felt or feared by the meaneft member
S 4 .of

273 SERMON XII.

of the eommunity. And mud not the
heart of that man then be hard and unfeel-
ing, wuo doth not wifh and pray that fuch
an invaluable conftitution may be built
up, and preferved entire to lateft genera-
tions ?

But the expreffion ufed in the text, calls
upon us to look with weeping eyes and
ibrrowful hearts, upor that awful rent in
the Britifh empire, which is the immediate
Gccafion of our meeting together at this
time. We have feen a cloud rife out of
the weft, at firft no bigger than a man's
hand, but, like that which the Prophet's
fervant faw, it hath overfpread the * face of
heaven, and earned tempell and defolation
in its progrefs. When I mention this great
calamity, I do not mean to fix your atten-
tion on it as an objedl which prefents no-
thing to our view but complicated diflrefs
and danger. Much as I difapprove of that
levity which " defpifeth the chaftening of
^' the Lord," I am yet no fjriend to that
defpondency which would make us " faint
^' when we are rebuked of him." The
fame expreffion in my text, which reminds

' S F R M O N XII. 273

u$ of the alarming breach which we de-
plore, doth at the lame time lead us to look
beyond and above it, to him who is able tQ
repair it ; to that God who " hath the
" hearts of all men in his hands, and
" turneth them as the rivers of water.'*
With him it is a fmall matter, not only to
fill up the gap which hath feparated Great
Britain from her American colonies ; but
if it feem good in his fight, he can, with
infinite eafe, make this temporary fepara-
tion the occafion and the means of eftablifh-
ing a firm and permanent union: an union
which neither political artifice, nor felfifh
anibirion, nor the pride of independence,
will be able to difliolve. This is the de-
firable iflue to which our willies may law-
fully dire6l us, when we pray in the lan-
guage of the Royal Pfalmift, " Build thou
" the walls of Jerufalem."

Having made thefe remarks on the imt-
port of David's requefts, let us attend, in
the

Second place, To the order in which they
are placed. He begins with praying for

the

274 SERMON XII.

the good of Zlon, and then offers his fup-
plication in behalf of Jerufalem. Nor is
this an accidental or arbitrary arrangement.
The fame fubordination of temporal to
fpiritiial bleilings, is uniformly obferved
througa the whole of the facred record,
both in che promifes of God, and in the
accepted prayers of his people : and it de^
ferves our notice, that, in this order, we
are called upon by his Majc fly's proclama-
tion, to < onducl the devotional exercifes of
this day. For, previous to any particular
requell refpedmg the political ftate or the
Britiih empire, we are admoniilied by our
gracious Sovereign, " To humble ourfelves
" before Almighty God, on account of our
*' fins 3 to implore his pardon, and to fend
" up, in the moft devout and folemn man-
" ner, our prayers and fupplications to the
" divine Majefty, for averting thofe heavy
" judgements which our manifold fins and
" provocations have moft juilly deferved."

It may be remembered by fome now
prefent, that in the year 1759, when Great
Britain fat as Queen among the nations,
we were called together by a proclamation

from.

SERMON XII. 275

from the Throne, to return public thanks
to Almighty God, for the great and public
bleffings which enriched and diilinguiflied
that memorable year.

It was then my object, to warn my fellow-
citizens againft the criminal abufe of our na-
tional felicity, by perverting, into weapons
of rebellion againft God, the fruits of that
fuccefs with which he had been pleafed to
favour us.

Since that time, we have enjoyed a period
of very uncommon profperity as a king-
dom. While riches have been flowing to
us from all quarters, luxury and dilTipa-
tion advancing with an equal pace, have
proved at once the propriety and the neglecl
of that warning. Enormous fortunes, fud-
denly acquired in our foreign fettlements,
have accelerated that corruption of man-
ners, which is the ufual concomitant of
profperity. Succefsful adventurers, coming
home with fums almoft beyond the calcula-
tion of a moderate mind, produce a difdain
of the flow and fober paths of induftry :
and " men haftening to be rich fail into
*' temptation, and a fnare, and into many

" foolifli

276 SERMON XII.

" foollfh and hurtful lufts, which drown
«' tliern in deftrudion and perdition." Our
table hath indeed become our fnare : gind
the unconnnon bleiEngs conferred on \}s
inftead of heightening our gratitude, have
only caufed us to forget the hand that bcn
flowed them, and proved thq means of aUe-?
nating our hearts from God.

For this abufe qf ^rofperity, the land doth
mourn this day. They muft be blind in--
deed, who do not fee the uplifted hand of
God, and even read, on the rod with which
he hath fmitten us, our national guilt en-
graved m fuch deep and legible characters,
that it may truly be faid, " Our own wick-
^' ednefs hath correded us, and our back-
*' Hiding's have reproved us*"

Do we complain of the ingratitude of our
American colonies, which flourilhed fb long,
and profpered fo much in a ftate of union
with the mother-country, and as the free fub-
jeds of a free finite ? In what words can we
utter our complaints pnore expreffive, than
thofe which are pre-occupied, if I may fo
fpeak, Dy the great Lord of heaven and earth,
in that folemn appeal which is recorded

i^Jfaiah

SERMON XII. 277

{Ifaiah i. 2,), " Hear, O heavens, and give ear,
" O earth, for I have nourifhed and brought
** up children, and they have rebelled againft
" me." So that the very expreffions with
which we would naturally reproach our
rebellious colonifts, may juftly remind us
of that more aggravated rebellion, where-
with we ourfelves are chargeable againft that
God, who hath not only planted, but che-
rifhed and proteded us in a good land unto
this day.

Now whatfoever things were written a-
foretime, were written for our admoni-
tion, upon whom the ends of the world
are come. God is always the fame. He
is in one mind, and none can turn him.
His love to righteoufnefs, and his hatred of
fin, are both unchangeable; and therefore,
the truth of that aflertion muft be equally
unchangeable, that righteoufnefs exalteth a
nation: whereas fin is the reproach, and
without repentance muft, in the iffue, be
the ruin of any people. Would we then
pray with acceptance for the peace and
profperity of our Jerufalem, let us begin
with praying for the good of Zion; that it

may

t^% SERMON XIL

may pleafe God to pour down the fpirit of
repentance and reformation on men of every
rank. Until we thus turn to God, folid
profperity will not return to our land.
There may be gleams of tranfient fuccefs :
but thefe interruptions of calamit;y will only
aggravate our final doom. Whereas, if we
fincerely repent of our evil ways, and return
to that God from whom we have revolted,
he will ftay his hand, now lifted up in
wrath, " and God, even our own God, fliall
« blefs us."—" Behold the hand of the Lord
" is not fliortened, that it cannot fave;
" neither is his ear heavy, that it cannot
*' hear ; but our iniquities have feparated
" between us and our God." We have a
mod gracious and explicit promife to encou-
rage us, [Jerem, xviii. 7, 8.), " At what in-
« ftant, (faith God), I fliall fpeak concern-
" ing a nation and concerning a kingdom,
** to pluck up and pull down, and to de-
" ftroy it: if that nation againft whom I
" have pronounced, turn from their evil, '
*' I will repent of the evil that I thought to
" do unto them."

Here then is a large field, in which every

man

SERMON XII. 279

man may labour for the good of his coun-
try. In this view, the meaneft fubjedl has
the confolation to think, that he may be-
come ufeful to the community with which
he is connedled. The meaneft fubjedl may
fo order his hfe and converfation, as to
render himfelf, in the eyes of his Maker,
one of the " excellent ones of the earth,"
one of that " holy feed which is the fub-
" ftance of the land.'' The meaneft fub-
jedl may put up the fervent fupplications
of a pious, pure, and humble foul, to the
throne of grace ; and with that holy ardour,
which alone vsrill find acceptance, folicit the
Supreme Difpofer of all events, for bleffmgs
and benefits of every kind to his country.
The meaneft fubje6l can " walk with God"
in the duties of devotion, can difplay the
beauty of holinefs, and ftir up others to imi-
tate the example of his virtue and piety.

Thus far I have confidered both the mat-
ter and order of the two petitions in my
text. — The

Third thing propofed was, To make fome
pra(5lical obfervations on the temper of mind

w^ith

28o SERMON Xa

With which they appear to have bieen ac*
companied. And it is obvious, in general,
that David had a juft impreffion of hi^ ab-
folute dependence on God, and that he did
not truft in the arm of fiefh, but looked for
help from God alone. No man poffefTed
larger meafures than David, either of poli*
tical wifdom or warlike fkill ; but he did
not confide in his own talents for building
or defending the walk of Jerufalem . He
knew, as he exprefleth it in another of his
Pfalms, that " except the Lord build the
" houfe, they labour in vain that build it ;
" and except the Lord watch the city, the
" watchmen waketh in vain." He therefore
looks diredly to the God of Zion, and com-
mits Jerufalem, and her walls, to his keep-
ing, who neither {lumbers nor fleeps, even
the Creator of the ends of the earth, who
fainteth not, neither is weary.

The form of his addrefs doth likewife
difcover the deep conviction he had of his
own unworthinefs. He pleads with God,
as a humble fvipplicant, with that penitent
and contrite heart, of which he fpeaks in
the verfe preceding my text. He claims

nothing

SERMON XIL aSi

nothing upon the terms of juftice, but ap-
plies folely to the mercy and free favour of
God. " Do good," faith he, " in thy good
" pleafiire^ unto Zion."

This expreflion may be further confider-
ed, as denoting that fubmiffiye and refigned
frame of fpirit with which he put up his
requells both for Zion and Jerufalem. He
did not prefume to limit the Holy One of
Ifrael ; but left it entirely to his own wifdonrx
and goodnefs, to grant the matter of his
prayer at what time, and in what manner,
or by what means, he fliould choofe.

In all thefe refpecls, he prefents to our
view an approved example for our imitation
in fimilar circumftances.

It now only remains, that I fhould inquire
what is incumbent on thofe who adopt the
Pfalmift's prayer, in order to prove the up-
rightnefs of their hearts, and that they fin-
cerely with to obtain what they afk.

I obferved, in the introdudlion to this
difcourfe, that every requeft which we make
to God, is not only an explicit declaration,
that we highly efteem, and ardently defire,
the benefits which we pray for, but doth

VglvIII. T likewife

zZz S E R M O N XIL

Jikewife imply an obligation and promife oii
Our pkrt to Life all the means in our power
to obtain them.

As to what concerns the public ftate of
tlie nation, and th^ means of building up
and cementing the walls of our Jerufalem,.
thefe matters I leave to thofe who have the
conftitutional charge of them.. The beft
aid 1 can contribute in my fphere, is to
pray for wifdom to diredl the public coun-
fels, and to do w^hat I can for the good of
Zion ; and in this you all may and ought
to be workers together with me. If, ithen^.
we have any love for our country, or any
fmcere defire of faving her from impending
calamity, let us now form hearty and vi-
gorous refoliitions of corred:ing and a-
mending our ways. Let our reformation
begin in thofe points fi'om which our cor-
ruption may be traced. Remember, that
piety towards God is the beft fupport of all
thofe virtues which form the good man or
the ufeful citizen. Legiflators may devife
what regulations they pleafe ; but if there
15 no fenfe of a God or of a providence
among the fubjeds, they will never be able

to

SERMON XIL 2^3=

to execute their plans, or to attain their
ends. Let perfonal reformation, therefore,
be our firft care ; and having given all dili-
gence to make our own calling and eledtioa
fure, let us, in our refpedlive ftations, join
heart and hand to Tlifcourage vice in every
form, and to promote the interefts of pure
and undefiled religion in our land. — Unlefs.
we do this, our national faft, inftead of af-
cending to God with acceptance, will link
down into the meafure of national guilt, and
v/ill only haften the execution of that ^atal
fentence, " Put ye in the fickle, for the har-
" vefi is ripe, the prefs is full, and the fat
" overflows, for their wickednefs is great."
— On the other hand, by turning to God
through Jefus Chrift, and bringing forth
fruits nleet for repentance, we may not only
avert thofe heavy judgefnents with which we
are threatened, but on fcrlptural grounds
may take encouragement to hope, that God
v^ill return in mercy to Zion, and will yet
make our Jerufalern a praife in the earth.
jdmen.

T 2 SER.

aS4

SERMON XIIIo

I Corinthians iv. 7.''^"

Who rnaketh thee to differ from aiiother ? and
what haji thou that thou d'ldjl not receive ?

IT is not to be fuppofed, that any perfon
endowed with reafon can be in fufpenfe
for a moment about an anfwer to thefe
queftions. I am confident, that there is
not one in this aflembly who is not ready
to reply, — It is God alone who maketh mc
to differ from any other; and I have no-
thing which I did fnot receive from his
bountiful hand. No man who believes
that God is, will hefitate to confefs, with
the Apoftle James, that " every good gift,
*' and every perfecfl gift, is from above, and
** Cometh down from the Father of lights."

Yet

* Preached before the Managers oi the Orphan Hofpital,
of Edinburgh, Augnjl ^^, 1775.

SERMON XIIL 285

Yet fo little attention is paid by the bulk of
mankind to the confequences of this com-
monly acknowledged truth, that I fhall
make no apology for employing the Jirjl
part of my dlfcourfe, in reminding you of
the evidence by which it is fupported :- —
I fliall theri lay before you fome of thofe
praiflical leilbns, equally obvious and im-
portant, which with eafe and certainty may
be deduced from it: — And conclude with
that improvement of the fubjecfl which hath
a more immediate reference to the occafion
of our prefent meeting together at this time.

Ftrjl^ I begin with reminding you, that
every blefling we poflefs is the gift of God,
and that we have nothing which we did not
receive from him.

That this is the cafe with refpedl to na-
tural endowments, will readily be admit-
ted. Men are apt enough to boaft of the
improvement of their faculties ; but the fa-
culties themfelves are univerfally acknow-
ledged to be the gifts of God. " There is a
« fpirit in man," faid Elihu in the book of
T 3 lob,

286 SERMON XIIL

Job, " and tlie infpiratlon of the Almighty
*' giveth him underitanding." A quick ap-
prehenfion, a retentive memory, a lively im^i-
gination, and other niental powers, thefe arc
favours which the great Author of our being
difpenfeth to whom, and iu what meafure,
it pleafeth him ; and never was any man fo
arrogant as to pretend, that he beflowed
thefe qualities upon himfelf.

It is no lefs evident, that the light of

divine revelation is an additional blefTing,

•which flows immediately from the fame

fountain of beneficence ; according to that

grateful acknowledgement of the Pfalmift,

" He fheweth his word unto Jacob, his fla-

*' tutes and his judgements unto Ifrael : He

" hath not dealt fo with any nation." And

we muft be fenfible, that it is purely ow^ing

Xo *' the tender mercy of our God, that the

" day-fpring from on high hath vifited us,

*' to give light to vis, wdiofe fathers fit in

" darknefs and in the fliadow of death, to

" guide our feet into the way of peace."

Nay, we are taught, that the yirtue and
eflicacy of this external light muft be wholly
attributed to the bleffing, of God. ^ This is

plainly

SERMON SIIL ^^7

plainly and ftrongl}^ afferted at the 6tli and
^tli verfes of the preceding chapter : " I
*' have planted, ApoUos watered ; but Cod
^' gave the Increafe. So then, neither is hfc
^' that planteth any thing, neither he thslt
*' watereth ; but God that giveth the in-

"■^ creafe." " It pleafed God," faith our

Apoftle, fpeaking of himfelf, Gal. i. 15.
*' who feparated me from my mother's
" womb, and called me by his grace, to
" reveal his Son in me." And in another
part of his writings, " By the grace of God
*^ I am what I am.'* Nor did thefe expref-
fions of humility take their rife from the
peculiar circumftances of his own converr-
fion ; for he applies the fame principle to
the Chriftians at Corinth, and urgeth it as
an argument againft every degree of boaft-
ing or felf- attribution, i Cor. i. 26. &c.
*' For ye fee your calling, brethren, how
*' that not many wife men after the flefli,
" not many mighty, not many poble, are
" called. But God hath chofen the fooliih
" things of the world, to confound the
" wife; and God hath chofen the weak
^^ things of the world to confound the
T 4 « tilings

288 SERMON XIII.

" things which are mighty ; and bafe things
" of the world, and things which are defpi-
" fed, hath God chofen, yea, and things
^ which are not, to bring to nought things
" that are : that no flefh fliould glory in his
*« prefence." And then adds, " But of him
" are ye in Chrift Jefus, who of God is
•' made unto us wifdom, and righteoufnefs,
*« and fandlification, and redemption: that,
" according as it is written, He that glorieth,
" let him glory in the Lord."

Were it necefTary to defcend to other par-
ticulars that might be named, it would be
cafy to Ihow, that all our advantages, of
what kind foever, whether they belong to
the body or outward eftate, are equally de-
rived from God, and dependent upon him.
Hear what God faid to Mofes, E:>^od. iv. 1 1.
" Who hath made man's mouth ? or who
^^ xnaketh the dumb, 'Or deaf, or the feeing,
" or blind ? have not I the Lord ?" How
fublime, and how juft, were the fentiments
which Hannah exprefled ! i Sa?7u ii. 3. &:c.
*^ Talk no more fo exceeding proydly, and
" let not arrogancy proceed out of your
*< mouth : for the Lord is a God of know-
' " ledge,

SERMON XIII. 2S9

^^ ledge, and by him actions are weighed. —
" The Lord killeth, and maketh ali^e : He
*' bringeth down to the grave, and bringeth
" up. The Lord rriaketh poor, and maketh
*' rich : he bringeth low, and liftech up.
*' He raifeth up the poor out of the duft,
^^ and lifteth up the beggar from the dung-
" hill, to fet them among princes, and to
" make them inherit the throne of glory:
^^ for the pillars of the earth are the Lord's,
*' and he hath fet the world upon them."
And with what humble, but elevated devo-
tion did David, in the height of his profpe-f
rity, afcribe all that he poflefled to the free
bounty of God, when he blefled the Lord,
and faid before all the congregation of the
children of Ifrael, " Thine, O Lord, is the
" greatnefs, and the power, and the glory,
" and the vidory, and the majefty : for all
" that Is in the heaven, and in the earth, is
" thiiTe ; thine is the kingdom, O Lord, and
" thou art exalted as head above all. Both
^' riches and honour come of thee, and thou
'* reigneft over all; and in thine hand is
♦* power and might, and in thine hand it is
« to make great, and to give flrength untd

** all.

a^o SERMON XIII.

" all. Now therefore, our God, we thank
*' thee, and praife thy glorious name. ' But
*' who am I, and what is my people, that
" we fhould be able to offer fo willingly af-
" ter this fort ? for all things come of thee,
*' and of thine own have we given thee. —
" O Lord our God, all this ftorc that we
" have prepared to build thee an houfe for
*' thy name, cometh of thine hand, and is
" all thine own."

I might quote many other paffages to the
fame purpofe ; but you have heard enough
to fatisfy you that I am fupported by the
higheft authority when I fiy, that all the
bleffmgs w^e poffefs are the gifts of God,
the effedls of his free and unmerited libera-
lity.

This dodlrine, as I obferved in the en-
trance, hath none of the charms of novelty
to recommend it. But is it on that account
lefs needful to be infifted upon ? Moft aA
furedly it is not. I believe we fliall find,
upon inquiry, that the moft obvious truths
are univerfally the leaft regarded, and there-
fore have moft need to be frequently brought
iri view, that men may be conftrained to

beftow

SERMON XIII. 291

beftow fome attention upon them, and to
confider the inlluence they ought to have
upon their temper and conducS. I am afraid
that we judge of fpiritual things in the
fame abfurd manner that we judge of tem-
poral things ; 1 mean, that we put a fanci-
ful vakie upon them, and do not rate them
accordhig to their intrinlic worth and real
xifefulnefs.

