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NYPL  RESEARCH  LIBRARIES 


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THE 


NEW  YORK  PUBLIC  LIBRARY 


PRESENTED   BY 


.Mr^_.Charlea_S_.__Ectirchild 
February  5 ,    1917 


/ 


atiTr^'a 


* 


<# 


SERMONS 


ON 

VARIOUS  SUBJECTS, 

EVANGELICAL,  DEVOTIONAL  and  PRACTICAL. 

ADAPTED  TO  THE  PROMOTION  of 
CHRISTIAN  PIETY,  FAMILY  RELIGION 

AND 

YOUTHFUL  VIRTUE, 

'^ceee^eeec^ 

By  JOSEPH  LATHROP,  d.  b. 

Pastor  of  the  First  Church  in  Wcstspringfidd. 


}: 


PRINTED  AT  WORCESTER, 
By   ISAIAH    THOMAS,  Jun. 

[PROPRIETOR  OF  THE  COPY  RIGHT.] 

S«ild  by  him  in  Worcester  and  Springfield ;  by  Thomas  &  Whipple,  Ne^^ 

huryport,  and  by  Thomas  &  Tap  pan,  Portsmouth. 

MARGH 1806, 


74862" 


ADVERTISEMENT. 


THE  Author  takes  this  opportunity  to  thank  the 
public  for  the  liberality  mth  'which  they  ha^oe  patron- 
ized^  and  the  candor  with  which  they  have  received 
his  former  publications.  He  had  not  intended  to 
make  any  farther  trial  of  their  goodness  in  this 
way.  But  the  opinion  of  some  friends  whose  judg- 
ment he  values^  that  another  volutrie  would  be  'useful, 
and  the  request  of  several  gentlemen ,  that  certain  dis- 
courses on  particular  subjects,  might  see  the  light,  ei- 
ther by  themselves,  or  as  a  part  of  a  volume,  have 
induced  him  again  to  presume  on  the  publip  candor. 
He  has  the  rather  been  willing  to  comply  with  the  ad- 
vice of  friends,  as  knowing  that  his  time  is  short. — 
An  argument  this,  vohich  they  have  pressed,  and  which 
he  has  felt.  For  this  volume  he  has  selected  subjects 
which  he  thought  highly  important  in  themselves,  and 
not  unseasonable  at  the  present  time.  He  has  aimed 
to  treat  them  with  perspicuity,  and  wishes  they  may 
merit  the  approbation  of  such  as  shqll  patronize  them, 
and  contribute  to  confirm  the  Faith  and  promote  the 
Piety  of  all  who  may  read  them. 


SERMON  I. 
The  Folly  of  Atheism. 

Psalm  xiv.  i. 

The  fool  hath  said  in  his  heart.  Then  is  no  God. 

SERMON  II. 

Enmity  to  the  Gospel,  the  true  Cause  of  Unbelief. 

John  XV.     23,  23,  24. 

IJI  had  not  come  and  spoken  to  them,  they  had  not  had  sin  ; 
but  now  they  have  no  cloak  for  theii  sin.  He  that  hatetk 
me,  hateth  my  Father  also,  &c, 

SERMON  III, 

Enmity  to  Religion  in  general,   the  natural  conse- 
quence of  Enmity  to  the  Gospel. 

The  fame  Text. 

SERMON  IV. 

God  to  be  glorified  in  all  our  Actions. 

1  Peter  iv.     11. 

That  God  in  all  things  may  he  glorified* 
SERMON  V. 

God's  Goodness,  the  Hope  of  the  Penitent,  but  ;io 
Security  to  the  finally  Impenitent. 

Psalm  cxix.     68. 

Thou  art  good,  and  dost  good  ;  teach  me  thy  statutes. 


fi  CONTENTS. 

SERMON  VI. 
The  Spirit  of  the  Lord  not  straitened, 

Micah  ii.     7. 

Js  the  Spirit  of  the  Lord  straitened?  &c» 

SERMON  VII, 

The  Sins  and  Miseries  of  Men,  not  God's  doings^ 
but  their  own. 

Micah  li.   7. 

^re  these  his  doings^  &ۥ 

SERMON  VIII. 
The  Prophecy  concerning  the  two  Witn  esses  ex- 
plained. 

Revelation    xi.     3 — 13, 

/  will  give  power  to  my  two  Witnesses^  &c, 

SERMON  IX, 
The  Prophecy  improved. 

SERMON  X. 
The  renovation  of  all  Things. 

Revelation  xxi.     5. 

fie  that  sat  on  the  throne^  ^aid.  Behold,  I  make  all  things 
new* 

SERMON  XI. 
Reflections  on  the  Story  of  the  Ethiopian  Eunuch. 

.    Afts  viii.      39. 

And  he  went  his  way  rejoicing, 

SERMON  XII. 
God  to  be  worshipped  in  the  Beauty  of  Holiness. 

Pfalm  xcvi.     9, 

Q  worship  the  Lord  in  the  beauty  of  holiness. 