We fee every day, that earthly things
are eftimated, not by their ufe, but by their
fcarcity ; infomuch that, in common lan-
guage, the words 7^are and pj^ecious are con-
vertible terms ; though, in fa6l, the things
that are truly precious, becaufe mod necef-
fary, inilead of being rare, arc fcattered
abroad with the greatefl profufion. Thus
doth God difpenfe temporal benefits; the
bell, that is, the mod ufeful, are univerfally
given out in greateft abundance. And it
may juflly be afiirmed, that fpiritual blet
fmgs are difpenfed in the fame way. The
mod comprehenfive blefling, the unfpeakable
gift of Jefus Chrift, is of all others the mod
free and liberal, being offered, " without
*' money and without price," to every fin-

ner

292 SERMON XIII.

ner of irmnkind, without exception ; and
actually conferred upon all who, feeling
their need of a Saviour, are made willing
to receive and reft upon him alone for par-
don, and peace, and complete falvation. In
like manner, the great rules of duty, and
the truths that are beft adapted to purify
our hearts and reform our pra6lice, are dit-
perfed as it were around us in the greateft
plenty and variety. God, who hath ap-
pointed our work, hath likewife limited the
feafon for doing it ; and therefore, that we
may not lofe a moment, the moft ufeful
Jand neceflary inftruments of adlion are laid
fo near us, that we need only ftretch forth
c^ir hand, to take hold of them. Were they
placed at a diftance, the opportunity of adl-^
ing might frequently pafs away before the
proper means and inftruments were got
ready. But fuch wife and efFedual provi-^
fion is made, that no man fliall have it in
his power to plead this excufe. If any piece
of duty be left undone, it cannot be owing
cither to the want of a plain rule to direcfl
our condudl, or of fufficient arguments and
encouragements to' move us to adion, but

to

SERMON XIII. ^93

to the inattention, or pride, or ftubbornnels,
of our own hearts.

This affords a glorious difplay of the
wifdom and goodnefs of our great Lawgiver
and Judge. But alas ! we thwart his mer-*
ciful intentions. Overlooking what is near,
we roam abroad in quefl of other things,
that lie at the remoteft diftance from us,
and have the feebleft influence upon our
temper and praflice. Such is our folly and
perverfenefs, that, defpifing the mod impor-
tant truths, becaufe they are common and
obvious, we run away in the vain pur-
fuit of abftrufe and intricate fpeculations,
which have no other e£Fe(fl than to puzzle
the head, or to warm the imagination, while
they leave the heart dark, and cold, and ia-
fenfible.

To correcfl this falfe tafte, by recalling
mens attention to the moft Ample and
pradlical truths, ought, in my apprehenfion,
to be the principal aim of a gofpel-miniften
When thefe have got full poflefTion of mens
heirts, and appear in the fruits of a holy
life, then, if we find leifure, we may feek
after new difcoveries : but furely necefhty

fliould

294 SERMON XIII.

fliould have the fir ft difpofal of our ftudy
and labour* Life is Ihort, and fouls are
precious ; atid therefore things of eternal
confequence ought in all reafon to be pre-
ferred. They who choofe to gratify the
curious, by telling them new and ftrange
things, may indeed raife the reputation of
their own invention ; but they do it upon the
ruins of a far more excellent thing, — I
mean, tliat charity " which vaunteth not
" itfelf, is not puffed up, and feeketh not
*' her own ;" and as they have no higher
aim than to lerve themfelves, it is but juft
they Ihould be left to reward themfelves as
they can.

We are commanded in Scripture, to be
*^ ready to every good work ;" that is, to be
in futh an habitual pofture for fervice^
that v:ith facility we may enter upon ac-
tion fo foon as an opportunity prefents it-^
ftilf. But we fliall never acquire this prompt-
nefs and facility, till the mind be furniihed
■with fome fruitful principles of adlion ;
and the more fimple and obvious thefe
principles are, the more readily will they
occur to us, and the greater a.uthority and

influence

SERMON XIII. igs

influence will attend them. Of this kind
is the propolitlon I have been endeavouring
to illuftrate. The truth of it is obvious to
the meanefl capacity ; and yet fuch is its
fruitfulnefs and energy, that fome of the
fublimeft duties of the Chriftian life are vir-
tually included in it, and may with eafe and
certainty be deduced from it.

To feledl fome of thefe pradlical leflbns
was the fecond thing propofcd ; to which I
now proceed.

ly?, If all the bleffings wq pofTefs be the
gifts of God, the effects of his free and un-
merited bounty, then furely we ought to be
humble. This is the particular improve-
ment which the Apoftle direds us to make
of this dodlrine in the clofe of my text:
" Who maketh thee to differ from another ?
" and what haft thou that thou didft not
^' receive ? Noiv if thou didft receive ity ivhy
" doji thou glory ^ as if thou hadfl not recei^
'' veditf'

This reafoning is fo plain and fimple,.
that a child may underftand it ; and yet fo
perfedly jufl, that it will abide the fevereft

trial J

596 SERMON XUL

trial ; nay, the more accurately it is exapii-
ned, the ftronger will it appear. Did we
keep this fingle principle in our eye, that it
is God who maketh us to differ^ that alone
might be fufEcient to give a check to our
pride, and to infpire us with humility. Did
we view all our prefent advantages as gifts
freely bellowed, to which we had no pre-
vious title or claim; then every additional
bleffing would only remind us of our indi-
gence before we received it ; and the great-
er and more numerous the benefits confer-
red upon us were, the greater debtors fhould
we judge ourfelves, the more deeply iliould
we feel our dependence upon God, and the
lefs difpofed fhould we be to glory in our-
felves.

idljy From the fame principle, and with
equal eafe and certainty, we may deduce our
obligation to thankfulnefs and praife. Hu-
mility and gratitude, thefe kindred graces,
which conflitute the proper temper of a
Chriflian, are infeparable companions. They
give mutual aid and fupport to each other,
and both take their rife from the perfua-
fion of this truth. For how can w^e think

of

SERMON XIII. 297

of our kind and unwearied benefadlor, who
condefcends to make us the objects of his
care, who daily loads us with benefics,
though he is altogether independent of us,
and can neither be enriched by our fervices,
nor impoverifhed by the want of them ;
— how can we think of him, I fay, without
the moft fervent love, and humble grati-
tude ?

Zdly, To humiUty and gratitude, I add re-
ftgnation to the will of God. This was the
inference which holy Job drew from the
dodrine I have been illuftrating : « Shall
" we receive good at the hand of the Lord,
*' and fhall we not receive evil alfo ? The
" Lord gave, and the Lord hath taken away,
« fcleffed be the name of the Lord." Surely
if no wrong be done us, we have no right
to complain. We ought rather to adore
that goodnefs which at firft beftowed the
gift, gave us the comfortable enjoyment of
it, and continued it with us fo long ; and
to fay with the faints of old, when our di-
ftrefs is greateft, « I will blefs the Lord at
" all times ; his praife fhall continually be
« in my mouth." —«* Wherefore doth a li-
Vol. hi. u « ying

2gS SERMON XIIL

" ving man complain, a man for the pu-
<* nifliment of his fins?" — " It is the Lord,-
" let him do what feemeth him good ;" and,
" Good is the will of the Lord."

/^/Mjy Did we attend to this truth, we
fliould not dare to employ any means that are
unlawful for improving our circumilances,
or acquiring the good things that belong
to a prefent world : and even in ufmg the
means that are lawful, we ihould conftantly
look up to God for fuccefs, and implore
his bleffing upon our honeft endeavours ;
remembering, on the one hand, " that the
" getting of treafures by lying lips, is a va-
" nity toiled to and fro of them that feek
" death ; and, on the other hand, that the
" bleffing of the Lord maketh rich, and he
" addeth no forrow with it." AVhich leads
me to obferve,

St^fy', The im.portance of enjoying the
bleffing of God; with all the gifts which his
bounty beftows upon us. From this alone
arifeth their value, and nothing elfe can im-
part to them that fweetnefs which renders
the pofleffion of them truly defirable. Hap-
pinefs cannot be extraded from the crea-
tures

SERMON Xm. 299

tufes themfelves : they are all broken ci-
fterns that can hold no water : " The eye is
" not fatisfied with feeing, neither is the ear
" filled with hearing." — " He that loveth fil-
" ver, ftiall not be fatisfied with filver ; nor
*' he that loveth abundance with increafe."
Solomon records it as one of the evils he
had feen under the fun, namely, " riches
*' kept for the owners thereof to their hurt,"
And he fuppofeth it a very pofTible cafe,
that amidft the greatell abundance of earth-
ly things, 'f a man may all his days eat in
" darknefs, and ha e much furrow and
" wrath with his ficknefs." Ho-.v awful is
that threatening, MciL ii. 2. " If ye will
" not hear, and if ye will not lay it to heart
*' to give glory unto my name, faith the
" Lord of hofts, 1 will even fend a curfe
" upon you, and I will curfe your blef^
" fings ?" And when this threatening is
executed upon any, then " their table be-
" comes a fnare to them ; and that which
" fhould have been for their welfare, be-
*' comes a trap," infomuch that their pro-
fperity proves both the occafion and inftru-
ment of their deftrudion : " Whereas the
U 2 *' Lord

300 SERMON XIII.

" Lord blefleth the habitation of the juft:'^
in confequence .Hvhereof, " the little that a
" righteous man hath, is better than the
" riches of many wicked.'* It is a fignifi-
cant faying of David, PfaL xxxvii. 22. " Such
" as be blelTed of the Lord fhall inherit the
" earth." They hold their portion of it by
a different tenure than other men ; they
poITefs it as the children of him who is
Lord of all : and their Father, while he
feeds them with food convenient for them,
gives them at once the proper enjoyment,
and the fandlified ufe of it. This is the
peculiar privilege of believers in Chrift
Jefus ; for " as many as receive him, to
** them gives he power to become the fons
" of God, even to them that believe in his
" name." And as the Apoftle Paul reafons,
" If children, then are they alfo heirs, heirs
" of God, and joint heirs with Chrift Jefus :"
fo that, in the mo ft common bounties of
providence, they can tafte the fweetnefs of
Ipecial love, and may lawfully conlider
every benefit conferred upon them, as a
token of their Father's affedion, and a
pledge of that^ fulnefs of joy that awaits

them

SERMON XIIL 30£

tliem in a future ftate. How much then
doth it concern us, even as we regard our
prefent comfort, " to give all diligence to
** make our calling and eleclion fure," that
on every gift, whether fmall or great, read-
ing the precious name of him who bellows
it, we may have the true relifli of the pro-
vifion afforded us in the courfe of our
journey through this ftrange country, till
we arrive at our Father's houfe above,
where we Ihall obtain poffeffion of that
glorious inheritance of the faints, which
is incorruptible, and undefiled, and fadeth
not away.

Thefe are a few of the practical leflbns,
which, with eafe and certainty, may be
deduced from the dpdrine of my text.

Permit me now to apply the fubjedl to
the particular occafion of our meeting toge-
ther at this time.

Hitherto I have been fpeaking of the
bleffings we pofTefs as gifts freely beftowed.
But there is another important light in
which we ought likewife to view them*
They are talents committed to us for fpecial

U 3 ends

302

SERMON XIII.

ends and purpofes ; and it is bot li expedled
and required that we be diligent and faith-
ful in improving them, as it becomes
thofe who mufl one day give an account of

their ftewardfhip. There is an effential

difference between God's giving to us, and
our giving to our fellow- men. We re-
nounce ovir intereft in what we give to ano-
ther : it ceafeth to be ours, and becomes
the property of the perfon upon whom we
beflow it. But God giveth nothing away
after this manner. His giving to his crea-
tures doth not make the benefit conferred
a whit the lefs his own than it originally
was. God is the entire and abfolute pro-
prietor of all things : they are ;his, becaufe
he made them ; and what is ftyled property
among men, mufl neceffarily be derived,
limited, and dependent. This dominion is
fo effential to God, that he cannot divefl
himfelf of it. Earthly rulers may refign
part of the jurifdidlion that belongs to
them. Thus Saul proclaimed, that who-
foever fhould fight Goliah the Philifline,
^nd kill him, " he and his houfe fhould be

" made

SERMON XIII. 303

''^ made free in Ifrael." — But no creature
can be releafed from its obligation to ferve
God : for abfolute dependence and unlimit-
ed fubjedtion are fo intimately connected,
that they cannot exift feparately. As we
neceflarily depend upon God, fo we are ne-
ceflarily bound to fubmit to his authority,
and to ferve him to the utmoft extent of the
powers he hath given us. No creature can
fay of any thing he poffefleth, This is fully
mine, to difpofe of it as I pleafe. The be-
nefits conferred upon us, are fo far our pro-
perty, with refped to our fellow-fervants,
that, unlefs they can produce an order
from the great Mafter of the family, none
of them may take them from us, neither
can they righteoufly pofTefs them without
our confent: but, with regard to God,
they ftill belong to him, and are ours only
for the ends and purpofes he hath appoint-
ed. They were not given merely as an
alms to the needy, but as inftruments are
given to a fervant for doing his mafter's
work. This is clearly exprelfed, i Pet. iv, 10*
" As every man hath received the gift,
*^ even fo minifter the fame one to another,
U 4 « as

304 SERMON XIIL

" as good ftewards of the manifold grace
« of God.''

The nature of the gifts beftowed upon
men plainly fhow, that they were not in-
tended for pomp, but for ufe : and it ap-
pears from the manner in which they are
diftributed, that none of them are beftowed
to gratify the pride of individuals, but to
edablilh fuch a mutual connedlion and de-
pendence, as may render every one in his
p ace ufeful to the community, "We have
a lively illuftration of this, i Cor. xii. 8.
€tfej. " To one is given by the Spirit the
" word of wifdom ; to another the word of
*' knowledge by the fame Spirit ; to ano-
" ther faith by the fame Spirit ; to another
*' the gifts of healing by the fame Spirit ;
" to another the working of miracles ; to
*' another prophecy ; to another difcerning
*' of fpirits ; to another divers kinds of
" tongues ; to another the interpretation of
" tongues. But all thefe worketh that one
" and the felf-fame Spirit, dividing to every
" man feverally as he will." Thus each
hath his diftindl office and ufe, that, as it is
expreflcd, ver. 25, " there fliould be no

" fchifm

SERMON XIII. 305

** fchifm in the body ; but that the feveral
" members fhould have the fame care one
" for another/' and maintain mutual 16ve,
whilft all in their way contribute to the
good of the whole. — " The eye cannot fay
" unto the hand, I have no need of thee :
" nor agalil the head to the feet, I have no
" need of you." To every one fomething
is given, to recommend him to the refpedl
of others ; and from every one fomething
is with-held, to keep him modeft and hum-
ble : for God hath fo ordered the diftribu^
tion of his benefits, that each may feel his
need of that excellence which he hath not
in pofTeffion, and at the fame time have the
aid of thofe gifts, by the miniftry of others,
which he himfelf wants.

" The rich and the poor meet together,"
faith Solomon, " the Lord is the maker of
" them both." Hence, " he that mocketh
" the poor" is faid " to reproach his Maker;"
that is, he throws an injurious reflection
upon the wifdom and goodnefs of divine
providence, which hath appointed this in-
equality of conditions among men, for
exercifing, on the one hand, the patience

and

5o6 SERMON XIIL

and refignation of the poor; and that the
rich, on the other hand, may be furnifhed
with conftant opportunities of acknow-
ledging their obligations to God, and their
dependence upon him for all they poffefs,
by diftnbuting what they can fpare from
their own neceflary ufes, for the relief and
comfort of their needy brethren. That this
is the proper improvement of wealth, and
the purpofe for which it is bellowed, ap-
pears from Paul's dire(5lion to Timothy,
(i Tim, vi. 17.), '' Charge them that are
*' rich in this world, that they be not high-
*' minded, nor truft in uncertain riches,
" but in the living God, who giveth us all
" things richly to enjoy : that they do
*' good, that they be rich in good works,
" ready to diftribute, willing to communi-
" cate ; laying up in ftore for themfelves a
** good foundation againft the time to come,
" that they may lay hold on eternal life."
And how provoking it is to God, when
men abufe the gifts of his providence, we
learn from that complaint and threatening,
[Hof, ii. 8, 9), " She did not know tiiat I
gave her corn, and wine, and oil, and

*' mul-

SERMON XIIL 307

'* multiplied her filver and gold, which
" tliey prepared for Baal. Therefore will
" I return, and take away my corn in the
" time thereof, and my wine in the feafon
^ thereof, and will recover my wool and my
" flax given to cover her nakednefs."

The application of thefe truths to the
purpofe for which we are at prefent af-
fembled, is fo obvious, that I am confident
it muft already have occurred to the mod
inattentive of my hearers. Were we to
conlider the good things we poflefs, mere-
ly as gifts freely bellowed, and left entirely
to our own difpofal ; yet gratitude fhouid
prompt us to employ them in fuch a way
as might be mod acceptable to our kind
and generous Benefaftor. But I am fur-
nifhed, you now fee, with a more perfua-
five argument : the plea of gratitude comes
enforced with the claim of juftice, while
regard to our own interefl fohcits our com-
pliance with their united demands : " For
" we muft all appear before the judgement-
" feat of Chrift, that every one may receive
" the deeds done in his body, according to
f;* that he hath done, whether it be good or

" bad."

3o8 SERMON XIII.

*' bad." In that day, " unto whomlbever
" much hath been given, of him alfo much

' will be required:" and the unprofitable

vant, who did not improve the talent

uitted to him, but buried it under

-ij or wrapt it in a napkin, fhall be

cait '-' into outer darknefs: there fliall be

* weeping, and gnafhing of teeth."

Seeing, then, thefe things are fo, ought
we not to reckon it an additional ground of
thankfulnefs to God, when, befides the fa-
vours conferred upon us, he is at any time
pleafed to afford us an opportunity of em-
ploying the fruits of his liberality in fuch
a manner as contributes moft effetlually to
anfwer the highefl and moft important
purpofes for which they were beftowed ?
An opportunity of this kind is juft now
prefented to you by the much to be refpec-
ted Managers of the Orphan Hofpital, at
whofe defire I addrefs you this day. The
objecfts of their care are there placed in your
view : and furely to provide for the Chriftian
education of fo many helplefs children, and
for their decent clothing and maintenance,
till they be trained up to earn a fubfiltence

for

SERMON Xllt. 309

for themfelves, as it Is an exercife of the
triieft mercy to them, fo it cannot fail to
be highly acceptable to that God who diC-
dains not to ftyle himfelf the Father of the
fatherlefs.

The peculiar excellencies of this fpecies of
charity were fully illuflrated, on a former
occafion of this kind, from that prayer of
the Pfalmift in behalf of the Jewiih na-
tion, [PfaL cxliv, 12.), " That our fons may
" be as plants grown up in their youth ;
" that our daughters may be as corner-
" ftones, poliflied after the fimilitude of a
" palace *•" Then it was fhown, That a
permanent provifion for the Chriftian edu-
cation of deftitute children, is a charity
w^hich tends to prevent mifery ; and muft
therefore be preferable to that which only
alleviates prefent diftrefs, or procures it a
fhort and uncertain relief. This is charity
to the fouls of our fellow-creatures, and
the nobleft imitation of Him who came
from heaven to earth, to feek and to fave

that

» Dr Erfkine's Sermon, preached before the Managers of
the Orphan Hofpital at Edinburgh, May 18. 1774.

3IO

SERMON XIII.

that which was loft. Befides, it is a charity
which, of all others, is in leaft danger of
being mifapplied or defeated. This renders
the profpec5l of doing good by it in the
higheft degree probable. And then its in-
fluence is of the largeft extent ; for while
it ferves to advance the glory of God, and
the interefts of pure and undefiled religion
in the worlds it promotes at the fame time,
in the moft effectual manner, the fpiritual
improvement and happinefs of individuals,
and even the temporal profperity of the na-
tion to which we belong.

To fuch powerful recommendations any
addition would be fuperfluous. And they
who, influenced by thefe motives, contri-
bute according to their ability for the fup-
port of an inftitution fo pious and falutary,
may be aflured, that what they give is, in
the moft proper fenfe of Solomon's words,
" lent to the Lord, and that which they give
" w^ll he pay them again."

Upon the whole, then, let it be our firft
care, to have our own hearts filled with love
to God, as the Father of our Lord Jefus
Chrift, and our Father in Chrift ; for un-

lefs

SERMON XIIL 311

lefs this be the fource of our charity to
others, our beneficence may be profitable
to them, but cannot avail ourfelves. And
if once this principle be deeply rooted in
our hearts, then it will become eafy and
delightful to us, to communicate good to.
our fellow-men, in obedience to the com-
mand of God, and in imitation of his ex-
ample. Let us always bear in mind " the
" grace of our Lord Jefus Chrift, who,
" though he was rich, yet for our fakes be-
" came poor, that we, through his poverty,
" might be rich." Let us confider the un-
certainty of all earthly things, and this will
difpofe us to employ them with greater
cheerfalnefs for the relief and comfort of
our needy brethren, before they be taken
from us, or we by death be divorced from
them. Above all, let u& beg of God the
influences of his Spirit, which alone can
vanquifh that felfifiinefs which is the great
oppofer of charity, and inclines our hearts
to all thofe a6ls of compailion and kindnefs
which adorn our Chriftian profeffion, and
by their beauty and ufefulnefs engage others
to glorify our heavenly Father.

S E R-

3*2

SERMON XIV.

John x. ii.

t am the good Jhepherd : the good Jhepherd gi*
vcth his life for the fheep,

THOUGH Chrift Is in every view pre-
cious CO them that believe, yet fome
of the characfbers v^hich he fuflains, prefent
him to us ill a milder light than others, and
render him comparatively more lovely and
eftimable. And amidfl the variety of titles
given him in Scripture, there is perhaps
none more expreflive of condefcenfion and
grace, than that which he is pleafed to aC*
fume in my text.

As many of the Jews were (hepherds by
occupation, the language of this defcrip-
tion would be obvious to them all. And
they who were enlightened by the Spirit of
God, would not only perceive the propriety,

but

SERMON XIV. 313

but likewife relifli all the fweetiiefs of this
endearing defignation.

To us, indeed, an allufion to the paftoral
life ean hardly appear with equal beauty
and ftrength. Many circumftances of re-
femblance would ftrike thofe who were ac-
quainted with rufal affairs, which muft ne-
celFarily be fuppofed to efcape our obferva-
tion. But though we cannot trace them all
with a critical exadlnefs, yet by the light
which the Scriptures afford us, I hope I
fliall be able to bring as many proofs of
our Lord's care and tendernefs, as may fuf-
fice to illuflrate the propriety of the allu-
fion, and fhow with what juflice this title
of the Good Shepherd is claimed by our Re-
deemer.

I begin with that to which our Lord him-
fclf appeals in the text. " I," fays he, " am
" the good Shepherd : the good Shepherd
" giveth his life for the fheep."

It was a fignal proof that David gave of
his care and tendernefsj when he ventured
his life for the fake of his fheep, and en-
countered a bear and a lion in their defence.

Vol. III. X But

314 SERMON XIV.

but though the attempt was hazardous, it
was not altogether defperate : he had hope
of fuccefs, and adlually prevailed. Befides,
the charge committed to him was his fa-
ther's property, part of which would one
day fall to his own iTiare : fo that his per-
fonal intereft was conne6led with the pre-
fervation of it ; for if the flock decreafed,
his part of the inheritance would have been
diminilhed in proportion.

But our blefled Lord had no inducement
of this nature. His intereft was in no (hapc
conne6led with our welfare ; his glory and
happinefs were independent of us. He could
neither be enriched by our homage, nor
impoveriflied by the want of it. Befides,
we had forfeited all title to his protedlion,
and by the moft wicked and unprovoked
rebellion had rendered ourfelves the objedls
of his juft difplealure. Yet fuch was his
free and unmerited goodnefs, that he not
only hazarded bis life in our behalf, but
voluntarily refigned it, that we might live
through him. " All we like fheep had gone
** aftray," fays the evangelical Prophet, " we
" had turned every one to his own way."

But

SERMON XIV. 315

But " he was wounded for our tranfgref-
** fions, he was bruifed for our iniquities ;'*
or, in the lani^uage of the New Teftamenc,
" He who knew no fin" became a fin-ofFer-
ing for us : the juft One fuffered for the un-
juft, " that he might bring us to God."

Had our cafe been merely unfortunate,
like that of a weak and harmlefs lamb lei-
zed by a lion, whom it could neither refift
nor avoid, pity might have inclined a gene-
rous heart to attempt fomething for our de-
liverance. But our mifery was the effect,
not of weaknefs, but of voluntary wicked-
nefs. We chofe it in its caufe. We finned,
though we were forewarned that death
would be the iflue. We were not caught
by furprife, but deliberately furrendered^
or rather fold, ourfelves to the adverfary.
Yet in this fituation, when we had nothing
to invite, far lefs to deferve, his regard and
affeclion, did the blefled Jefus fly to our
relief; and defcending from the throne,
put on the form of a fervant, that in our
place he might fvifFer and die on this earth
which he had made.

Befides, the fatal deeds which forfeited
X 2 our

3i6 SERMON XIV.

our happinefs were fins committed diredTj^
againft himfelf. It was his own law we
tranfgreffed, his own royalty we invaded :
we fought againft him with his own arms,
and joined in confederacy with his moft in-
veterate enemies. So that every obftacle that
can be imagined lay in the road of mercy ;
the blackeft ingratitude, the moft outrageous
infolence ; in a word, all the circumftances
were united which could aggravate our guilt,
and inflame the wrath of him againft whom
we finned ; and confpired to render our pu-
niihment not only a righteous, but even a
wife and neceflfary exercife of fe verity, for
vindicating the honour of the Sovereign, and
for maintaming the credit and influence of
his government. Nay, as the threatening
was publifhed before the penalty was incur-
red, truth as well asjuftice demanded the
execution of it.

Such were our circumftances, when this
Friend of finners, but the enemy of fin,
came upon the wings of love to fave us.
" Deliver them," faid he, " from going
" down to the pit," and againft me let the
fword of juftice be unilieathed. Here was

goodnefs,

SERMON XIV. 317

goodnefs, generous, difinterefted goodnefs,
that never had, and that never can have, a
parallel. " Scarcely for a righteous man
*' will one die, peradventure for a good man
" fome would even dare to die ;" but who
hath ever heard of one dying for an ene-
my ? Or if fuch a prodigy could be found
among men, yet the generofity even of this
perfon would fall infinitely Ihort of the ex^
ample in my text. Such a one might be
faid to refign a life ; but then it is a preca-
rious, dependent life ; a debt payable on
demand ; a leafe revocable at pleafure. A
mere creature can give away nothing that
is properly his own, becaufe he has nothing
but what he received. Whereas our dear-
eft Lord not only died in the room of ene-
mies, but by dying religned a life that, in
the ftridleft fenfe, was his property : for fo
he fays in the i8th verfe of this chapter,
" 1 have power to lay down my life, and I
^ have pow^r to take it up again." He
had an eftate of his own, (fo to fpeak), an
original, and therefore an abfolutc, right
to his life. This, as it gave merit and
^efEcacy to his death, fo it qualified him to
X 3 exhibit

3i8 SERMON XIV.

exhibit that myflery of love, which angels
contemplated with increafing wonder, when
he affumed our nature, and became our
Shepherd, and in that charader gave his life
for the flieep. *

But did the blefTed Jefus ftop here ? Did
he merely reftore finners to a capacity of
happinefs, by expiating their guilt, and
paving the way tor their return to God ?
Or, to carry forward the allufion, does the
good Shepherd fatisfy himfelf with refcuing
his fheep from the jaws of the lion, and
then leave them to their own condudl, to
find the road back to the fold from whence
they had flrayed ? No — For, in the

id place, He alfo becomes their Guide ;
and, as it is beautifully expreffed in the
123d Pfalm, " He leads them in the paths of
" righteoufnefs for his name's fake.*' How
amiable does he appear when introduced by
Ezekiel, fpeaking after this manner : " Be-
" hold I, even I, will both fearch my fheep,
" and fcek them out : as a lliephcrd feeketh
" out his flock, fo will I feek out my flieep,
" and will deliver them ovit of all places
" where they have been fcattered in the

" dark

SERMON XIV. 319

« dark and cloudy day. I . will feek that
" which was loft, and bring again that
" which was driven away : I will bi?id up
" that which was broken, and ftrengthea
" that which was fick." Of the fame mild
and gracious import is that tender repre-
fentarion in the prophecy of Ifaiah : " He
" fhall feed his flock like a fhepherd ; he
" fhall gather the iambs with his arms, and
" carry them m his bofom, and gently lead
" them that are with young." In aliufion
to thefe prophetical defcriptions of the MeC-
fiah, our Lord himfelf hath declared in the
New Teftament, that " the Son of man is
" come to feek and to fave that which was
" loft." And having in this chapter alTu-
med the tide of a Shepherd, he fays \n the
1 6th verfe, " Other flieep I have, which are
" not of this fold, them alfo 1 muft bring,
" and they fliall hear my voice."

And indeed this exercife of his paftoral
office is no lefs neceflary than it is kind ; for
fuch is the enmity of our hearts, fuch the
perverfenefs of our natures, tiiat after all he
has done without us, to bring us to God,
yet if his fpuit did not work within us,
X 4 none

320 SERMON XIV.

none of us would ever think of returning to
him. " The carnal mind is enmity againft
*^ God ; for it is not fubjedl to the law oi
" God, neither indeed can be." Accordingly
Paul reminds the converts at Ephefus, that
till Chrift quickened them, they too were
*^ dead in trefpaffes and fins, and children of
*' wrath even as others." Hear the language
of our Lord to his difciples of every tribe
of men, " Ye have not chofen me, but I
" have chofen you :" and that affertion of
the Apoftle which is univerfally true, " By
" grace are ye faved through faith, and that
*' not of yourfelves, it is the gift of God."
And does he not merit the defignation of a
good Shepherd, who not only f^ves his flock
from deftrucflion, and opens to them the
door of his fheep-fold, but goes after them
in,to the wildernefs, purfues them whilft
they are flying from their own happinefs,
and never gives over his fearch, till he finds
them, and then leads them in fafety to a
place of reft, where every thing is provi-
ded that their neceflltics require? — For this
is a

3^ proof of his love to his ilieep : Havin.^

brought

SERMON XIV. 321

brought them into his fold, he fupplies all
theu^ wants, and feeds them with food con-
venient for them. How fweetly did David
ling under the fenfe of this privilege, " The
" Lord is my fhepherd, I fliall not want :
*' he maketh me to lie down in green pa-
" ftures ; he leadeth me befide the ftill
" waters." — " The young lions m.ay lack
^' and fufTer hunger, but they that fear the
" Lord fhall not lack any good thing."—
*' I will feed them," (faid God by the Pro-
phet Ezekiel, chap, xxxiv. 14.), " I will
" feed them in a good pafture, and upon
*^ the high mountains of Ifrael fliall their
^* fold be : there fliall they lie in a good
" fold, and in a fat pafture fliall they feed
" upon the mountains of Ifrael." Here
peace and affluence are reprefented in the
moft ftriking and agreeable colours. And
that this promife has a fpiritual meaning,
and extends to the gofpel church, appears
from verfe 23d, where the Meffiah, under
the well-known title of David, is brought
fully into view, as the perfon by whole
hand thefe bleflings are difpenfed. " I will
f^ fef: up one fliephcrd over them, and he

« fliall:

322 SERMON XIV,

*' fliall feed rhem, even my fervant David,
" he fhall feed them, and he fhall be their
" fhepherd. And I the Lord will be their
" God, and my fervant David a prince
" among them : I the Lord have fpoken it.
" And I will make with them a covenant of
** peace, and will caufe the evil beafts to
" ceafe out of the land : and they fhall
" dwell fafely in the wildernefs, and fleep
*' in the woods. And I will make them,
" and the places round about my hill, a
** bk ffing ; and 1 will caufe the Ihower to
*' come down in his feafon : there fhall be
" Ihowers of bleffing. — And I will raife up
" for them a plant of renown, and they
*' fliall be no more confumed with hunger
*' in the land." it is not improbable that
our Lord Had this 'prophetical defcnption
in his eye, when he faid m the yth verle of
this chapter, " I am the door (of the fheep) ;
*' by me if any man enter in, he fhall be
*' laved, and fhall go in and out, and find
** palture." but how mult it amaze us, to
hear from his own lips, that he is not only
the door by which the fheep enter into the
pafture, but is himfelf the pafture upon
which they feed ; yet thefe are his words,

in

SERMON XIV. 323

in the 6th chapter of this gofpel, at the
5 1 ft and following verles : " 1 am the bread
" of hfe, the living bread which came down
" from heaven ; if any man eat of this
" bread, he fhall live for ever : and the
" bread that I will give is my flefli, which
" 1 will give for the life of the world :
** Verily, verily, I fay unto you, except ye
" eat the flefli of the Son of man, and drink
" his JDlood, ye have no life in you. Who-
" fo eateth my flefti and drinketh my
" blood, hath eternal life : for my flefh is
" meat indeed, and my blood is drink in-
" deed." Nay, is not this precious food to
be difpenfed to us this day, in the holy
facrament *, under the fignificant emblems
of bread and wine, when the good Shepherd
fliall fay, and fay it with power, to thofe
who believe in him, and know his voice,
" Take and eat ; this is my body broken
" for you : and this cup is the New Tefta-
" ment in my blood ; drink ye all of it."
I fuppofe I need ndt inform you, that thefe
expreflion^ are figurativ-e. You have long
been taught, that the Lord's Supper is a

facrament,
* Preached on a Communion Sabbath.

3^4

SERMON XIV.

facrament, wherein, by giving and receiving
bread and wine, according to Chrift's ap-
pointment, his death is fliowed forth, and
the worthy receivers are not after a corporeal
and carnal manner, but by faith, made par-
takers of his body and blood, with all his
benefits, to their fpiritual noiirifhment, and
growth in grace. This is not the worldling's
portion, the whole amount of which is va-
nity and vexation : no, this is fubftantial
food, even all the bleilings of the new and
well ordered covenant, the juftification of
our perfons, the renovation of our natures,
adoption into the family of God, affurance
of his love, peace of confcience, joy m the
Holy Ghoft; in a word, all the unfearch-
able riches of his grace. Thus doth Chrift
feed his flieep ; he inverts them with a right
to all the bleilings of his purchafe, and di-
flributes thefe bleffings as their neceffities re-
quire, till, as Paul hath ex[)refled it, [Eph.
iii. 19.), ^' They are filled with all the ful-
^* nefs of God." — But farther, in the

4^/6 place. It belongs to a good fliepherd
to defend his flock, as well as jto feed them.
And this office he like wife performs in the

moft

SERMON XIV. 325

moft efFedual manner. He watches over
them by night and by day ; for " he that
*' keeps Ifrael, neither {lumbers nor fleeps.'*
« — " Fear not," fays he, " for I am with
** thee, be not difmayed, for I am thy God :
" I will ftrengthen thee, yea I will help
" thee, yea I will uphold thee with the right
*' hand of my righteoufnefs." Their ene-
mies indeed are niiany and ftrong, but he is
mighty on whom their help is laid. He
makes his grace fufficient for them, and
will keep them by his power through faith
unto falvation. Hear his own words, in
the 27th and following verfes of this chap-
ter, " My fheep hear my voice, and I know
" them, and they follow me. And I give
*' unto them eternal life, and they ftiall ne-
*' ver perifh, neither fhall any pluck them
*' out of my hand. My Father who gave
" them me, is greater than all : and none is
" able to pluck them out of my Father's hand.
" I and my Father are one." He forefees
the trials which are coming upon them ;
and prays for them efFedlually, that their
faith may not fail. He gives power to the
faint, and to them that have no might he

increafes

3^6 SERMON XIV,

increafes ftrength. And when at any time
they ftumble and fall, he conies feafonably
to their rehef, lifts vip their hands which
hang down, and ftrengthens their feeble
knees; and having enlarged their hearts,
enables them to run in the way of his com*
niandments. Thus does he condudl them
through the flippery paths of life, and con-
tinues to be their guardian even until death.
Neither does he leave them at the hour of
death. — For,

^thly, When they walk through the val-
ley of the fliadow of death, his rod and his
ftafF comfort and fuftain them. He fortifies
and cheers their departing fpirits ; and when
the evening fhadows gather thick around
them, the Holy Ghoft, the Comforter, is
fent to fay to them, that death as well as
life is theirs. Nay, " the good Shepherd
*^ himfelf, who gave his life for the fheep,"
will fay to them in this awful hour, " Fear
" not, I am he that liveth and was dead ;
" and behold, I am alive for evermore, and

" have the keys of hell and death : 1 am

" the refurredlion and the life : he that be-
*' lieveth on me, though he were dead, yet

« fliall

SERMON XIV. 327

<^ ftiall he live." What a multitude of faints,
who now inherit the promifes, have in their
laft moments experienced the efFedl of the(e
gracious and joyful afTurances ! In how
many inftances hath a lively and unex-
pe(5led view of the promifes of God, and of
the great redemption, fuftained and even
elevated a dying faint, who from the infir-
mities of the body, or other caufes, was,
through fear of death, fubje<fl to bondage
all his life ! The fenfible prefence of the good
Shepherd, in thefe awful moments, will
fupport the mod fearful, and the feebleft
of the flock. It will enable him that hath
no might, to triumph over death, and him
that hath the power of death ; and, even
in the prefence of the king of terrors, it will
teach him this fong of vicftory, " My flelh
" and my heart faileth ; but God is the
" ftrength of my heart, and my portion tor

" ever;"- " Thanks be unto God, which

" hath given me the vidory, through Jelias

" Chrift my Lord." " For I am pcr-

" fuaded, that neither death nor life, nor
" angels, nor principalities, nor powers, nor
" things prefent, nor things to come, nor

" height.

328 SERMON XlV.

" height, nor depth, nor any other creature;
" fhall be able to feparate me from the love
** of God, which is in Chrift Jefus my Lord."
It is true, the faints of God have not all the
fame degree of fenfible comfort at the hour
of death. The wifdom of heaven may fome-
times permit them to fbut their eyes, with-^
out perceiving the full extent of the ble&
fednefs of them w^ho die in the Lord, or
without having received thofe fenfible to-
kens of their vidory over death* But,
** though weeping may endure for a night,"
while they are yet ftruggling to be releafed
from the mortal tabernacle, their fpirits
fhall awake to everlafting joy. For, in

the

6l/j and /ci/l place, When the morning of

the day that never ends (hall dawn, they
fhall again fee the good Shepherd ftretching
out his arms to receive them into everlaft-
ing habitations. " They fliall fee him as
" he is :" they fhall " be fatisfied with his
" likenefs." The manfions which he is
now preparing for them will then be ready.
Each of them Ihall enter into the blefled
abode provided for him, " They fhall go

« n«

SERMON XIV. 32g

"^^ no more out for ever ;" and " the Lamb
" which is in the raidft of the throne (hall
" feed them, and fhall lead them to Uving
** fountains of water : and God ihall wupe a-
^ way all tears from their eyes." Then fliall
they fing together with united gratitude and
Joy, the triumphant and eternal fong of praife,
faying, " Worthy is the Lamb that was flain,
^' to receive power, and riches, and wifdom.,
^' and ftrength, and honour, and gloiy, and
" bleffing : for thou haft redeemed us to God
" by thy blood, out of every kindred, and
" tongue, and people, and nation. Salvation
" to our God, which fitteth upon the throne,
^^ and unto the Lamb,"

And now fay, my dear brethren, in the re-
view of what you have heard, is not the Lord
Jefus a Good Shepherd indeed ? He redeem-
ed his flock with his blood, and guides them
by his Spirit, and feeds them w^ith all the rich
fruits of his purchafe. He defends them in
life, , accompanies them through death, and
conduds them to thofe regions of light and
love, where they (hall dwell in his prefence
for evermore, eating the fruit of the tree of
Jife, and drinking the water of the river of

Vol. III. y Hfe^

330 SERMON XIV.

life, following the Lamb whltherfoever he
goeth.