C  O  N  T  E  N  T  S*  ^ 

SERMON  Xllli 
The  importunate  Friend^  or  the  EJEcacy  of  Prayer, 

Luke  xi.  5 ^lO. 

Which  of  you  shall  have  ajriend,  and  shall  go  to  him  at  mid* 
night,  &c,  f 

SERMON  XIV. 

AvariQe  an4  Dishonesty  covered  with  the  Pretejct 
-of  Prudence  and  Charity. 

Matthew  xxvi.  8. 

To  what  Purpose  is  this  Wasie  f 

SERMON  XV. 

^Ihe  ^'isdom  and  Importance  qf  Religion. 

proverbs  iv.  7. 

Wisdom  is  the  principal  thing, 

SERMON  XVI. 

The  turning  Sinner's  Supplication  to  God. 

Jeremiah  x.xxi.  18. 

Thau  hast  chastised  me ^  and  I  was  chastised  as  a  bullock  un- 
accustomed  to  the  yoke :  Turn  thou  me,  and  I  shall  he 
turned* 

SERMON  XVII. 

The  good  Man  lying  down  in  Peace,  and  sleeping 
in  Safety. 

Psalm  iv.  8. 

/  will  both  lay  me  down  in  peace  and  sleep  ;  Jor  thou  Lord 
only  makest  me  dwell  in  safety, 

SERMON  XVIII. 

The  Saint  employed  in  his  Morning  Devotions. 

Psalm  V.  3. 

My  voice  skalt  thou  h^ar  in  the  morning,  0  Lord ;  in  the. 
morning  will  I  direct  my  prayer  unto  thee,  and  will  look  up, 

SERMON  XIX. 

The  shortness  of  Time  illustrated. 

I  Cor.  vii.  29. 

Tim^  is  short* 


viW  CONTENTS, 

SERMON  XX, 
The  subject  improved, 

SERMON  XXI. 
The  pernicious  Efiects  of  an  inflamed  Tongue. 

Janaes  iii.  6. 

The  Tongue  is  ajire,  a  world  of  iniquity.  So  is  the  tongue 
among  the  members,  that  it  dejileth  the  whole  body^  and  set- 
teth  onjirethe  course  oj  nature^  and  it  is  set  onjire  of  hell  * 

SERMON  XXII. 
Noah's  thankful  Egress  from  the  Ark. 

Gen.  viii.  20,  21,  22. 

And  Noah  huilded  an  altar  unto  the  Lord,  and  took  oj  every 
clean  beast,  and  of  every  clean  fowL  and  offered  burntoffer- 
ings  on  the  altar,  E-Sc. 

SERMON  XXIII. 

Impiety  of  offering  to  God  that  which  costs  nothing. 

II  Samuel  xxiv.  24. 

And  the  king  said  unto  Araunah,  Nay  ;  but  I  will  surely 
buy  it  of  thee  at  a  price  :  Neither  will  I  offer  burntoffer^ 
ings  unto  the  Lord  my  God  of  that^  which  doth  cost  me 
nothing. 

SERMON  XXIV. 
The  Subject  continued. 

SERMON  XXV. 
Joseph  discovering  himself  to  his  Brethren. 

Gen.  xlv.  3. 

/  am  Joseph. 

SERMON  XXVI. 
Abstaining  from  Evil. 

^  Proverbs  iii.   27. 

n  ithhold  not  good  from  them  to  whom  it  is  due,  when  it  is 
in  the  power  of  thine  hand  to  do  it, 

SERMON  XXVII. 
Doing  Good. 

Proverbs   iii,  27, 

Withhold  not  good  from  him.  Be, 


^'  ^'^~^^^m^0^A 


SERMON    L 


T^he  Folly  of  Atheism, 


PSx\LM  xiv.   1. 


The  fool  hath  said  in  his  heart.  There  is  no  God :  They 
are  corrupt ;  they  have  done  abominable  works  ;  there 
is  none  that  doth  good. 


i 

^N 

K 

^n 

iiwiiaiJiliL^^i^^ 

^^^H 

pt'i^y 

^m 

^^ 

! 

HE  first  clause  in  this  verse,  cor- 
rectly rendered,  might  be  read 
thus  ;  ^'  The  fool  hath  said  in 
his  heart,  NO  GOD."  It  may 
be  understood  to  express  a  vjish 
that  there  vjere  no  God,  as  v/ell 
as  an  opinion^  that  there  is  none. 
And,  indeed,  such  an  opinion 
always  presupposes  the  wish, 
'No  man  ever  disbelieved  the  existence  of  a  Deity, 
unless  his  heart  was  previously  disaffected  to  the 
character  and  government  of  the  Deity. 

There  are  few  men,  who  are  settled  in  the  per- 
suasion, that  there  is  no  God  ;  but  there  are  many, 
Vv^ho  in  their  hearts  wish  there  were  none  ;  or  none 
who  hates  sin,  and  will  punish  sinners.  This  op. 
position  of  heart  is  the  ground  of  speculative  unbe- 
lief. The  reason,  why  fools  say.  There  is  no  God, 
is  because  they  are  corrupt,  and  have  done  abomin- 
able v/orks.  If  there  is  a  God,  he  must  be  perfect ; 
Vol.  IV.  B 


10  TJie  Polly  of  Atheism. 

he  must  approve  of  righteousness  and  hate  wicked- 
ness ;  consequently  the  workers  of  iniquity  must  be 
exposed  to  punishment.  Hence  in  their  hearts  they 
wish,  there  Avere  no  God,  and  labor  to  believe,  there 
is  none. 

We  will  inquire,  to  whom  the  charge  in  the  text 
may  be  applied  :   And  then  we  will  shew  their  folly. 
L  We  will,  first  inquire,  To  whom  the  charge  in 
the  text  may  be  applied. 

1.   If  there  are  any  Vr  ho  really  disbelieve,  and  di- 
rectly deny  the  existence  of  a  God,  these  stand  fore- 
most in  the  class  of  Atheists.     It  is  a  question,  how- 
ever, whether  there  can  be  many,  if  there  are  any,  of 
this  description.     The  eifects  which  we  see,  lead  us 
up  to  the  first  cause  ;   and  this  cause  must  be  eter- 
nal, independent,  intelligent,  and  powerful  ;  must 
possess  all  perfections  ;  that  is,  must  be  God.     But 
then,  it  is  one  thing  to  believe  in  God,  as  the  orig- 
inal creator  and  constant  preserver  of  the  natural 
world  ;  and  anotlier  thing  to  believe  in  him,  as  the 
righteous   governor   of  the   intellectual  and  moral 
world.     There  are  some,  who,  while  they  acknowl- 
edge him  in  the  former  character,  deny  him  in  the 
latter.     To  say,  that  there  is  no  invisible  power, 
which  made  and  sustains  the  universe,  is,  in  eifect, 
to  say,  that  the  universe  is  eternal,  or  the  product  of 
fate  or  chance.     This  is  too  absurd  and  unphilo- 
sophical  for  a  thinking  man  to  admit.     But  then 
there  are  those,  v/ho  deny  a  future  state  of  retribu- 
tion, and  profess  to  believe,,  that  all  men,  if  they 
exist  at  ail,  will  be  happy  after  death,  whatever  may 
have  been  their  previous  character.    These  though 
theists  in  a  philosophical  sense,  are  in  a  moral  sense 
atheists.     To  say  that  Go^  regards  not  our  conduct, 
and  Vvill  make  lio  discrimination  between  charac- 
ters, nor  dispense  rewards  or  punishments  in  a  fu- 
ture v/orld,  comes  exactly  to  the  same  thins?,  in  a 


ne  Folly  of  Atheism,  11 

moral  estimation,  as  to  say,  There  is  no  God.  For 
the  belief  of  a  Gdd,  who  is  indifferent  to  our  moral 
conduct,  will  have  no  more  influence  upon  us,  than 
a  belief,  that  there  is  none.  If  we  can  persuade 
ourselves,  that  all  men,  will  cease  to  exist,  or  wall 
be  alike  happy  hereafter,  whatever  is  their  character 
here,  we  shall  feel  no  motive  to  virtue,  or  restraint 
from  vice,  except  w^hat  arises  from  temporal  conve- 
nience, or  inconvenience.  And  of  his  own  conve- 
nience every  man  will  judge  for  himself:  Hq  w^ill 
consequently  submit  to  no  fixed  rules  of  action,  but 
be  wholly  governed  by  his  idea  of  present  worldly 
advantage. 

This  persuasion  of  happiness  for  all  men,  and  pun- 
ishment for  none,  whether  it  be  grounded  on  an  o- 
pinion,  that  there  is  no  God — or  that  he  is  indiffer- 
ent to  men's  actions — or  that  he  is  too  merciful  to 
punish  any  actions— -or  that  Christ  has  absolutely 
and  unconditionally  redeemed  all  men,  still  comes 
to  the  same  result,  that  all  men  arc  safe  ;  as  safe  in 
one  way,  as  another  ;  and  perfectly  safe  in  any  way. 

2.  They  who  confound  virtue  and  vice,  and  deny 
all  moral  obligation,  say  in  their  hearts,  ^^NO  GOD." 

If  moral  perfection  is  the  character  of  God,  then 
morality  is  binding  on  men  :  For  certainly  intelli- 
s:ent  creatures  ousrht  to  be  assimulated  to  the  char- 

o  ^       o 

acter,  and  subject  to  the  will  of  the  Creator.  There 
are  few,  who  will  directly  deny  the  obligations  of 
morality  :  But  there  are  many  who  admit  senti- 
ments, which,  whether  they  see  the  consequence  or 
not,  do  in  fact  lead  to  the  denial  of  those  obliga- 
tions. 

Some  plead,  that ''  whatever  they  tlilnk  to  be  right, 
that  is  right  for  them  ;  and  if  they  act  according  to  the 
persuasion  of  their  minds,  they  shall  be  approved." 