Thrice happy they who are the flieep of his
pafture ; who, allured by his love, and aided
by his grace, have returned to him as the
<' Shepherd and Bifhop of their fouls."

Let me then call upon fuch ; for of fuch,
I truft, a goodly number are affembled in this
place ; let me, I fay, call upon them to re-
fled:, with gratitude and joy, upon the proofs
they have already received of his care and
tendernefs. Remember how he found you
wandering in the wildernels, expofed to eve-
ry beaft of prey, infenfible of your danger,
and unable to avoid it. Remember how he
opened your eyes to fee your mifery, and not
only difcover the all-fufficient ^remedy, but
powerfully determined and enabled you to ap-
ply it. And let thefe pad experiences endear
him to your fouls, and ftrengthen your de-
pendence on him, for whatever elfe may be
neceffary to complete your falvation.

This is the natural tendency of the repre-
fentation I have given you, and this is the im-
provement of it that beft fuits the occafion of
pur prefent meeting. The Good Shepherd is
this d^y to feed his own Iheep, in the fatteft

pai^t

SERMON XIV. 331

part of that pafture which his love hath pre-
pared for them. The ordinance now before
us, doth nolt merely exhibit the riches of his
grace, but feals and applies them to each be-
liever in particular, that, having this fecurity
fuperadded to the unchangeable promife and
oath of Gold, they may " have a ftrong con-
" folation, who 'have fled for refuge, to lay
" hold on the hope fet before them."

With this view, then, let us approach the
table of the Lord, and pray, that this gofpel-
feaft may prove effedual, by his blefling, to
confirm our faith, to inflame our love, and to
enliven our hope ; that, by the nouriihment
it affords, we may be ftrengthened to purfue
our journey through this wildernefs, till, ha-
ving pafl^ed the Jordan of death, and arrived
at the heavenly Canaan, faith and hope fhall
become fight and enjoyment, and love, ever
growing with the ages of eternity, fiiall em-
brace, with increafing vigour and delight, the
Good Shepherd, who gave his life for the
ilieep. Ame?i.

> t)dl z'

33^

SERMON XV.

Hebrews, xiii. 5*

He hath faid^ I will never leave thee nor for-
fake thee.

THIS comfortable declaration or promiie
is introduced by the Apoftle, to enforce
the duty of contentment, to which he had
exhorted the Hebrews in the preceding part
of the verfe. Nothing can be more unbecom-
ing in a child of God, than di flat isfadt ion with
his prefent condition, or anxiety about his
future provifion in the w^orld. It is no won-
der to fee worldly men, whofe portion of
good things lies wholly upon earth, loading
themfelves with thick clay, and eagerly grafp-
ing every thing which their craving appetites
demand. Such perfons cannot but be uneafy
whea they meet with difappointments ; be-

caufe,'

SERMON XV. 333

caufe, having nothing defirable in profped
beyond the grave, in lofing their prefent en-
joyments, they lofe their all. But the Chrif-
tian, who knows of a treafure in heaven, a
treafure incorruptible in its own nature, and
which no fraud nor force can take from him, ^
may and ought to look down, with a holy in-
difference, upon every thing here below, re-
figning himfelf entirely to the difpofal of his
Heavenly Father, who not only knows what
is heft for him, but hath likewife obliged him-
felf, by covenant and promife, to make all
things work together for the eternal advan-
tage of thofe who love him and confide in his
mercy.

It was this argument which Chrift ufed
with his difciples, to diffuade them from an
anxious folicitudc about their temporal con-
cerns (Matth. vi. 31.), " Take no thought,
" faying. What fhall we eat ? or what fhall
" we drink ? or wherewithal fhall we be
" cloathed ? For after all thefe things do the
" Gentiles feek, and your Heavenly Father
^' knoweth that ye have need of all thefe
•' things. But feek ye firft the kingdom of
** God, and his righteoufnefs 5 and all thefe
y 3 " things

334 SERMON ;XV

<(

things fhall be added unto you.'ix^God tvUI
fupport and maintain his, ownt people, )lajS long
as he has any fervice for chien|. in rthi«^ /world.
He knows all their iwantjs; aa>4 as (his gopd-
nefs conftantly inclines him, fo his power
doth at all times enable him, to beftow every
needful fupply in its feafon. And can our
intereft be lodged in better hands ? Who that
believes this, would choofe to be the difpofer
of his own lot ? " The Lord reigneth," fays
the Pfalmift, " let the earth rejoice." And
furely they wdio can fay. This God is our
God, our Father, and our Friend, have caufe
to rejoice in every condition, and muft ad:
very inconfiftently with their profeflion and
hopes, if any thing from without can dif-
turb their inw^ard peace and tranquillity. —
I propofe, therefore, in dependence upon di-
vine aid,

Firjl^ To fhew the import of this gracious
promife, " I will never leave thee norforfakc
*' thee."

Secondly^ I fliall inquire who the perfons
are that may apply the comfort of this pro-
mife to themfelves.

Thirdly^ I fhall lay before you fome of

thofe

SERMON XV, 325

thofe grounds of afTurance on whicH the
people of God may depend for the accom-
plifhment of this promife ; and then direct
you to the pradical improvenient bf the fub-
jea.

I begin with the import of the promife it-
felf, " I will never leave thee nor forfake
" thee."— And,

i/?, It is here fuppofed, that all other things
may forfake us : for iri this promife God
plainly intends to diftinguifh himfelf from the
creatures, by claiming this perfection of con-
ftancy or unchangeablenefs, as an attribute pe-
culiar to himfelf. Vanity is engraved in deep
and legible charadlers upon every thing below
the fun. All things on earth are periihing in
their own nature, and fo fleeting and deceit-
ful, that they who lean upon them, only fe-
cure to themfelves a more intenfe degree of
pain and vexation ; for fooner or later they
will Aide from under them, and leave nothing
in their room, but the difgrace of a foolifh
choice, and the bitternefs of difappointed
hope. Hiftory affords us innumerable proofs
of this. The wifeft men in every age have
Y 4 obferved

2^6 SERMON XV.

obferved and lamented the mutability of ail
earthly things J. and we need only keep our
eyes and our ears open, to learn this truth, by
fome frefli example, every day we live.

How often do we fee riches make unto
themfelves wings, and fly away as an eagle
towards heaven ? What a variety of accidents
may fuddenly deprive a man of all .his fub-
ftance, and reduce him to the loweft ftate of
poverty and want ? A ftorm at fea, or a fire
at land, will in a few hours confume the la-
bours of many years : and he who, whilft I
fpeak, poflefieth plenty of all things, and pro-
mifeth himfelf a long fucceflion of profperous
days, may, before to-morrow's fun, find him-
felf ftripped of alibis fubftance, and obliged to
depend upon the bounty of others for the com-
mon neceffaries of life. How many, ^yho
boafted that their mountain flood ftrong, have
fuddenly been thrown down from the higheft
pinacle of power and greatnefs ? Even prin-
ces, when they leaft dreamt of it, have been
forced to exchange their palace for a prifon ;
and have learnt, by fad experience, that crowni>
are but tottering emblems of power, and that
royalty itfelf hath no exemption from the

viciCitiTcIc

SERMON XV. 33^

viciffitude of fublunary things. Reputation
and friends, health and all bodily advantages,
yea reafon, with all the endowments of the
mind, are fo uncertain and mutable, that na
man can promife on the poffeffion of them.
The faireft charader may be fullied with the
breath of calumny ; our friends may prove
falfe, or abandon us through miftake ; or,
when they are faithful, and in all refpefls
comfortable to us, yet death may fnatch thenx
from us, one after another, till we are in a
manner left folitary in the midft of the earth.
Health and ftrength, and whatever elfe be-
longs to the body, are of all things the leaft
durable, and the moft fubjed: to change. Life
itfelf is but a vapour, which, for any thing
we knovv% may vanifh into air the very next
breath we draw. We fee frequently alfo, that?
the mind, as well as the body, is liable to ma-
ny fad difafters. In fome men, the intellec-
tual powers are fo blunted and impaired, that
they feem to be almoft totally extinguifhed ;
and, in others, fo ftrangely difordered, that,
inftead of being of ufe to them, they ferve on-
ly to render them more completely wretched.
In a word, our condition upon earth is liable

to

338 S E R xM O N XV-

to continual alteration^ and there is nothirig
we can be fecure of, fo much as for one mo-
ment^: ; Howfboliih, then, are they who pro--
mife themfelves any durable happinefs in this
world ? Such perfons may truly be faid to
build their houfe upon the fand ; and though,
perhaps, they may be allowed to raife it to
fome height, yet, ere long, fome fudden un-
forefeen ftorm fhall lay it in ruins, and bury
all their vain expedations under it.

But what I would chiefly obferve upon
'■^this head is, that frequently the people of God
vare exercifed with the fevereft trials^ and meet
with the fharpeft afflidions while they remain
upon earth. For this mutability of the crea-
tures, is not the efFed: oi cha7ice^ \y\x\. oi deftgn^
God thereby defigns to render all thofe inex-^
cufable, who choofe them for their portion :
and w^hen his own children are in danger of
being enfnared by them, he pulls them, as it
were, with violence out of their hands, that
they may beware of contrading too clofe an
alliance with them in future. He will not
fuffer them to continue long in fo dangerous
an error ; and he fends the rod to undeceive
them : he frequently repeats the ftroke, to

remind

S E R M O N XV. 3^^39

remind them that they are only fojourners i^
a ftrange land, and to quicken their defires for
their Father's houfe above ; . for their Father's
houfe, where alone they fhall have fullnefs of
joy^ and pleafures for evermore.'^ ^ -^-'^

2dly^ As the inconftancy of the creatures is
here fuppofed, fo this promife neceflarily im-
plies, that the prefence of God with his people
is a fufficient ground of confolation in every
ftate and condition of life. David was fen-
fible of this, when he faid, in the 23d Pfalm,
"Though I v^alk through the valley of the
/' ihadow of death, I will fear no evil, for
** thou art with me :" and upon the fame
principle, the Prophet Habakkuk triumphs in
name of the church. " Although the fig-tree
" {hall not bloflbm, neither fhall there be fruit
" in the vines, the labour of the olive fhall
" fail, and the fields fhall yield no meatj the
" flock fhall be cut off from the fold, and
*' there fhall be no herd in the flails ; yet
" will I rejoice in the Lord, I will joy in the
" God of my falvation."

^We read in the book of Daniel, that after
Nebuchadnezzar the king had caufed Sha-
drach, Mefhech, and Abednego, to be caft

into

340 SERMON XV.

into the burning fiery furnace, he was afto-
liifhed, and rofe up In hafte, and faid unto his
counfellors, " Did not we Caft three men
" bound Into the midft of the fire? And lo,
** 1 fee four men loofe, walking In the midft
*' of the fire, and they have no hurt : and the
" form of the fourth is like the Son of God."
Is there a man who reads this pafTage, that
does not prefer the condition of thefe captives,
to all the fplendours of the Babylonifh throne ?
How little does the trembling monarch feem,
though furrounded with his counfellors ? How
glorious do the three young Jews appear,
whilft walking amidft flames with their God
and Saviour ? How would they rejoice in this
exalted privilege ? And yet, my brethren, all
the faints who have God really prefent with
them, although they cannot fee him with
their bodily eyes, have equal caufe to rejoice
in the midft of tribulation. For if God be
with them, then he Is with them who is Infi-
nitely wife, who is perfedly acquainted with
all their wants, and can never be at a lofs to
know what is good for them. He is with
them who is infinitely powerful, and can ea-
fily perform whatever his unerring wifdoni'

fliall

SE R.^ O N XV. 34^

fhall fuggeft. He is with them who k per-
fedly good, yea goodnefs Itfelf; who Is al-
w^ays difpofed to employ his wifdom in con-
triving, and his power in executing, whatever
is neceffary for their intereft and happinefs.
Yea, he is with them who hath aheady be-
ftowed on them the greateft of all blefTings,
ev^n Jefus Chrift his unfpeakable gift : and,
as the Apoftle reafons, " If God fpared not
" his own Son, but delivered him up for us
" all, how fhall he not with him alfo freely
^' give us all things ?" And is not the pre-
fence of fuch a God fufficient for the comfort
of his people at all times ? Who would mourn
the lofs of a taper, who enjoys the light of
the fun ? All the creatures are nothing with-
out God : whereas he Js all in all ; " In his
".favour is life, and his loving kindnefs is
" better than life.'^ Even Balaam was con-
ftrained to confefs this truth in the prefence of
Balak (Numb, xxiii. 23.), " Surely," fays he,
^ there is no enchantment againft Jacob, nor
" any divination againft Ifrael : for the Lord
", his God is with him, and the fhout of a
" king is among them." If the happinefs of
eSolomon's courtiers €s;cxted the ^ilwation of

the

342 SERMON XV/>

the Queen of Sheba, ^bk^hft- llitf 'Haa^ifccers'
to the prefence of fo wife and magnificent a
king, how inconteivably mote happy are thby
who are the friends, ndy, the children of the^
King of kings, who have the infinitely perfe(S '
and all-fuIEcient Jehovah continually near to
them ? — Which leads rae to obferve, in the

3// place. That the conftant prefence of
God with his people, is the blefling exprefsly
contained in this promife, " I will never leave
" thee nor forfake thee." All other things
may forfake you. , Riches may take wings
and fly away ; friends may defert you, or they
may die ; your reputation may be blafted ;
your health and flrength may fail and decay ;.
yea, memory, judgment, and all the faculties
of your mind, may be weakened or deftroy-
ed : " But I will never leave you, I will ne-
" ver forfake you ;" my friendfhip is un-
changeable ; " And whom I love, I love to
"the end." All this, faith the Apoftle, God
hath faid ; but he doth not tell us when or
where he hath faid it, becaufe he hath faid it
fo often, and upon fuch various occafions,
that it is to be met with almoft every where
in Scripture, and in a manner founds through

the

SERMON Xy.^^ 343

ihe whole revelation of his will. And indee

I cannot illuftrate this head better, than by re

citing fome of thofe paffages where this gene^

ral and comprehenfive promife is particularh

;ipplied for the comfort of God's people, un

der the various trials and afflictions to whicb

they are expofed in this world. All who are

acquainted with their Bibles, will remember

to have read fuch paffages as thefe : " When

" thou paffeft through the waters, I will be

" with thee ; and through the rivers, they

■ ' fhall not overflow thee : when thou walk-

" eft through the fire, thou flialt not be burnt,

^' neither fhall the flame kindle upon thee ;

'' for I am the Lord thy God."—'' When

" the poor and needy feek water, and there

" is none, and their tongue faileth for thirft,

*' I the Lord will hear them, I the God of

" Ifrael will not forllike them. I will open

" rivers in high places, and fountains in the

'' midft of the vallies : I will make the wil-

" dernefs a pool of water, and the dry land

" fprings of water."—" The Lord will be a

" refuge for the oppreffed, a refuge in time of

" trouble." — '* The Lord will not fufFer the

''' foul of the righteous to famiih."—" He

" fhall

344 S E R M O N XV.

" ihall dwell on high, his defence fiiall be
*' the munition of rocks. Bread fliall be gi*
*' ven him, his water fhall be fure." — " The
*' Lord will ftrengthen him upon the bed of
*' languifhing. Thou wilt make all his bed
" in his ficknefs."— " A father of the father-
*' lefs, a judge of the w^idows is God in his
*' holy habitation." — " Fear, not," faith be,
*' for I am with thee ; be not difmayed, for
'' I am thy God. I will ftrengthen thee ;
*' yea, I will help thee ; yea, I will uphold
*' thee with the right hand of my righteouf-
" nefs."

I might quote many other texts, where
God promifeth to be witK his people in every
cafe of diftrefs that can be fuppofed ; but I
fhall have faid enough to give you fome no-
tion of the vaft extent of this comfortable pro-
mife, when I have added, that it reacheth be-
yond the grave, and comprehends no lefs than
eternity itfelf. As God will not leave his
people in life, as he will not forfake them at
death ; fo he will at lafl receive them into
glory, and make them to dwell for ever in his
immediate prefence. But who are his people?
Who are the happy perfdns that may apply

the

§ E R M O N XV.

34,

the comfort of this promife to themfelves?
This is the

Second thing I propofed to inquire into.

Andj in general, this promife is addreffed
to believers in Chrift Jefus, and to them only,
exclufive of all others : for this is the order
which God hath eftablifhed. He firft gives
us his Son ; and when this " unfpeakable
*' gift" is thankfully received, then, together
" with him, he freely gives us all other
" things*" Meri . may fancy themfelves iri
good terms with God upon account of fome
moral qualifications of which they are poflef-
fed ; and I greatly fufpedt, that many among
us are ruined by this miftake : but I am not
afraid to affirm, that no moral qualifications
whatever can feconcile a fmner to God, or en-
title him to plead any one promife from the
beginning of the Bible to the end of it. The
reafon is plain : All the bleffings promifed in
the gdfpel were purchafed by Chrift with the
price of his own blood* To him they belong
of right ; for in regard of " his humbling
" himfelf, >and becoming obedient unto death,
" even the death of the crofs, God hath high-

VoL. III. Z " ly

345 S E R M O N XV.

" I7 exalted him," and " hath put all thing-i
*' under his feet, and hath given him to be
" head over all things to the church." Ac-
cordingly Chrift himfelf fays (Matth, xi. 27.),
" All things are delivered unto me .of my Fa-
" ther ;" and (Matth. xxviii. 18.), " All pow-
" er is given unto me in heaven and in
" earth." Every good and perfed: gift, there-
fore, muft be conveyed to us through his
hands ; and it is not only a vain, but I may
even call it an impious attempt, to addrefs God
immediately for thofe blefiings which he hath
already given to his Son, and committed to
his difpofal as King of Zion, for the behoof
of his true and fpiritual fubjeds. All the
promifes in Scripture muft neceffarily be ex»
plained in a confiftency vfith this great funda-
mental truth: and when the perfons to whom
they are addreffed are defcribed by any moral
qualification, fuch as righteoufnefs, merciful-
nefs, and the like, it muft always be under-
ftood, that they arc previoully in a ftate of
friendfliip with God ; and tliat thefc qualifica-
tions are mentioned, not as the terms of their
acceptance with him, but only as the fruits
and evidences of that faith which unites them

to

SERMON XV. 347

to Chrift, in whom all the promifes are " Yea
and Amen."