Now  what  is  this,  but  to  exalt  their  own  opinion 
above  the  divine  authority  ?  On  this  ground  thev 
2 


12  ne  Folly  of  Atheism, 

inay  justify  the  vilest  actions.  When  once  they 
are  so  depraved,  as  to  call  evil  good,  and  good  evil, 
their  crimes  will  become  virtues,  and  other  men's 
virtues  vvill  be  crimes.  ''  But  must  not  a  man  fol- 
low the  dictates  of  his  conscience  ?"  Yes  ;  but  he 
must  first  see,  that  these  dictates  are  agreeable  to 
ti'uth  ;  for  a  man  is  responsible  for  his  opinions,  as 
well  as  for  his  actions.  Paul  verily  thought,  that 
he  ought  to  do  many  things  contrary  to  the  name  of 
Jesus  ;  and  he  did  {hem  :  But  he  afterwards  con- 
demned himself,  as  one  of  the  chief  of  sinners,  for 
having  done  them.  "  But  does  not  the  wise  man 
say,  '-  As  a  man  thinketh  in  his  heart,  so  is  he;' 
meaning,  that  what  he  thinks  to  be  right,  the  same 
fV  right  for  him  ?"  No  :  I  have  \it2irA  foolish  men 
sometimes  say  so,  and  pretend  to  adduce  the  au- 
thority of  the  wise  man  :  But  really  the  wise  man 
says  no  such  thing.  He  says,  ''  Eat  not  the  bread 
of  him  that  hath  an  eml  eye^  for  as  he  thinketh  in  his 
heart  so  is  he.  Eat  and  drink,  saith  he,  but  his 
heart  is  not  with  thee."  A  niggardly,  envious,  e- 
vil  hearted  man  may,  to  serve  a  turn,  make  a  forced 
ostentation  of  Kberality  :  But  this  alters  not  his 
character.  The  thoughts  and  feelings,  the  senti- 
ments and  dispositions  of  his  heart,  not  the  profes- 
sions of  his  mouth,  determine  his  character.  Let 
him  say  what  he  will,  he  is  such  a  man  in  reality,  a-s 
he  is  in  the  temper  of  his  soul. 

Some  say,  "  The  end  will  consecrate  the  means  ; 
snd  if  tiiey  have  a  useful  and  benevolent  end,  all 
means,  which  they  think  conducive  to  that  end, 
must  be  good."  But  this  is  a  most  licentious  doc- 
trine, it  sets  aside  the  rules  of  virtue,  and  the  pre- 
cepts of  revelation,  and  sanctifies  fraud,  injustice, 
perjury,  and  every  vice,  whenever  a  man  can  per- 
suade himself  that  he  is  applying  them  to  a  valuable 
purpose.     There  were  some  in  the  apostolic  lim.es, 


57z<?  Folly  of  Atheism.  -fo 

Who  said,  *'  Let  us  do  evil,  that  good  may  come; 
for  if  the  truth  of  God  abounds  to  his  glory  through 
our  life,  why  should  we  be  judged  as  sinners  ?" 
And  they  affirmed,  that  the  Apostles  taught  the  same 
doctrine.  But  Paul  says.  Their  imputation  is  a 
slander,  and  their  damnation  is  just.  This  is  what 
some  call '^  political  morality,"  in  distinction  front 
scripture  morality.  A  sacred  writer  calls  it  *'  earth- 
ly and  sensual  wisdom,"  in  opposition  to  the  wis- 
dom from  above,  which  is  '*  pure  arid  peaceable,, 
without  partiality  and  without  hypocrisy.  " 

3.  ''  They  who  call  not  on  God's  name,"  are  in 
scripture  ranked  among  heathens  and  infidels,  *'  on 
whom  God  will  pour  out  his  wrath." 

If  there  is  a  God,  who  sustains  the  world,  and 
exercises  a  moral  government  Over  men,  we  are  de- 
pendent on  him  for  all  that  we  w^ant,  indebted  to 
him  for  all  that  we  enjoy,  and  accountable  to  him 
for  all  that  we  do.  Hence  it  plainly  follows,  that^ 
every  man  as  a  rational  and  moral  creature,  is  bound 
to  worship  God  by  prayer  and  supplication,  praise 
and  tlianksgiving.  The  Psalmist  says,  '*  The  wick- 
.  ed  through  the  pride  of  his  countenance  will  not 
seek  after  God.  God  is  not  in  all  his  thoughts.  He 
saith  in  his  heart,  God  hath  forgotten,  he  hideth  his 
face,  he  will  not  see."  Thej^,  w^ho  will  not  seek 
after  God,  are  here  supposed  to  disbelieve  and  deny 
his  providencCj  his  inspection  of  human  conduct, 
and  his  justice  to  reward  the  righteous  and  punish 
the  wicked.  To  live  without  a  sense  and  acknowl- 
edgment of  the  divine  moral  government,  is  to  live 
as  atheists  do  ;  and  as  every  man  would  do,  if  h© 
were  persuaded,  there  w^as  no  invisible  being,  on 
whom  he  was  dependent,  to  whom  he  was  account, 
able,  or  from  whom  he  had.  a^y  thing  to  hope  or 
fear. 