AVould any then know, whether they may
apply to themfelves the gracious and com-
fortable promife in my text, they muft firft
of all try their relation to Ghrift. If they
are ftill unacquainted with this great and on-
ly Mediator between God and man ; if they
have never fled to him as their city of refuge,
nor accepted of him as the " Lord their righ-
*' teoufnefs and their ilrength ;^' it is certain
that they have no part nor lot in this m.atter.
For nothing can be more exprefs than thole
words of John the Baptift (John iii. 2>6.)y
" He that believeth on the Son, hath everlaft-
" ing life ; but he that believeth not the Son,
" fhall not fee life, but the wrath of God
*' abideth on him." Whereas, on the other
hand, if, from a deep conviclion of your
guilt and mifery, you have cordially accepted
the Lord Jefus Chrift for all the purpofes of a
Saviour ; if you can fay without any known
guile, that, renouncing all other grounds of
confidence, you depend on him alone for par-
don and peace, for grace and glory, and eve-
ry good thing ; if you have the evidence of
Z 2 your

-a8 sermon XV.

o

your faith in Chrift, and of your union to
him, which arifes from the fand:ifying pow-
er of the Holy Ghoft on your tempers and
your lives, determining you to deny ungodli-
nefs and worldly lufls, and to live foberly, and
lighteoufly, and godly, in the world ; then
are you the friends of God, and may lawfully
confider yourfelves as the perfons to whom he
hath faid, " I will never leave thee nor for-
" fake thee." And, for your farther encou«
ragement, I fhall now go on to the

TChird general head, and briefly fuggeft ta
you fome of thofe grounds of afTurance upon
which you may confidently rely for the ac-
complifhment of this promife. Confider, then,.

y?. Who he is that hath faid this. " He is
^* not man, that he fhould lie, nor the fon of
*' man, that he fhould repent." Thefe are
the words of God himfelf, who is incapable of
deceit, and with whom " there is no variable-
*' nc.fs, neither fhadow of turning." — " He is
*' the rock, his work is perfedt, for all his-
*' ways are judgment, a God of truth,., and
" without iniquity, juft and true is he."— -
*' The mountains fhall depart, and the hills-

. '^ be

SERMON XV. 349

** be removed ; but my kindnefs fliall not de-
" part from thee, neither fhall the covenant
*' of my peace be removed, faith the Lord
*' that hath mercy upon thee." And is not
the word, the promife of fuch a God, a fuffi-
cient ground of truft ? Yea, he hath not only
fiiid it, but he hath alfo fworn it. " For God
*' being willing more abundantly to fnow to
^' the heirs of promife the immutability of his
" counfel, hath confirmed it by an oath, that
* ■ by two immutable things, in which it was
" impoflible for God to lie, they might have
" .a ftrong confolation, who have fled for re-
*^ fuge to lay hold on the hope fet before
*' them,'* And can our fouls defire a better fe-
curity ? What can eftablifh our faith, if this
doth not eftablifh it ?

idly^ Believers in Chrift Jefus are the chil-
dren of God, adopted into his family, and beau-
tified with his image : and this is another pledge
of his gracious promife ; for furely he will ne-
ver abandon his own offspring. " Can a mo-
" ther forget her fucking child," faith God,
" that fhe ihould not have compaflion on the
*^ fon of her womb ? Yea, fhe may forget, yet
^' v/iil not I forget thee." The affedion and
Z 5 tcndernefs

350 SERMON XV.

tendeniefs of an earthly parent are but fainc
relemblanccs of God's paternal love. In him,
love is an infinite overflowing fountain of be-
neficence. And then his love is as permanent
as it is extenfive. He is alv^ays in one mind,
and therefore can never leave norforfake his
people.

3^/j', The conftant interceffion of our glo-
rious High Prieft effedually fecures the ac-
complilhment of this promife. By his death,
he obtained the Holy Spirit to dwell in his
people, and to abide with them. This he in-
timated to his difciples for their comfort and
encouragement, when they were about to lofe
his bodily prefence (John xvi. 7.), " It is ex-
*' pedicnt for you that I go away ; for if I go
*• not away, the Comforter will not come un-
*' to you; but if I depart, I will fend himun-
*^ to you." And, in another place, " I will
** pray the Father, and he fhall give you an-
^' other Comforter, even the Spirit of truth,
*^ who fhall abide with you ;" — who fhall
abide with you, and that not for a feafon on-
ly, but " for ever."

With what tendernefs did he recommend
them to his Heavenly Father, in his lafl inter-

cefTory

SERMON XV. 35 1

-cefibry prayer upon earth (John xvii. ii.),
*' And now I am no more in the vvond, Diit
** thefe are in the world. Koly Father, keep
*' through thine own name thole whom thoCi
" haft given me." Is it poflible, then, thai:
God fhould forfake thofe for whom his well-
beloved Son pleads with fuch earneftnefs and
affedion ? Efpecially if it be confidered, in
the

^th and lajl place, That his own glory is
interefted in the accomplifhment of this'gra^
cious promife. I mean that glory which con-
fifts in making effed:ual the purpofes of his
grace towards thofe whom he hath chofen out
of the world. For were he to leave or for-
fake his people, they muft fall a prey to their
fpiritual enemies, and yield to the adverfary
of God and man, that triumph which he hath
fought from the beginning. That apoftate
fpirit never deferts his purpofe of enfnaring
and deftroying the fouls of men. He is ever
on the watch to feize them in a defencelefs
moment ; fo that, were God to leave them
without his protcdion^ they would fall eafy
vidims to his artifices. And will he fuffer his
.purpofes thus to be bafHed by his declared foe?

Z 4 It

352 SERMON XV.

It cannot be ; and therefore he never will
leave nor forfake his people.

1 fhall now conclude this difcourfe with a
ihort praftical improvement, addrefled to two
different claffes of people. And the

\Jl Sort of perfons to whom I will addrefs
myfelf, are thofe who are yet in a ftate of ar
iienation from God. It is poffible, that, at
prefent, you may not fee the value of this pro-
xnile which 1 have been unfolding. You have
never, perhaps, been fenfiblc of the vanity of
earthly enjoyments; or, if you have been wea-
ry of fome of them, you promife yourfelves
a more permanent fatisfadion in others. Alas!
this is a delufive expectation ; for happinefs
never can be extracted from the creatures.
God hath pronounced an irreverfible decree of
vanity upon them all. Ye are therefore pur-
fuing what will for ever fly from you ; — ye
are feeding upon mere hufks, which can nei-r
ther nourllh nor fatisfy you. But though
you fhould even be contented with this poor
and errpty portion, yet you cannot always en-
joy it ; for v^hat will you do when every
earthly prop is tottering and ready to fink un-
^er you ? — What will ye do at that period,

when

SERMON XV. 3^3

when neither riches, nor power, nor friends,
nor any thing that this world aiFords, will be
able to give you the leaft relief? Let mc
therefore intreat you fpeedily to feek the fa-
vour of that God who is the only adequate
portion of an immortal foul. Liften to that
kind expoftulation and advice (Ifa. Iv. 2, 3.),
" Wherefore do ye fpend money for that
*' which is not bread ? and your labour for
" that which fatisfieth not ? Hearken diligent-
*^ ly unto me, and eat ye that v/hich is good,
" and let your foul delight itfelf in fatnefs.
*' Incline your ear, and come unto me ; hear,
^-' and your foul (hall live : and I will make
** an everlafting covenant with you, even the
*' fure mercies of David," But I nov/ addrefs
rnyfelf, in the

id place, To thofe happy perfons who are
in a ftate of friendihip with God, To you,
then, I fay, that this gracious promife fhould
both excite and encourage you to ftedfafcnefs
in the ways of religion. " For if God be
• ' with you, who can be againfl: you ?" — -.
" Be flrong, then, in the Lord, and in the
" pov;er of his might."— All necefrar^,^ aid i^
provided for you in the tenor of the well-or-
dered

554 S E R M ON XV.

dered covenant, and will not fail to be im-
parted to you in the time of your need. Your
help is laid on one who is mighty to fave. and
who is no leis willing than abk to fupport
you under all your trials. " Wherefore, gird
*' up the loins of your mind, be fober, and
*^ hope to the end." But the principal im-
provement which you ought to make of this
promife is to put away from your minds all
difllitisfadtion with your prefent condition, or
iinxiety about your future provifion in the
world. God hath charged himfelf with the
care of providing for you while you are here.
He hath not, indeed, promifed you an ex-
emption from poverty, hardihips, or afflic-
tions. But he hath alTured you, that thefe
things are no tokens of his difpleafyre ; nay,
on the contrary, that they are intended for
your greateft good, and that he is never near-
ex to his people than when they are in the
furnace of afflid:ion. What abundant reafon,
then, have you to be contented with whatever
Jot he is pleafed to appoint you in the world,
and to look beyond all the momentary dif-
trefles you now fuffer, to that incorruptible
inheritance which is refcrved for you in hea-
ven.

S E R M O N XV. j5^

ven. " Let your converfation then be with-
" out covetoufnefs ; and be content with fuch
" things as ye have : for he hath faid, I wil!
" never leave thee nor forfake thee."

SER^

559

SERMON XVL

Galatians, v. 24.

And they that are ChriJTs have crucified the
jfiejhj with the affediions and liijls.

NO man, who hath experienced the de-
ceitfulnefs of his own heart, will think
the fubje£t of this text improper for the pre-
fent occafion *• Jt is true, this day is fet a-
part for thankfgiving ; and with the higheft
pleafure would I enter on the delightful theme
of divine love and condefcenfion, which fhall
employ the praifes of the redeemed through
endlefs ages. But a folicitous concern, that
your joy may be well founded, hath induced
me to propofe to you a ftrifl: examination of

yourfelves,

* Preached on a Day of Thankfgiving, after the dlf^
penfation of the Lord's Supper.

SERMON XVI. 35^7

yonrfelves, whether you have indeed an intd-»
reft in him, through whom all favour and
good will to finners is conTeyed. The text
furnifheth us with an infallible rule to dire£t
our judgment in this inquiry. " They that
*' are Chrift's," not all who are called by his
name, but they who are united to him, as the
branches are united to the vine, who are go-
verned by his Spirit, and have a right to the
benefits of his purchafe, are diftinguiflied by
this attainment, " They have crucified the
" flefh, with the afFedions and lufts.'*
In difcourfing on thefe words, I propofe,
Ftrfty To fhow what is meant by crucify-
ing the flefh, with the affedtions and lufts.

Secondly^ To fhow, that it is the diftin-
guifhing charader, and the ^eal attainment of
all who are Chrift^s, to crucify the flefh, with
the aflfedions and lufts. And then to con-
elude with an improvement fuited to the oc-
cafion of our prefent meeting.

I begin with inquiring what is meant by
" crucifying the flefh, with the affeaions and
" lufts." By " the flefh," we are to under-
ftand the corrupt nature of man 3 and by " the

*' affedions

f3J# S E R M O N XVI.

cc

afFedtions and lufts," thofe depraved appe-
tites, which maintain their power within us,
until the renewing grace of God implant in us
thofe feeds of holinefs, by which the image of
God is formed on our foul. When man
came firft from the hands of his Maker, his
reafon, pure and uncorrupted, was the go-
verning principle of his mind. But by tranf-
grefling the original commandment, and eat-
ing the forbidden fruit, in compliance with a
mean corporeal appetite, the fenfitive part of
his nature obtained that dominion or predo-
minancy, which it ftill maintains in every
unrenewed man. Accordingly, we find our
natural condition oppofed, in Scripture, to
our regenerated ftate, under thefe metapho-
rical expreffions oi jiejh and fpirit. " That
*' which is born of the flefh, is flefh; and that
'' which is born of the Spirit, is fpirit." The
meaning is plainly this : The temper and dif-
pofitions which we bring with us into the
world by ordinary generation, are, fmce the
fall, carnal and depraved ; whereas the tem-
per and difpofitions which we receive by the
regeneration of the Holy Ghoft, are, like
their original, fpirituaLand holy. The fame

idea

SERMON XVI.

359

idea IS exprefled in the 17th verfe of this chap-
ter ; where it is faid, " The flefh lufteth a-
** gainft the fpirit, and the ipirit againft the
" fleih ; and thefe two are contrary the one
" to the other." It appears, then, that by
the " flefh, with the affections and lulls," we
are to underftand the corrupt ftate of man's
mind fince the firft tranfgreffion, and all thofe
depraved difpofitions and affedions which na-
turally flow from the corrupt principle, and
which incline us to feek happinefs from earth-
ly things, independent of God. We learn,
too, what is meant by '^ crucifying the lufls
" and affedtions of the fleih ;" namely, that
this natural depravity of mind is fubdued ;
that the carnal principle, like a crucified male-
fad:or, languiflies and decays ; until, by de-
grees, gracious or renewed habits are formed
in us, which at laft obtain the full poffeflion
of our minds.

What hath been faid may fufiice to give a
plain and intelligible explanation of the terms
in the text ; and to purfue the metaphor far-
ther, would neither be profitable to you, nor
agreeable to myfelf. The words thus ex-
plainedj give us a very diftinguifliing charac-
ter

36a SERMON XVI.

ter of a true Chriftian. He is one who, by
the grace of God, hath obtained the vidory
over his corrupt appetites and inclinations.
He is in a great meafure refcued from the
ruins of the fall, and is no longer a fervant of
fin, that he fhould obey it in the lufts thereof,
*' He hath put off, concerning the former
" converfiition, the old man, which is corrupt
" according to the deceitful lufts • and being
" renewed in the fpirlt of his mind, hath put
" on the new man, which after God is crea-
" ted in righteoufnefs and true holinefs." —
" The law of the Spirit of life, which is in
" Chrift Jefus, hath made him free from the
" law of fin and death." Confcience, long
dethroned by imperious paflions, hath reaf-
fumed its authority ; and all the faculties of
his mind purified and exalted, unite in the
purfuit of fpiritual enjoyments.

And now, my brethren, let me entreat you
to flop your ears for a little againft the fug-
geftions of felf-love, and let confcience bear
teftimony, w^hether you have indeed a claim
to this character. Alas ! if you have no claim
to it, this can be no day of thankfgiving ta
yoy. If you have adventured to approach

the

SERMON :^Vl. 36i

the table of the Lord with all your unmortifi-
ed lufts about you, ye have been guiliy of
the body and blood of Chrift ; ye have fealed
the fentence of your own condemnation ; and
lamentation becomes you better than the voice
of praife. You may, perhaps, complain of
this as a fevere and heavy meffage ; but dare
any of you fay that it is a meffage without a
warrant ? Shall I fpeak peace to thofe to whom
God hath not fpokcn peace? Shall 1 foothe
you w4th falfe comforts, which might lead
you down to the grave with a lie in your
right hand ? No ; I remember too w^ell the
wo pronounced againft the prophet " who
" dealeth falfely, and healeth the wound of
" the daughter of God's people (lightly." I
fhould not wiih to be an eternal fubjed of im-
precation to hopelefs fouls, which 1 fliould
well deferve to be, if I fpoke any other lan-
guage to you than what I now fpeak.

But you have as yet no caufe to complain :
I have indeed fet before you the danger, but I
have not faid you muft defpair. On tiie con-
trary, my only objed is to prevent your ever-
lafting defpair, by awakening your fears ere it
be too late, and the door of mercy be ihut a-

VoL. III. A a gainft

o

62 S E R M O N XVL

gainft you. That doer is ftili open, and tlic
call is yet, "Tc-day hear his voice." O thea
harden not your hearts againft convidion.
Decline not an impartial fcrutiny into your
real ftate. Let this paffage of Scripture in-
form you, whether you indeed belong to
Chrift. If you do poflefs the marks of thofc
who are his, take the comfort of your fmceri-
ty, and give God the glory. But if the iffiie
of the inquiry fhould turn out otherwife, O
beware of refting in this dreadful condition.
Give no fleep to your eyes, nor flumber to
your eye -lids, till you have fecured an interefb
in that blood of fprinkling which cleanfeth
from all fin. "

Need I enter on a detail of thofe lufts and
affedions which flow^ from a corrupt and de-
praved principle within ? *' The works of the
*'flefh," faith the Apofilc, at the 19th verfe
of this chapter, ". are manifefc ; which are
" thefe, adultery, fornication, unclcannefs,
*' lafcivioufnefs, idolatry, witchcraft, hatred,
" variance, emulations, wrath, ftrifc, fedi-
*' lions, herefies, envyings, murders, drun-
*' kennefs, revellings, and fuch like ; of the
" which I tell you before,* as I have alfo told

you

SERMON XVI. 3G5

U

you in time paft, that tliey which do fuch
** things fhall not inherit the kingdom of
" God/'

I am fenfible, that, after the recital of fo
black a catalogue of crimes, the moft of you
will already have acquitted yourfelves of fuch
enormous degrees of guilt* And I am afraid^
that this general acquittal from the charge of
heinous tranfgrefTions, lulls the confciences
of many into a fatal fecurity. I will not go
fo far as to fay, that it were better for the un-
converted fmner, that his confcience could
charge him with fome of thefe glaring iniqui-
ties, although our Saviour's faying feems to
imply as much, viz. That the publicans and
harlots go into the kingdom of heaven before
the fcribes and pharifees. All that 1 affert is,
that you ought not too hailily to conclude
that the flefh is crucified wuth its affeftions
and lufts, merely becaufe your, lives have not
been fpotted with any of thofe grofs and fcan-
dalous fms. In thefe days of light and know-
ledge, Satan doth not find it for his intereft to
pufli men to the extremities of vice. He ra-
ther endeavours to keep the garrlfon in peace,
A a 2 by

364 S E R M O N XVI.

by blunting .the edge of convidion with the:
fair fhows of outward decency and formahty.
Be perfuaded, then, to go deeper in your
uiquiry. Search the very inmoft corners of
your hearts. Put the authority of God in
one fcale, and the interefts of the flefh in an-
other, and fee which of the tv/o weighs hea-
vier in your affedxions. You frequent the
church, you attend on ordinances, and per-
form the external parts of rehgion with an ap-
parent relifli and alacrity. All this is good ;
but beware of building too much on it. Con-
fider that thefe obfervances do not in any
great degree thwart the interefts of the flefh.
The law^s and cuftoms of the land favour you;
vour eftates are not thereby impaired, nor
your lives endangered ; nor is your reputation,
hurt, but rather advanced. But fuppofe the
cafe to be otherwife, and let your hearts give
the anfwer — Would you perfift in the fame
courfe at all rifles, though your eftates were
cxpofed to confifcation, though your names
w^ere to be branded with every term of re-
proach that malice could devife ; yea, though
all the engines of torture lay in the road of
duty ? Would no profpeft of gain, however

fecure

S E R M ON XVI. 365

^fecure from human difcoveryj tempt you to
encroach on the divine rules of jyftice and e-
'quity? Can you blefs them that curfe you, and
render good for evil, and forgive the moft
galling injuries, even when Providence puts
your enemies in your power ? Did the ob-
jects of criminal defire not only tempt but fo-
licit you ; were you favoured with every cir-
cumftance of time and place, could you check
the career of paffion, with Jofeph's reflection,
^' How can I do this great wickednefs, and fm
" againft God ?" Thefe, indeed, are fure
figns that the fleih is crucified, with its affec-
tions and lufts. But if, on the contrary, the
fear of man's cenfure or punifhment w^ould
turn you afide from the pradice of your duty,
if the profped: of fecret gain could tempt you
to lie or cheat, or differable ; if any injury
appears too great to be forgiven, or any fen-
fual appetite too importunate to be denied ;
in a word, if any temptation, be its circum-
ftances what they will, would prevail on you
to indulge yourfelves in the deliberate omif-
fion of any known duty, or in the pradice of
any known fin ; then, Vv^hatever your pre-
tences arc, the flefh, with its afFedions and
Aa3 lufts.