14  .     The  Folly  of  Atheism, 

4.  The  apostle  speaks  of  some,  "  who  profess  to 
know  God,  but  in  works  deny  him,  being  abom- 
inable, disobedient,  and  to  every  good  work  repro- 
bate." These  are  such  atheists  as  David  describes 
in  our  text.  "  They  say.  There  is  no  God  ;  they 
do  abominable  works  :  There  is  none  that  doth 
good  ;  they  aj'e  all  gone  aside  ;  they  are  all  togeth- 
er become  filthy." 

If  there  is  a  God,  he  must  be  a  holy,  just,  faithful 
and  benevolent  Being.  They  who  are  corrupt,  and 
do  abominable  works,  are  in  their  temper  and  prac- 
tice the  reverse  of  this  character.  They  are  in  their 
minds  alienated  from  God,  and  enemies  to  him. 
They,  in  their  hearts,  speak  the  language  of  the 
fool  in  our  text,  either  that  there  is  no  God,  or  that 
it  is  desirable  there  should  be  none.  If  they  re- 
joiced in  the  belief  of  God's  moral  character,  they 
would  study  to  live  in  a  manner  agreeable  to  it. 
While  they  in  heart  oppose  it,  they  secretly  wish  it 
did  not  exist. 

5.  Hypocrisy  is  a  species  of  atheism. 

By  hypocrisy  I  here  mean  making  the  form  of 
religion  a  mere  cloak  for  designed  wickedness — 
such  hypocrisy  as  w^as  practised  by  the  pharisees, 
who  made  long  prayers,  that  they  might  devour 
widows'  houses,  and  kept  up  the  show  of  extraordi- 
nary piety^  that  they  might  execute  their  meditated 
schemes  of  iniquity  with  surer  success,  and  less 
suspicion.  The  language  of  such  hypocrisy  is, 
''  How  doth  God  know  ?  And  is  there  knowledge 
in  the  most  High  ?"  If  we  believe,  there  is  a  God 
of  all  perfections,  we  ought  to  set  him  always  before 
us — to  act  as  under  his  inspection,  and  to  keep  our 
hearts  with  all  diligence  ;  for  our  inward  thoughts 
are  as  obvious  to  his  view,  as  our  external  actions. 
All  studied  hypocrisy  is  a  practical  denial  of  his 
knowledge  and  holiaess  ;  and  this  is  a  denial  of  his 


"The  "Folly  of  Atheism,  15 

existence  ;  for  a  being  void  of  these  perfections 
cannot  be  God. 

We  have  described  the  atheist.     We  are  now, 
II.  To  shew,  that  such  a  man  is  a  fool.     So  Da- 
vid calls  him  ;  and  so  he  justly  calls  him. 

1.  The  speculative  atheist  is  a  fool,  because  his 
belief  is  contrary  to  plain  Evidence  and  common 
sense* 

*'  The  heavens  declare  the  glory  of  God,  and  the 
firmament  sheweth  his  handy  work.  There  is  no 
speech  nor  language,  where  their  voice  is  not  heard ; " 
there  is  no  region  or  country,  where  this  evidence 
may  not  be  seen.  But  the  atheist  shuts  his  eyes, 
and  stops  his  ears,  and  will  neither  hear  the  voice  of 
nature  proclaiming  the  existence,  nor  behold  the  ev- 
idence of  nature  displaying  the  glory  of  a  God.  He 
lives  in  the  midst  of  God's  works,  and  will  not  ob- 
serv^e  his  agency  ;  he  is  sustained  by  the  influence 
of  God,  and  will  not  acknowledge  his  bounty.  He 
rejects,  in  this  case,  that  evidence,  which,  in  all  oth- 
er cases,  commands  his  belief,  and  directs  his  con- 
duct. He  knows,  that  every  house  is  builded  by 
some  man  ;  but  denies,  that  he  who  built  all  things 
is  God.  In  the  works  of  human  art,  he  knows  an 
artificer  has  been  employed.  But  from  the  infinite- 
ly greater  and  more  wonderful  works  of  nature,  he 
excludes  the  divine  artificer.  When  he  sees  a  man 
perform  rational  actions,  he  has  no  doubt,  that  this 
man  possesses  a  rational  faculty,  though  this  faculty 
is  as  invisible  as  the  Deity  :  But  when  he  sees  the 
system  of  nature,  which  is  full  of  wisdom  and  good- 
ness, he  ascribes  it  to  chance  or  fate,  and  will  not 
believe  that  an  invisible  Being  possessed  of  infinite 
wisdom  has  created  it. 

2.  If  the  speculative  atheist  is  a  fool,  because  his 
belief  i«  contrary  to  plain  evidence,  the  practical 

4 


16  The  Folly  of  Atheism. 

atheist  is  a  greater  fool,  because  he  acts  contrary  t© 
his  ovv'n  behef. 

He  acknowledges,  that  there  is  an  allperfect  Be- 
ing present  in  all  places,  and  observing  all  the  ac- 
tions of  men — that  this  Being  approves  virtue  and 
condemns  vice,  and  will  rewai^d  the  former,  and 
punish  the  latter  ;  and  yet,  in  plain  contradiction  ta 
this  acknowledgment,  he  lives  as  if  there  were  no 
God,  or  as  if  God  would  never  make  a  distinction 
between  the  righteous  and  the  w  icked.  To  practise 
contrary  to  our  belief  in  the  smallest  matters,  is  fol- 
ly :.  To  do  the  same  in  matters,  which  relate  to  our 
eternal  happiness,  is  madness. 

Even  though  it  v/ere  only  probable^  that  \^e  were 

accountable  to  a  supreme  moral  governor,  we  ought, 

^in  all  prudence,  to  act  with  a   view  to  please  him  : 

How  much  more,  w^hen  the  evidence  of  this  truth  is 

so  clear,  that  we  pretend  not  to  doubt  it  ? 

Wisdom  in  doubtful  cases,  directs  us  to  choose 
the  part  wliich  can  be  attended  with  no  danger. — : 
WTre  this  a  doubtful  case,  we  ought  to  act  w  ith  the 
same  precaution.  We  all  know,  that  there  can  be 
no  danger  in  the  belief  of  a  God,  and  in  a  conduct 
agreeable  to  that  belief ;  but  there  may  be  infinite 
danger  in  the  contrary.  Though  there  were  no  di- 
vine government,  nor  future  accountableness,  yet  the 
man,  who  in  the  full  belief  of  these  things,  shuns 
vice,  and  practises  righteousness,  will  suffer  nothing 
by  his  mistake,  but  will  really  be  a  gainer  by  it. — 
He  will  escape  the  present  mischiefs  of  iniquity,  ex- 
perience the  present  advantages  of  goodness  ;  and 
enjoy  much  consolation  in  the  hope  of  a  happy  fu- 
turity, if  this  hope  should  not  be  realized,  still  he 
will  lose  nothing  by  entertaining  it.  His  state  will 
hereafter  be  no  worse,  than  theirs  who  entertained 
the  opposite  opinion.  In  annihilation  there  can  be 
on  elistinction.     The    believer  will  feel   no  disap- 


fhc  Folly  of  Atheism*  ,     IT 

pointment  ;  there  will  be  none  to  reproach  him,  nor 
will  he  be  an  object  of  reproach.  But,  on  the  con- 
trary, if  there  is  a  God  and  a  future  state — if  there 
is  a  difference  between  sin  and  holiness — if  the  for- 
mer leads  to  misery,  and  the  latter  to  happiness,  in- 
conceivable in  degree,  and  interminable  in  dura- 
tion ;  then  the  pious  believer  has  infinitely  the  ad- 
vantage. He  is  safe  ;  the  Atheist  is  undone.  All  the 
hazard  therefore  is  on  the  side  of  infidelity  j  there  is 
none  on  the  side  of  religion.  The  believer  is  wise  ; 
the  Atheist  is  a  fool. 

If  the  Atheist  is  a  fool,  evei!  on  the  supposition  of 
the  uncertainty  of  religion,  he  must  on  the  contrary 
supposition,  be  more  than  a  madman. 

That  there  is  a  God — that  he  is  a  moral  governor 
— ^that  we  are  immortal  and  accountable— that  there 
will  be  an  eternal  retribution,  are  truths  which  can 
be  proved  by  evidence  much  superior  to  that  which 
governs  us  in  the  ordinary  affairs  of  life ;  and  yet  the 
sinner,  in  opposition  to  this  evidence,  pursues  a 
course,  which  must  terminate  in  his  ruin.  Who 
would  imagine,  that  rational  beings  were  capable  of 
such  a  voluntary  and  deliberate  kind  of  infatuation  ? 
''  The  hearts  of  the  sons  of  men  are  full  of  evil : 
Madness  is  in  their  hearts  while  they  live  ;  and  after* 
that  they  go  to  the  dead." 

3.  He  who  says,  there  is  no  God,  or  wishes,  there 
were  none,  is  a  fool,  because,  whether  there  is,  or  i& 
not  a  God,  his  opinion  and  desire  are  founded  in  tlie 
supposition  of  an  absolute  falsehood ;  that  the  gov- 
ernment of  God  is  the  only  thing,  which  exposes  the 
sinner  to  misery. 

He  who  thinks  there  is,  or  wishes  there  were  no 
God,  is  conscious,  that  he  is  corrupt,  and  has  done 
abominable  works  ;  and  he  endeavors  to  persuade 
himself,  there  is  no  God,  that  he  may  be  delivered 
iirom  the  fear  of  punishment ;  for  he  imagines,   that 


18  Tht  Folly  of  Atheism, 

if  th^re  is  no  God,  there  will  be  no  punishment  or 
misery  beyond  the  present  hfe. 