36G SERMON XVI.

lufts, is not yet crucified in you. But do not
miftake me, as if I meant to afiert, that none
liave crucified the fiefli but thofe who are per-
fefl: in holincfs. No ; the righteous man fal-
leth feven times a day, and rifeth again. Nay,
there is not a jufl: man upon earth that doth
good, and finncth not. And therefore I fpeak
not of thofe falfe fteps to which thebeft are
liable through the remainders of corruption ;
but of known and habitual fins, committed
with the full bent and inclination of the will.
Thefe plainly betray the predominancy of the
flefh, with its affedions and lufts ; and fhow,
that the perfon who is under the doniinion of
them, has no juft or. Scriptural claim to an in-
tereft in Chrift. For a worldy Chriftian, or
^ carnal Ghriftian, or a diOioneft Chriftian, are
as grofs contradictions in terms, as an infidel
Chriftian. And this naturally leads me to the

Secorul thing propofed; which was to fliow,
that it is the diftinguiftiing character and the
real attainment of all who are Chrift's, to cru-
Qify the flefli, with the aftedions and lufts. •
This is fo much the uniform language of the
IS^gw Teftamentj, that one fliould hardly think

it

SERMON XVL 3^7

it required a proof. The great Icffoa which
our Lord taught his diiciples was exprefled in
thefe words : *' If any man will come after
" me, let him deny himfelf, arid take up his
" crofs, and follow me." This he repeated
on various occafions, as a fubject that ought
to employ their conftaat attention. " He that
^' taketh not up his crofs and followeth after
"me, is not worthy of me." — If^ any man
*' come after me, and hate not his father and
" mother, and wife and children, and breth-
" ren and fifters," thofe neareft and deareft
relations according to the flefli, " yea, and
'' his own life alfo," when the prefervation of
it becomes inconfiftent with the duty he owes
to God, " he cannot be my difciple." And
again, " Whofoever he be of you that for-
" faketh not all that he hath," namely, habi-
tually in affedion, and adually too, when
God calls him to it, " he cannot be my dif-
" ciple." — -Thefe are the permanent, the in-
variable laws of Ghrift's fpiritual kingdom, and
are equally binding on us, as on thofe to whom
they were originally addreffed. For had our
Lord ever intended to relax or mitigate them
in any degree, he would certainly have done
A a 4 it

s>

68 5 E R M O N XVI.

it in favour of his firfl difciples, wKen hb
chmxh was yet in its infant ftate, and there-
fore ftood in need of greater indulgence. But
thefe fccmingly hard fayings exprefs the true
fpirit of Chiiftianity, and afford the meft con-
vincing proof of its divine original. Man fell
by feeking hixifelf, and muft therefore be
raifed in the way of felf-denial. He forfeited
his innocence and happinefs by hearkening to
the foiicitation of a fiefhiy appetite ; and, be-
fore he can regain happinefs, the fiefh muft be
crucified, with the affedions and lufts.

Accordingly, we find that our Saviour's
meaning was well underftood by his immedir
ate followers ; and their pradice is the beft
commentary on his injunccions. What he
recommended, they laboured to attain. Thus
Paul writes to the Corinthians, " I keep un-
^^ der my body, and bring it into fubjeclion,
'' lefl when I have preached to others, 1 my-
*' felf fhould be a caft-away." The remain-
ders of corruption within him, made him ery
out with all the emphafis of diftrefsj " O
^' wretched man that I am, who fhall deliver
*' me fi'om the body of this death." Nay, fo
fenfible was he of the importance and neceffi-r

ty

SERMON XVL 369

ty of this deliverance, that, as he expreffeth
it himfelf, " He counted all things but lofs and
^' dung ;" firft, " That he might win Chiift,
" and be found in him, not having his own
^' righteoufnefs, but that which is through
" the faith of Chrift, the righteoufnefs which
*^ is. of God by faith." And next, " That he
** might know Chrift" experimentally, *' and
" the power of his refurredlion, and the fei-
" lowfhip of his fufFerings, being, made con-
" formable unto his death." Nor was this
only his wj/h ; we find alfo that it was hig
real attainment. " I am crucified," fays hej'
*' with Chrift : neverthelefs, I live ; yet not
" I, but Chrift liveth in me: and the life
" which I now live in the flelh, I live by the
" faith of the Son of God, who loved me,
^' and gave himfelf for me." And '* God
*' forbid that I fhould glory, fave in the crofs
" of our Lord Jefus Chrift, by whom the
" "w^orld is crucified unto me, and I unto the
*' world." Neither was Paul fingular in this.
It appears to have been the common attain-
ment of all true Chriftians in his time. For it
is fpoken of in my text as the badge of Chrif-
tianity, the very thing which diftinguifhed

Chriftiana

370 SERMON XVL

Chriftians from all other men. " Thiey that
" are Chrifl's have crucified the fleih, with
" the affedions and lufts." I have given a
recital of thefe paffages of Scripture, as they
ferve to explain one another : and I hope" that
when they are compared together, and duly
confidered, they will appear to be. a fufficient
demonftration, that none whofe. fleih is not
crucified, with its afledlions and lufts, can,
with a Scriptural warrant, lay claim to an in-
tereft in Chrift.

Thus I have endeavoured to explain what
is meant by " crucifying the flefh, with the
*' affedions and lufts ;" and have ihown you,
that this is the adual attainment of every true
Chriftian. Allow me now to conclude this
difcourfe w'ith a practical improvement of the
fubjecl. — From what hath been faid, then,
we learn, in the

\Ji place. What is the true nature of our
holy rehgion. It is not a mere bodily exer-
cife, confi fling only in external ceremonies or
obfervances. Earthly rulers can afk no more
but an outward homage : but the Searcher of
hearts challengeth the fincere adoration of the
inner man : he who is a Spirit, niuft be wor-

ihipped

SERMON XVI. ^71

fiiipped in fpirit and in truth. So that to at-
tend the church, to partake of religiouo ordi-
nances, and to perforin the external duties of
religion, will be of no avail in the fight of
God, unlefs thefe outward fervlces proceed
irom a heart warmed with his love, in which
every ufurping luft, that would fhare his place,
is vanquifhed and dethroned. To be a real
Chriftian, therefore, is not fo eafy an attain-
ment as many feem to imagine. Flefh and
blood muft be wreftled with, and overcome ;
" for flefh and blood cannot inherit the klng-
" dom of heaven." Every gratification that
is contrary to the holinefo of the divine nature,
although dear to us as a right hand or a right
eye, muft be denied. Nay, the very inclina-
tion to vicious indulgences muft be fubdued,
otherwife our abftaining from the outward
ads of them will be of no avail. It is the
heai:tsj;hat God requires ; and if v/e deny him
this, we can give him nothing that is worthy
, of his acceptance.

An inofFenfive outward deportment -may
footh your confciences, and prevent the un-
eafy feelings of remorfe, but will not lave you
from final ruin. The very interefts of the

fielh

zi-^

SERMON XVL

flefh may make a man forbear difgraceful
fms, and may, for a. time, chain up, without
weakening the vigour of corruption. You
may be pofleffed of many amiable qualities,
by which you deferve well of fociety, and yet
be total ftrangers to that character of real
Chriftians which is given in this text. If
temporary good impreffions, or reftraints of
the flefh for a feafon, would amount to that
charader, then Felix, who trembled under
<:onvi6tion. and Herod, who did many things
in confequence of the BaptilVs preaching, had
been real Chriftians. If the eftimable quali-
ties of focial life Vv'ere a proof that Chriftiani-
ty had its full efFed on the mind, then the
young ruler, who had kepi the fecond table
of the law from his youth upwards, would
have had an unreferved approbation from our
Lord. But Felix and Herod relapfed under
the dominion of their lufts ; and, through the
iove of this world, the young ruler fell fhoit
of the kingdom of heaven. — In the

id place, From what hath been faid, let
each of us be prevailed on to try how matters
ftand with himfelf. You fee that it is not a
point to be lightly taken for granted, that a

man

SERMON XVI. 373

man hath a real intereft in Chrift. I have al-
ready mentioned feveral things under my firft
head of difcourfe, which may lerve as hints
to direct you m this trial. All that I have
further to beg of you is, that you would judge
yourfelves impartially, as thofe who exped a
judgment to come. Try every ground of
hope upon which yoii have hitherto refted ;
let. every rotten pillar be removed, or elfe the
whole building, however glorious in appear-
ance, will fhortly fall to the ground. Self-
love may, for a feafon, blind your eyes : but
remember, that it will throw no veil over that
impartial judgment which will overtake you
at the bar of God. Compare, then, your
actions and difpofitions with that holy and
fpiritual law which flatters no man ; and then,^
if confcience gives an vmbiafled judgment, I
have little doubt that numbers in this afTem.-
bly will difcover, that " the flefh, with ita
*' affections and lufts," is not only alive, but
in full Vigour, Nay, the very beft will find
caufe to conclude, that the corrupt principle
is not yet crucified as it ought to be.

As for thofe of the fi.rft clafs now mention- .
ed, if the text itfelf does not furnifli them

with

374

S E R M O N XV

with r. liifficieat motive for crucifying the
fieili, I defpair of being able to offer any other
which will he more powerful. I might tell
you, how mean it is to let fenfc give law to
reafon, and to prefer the earthly tabernacle to
its immortal inhabitant. I might aiTure you,
that you are ferving an ungrateful mafter,
whom you can never ilitisfy ; that, while you
feed one luft, you muft ftai-ve another, whofe
Importunate cravings will deftroy the relifh of
your imagined happinefs. I might tell you,
that the flefh muft ere long be reduced to rot-
tennefs and duft, and be buried under ground,
that it may be no offence to the Uving. But
what are all thefe arguments, compared with
that m.otive which is implied in the text, that,
imlefs you crucify the flefh, you do not be-
long: to Chrift ; and if vou have no intereft in
Chrift, God is a confuming fire. So that this,
furnifiieth me with an addrcfs, to the fame
purpofe with what a brave officer made to his
foldiers in a day of battle, " Unlefs ye kill
'' your enemies," faid he, " they will kill
" you." In like manner, I fay to you, Unlefsr
ye crucify the flefh, it will be your evenafting

ruin*

SERMON XVI. 375

ruin. " For if ye live after the flefh, ye fliall
"die."

As for you vv^ho are mourning over the re-
mainders of corruption, and ftruggling t9 get
free from them, I know that you will require
no motives to engage you to go on in this op-
pofition to the carnal principle. I fhall, there-
fore, only offer you a few diredions, with
which I will now conclude.

Keep a ftri£t watch over your fenfes. Let
nothing enter into the foul by thefe avenues
without a ftrid: examination. Avoid with the
utmoft caution all thofe things which may in-
flame your pafTions, and accuftom yourfelves
to- contradict them in their firft tendencies to
evil. A fpark may eafily be quenched, which,
after it hath kindled a flame, will bafile all
your induftry. Improve that holy ordinance,
which vou have been celebratino;, to this fa-
lutary purpofe.. The contemplation of a cru-
cified Saviour is an excellent mean to afliifl
you in crucifying the flefh. When your ap-
petites folicit any unlawful indulgence, re-
member him who had not even the common
accommodations of nature. When your flefh
requires eafe and pleafure, think of him who

pleafed

376 SERMON XVI.

pleafed not, or minded not himfelf, but for
your fakes fubmitted to hunger and thirft
wearinefs and watching, pain and reproach,
and at laft to an ignominious death. When
riches inflame your defires, refled: on the hif-
tory of Jefus, " who, though he was rich, for
*' your fakes became poor, that ye through
*' his poverty might be made rich." When
the defire of applaufe, or the fear of cenfure,
from man, tempt you to defert the path of
duty, then remember him who for you made
himfelf of no reputation, gave his head to be
crowned with thorns, and his body to be ar-
rayed with the garb of derifion, and was fuf-
pended on a crofs in the company of malefac-
tors. In all thefe views, let your eyes be di-
rected to Jefus, the author and finilher of your
faith. Above all, depend much on the grace
of God, and pour out your fouls in fervent
fupplications for the Spirit of Promife, by
whofe affiftance alone you can mortify the
deeds of the body, and crucify the flefh, with
its aflfe^Lions and lufts. Principles of philofo-
phy may reftrain our evil paQions ; but no-
thing lefs than the Omnipotent power of di-
vine grace can overcome them. Plead, there-
fore,

SERMON XVI. 37;

fore, earneftly, that he who is now afcended
up on high, and hath received gifts for men,
may grant you every needful fupply in this,
difficult warfare : that fo, when you have
fought the good fight, and overcome your
enemies, both within and without you, you
maybe publicly acknowledged and acquitted in
the^ay of judgment, and made perfectly hap-
py in the full enjoyment of God for ever^

Vol. III. B b S E R-

578

SERMON XVII

Psalm, Iy. 6. 7.

'There he many that fay^ Who w^l!Jhe^v us any
good f Lord^ lift thou up the light of thy
countetiance upon us. T'hou hajl put glad^
nefs in my hearty more than in the time that
their corn and their wine increaftd.

THE chief diftindion between a child of
God, and a man of the world, lies in
the prevailing tendency of their defires. Both
of them are engaged in the purfuit of happi-
nefs. But the one aims at nothing higher
than the prefent gratification of his appetites,
'w^hile the other rifes above this world, and
afpires at the fupreme felicity of his immortal
nature. The one feeks information from eve-
ry quarter concerning the object of his pur-
fuit \ the other afks the bleffing directly from

the

SERMON XVIL 379

th-e Giver of all good. The one feeks a hap-
pinefs feparated from God : the whole earth,
without the light of God's countenance,
would appear to the other a barren wilder-
nefs, and a place of exile.— -I prbpofe, in dif*
courfing on this fubjed:,

Firjl^ To make a few remarks on the
Pfalmift's defcription of thefe oppofite cha-
racters.

Secondly^ To illuftrate the two following
propofitions, which naturally arife from the
text, namely, That wordly men have little
caufe to rejoice in the temporal advantages
which they pofTefs ; and that the light of
God's countenance is fufficient to gladden
the heart of a faint in all circumftances what-
foever.

The illuftration of thefe particulars will
give rife to a practical improvement of the
fubjed. — Let us,

Firjl^ Attend to the defcription of world-
ly men in the firft part of the 6th verfe,
" There be many that fay, Who will ihew
*' us any good ?" — It is obvious, in the

ijl place, That this queftioa betrays a
B b 2 great

38o SERMON XVIL

great degree of inward dlffatisfaction and per-
plexity. They fpeak like men who have no
relifh for w^hat they pofrefs, and who are ut-
terly at a lofs to what hand to turn for en-
joyment. They do not afk, who will fhew
ws, xho, chief good ? But, '' Who will fhew
" us a7iygoodf any thing to fill up the cra-
ving vacuity of our minds : a plain intima-
tion that hitherto they have been miferably
difappointed in their purfuits, and that at the
time of the queftion they cannot find any
thing in their lot that deferves the name of
good. They are unacquainted with happi-
nefs, though they have been always in fearch
of it, and neither know wherein it confifts,
nor how it is to be obtained. — It deferves our
notice,

idly^ That the only good which they in-
quire for is fome prefent fenfible enjoyment,
which may be pointed out to the eye of fenfe,
and may be immediately laid hold of. " Who
*' will pjew us any good ?" They are ftran-
gers to tlie operation of that faith, which is
** the fubftance of things hoped for, and the
" evidence of things not feen." They look
not " at the things which are unfeen and eter-

" nal;.

SERMON XVII. 381

■^' nal ;" their views are confined within the
narrow limits of this prefent life ; and they
covet no other portion than they fuppofe may
be found in the world of fenfe. — ^It may be
obferved,

'^dly^ That they make no difcriminatioa
of the objects which they feek after. Any
good will be welcome to them : let it be good
food, or good clothing ; a good eftate by
lawful means, or a good eftate by any means
whatever ; a good bargain in bufmefs, or a
good booty by theft or plunder : no matter
what it is, provided it gives them pleafure in
the mean time, or relieves them from the irk-
fome labour of thinking on themfelves, and
on the great end for which they were made.
• — Once more, in the

A^th place. You obferve, that am id ft all their
diffatisfadion with their prefent ftate, and
their eager defires after fomething better,
they do not turn their thoughts at all to God,
but feem rather determined to banifti the re-
membrance of him from their minds. They
feek couniel from others, but none from him:
they inquire at weak and erring mortals like
B b 3 themfelves,

382 SERMON XVII.

themfelves, but they neither afk wifdom nar
grace from God.

Such is the rcprefentation which the Pfal-
mift gives us of the temper and of the lan-
guage of worldly men. He further tells us,
that the charaGer of which he gives this def-
cription, was a common one in his time :
** There be many that fay, Who will fhew
" us any good ?" And it is but too appa-
rent, that multitudes of men do ftill exhibit
the fame temper. They have no relifh for
fpiritual and divine enjoyments ; their only
care is, " What they fhall eat, and what they
fhall drink, nnd wherewithal they fhall be
clothed."—^" They labour abundantly for
the meat which periiheth, but not at all
" for that meat which endureth unto ever^
" lafting life." And though they meet re-
peated difappointments in every new experi-
ment ; yet inftead of feeking after happinefs
where it is alone to be found, they ftill re-
new the fruitlefs fearch among the creatures
around them, and cry out with as much keen-
nels as ever, " Who will (hew us any
" worldly good ?"

Let us now turn our eyes to a different ob-

jeftj

SERMON XVII. ^3

jefl:, and eonfider the temper of a child of
God, as it Is beautifully dcfcribed by the
Pfaimift.. Whilft others fay, " Who wiU
" fhew us any good ?" the language of his
heart is, " Lord, lift thou upon nxe the Ught
*^ of thy countenanee." He, too, feeks what is
good ; for the defire of happinefs is Qommoa
to all.-^But you will obferve,

ly?, That it is EOt ^/ifj good that will fatif-
fy him : he cannot feed upon hufes ; it is a
real and a fubftantial good that he feeks after*
Nay, iti is the chief good. He difdains the
thought of having any thing lefs than this for
the portion of his foul. He knows that all
other fources of enjoyment are no better than
" broken cifterns, which can hold no water ;'*
adapted indeed to fupply the wants of the bo-
dy, but in no refped: fuited to the immortal
fpirit, either as the objects of its choice, or
the fources of its happinefs. — And as nothing
can flitisfy him but a real and permanent good,
fo we find,

^dly^ That he know^s where that good is to

be found. He has no need to folicit infor«.

mation from every one he meets. He knows

^hat the favour of God, and the fenfe of his

B b 4 loving

3S4 SERMON XVII.

loving kindnefs, are the only fources of true
happinel's. Here therefore he fixeth his choice,
and is perfedly fatisfied that he is right in
doing fo.

The worldly mind is in a ftate of perpe-
tual fluctuation. Having no determinate
objed in view, it runs wild in purfuit of
every delufive image of good ; and when dif-
appointed in one objedl:, only feels a more
intenfe defire to feek its gratification in an-
other.

But the enlightened mind feeth vanity en-
graved, in deep and legible charaders, on all
things below the fun ; and therefore looks be-
yond and above them for its portion, faying,
with the devout Pfalmift, " Whom have I in
** heaven but thee ? and there is none upon
^' earth whom I defire befide thee. My flefh
*^ and my heart faileth : but God is the
" ftrength of my heart, and my portion for-
* ever." — I obferve, in the

3^ place, That a child of God goes di-
redly to God himfelf, and begs the blefling
from him. He lofes no time in w^andering
among the creatures, or in making experi-
ments of fenfual pleafiire ; but takes the flior-

tefl

SERMON XVII* 385'

teft road to the objed he purfues. He flies
to the arms of his Father, and implores t^at
he would fmile on him, and grant him his
falvation. Senfible at the fame time of his
unworthinefs, he claims nothing as a debt ;
but what he afks, he prays for as a free un-
merited gift, fetching all his arguments from,
his mercy, and pleading with him for his own
name's fake, " O Lord, lift thou upon m^
" the light of thy countenance."-— -Once more,
in the

^th place. It deferves our notice, that the
Pfalmift, in the name of all the godly, ufeth
this prayer in dired: oppofition to the carnal
language of worldly men, who are continu-
ally crying, " Who will (hew us any good?"
Hereby intimating to us, that a child of God
can relifh no fweetnefs in any inferior good,
till he be affured of the divine favour ; and
that when this great blefling is obtained, no-
thing amifs can come to him. Even amidfl
the abundance of outward things, he mourns
and languiiheth, as long as he apprehends
God to be at a diftance from him. And no
fooner doth he behold his reconciled counte-^
nance, than he forgets every outward calami-
ty,

2i6 S E R M O N XVII.

ty, and can rejoice in the loweft ftate of po-
Terty and diftrefsi^^:^ «Uiw

In a word, to the fpiritual man the favour
of God is one thing needful. As to other
things, which may be either good or bad, as
they are ufed, he dares not be peremptory in
his choice ; '' For who knoweth what is good
^ for man in this Ufe ?" But the favour of
his God he cannot want. Here all his dcfires
centre, and here he hath treafured up all the
wifhes of his heart.

Having thus confidered the Pfalmift's de-
fcription of thefe two oppofite characters in
the text, let us now proceed.

Secondly^ To illuftrate the propofitions
which arife from this comparifon — The

Firjl which I mentioned was, That world-
ly men have little caufe to rejoice in the tem-
poral advantages which they poffefs.

Stretch your imaginations to the utmoft •
fancy to yourfelves a man raifed above all his
fellows, enjoying every thing that his heart
can wifh, obeyed and honoured by all around
him ; let luxury furnifli out his houfe and ta-
ble ; let profperity attend his fteps, and crown

his

SERMON XVir, 387

his undertakings with glory. Add to thefc
advantages, if you will, the fplendid titles of
king and hero ; and when you have finiihed
the gaudy picture, fay, what doth the value
of it amount to ?

i/?. May not all thefe outward things con-
fift with the prefent mifery of the perfon who
poflefleth them ? May not the man who hath
reached the fummit of earthly grandeur be
the wrecthed flave of his own paffions, and
fuffer all the torments of a difeafed mind ?
Who have, in fad:, held the mod complain-
ing language on the fubjefl: of human life ?
Have not thofe who have drunk deepeft of
the cup of profperity, and whofe minds, fa-
tiated with pleafure, have become the prey of
fpleen and difappointment, Unlefs, therefore,
we can finifh the defcription of the profpe-
rous man, by faying, that his foul is as flou-
riihing as his body, and that his eternal inte-
reft is as well fecured as his temporal advan-
tages feem to be, all that we have fuppofed
him to poflefs muft go for nothing. He is
indeed more fumptuoufly mlferable than any
of his fellow-creatures, but cannot be allow-
ed to have the leaft reafonable caufe of jpy,

God

^^8 SERMON XVir.

God feeth not as man feeth. Man looketh
ea the outward appearance, but God fearcli-
etli the heart. Accordingly, he fpeaks a lan-
guage very different from the men of the
world, and calls thofe " wretched, and mife-
*' rable, and poor, and blind, and naked,"
W' ho think themfeives, and perhaps are thought
by others, to be " rich, and increafed in goods,
*' and to ftand in need of nothing." And
will any wife man, then, rejoice in thefe out-
ward circumftances, wdiich may fo eafily con-
fji> with the real mifery of the perfon who
polTefleth them ? — Efpecialiy if we confider,

2dly^ That thefe very things are frequently
the means of making men miferable, and of
fixing them in that deplorable ftate. How
many have been fruitful in the low valley of
adverfity, who have proved barren, after they
removed their habitations to the high moun-
tains of profperity ? And Ihould any man
rejoice, becaufe he muft pafs to heaven as a
camel muft pafs through the eye of-a ne«dle ?
Is it not difficult enough to keep our hearts
and alFedtions above, when even we have lit-
tle or nothing to confine them below ? And
ihould we, who already ftumble at a ftraw,

rejoice

SERMON XVI. 389

rejoice that we have rocks of offence, and
mountains of provocation caft in our waj ?
Hovs^ few are advanced to higher meafures of
faith and holinefs, by their advancement in
the world ? How ftrangely doth profperity
transform men, and make them forget their
former apprehenfions of things, their convic-
tions, their purpofes, and their vows ; nay^
their God, their happinefs, and themfelves ?
V/hile men are low in the world and live by
faith, they do good with the litde which they
poffefs, and have the bleffing of a willing .
mind : Whereas, when they are hfted up,
they often lofe the inclination, in proportion
as they increafe in the ability of doing good,
and ufe their fuperior talents only to bring
upon theaifelves a heavier condemnation. The
carnal mind commonly grows with the car-
nal intereft, and the greateft oppofers of God
have in all ages been the very perfons who
w^ere moil indebted to his goodnefs. Rejoice
not then in the poffeffion of thefe common
mercies for their own fake ; and learn to va-
lue them only as they are made fubfervient ta
your real ufefulnefs,. and to your fpiritual joy.
for, in the

3<^

390" SERMON XVIL

3^ place, All thefe things may end in mife-
ry, and leave the owner in everlafting wo.
He who to-day " is clothed in purple and
" fine linen, and fares fumptuoufly," may to-
morrow " hft up his eyes in torments." —
*' Weeping, and wailing, and gnalhing of
" teeth" may fucceed to his carnal mirth. If
this fhall happen, he fhall then cry out, O
that 1 had lain in medicinal rags, inftead of
having got this mortal furfeit of profperity !
Alas ! are all my pleafant morfels to be for
ever exchanged for this gall and wormwood !
O deplorable ftate ! O wretched iflue of a
carnal life !

Think not that I am an enemy to your joy,
in urging thefe remonftrances. My fole aim
is to lead you to that fountain, which will at
all times fupply you with the moft exalted de-
light ; the fenfe of the love of God, and the
fure profpeft of immortal felicity. Were you
in this happy condition, then fliould I bid you
rejoice even in thofe temporal mercies, as the
giftsof your Heavenly Father, the tokens of his
love, and the pledges of your future inheri-
tance. I would then addrefs you in the words
of the preacher, "Go thy way, eat thy bread

" with

6t]& R M O N XVIL 391

" with joy, and drinl; thy wine with a mer-
" ry heart; for,?Gpd now accepteth thy
** works." But until you have made fure of
this one thing needful, I muft be an enemy to
your fecure and carnal joy. The frantic
mirth of a madman is an objed that will caft
a damp on a mind the mod: addifted to gaie-
ty ; and I appeal to yourfelves, whether it be
reafonable for a man to rejoice, who, in the
midft of all his pleafures, cannot have the
fmalleft affurance that he fhall be the next
moment out of hell. A wicked man, fuffer-
ing the horrors of an awakened confcience, is
indeed an objed: of commiferation : but a far
greater objed of commiferation is that man,
who, in the depths of mifery, and on the very
brink of perdition, ftill retains his thoughtlefs
and infenfible gaiety of heart. This is that
laughter of which Solomon might well fay,
" It is mad ;" and that mirth of which he
faith, " what doth it ?" How many are now
in forrow, by reafon of this unleafonable and
finful joy ? They were too gay to liften to
the grave admonitions of God's word ; too
eagerly bent upon their delufive pleafures to
attend to the motions of his Holy Spirit; and,

therefore,

392 SERMON XVIL

therefore, becaufe when God called they
would not hear ; lb he now laughs at their
calamity, and mocks when their fears are
come upon them. It is the awful apprehen-
fion of this which conftrains me to be earneft
with you in my prefent argument. The plea-
fure which you take in the enjoyments of
fenfe, is that which makes you carelefs of the
pleafures of religion. Could I for once pre-
vail with you to enter into your own breafts,
to abftracl yourfelves from the bufmefs and
pleafures of this vain world, and to think fe-
rioufly for one day upon your everlafting
ftate, I fhould not defpair of convincing you,
that this earth can afford nothing which can
be an equivalent for your immortal fouls.
But, alas ! your fenfual diiTipated mirth ba-
niiheth all refledion, and makes you deaf to
the lober voice of reafon. When you are
confined to a bed of ficknefs, indeed, or lan-
guifhing under fome painful difeafe, it is pof-
fible for a religious monitor to obtain fome-
thing like a patient hearing from you : but
when your flefh is in vigour, and capable of
relifhing outward pleafures, this docile feafon
is no more, and all the truths which relate to

another

SERMON XVII. 393

another world become grating and ofFenfive
to your ears, like the found of an inftrument
out of tune. I have only to add on this head,
that were your mirth, Inch as it is, to endure
for anytime, I Ihould wonder the lefs at your
rejeding this admonition. But, alas ! to be
jocund, or even happy, for a day, and then
to lie down in endlefs torment, is a difmal
profpedt indeed. To fee a man laugh and
play, and brave it out, in a veffel which is fo
fwiftly running down a ftream which termi-
nates in a gulph of endlefs horror, is a fhock-
ing fpedacle, and calls loudly on every one
who fees it to warn the unhappy perfon of his
danger. This hath been ray office to you ;
and could I be your friend if I did lefs ? If I
did not obteft you with all the, earneftnefs of
which I am capable, to fecure your intereft in
anotl\er world than this, and to derive your
joys from fomething better than the portion
of the fenfualift ?

Let us now turn our eyes to a more agree-
able objeft, and furvey thofe folid grounds
of joy which belong to the people of God. —
For the

Voi. Ill, C c Second

394 SERMON XVIL

Second propofitlon which I propofed to II-
luftrate was, that the liglit of God's counte-
nance is fufficient to gladden the heart of a
faint in all circumftances whatfoever. For
this purpofe, let us confider from what four—
ces the joys of a faint proceed.

ly?, Then, he is poffeffed of the joy which
refults from comparing his prefent happy con-
dition with the mifery in which he was once
involved. He remembers a time when, like
others, he wandered in the vanity and dark-
nefs of his mind, ftill putting the anxious
queftion, *' Who will fliew me any good ?"
When, like a flieep, he went aftray, in the
dark and howling wildernefs ; when he fed
upon mere hufks, and fpent his money for
that which is not bread. " But now he is re-
" turned to the Shepherd and Bifhop of his
*'' foul." He is paffed from death to life : the
Judge of the univerfe is at peace with him,
and hath call all his fins into the depth of the
fea. He hath got within the walls of the city
of refuge, where the avenger of blood cannot
enter ; the fword of juftice is put up in its
fcabbard ; and that Almighty Being, upon
whom he conftantly depends, hath laid afide

his

SERMON XVII. 395

his wrath, and beholds him with a pleafant
countenance. And, therefore, '' Akhough
" the fig-tree (hall not bloffom, neither Ihall
" fruit be in the vines ; the labour of the
*' olive fhall fail, and the fields ihall yield no
" meat ; the flock fhall be cut off from the
" fold, and there fhall be no herd in the
" ftalls ; yet will he rejoice in the Lord, he
" will joy in the God of his falvation," —
But a

Q^d Source of joy to a child of God, confifts
in the adtual honours and privileges conferred
upon him. He is advanced to the deareft
and moft intimate relation to God, adopted
into his family, and invefted with all the
rights of a fon. In him that life is begun,
which, being hid with Chrift in God, fhall be
preferved and improved, till at length it be
perfeded in the heavenly world. '* Rejoice
" in the Lord, O ye righteous ; and fhout
" for joy, all ye that are upright in heart."
To you it belongs to come boldly to a throne
of grace, in the affured hope that you fhall
obtain mercy, and find grace to help you in
every time of need : by the blood of Jeius you
can enter into the holiefl, and in every thing
Cc 2 by

395 SERMON XVIL

by prayer and fuppllcation, vAih thankfgiv^^
ing, make your requefts known to God ; caft-
ing all your care upon him, becaufe he careth
for you. He is yours who poffeffeth all
tilings, and what can you want ? He is yours
who can do all things, and what fhould you
fear I He is yours who is goodnefs and love
itfelf, bow then can you be miferable, or what
imperfedlion can there be in your felicity ^
His faithfulnefs is pledged to make all things
work together for your good. The moft af-
fli4^ive events, like the furnace or pruning
hook, fhall only purge away your drofs, or
render you more fruitful. So that you may
glory in. tribulation, " knowing that tribula-
*' tion worketh patience, and patience expe-
*^ rience, and experience hope that maketh
*' not afhamed." To conclude this detail of
the privileges of a faint, hear how the Apoftle
to the Corinthians defcribes them ( i Corinth.
ail. 21.), " All things are yours, whether
*' Paul, or Apollos, or Cephas, or the world,
** or life, or death, or things prefent, or things
*' to come; all are yours j and ye are Chrift's;
*' and Chrift is God's." — Once more.

SERMON XVIL 397

3^/y, The joy of a liiint proceeds from the
contemplation of thofe future bleffings which^
as yet are only the objeds of hope. But in
fpeaking of thefe, where fhall we begin ?
Shall! pafs beyond the dark and lonely grave,
which Job hath ftyled " the houfe appointed
" for all living," and lead you upwards at
once to the realms of light and joy, to furvey
that houfe, with many manfions, whither
Chrift is gone to prepare a place for his peo-
ple ? No; in the paiTage I laft quoted, we
find death reckoned among the poiTeffions of
believers. To thofe who belong to Chrift,
death ceafeth to be the king of terrors. The
ftroke he gives doth indeed put an end to the
exiftence of the old man ; but by that very
flroke, the fetters which galled the new maa
in Chriit are broken afunder, and the life im-
parted by the fecond Adam comes to full ma-
turity, when that which was derived from the
hrft Adam concludes. When, therefore, We
view death and the grave as confecrated by
Chrift, who died and was buried, they are no
more to be ranked among the articles of the
curfe denounced againft the original apoftafy",
but tliU to be inrolled amonc: the " ihines to

C c 3 . ^" come f

9? SERMON XVII.

*' come ; of which every believer may fay^
They are mine. In this Hght did Paul be-
hold them, when he faid, *' To me to live is
*' Chrift, and to die is gain. — I defire to de-
*' part, and to be with Chrift, which is far
*' better," — " While I am at home in the bo-
*' dy, I am abfent from the Lord. I am,
*' therefore, confident and willing, rather to
*' be abfent from the body, and prefent with
*' the Lord." — " O death, where is thy fting ?
" O grave, where is thy vidory ? The fting
*^ of death is fin, and the ftrength of fin is
*' the law. But thanks be unto God who
•* giveth us the vidory, through Jefus Chrift
*' our Lord."

5ut it is the refurredlon which Ihall com-
plete the triumph of the faints, when that
which is fown in weaknefs, in diflionour, and
corruption, fhall be raifed in power, in glory,
and incorruption. In that day of the mani-
feftation of the fons of God, when our vile
bodies ftiall be changed and fafhioned like un-
to Chrift's glorious body, ■' when this corrup-
*' tible fliall have put on incorruption, and
♦* this mortal fliall have put on immortality,
*^ then fhall be brought to pafs the faying

" that

SERMON XVII. 399

^' that is written. Death is fwallowed up in
" vi<3ory." But how (hall we Ipeak of the
glory yet to be revealed, *' which eye hath
" not feen, nor ear heard, neither hath it en-
" tered into the heart of man to conceive."
Should I attempt any defcription of it, I
fhould only " darken counfei by words with-
*' out knowledge."-—" It doth not yet ap-
*' pear," faith the Apoille John, " what we
^' ihall be : but this we know, that when he
" fhall appear, we Ihali be like him ; for we
** fhall fee him as he is." Here, then, let us
Hop. To be made like the Son of God, to
behold his unveiled glory, and to be for ever
y/ixh him : thefe particulars muft furely in-
clude every ingredient which can belong to
the higheft perfedion and happlnefs of a crea-
ture. With this great objed in our eye, how
well doth it become us to adopt the language
of the Apoftle Peter, and to fay with fervent
gratitude, as he did, " BiefTed be the God and
^' Father of our Lord Jefus Chrift, which ac-
" cording to his abundant mercy hath begot-
^* ten us again unto a lively hope, by the re-
** furredion of Jefus Ghrift from the dead, to
C c 4 an

400

SERMON XVII.

*' an inheritance incorruptible, iindefiled, and
** that fadeth not away."

Thefe are the peculiar fources from which
the godly man derives his joy. And may I not
now appeal to you, whether they are not of
inch a nature, as that no outward diftrefs or
calamity can take them away ? Even -when
the heavens-'fhall be rolled together like a
fcroll, and' the elements (hall mek with fer-
vent heat, lV& will be dblc to look at the migh-
ty defolation, and faf-*, "when all thefe materi-
al . a~e confumed, I fhall have loft* nothing ;
" Godliveth, bleifed be my rock."— " The
" Lord is the portion of mine- inheritance,"
and in him I poflefs and enjoy all things.

And now, what improvement are v/e to
make of this fubjefl: ? — In the

ly? place, Let us inquire which of the cha-
raders defcribed by the Pfalmift belongs to us.
Are we among the many that fay, " Who will
*' ihew us any good ?" or are we among the
happy few who feek the light of God's coun-
tenance above all things ? There is no neutral
perfon in this cafe. Every man that liveth
upon the earth, is either " carnally minded,
*^ which is death} or fpiritually minded, which

" is

SERMON XVII. 4or

" is life and peace ;" either a child of God, or
a drudge and flave to the world. To which
party, then, do you belong ? What are your
hearts principally fet upon, and whither do
you bend your chief and moft vigorous en-
deavours ? If you can find but little leifure for
the fervice of God, and the care of your fouls;
if you can fpciid whole days without calling
upon God, or reading his word ; if the Sab-
bath appears burderif'^me to }ou, and you
join in your 'hearts wit U ihofe profane perfons
whom the Prophet Amos defcribes, a^ .faying
(viii. 5.), " When will the new moon be
" gone, that we may fell corn ? and the Sab-
" bath, that we may fet forth wheat ?" If
you are confcious that it is thus with you, I
need fcarcely inform you, that you muft be
claffed with thofe whofe language it is, " Who.
" will fhew us any good ?" A

<id Ufe, therefore, which I would make of
this fubjed, is, to exhort you, who are yet
carnally minded, to think ferioufly of your
condition. Ye are purfuing what will for
ever flee from you. Ye are combating with
a decree of him who is Almighty, even that
irreverfible decree which hath pronounced va-

403 SERMON XVIL

nity on all things below the fun. Ye are
oppofing the experience of all who ever made
the fame trial before you ; ye are ftruggling
with the very feelings of your own hearts,
which as yet have never found that perma-
nent fatisfaftion which they require. O
then be perfuaded to relinquifh thofe falfe
plans of happinefs by which you have been
hitherto deluded, and to feek the favour of
that God who is the only adequate portion
of an immortal foul. Liften to that kind
cxpoftulation and advice (Ifaiah iy. 2. 3.),
" Wherefore do ye fpend money for that
*' which is not bread, and your labour for
*' that which fatisfieth not ? Hearken di-
'* ligently unto me, and eat ye that which
*' is good, and let your foul delight itfelf
" in fatnefs. Incline your ear, and come
" unto me ; hear, and your foul Ihall live ;
*' and I will make an everlafting covenant
" with you, even the fure mercies of Da-
'' vid."

Lajily\ Let me call on thofe who have
been taught to value the light of God's coun-
tenance above all thiugs, to be humble and

thankful.