But  I  would  ask  this  man,  Are  you  surc,  that 
your  conclusion  is  just  ? — You  think  that  if  there  is 
a  God,  you  are  in  danger.  But  whence  arises  your 
danger  ?  Surely  not  from  God's  government,  but 
from  your  own  wickedness  ;  God's  ways  are  equal ; 
your  ways  are  unequal.  Whetlier.  there  be  a  divine- 
government,  or  not,  still  it  is  an  obvious  truth,  that 
sin  tends  to  misery — that  vice  reigning  in  the  heart 
exckides  selfenjoyment,  and  produces  inv/ard  vexa^ 
tion.  This  is  what  men  constantly  experience, 
though  they  will  not  allow  the  connexion.  '*  The 
foolishness  of  man  perverteth  his  way  ;  and  his  heart 
fretteth  against  the  Lord."  All  irregular  and  exor- 
bitant passions  ;  all  corrupt  and  perverse  tempers, 
are  a  torment  to  the  soul  ;  an  habitual  course  of  vi- 
cious actions  involves  men  in  a  thousand  perplexi- 
ties and  troubles.  And  whether  they  believe,  or 
disbelieve  the  government  of  a  Diety,  these  fruits  of 
wickedness  ai^e  the  same,  and  they  are  undeniable. 
If  you  could  persuade  yourself,  that  there  is  no  God, 
v/ould  envy,  malice,  pride,  impatience,  avarice,  jeal- 
ousy and  ambition,  immediately  become  pleasant 
and  agreeable  sensations  ?  \^'ould  intemperance 
and  debauchery  secure  your  health  ?  Would  idle- 
ness and  dissipation  make  you  rich  ?  Would  strife, 
discord  and  revenge  sweeten  the  social  life  ?  Would 
fraud,  perjury  and  injustice,  cement  friendship,  and 
ensure  the  favor,  confidence  and  assistance  of  man- 
kind ? No. — The  effects  of  vice  indulged  in  the 

heart,  and  practised  in  the  life,  would  be  still  the 
same.  You  suffer,  then,  from  yourself  ;  not  from 
God.  It  is  not  God's  government,  but  your  oppo- 
sition to  his  government,  which  brings  your  present 
unhappincss,  and  will  bring  your  future  misery. 


The  Folly  of  Atheism,  19 

But  you  imagine,  that  if  there  is  no  God,  there 
will  be  no  future  miser}^  Why  not  ?  If  vice  in  its 
own  nature  tends  to  misery,  hov/  will  you  escape 
misery  without  renouncing  vice  ?  You  say,  perhaps, 
"  If  there  is  no  God,  there  is  no  future  existence ; 
and  if  no  existence,  then  no  misery." 

Is  this,  then,  a  pleasing  thought  ?  Is  there  nothing 
gloomy  in  annihilation  ?  Is  the  hope  of  such  an 
end  as  this,  the  best  comfort  you  find  in  your  guilty 
course  ?  Suppose  you  knew,  that  after  death,  the 
religious  man  would  exist  in  complete  and  endless 
felicity,  and  you  would  not  exist  at  all,  should  you 
think,  your  lot  more  eligible  than  his  ?  Would  you 
not  call  the  man  a  fool,  who  should  choose  vice  with 
a  speedy  annihilation,  in  preference  to  religion  with 
a  happy  immortality  ? 

*'  This,"  you  will  say,  ^^  is  a  fictitious  supposition. 
All  will  share  the  same  fate."  But  what  advantage 
will  it  be  to  you,  that  good  men  should  be  annihilat- 
€d  with  you  ?  Will  your  annihilation  be  more  com- 
fortable, because  none  will  be  left  to  exist,  after  you 
are  gone  ?  Do  ycu  expect  to  be  refreshed  with 
this  thought,  when  you  cannot  think  at  all  ? 

Now  say,  Is  not  that  man  a  fool,  who,  in  prefer- 
ence to  a  holy  life  and  a  happy  immortality,  chooses 
a  course  in  which  there  can  be  no  comfort,  but  the 
gloomy  hope,  that  he  shall  soon  cease  to  exist,  and  the 
envious  hope  that  better  men  will  cease  as  well  as  he  ? 

But  if  it  were  true,  that  there  is  no  God,  what  ev- 
idence can  the  Atheist  have,  that  he  shall  not  exist, 
and  be  miserable  after  death  ?  How  came  he  to  exist 
at  all  ?  Whatever  was  the  cause  of  his  existence  here, 
may  be  the  cause  of  his  existence  hereafter.  Or  if 
there  is  no  cause,  he  may  exist  without  a  cause  in 
another  state,  as  well  as  in  this.  And  if  his  corrupt 
heart  and  abominable  works  make  him  so  unhappy 
here,  that  he  had  rather  be  annihilated,  than  run  die 


20  The  Folly  of  Atlieism» 

hazard  of  a  future  existence,  w!iat  hinders,  but  that 
lie  may  be  unhappy  forever  ?  The  man,  then,  is  a 
fool  ;  who  wishes,  there  were  no  God,  hoping  thus 
to  be  secure  from  future  misery  ;  for,  acTmitting 
there  were  no  God,  still  he  may  exist  hereafter,  as 
well  as  here  ;  and  if  he  does  exist,  his  con'uptions 
and  vices  may  render  him  miserable  eternally,  as 
well  as  for  the  present. 

4.  He  who  wishes,  there  were  no  God,  is  a 
fool,  because  he  wishes  for  that,  which  is  utterly 
inconsistent  v/ith  all  rational  comfort  and  happi- 
ness. 