SERMON XVII. 403

thankful. Often recoiled: that mercy which
plucked you as brands out of the burning,
and fet you apart to fee the gloiy of the Lord,
and to fhow forth his praife. Often acknow-
ledge that fovereign grace by w^hich you were
arrefted in the broad way that leads to deftruc-
tion, and led to him who alone hath the
words of eternal life. " Who made thee dif-
" fer, and what haft thou that thou didft not
" receive ?" If he who commanded the light
to {hine out of darknefs hath fhined into your
hearts, to give you the light of the knowledge
of his glory, as it fliines in the face of Jefus ;
adore and praife this diftinguilhing goodnefs ;
acknowledge, with humble gratitude, that It
was the doing of the Lord. And if you would
continue to enjoy the comfort which arifeth
from the light of God's countenance, be care-
ful to abound in all thofe " fruits of righte-
*' oufnefs, which are through Chrift to the
" praile and glory of God." Our duty and
our comfort are wifely and gracioufly con-
neded together. " Great peace have they
" that love thy law," faith the Pfalmift, " and
*' nothing fhall offend then;." — " The work

« of

404 S E R M O N XVII.

" of righteoufnefs fhall be peace^ and the ef-
" fed of righteoufnefs, quietnefs, and affur-
" ance for ever." — "As many as walk ac-
" cording to this rule, peace fhall be on them,
*' and mercy, and on the Ifrael of God."
Ameru

SER-

4^5

SERMON XVIII.

Hebrews, ix. 28.

Chrijl was once offered to bear the fins of ma-'
ny ; and unto them that look for him fhall
he appear the fecond time^ without fin ^ nnto
falvation.

THERE are two things which we are
taught to believe concerning Chrift.
The frf is, That he once appeared in this
world, clothed with our nature ; that he pub-
lifhed to finners of mankind a pure and hea-
venly doQrine ; and after exhibiting, in his
own condud:, a fair and unblemiihed example
of holy obedience, at laft offered up himfelfa
facrifice to God, to expiate our offences, and
purehafe our eternal redemption. Th.t fecond.
is, That this fame Jefus, who was dead, is

now

4o6 SERMON XVIIL

now alive, and fitteth on the right hand of
the Majefty on high, from whence he fhall
come at the end of the world, crowned with
glory and honour, and attended with all the
hoft of heaven, to judge the quick and the
dead.

We were this day commemorating, in the
Holy Sacrament of the Supper *, what Chrift
hath already done for the redemption of his
people. There we beheld him " evidently
" fet forth as crucified before our eyes," bear-
ing our griefs, and " wounded for our tranf-
'' greffions." And now, to difplay the rich-
es of his grace, and our infinite obligations to
love and ferve him, let us with joy contem-
plate what he is farther to do, as it is fhortly
expreffed in the latter part of my text : " Un-
*' to them that look for him, fliall he appear
*' the fecond time, without fin, unto falva-
" tion." The

Firjt thing that claims our attention is the
certainty of our Lord's return. " He fhall

" appear

* Preached on the evening of a Communion Sabbath,
March 1 6. 1783, a few days before the Author's death.

SERMON XVIII. 407

" appear the fecond time." And, blefled be
God, this comfortable truth doth not depend
upon any doubtful procefs of reafoning, but
Is both fupported and illuftrated by a variety
of the moft clear and exprefs declarations of
holy writ. The Apoftle Jude informs us, that
Enoch, the feventh from Adam, by faith fore-
faw this great event, and faid, by divine in-
fpiration, " Behold, the Lord cometh with
" ten thoufand of his faints, to execute judge*
'' ment on all." It was Chrift's promife to
his difciples, " In my Father's houfe are
^' many manfions ; if it were not fo, I would
" have told you : I go to prepare a place for
" you. And if I go and prepare a place for
you, I will come again and receive you
unto myfelf, that where I am, there ye
may be alfo." The angels who attended
him at his afcenfion into heaven, bare witnefs
to the fame trutli. " Ye men of Galilee,"
faid they, " why ftand ye gazing up into hea-
" ven ? This fame Jefus, which is taken up
" from you into heaven, fhall fo come in
" like manner as ye have feen him go into
" heaven." Nay, we are told, that the Fa-
ther hath appointed the very day in which

" he

4o8 SERMON XVIII.

" he fhall judge the world in righteoufnefs,
*' by that Man whom he hath ordained." In
a word, this dodrine is not only frequently
afferted in Scripture, but is fo intimately con-
ne£ted with all the other parts of revelation,
that the whole muft (land or fall with it. Is
not the Sacrament of the Supper a vifible
pledge of our Lord's return, as well as a me-
morial of his fufferings and death ? And do
we not profefs an equal belief of both every
time we partake of that holy ordinance. " For
*' as often as we eat this bread, and drink this
*' cup, we do fhew the Lord's death till he
*' come 3" that is, we commemorate his death
In |:he faith of his fecond and glorious appear-
ance.

This, my brethren, is ^n interefting truth,
and doth juftly challenge our moft ferious
attention. It is not more certain that we arc
met together in this place, than that we fliall
all meet again at the tribunal of Chrift, where
every one of us fhall appear in his true co-
lours, without any ma{k or difguife. At pre-
fent we are but little acquainted with our-
felves, and frequently miftaken by others;
but the fentence of the Supreme Judge will

reftifv

SERMON XVIIL 409

rectify all miftakes, and at once put an end
to the prefumptuous hope of the hypocrite,
and to the fears and anxieties of the humble
felf-fufpeding foul. Whom he then juftifies,
none can condemn ; and whom he then con-
demns, none dare juftify, neither is there any
that can deliver out of his hand. What a
mighty influence ought this to have on our
temper and pradice ? Were any of us to be
tried for our lives at a human bar, I am per-
fuaded that the thoughts of it Vv^ould fo fully
poiTefs our minds, as to leave room for almoft
nothing elfe. Yet the moft that the judge can
do in fuch a cafe, is to determine the day be-
yond v^hich we ihall not live ; while neither
he, nor any man in the world, can fay with
certainty, that we fhall live till that day come.
One of a thoufand accidents may cut us off,
and prevent the execution of his fentence ; fo
that the legal date of our lives may be confi-
derably longer than the term which the Au-
thor of our lives hath appointed. But the if-
fue of that trial, which we muft undergo at
the fecond appearance of Ghrift, is of eternal
confequence to us. Our final fliate is determin-
ed by it; and no pov/er in heaven or on earth
Vol. III. D d is

4IO S E k M O N XVIII.

is able to defeat or alter the fentence. And is
it pofiible that we cm banij[h the thoughts of
this for one moment, or that we can think of
it with cold and imafFeded hearts ? The

Second thing that deferves the peculiar no-
tice of believers is, the gracious defign of our
Lord's appearance. " He fhall appear the fe-
" cond time, unto falvation." Some may,
perhaps, be at a lofs to conceive what fhould
remain to be done for the falvation of the
faints, after their fouls are admitted into hea-
ven. But if we refledl a little, we ihall be
fenfible, that even after the foul's admiffion
into heaven, there are feveral things to be
done by Chrift for his people, which will in-
creafe their happinefs, and render their falva-
tion more perfed:. — For,

ly?. At his fecond coming, Chrift will raife
the dead bodies of his fervants, which will,
without doubt, be a confiderable addition to
their felicity. The fouls of the faints are re-
prefented in Scripture as waiting and longing
for the refurre6tion of their todies. Hence
thei^ fleih is faid to reft in hope : and, there-
fore, when this hope is fulfilled at Chrift's fe-
cond

SERMON XVIIL 411

iConA appearance, we may juftly conclude,
that the joy of the foul (hall be heightened
and improved ; efpecially when we confider
the wonderful change which fliall be wrought
upon the body itfelf. When, in the morning
of the refurrediion, the trumpet fhall found,
and the graves fliall be opened ; when that
which was fown^ in weaknefs and difhonour,
fhall be raifed in power and glory ; when the
formerly vile body fhall not only be refined,
but fafhioned like unto the glorious body of
the Redeemer, with what triumph and exul-
tation fhall that fong be fung ! " Death is fwal-
*' lowed up in vid:ory." — " O death, where
" is thy fling ? O grave, where is thy vidto-
*' ry ? The fling of death is fm, and the
" flrength of fin is the law. But thanks be
*^ to God, which glveth us the vidory,
'^ through our Lord Jefus Chrift."

2d/y, in that day the church, which is call-
ed the body of Chrift, fhall be complete; which
mufl add to the happinefs of every faint in
particular. For the feveral members of that
spiritual body being clofely united, not only to
the head, but alfo to one another, each of them
cnuft neceflarily partake of the happinefs and
D d 2 g^oj*y

412 S E R M O N XVIII.

glory of the whole. Mufl: not every child of
God be more joyful when the whole family
is affembled in the iminediare prefence of their
Father, and not one member is wanting If
there is joy in heaven at the converfion of one
fmner, though afterwards^he hath a wafte and
howling wildernefs to pafs through, and ma-
ny a toillbme and dangerous ftep to take ere
he arrive at the end of his journey; how
much greater joy fhall there be in the heaven-
ly Jerufalem, when the many fons of God are
all brought home to glory ?

'^dly^ Then alfo Ihall believers be folemnly
acquitted by the Judge himfelf, and publicly
acknowledged in the prefence of an affembled
world. " They jfhall be mine," faith the
Lord, " in that day w^hen I make up my jew-
*' els/' Having wafhed them v^^ith his blood,
and fandified them by his Spirit, he will not
be afhamed to call them brethren, but will
confefs them before his Father, and prefent
them at his throne, without fpot and blemifh.
. — And,

4//&/y, To complete the happinefs of the
faints, then fliall there be the cleared difcove-
ly of all God's works, and the moft full and

open

SERMON XVIII. 413

open manifeftation of his glorious perfedions.
When all his great defigns are accompliflied
and brought to their intended iffue, then fhall
the wife order, and harmonious contexture,
of divine Providence be clearly difcerned, the
mofl: intricate and perplexed difpenfations (hall
be explained and vindicated : and it fhall then
appear, to the full convidion of the whole ad-
miring tamiiy of God, that all things have
wrought together for their fpiritual improve-
ment and eternal felicity. This Ihall be the
day of folemn triumph, the grand jubilee, up-
on the finifhing of all God's works from the
creation of the world, upon which enfues the
refignation of the Mediator's kingdom. For
although Chrift fhall continue through eterni-
ty to be the head of his church, yet the pre-
fent manner of his adminiftration Ihall then''
ceafe. He fhall then deliver up the kingdom
to the Father, that God, or the undivided God-
head, Father, Son, and Koly Ghofl, may be
all in all. This fad is diftindly afferted (i Cor.
XV. 24. — 28.), " Then cometh the end," faith
the Apoftle, " when Chrift fhall have deliver-
" ed up the kingdom to God, even the Fa-
" therj when he fhall have put down all rule,
D d 3 and

414 SERMON XVIIT.

" and all authority and power. For he mufi
** reign till he Hath put all enemies under his
" feet. The laft enemy that ihall be deftroy-
** ed is death. For he hath put all things un-
" der his feet. But when he faith that all
" things are put under him, it is manifeft that
'' he is excepted which did put all things un-
" der him. And w^hen all things fhall be fub-
" dued unto him, then fhall the Son alfo him-
" felf be fubjeft unto him that put all things
" under him, that God may be all in all."

Thus you have heard how Chrift's fecond
coming fhall complete the falvation of his
people, and increafe that happinefs at the re-
furreftion which commenced at their new-
birth ; and which, though greatly improved
by the releafe of the foul from the earthly ta-
bernacle, was not carried to its full perfeftion
at death. — -The manner of our Lord's appear-
ance, when he comes upon this gracious de-
fign, is the

^hird particular in the text, which comes
now to be confidered. " He fhall appear the
*' fecond time, without Jin^ unto falvation."
When in the fullnefs of time God fent forth

his

8 E R M O N XVIII. 415

his Son into this world, although he was ab-
folutely pure and fpotlefs in himfelf, yet then
he " bare the fins of many ;" and " he who
*' knew no fin, was made fin for us." Ap-
pearing ill the likenefs of finful flefh, he was
numbered with tranfgreflbrs, and treated as if
he had been the worft of criminals : But by
his fufferings and death, having fully expiat-
ed the guilt of fin, he obtained a public and
legal difcharge, by being releafed from the
prifon of the grave, and " fet at the right
*' hand of God in the heavenly places, far
*' above all principality and power, and might
" and dominion, and every name that is nam-^
" ed, not only in this world, but alfo in that
" which is to come." When, therefore; he
cometh again, he fhall appear, " without fin ^"^
without that guilt which was charged upon
him, while he fuftained the charafler of Sure-
ty, and flood in the place of finful man.

He Ihall likewife appear without any of the
effeds of fin, fuch as pain, poverty, reproach,
or infirmity of any kind. It fl^all not be' fuch
an appearance as his firft was, when he " made
" himfelf of no reputation, took upon him
" the form, of a fervant," and fubmitted to all
D d 4 th(g

4t6 SERMON XVill,

the indignities attending that mean condition.
He will not come to be bufFeted and fcourged,
and fpit upon, and crowned with thorns. He
will not comCj O carelefs and ungrateful fm-
ners! to be defpifed and rejected in all his gra-
cious offers. No ; 4ie fliall come in the clouds,
with great power and glory : he fhall be re-
vealed from heaven, with his mighty angels :
he fhall appear in all the' fplendour of Zion's
King, arrayed with that glory which he had
with the Father before the world was. Then
Ihall the reproach of the crofs be wiped off,
and all his fufferings fully recompenfed. In
liis humble ftate, he was attended by twelve
poor and illiterate men : but then fhall he
come with " ten thoufands of his faints, and
*' all the holy angels with him.'' He was in-
troduced to his public miniftry by the " voice
*' of one crying in the wildernefs :"■ but then
ihall his approach be announced by the "voice
*' of the archangel and the trump of God."
And he who on Mount Calvary was lifted up
on the crofs between two thieves, fhall then
afcend bis " great white throne, high and lift-
*^ ed up ;" from whence, with unerring wif-
dom, and almighty power, he fhall feparate

the

S E R M O Mr XVIIL 417

the righteous from the wicked, adjudging the

one to everlafting life, and the other to end-

leis mifery.

Thus fhall he appear, when he " comes the

" fecond time, without fin, unto falvation."

And ought not the profped of this to have a ^

mighty influence upon us in the mean time I

" Behold he cometh with clouds, and every

" eye fhall fee him, and they alfo who pier-

" ced him, and all kindreds of the earth fhall

" wail becaufe of him." How great will be

the confufion of ungodly men, when they fee

that Jefus, whofe grace they defpifed, coming

to fix their everlafting ftate. The multitude

that came determined to apprehend him in the

days of his flefh, went backward, and fell to

the ground, when, with an air of majefty, he

only pronounced thefe few words, *' I am he.'*

And if the Lamb's voice was fo terrible, how

dreadful will he appear when he roareth as a

lion ? If his voice fhook the earth when he

publifhed the law from Mount Sinai, how

muft it {hake the hearts of his enemies, when

he pronounceth the fentence of. the law, and

dooms to thofe punifhments which the law

hath awarded ?

But

4i8 SERMON XVIIT.

But the profpedt of this appearance is no
lefs comfortable to believers, than it is terrible
to the ungodly. Then fhall his own people
lift up their heads, and behold his glory with
exceeding joy. His coming (hall be to them
the dawning of an everlafting day. They
know that he brings falvation with him, the
full harveft of that light and gladnefs which
were fown for them in time. He comes to
wipe away all tears from their eyes, to com-
plete their vidory over death and hell, and to
put their whole perfons, fouls and bodies, in
full poffeflion of that heavenly inheritance,
*' which is incorruptible, undefiled, and that
i* fade^h not away."

If it is comfortable at prefent to hear of
him, to think of his love, to commemorate
his death, and to behold his beauty in the or-
dinances of his grace ; what muft it be to fee
him in all the glory of his exalted ftate? When
a dear relation, who hath been long abfent in
a far country, returns to his kindred and
friends, how do all concerned haften to meet
him, and to exprefs their joy at his arrival ?
And will not the faints then rejoice at the
coming of their Saviour ? With what tranf-

ports

SERMON XVTTL

419

ports of gladnefs will they cry oilt, Behold,
yonder he comes ! He whofe blood hath re-
deemed, and whofe Spirit hath fandified us.
Yonder he comes in whom we trufted, and for
whom we have long waited; .and now we fee
that he hath not deceived us, and that he hath
not made us wait in vain* " Even fo, come
" Lord Jefus." — And this leads me to the

Fourth and lajl particular in the text, which
is the charader of thofe to whom this fecond
appearance of our Lord fhall be comfortable.
They are fuch as *' look for him." This
fhort, but fignificant defcription, may be con-
fidered as including,

ly?, A firm belief of this event. One who
looks for it in the fenfe of the Apoftle's words,
is as thoroughly perfuaded^of its certainty, as
he is that the fun, which fets to-night, fhall
rife again to-morrow. His faith is built on
the fureft foundation, the word and promife of
his Saviour himfelf : and, therefore, his heart
is impreffed with Chrift's fecond appearance as
much, at leaft as really, as if he already faw
him coming in the clouds of heaven. But,

%dlyy The expreffion denotes the love and

defire

420 SERMON XVUL

defire of this event. The faints take pleafurc
in the profpect of it, and accordingly are de-
fcribed by the Apoftle Paul (2 Tim. 4. — 8.),
by this very circumftance. They are fuch as
*' love his appearing." If the faints under the
old difpenfation longed for the manifeft .tion
of our Lord in the flefh, how much more
ought w^e to long for that more glorious ap-
pearance v^hich he fliall make in the end of
the v^orld. The Atheift rejeds this dodrine
altogether ; the profane fcoffer fays, " Where
*' is the promife of his coming ?" Carnal fm-
ners are afraid of it, when alarmed with the
rebukes of confcience : as when Paul preach-
ed of righteoufnefs, temperance, and judg-
ment to come, Felix trembled. But to the
godly it is not matter of terror, but of delight.
Islay, they would even haften its approach, if
It were in their power. A believer, "when his
heart is right, will fay, like the mother of Si-
fera, when {he cried through the lattefs,
*' Why is his chariot fo long in coming? Why
*' tarry the wheels of his chariot ?" ' At the
fame time,

2^dly^ This expreflion imports a patient
waiting for his appearance, in fpite of all dif-

couragements.

SERMON XVIII. 421

couragcments. Love makes the believer to
long 5 bar faith enables patiently to wait for
his I ord's coming. What though he dwells
in an unkind world, wounded with fharp af-
flidk'Qs, harraffed veith temptations, and op-
prefTed with a body of fin and death ? Yet
all this notwithftanding, he ftill looks and
waits with patience and refignation. He
knows that the fecond coming of hivS Lord
will abundantly compenfa*"e all hi^ prefent de-
lays and difcouragements. And " that this
" trial of their faith, being much more pre-^
*' cious than of gold that j^erifheth, though it
" be tried with fire, fliall then be found unto
" praife, and honour, and glcry." Bur the
moft effential part of the charadter of thofe ro
whom the fecond appearance of our Lord
fliall be comfortable, is, In the

/[th and laji place, An habitual preparation
for h''S event. They will endeavour "to have
*' their loins girded about, and their lights
" burning, and them elves like unto men that
" wait for their Lord, that when he cometh
*' and knocketh, they may open unto him
*' immediately." The beft evidence which
we can give that we truly look for him with

faith

422 SERMON XVIII.

faith and love is, our being diligent, that w^
may be found of liiin in peace, without fpot^
and hlamelefs. As the proper improvement,
therefore, of all that hath been faid, let me
addrefs to you this concluding exhortation*
*' Give all diligence to make your calling and
election fure." — ** Take heed to yourfelves,
left at any time your hearts be overcharged
with furfeiting and drunkennefs, and the
*' cares of this life, and fo that day come iip-
*' on you unawares." — " Let your w^holc
converfaiion be fuch as becometh the gof-
pel of Chrift." Never think " that you
have already attained, either are already
perfect ; — but forgetting the things which
are behind, and reaching forth to thofe
things which are before, prefs towards the
mark, for the prize of the high calling of
« God in Chrift Jefus."— " Set your affec-
tions on things above, not on things on the
earth, that when he who is your life fliall
appear, ye may alfo appear with him in
glory." Amen,

END OF THE THIRD VOLUME,

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