Here  we  are  in  a  world,  abounding,  indeed,  witlf 
many  good  things,  but  full  of  dangers,  vicissitudes 
and  trials.  W^e  feel  ourselves  impotent ;  we  see 
others  impotent,  like  ourselves.  We  may  be  una- 
ble to  procure  the  things  which  we  want,  or  to  en- 
joy  them,  if  we  had  them.  Our  friends  are  dying 
around,  and  we  are  soon  to  die,  like  them.  We 
cannot  abide  on  earth  long;  and  if  Ave  could,  we 
should  soon  be  in  a  kind  of  solitude  ;  for  when  wc 
had  outlived  the  ordinary  age  of  mortals,  there 
would  be  few  whom  we  regarded,  and  fewer  who  re* 
garded  us  ;  we  should  dwell  among  strangers ;  none 
of  the  cordialities  of  earlier  life  would  be  felt. 

If  we  be  believed,  there  was  no  God,  whither 
should  we  go  for  support  in  oiir  troubles,  comfort  in 
our  sorrows  and  defence  in  our  dangers  ?  What  could 
we  do  in  the  day  of  anguish  and  distress  ?  To  whom 
could  we  resort,  when  lover  and  friend  must  forsake 
us  ?  Where  would  be  our  consolation  when  we  were 
entering  the  dark  abode  of  the  grave  ?  To  the  Athe- 
ist this  must  be  a  dreary  and  disconsolate  world' — a 
M^orid  without  light  and  without  hope.  But  the  pi- 
ous believer  has  light  in  darkness,  hope  in  sorrow, 
comfort  in  adversiiy,  peace  in  death.  Amidst  all 
the  changes  of  the  world,  he  rejoices  in  the  unchangc- 


The  Folly  of  Atheism,  21 

able  goodness,  wisdom  and  faithfulness  of  God.  He 
views  all  events  as  ordered  by  a  -Being  who  never 
errs.  In  all  his  afflictions  he  repairs  to  the  throne, 
and  in  all  his  dangers  confides  in  the  care  of  this 
great  and  merciful  Being.  If  things  seem  to  be  a- 
gainst  him,  he  is  sure  that  divine  wisdom  can  turn 
them  to  his  eternal  benefit.  When  he  knows  not 
what  to  do,  his  eyes  are  directed  to  the  eternal 
source  of  goodness  aiid  power.  When  the  sorrows 
of  death  compass  him,  he  calls  on  the  name  of  the 
Lord,  Vv'ho  preserves  the  humble,  and  sustains  thenr 
who  are  brought  low.  To  pass  from  one  world  to  an- 
other, he  views  as  a  vast  and  solemn  change.  But 
w^hether  he  is  in  this  world,  or  another,  he  knows, 
he  shall  be  surrounded  with  God's  presence,  and  he 
trusts,  that  in  God's  presence  he  shall  find  a  fulness 
of  that  joy,  which  he  has,  in  some  degree,  experi- 
enced already.  He  can  say,  *'  I  am  continually  with 
thee  ;  thou  wilt  guide  me  with  thy  counsel,  and  af- 
terwards receive  me  to  glory.  Whom  have  I  in 
heaven  but  thee  ?  There  is  none  on  earth  that  I 
desire  besides  thee.  My  flesh  and  my  heart  fail,  but 
thou  art  the  strength  of  my  heart,  and  my  portion 
forever. 

Our  subject  may  justly  lead  us  to  inquire,  wheth- 
er we  really  believe,  there  is  a  God.  All  will  perhaps 
say,  they  believe  this  plain  truth.  Inquire  then,  do 
you  live,  as  if  you  believed  it  ?  Do  you  devoutly 
attend  on  God's  institutions  ?  Do  you  pray  with- 
out ceasing  ?  Do  you  prove  what  is  the  will  of 
God,  and  obey  it,  when  you  have  proved  it  ?  Do 
you  keep  your  hearts  with  diligence,  that  you  may 
not  offend  him  by  evil  thoughts  and  vile  affections  ? 
Do  you  seek  his  favor  above  all  other  interests,  and 
choose  this  for  your  portion  and  happiness  ?  You 
may  then  say,  you  believe  and  rejoice  in  God.  But 
if  you  cast  of  the  fear  of  God,  restain  prater  before 


£2  The  Folly  of  Atheism. 

him,  despise  his  word  and  worship,  trample  on  his 
commands,  serve  divers  lusts  and  pleasures,  and  act 
without  a  governing  regard  to  the  happiness  of  a  fu- 
ture life  \  in  vain  you  pretend  to  faith  in  God.  What- 
ever you  may  profess  in  words,  you  say  in  your  heart, 
*^  NO  GOD." 

We  see,  that  they,  who  forsake  God,  forsake  their 
own  mercies — they  renounce  happiness  here,  and 
hereafter.  Without  faith  in  God,  and  obedience  to 
him,  there  can  be  no  rational  enjoyment  of  the 
world,  no  comfort  in  affliction,  peace  in  death,  or 
happiness  in  eternity.  All  happiness  comes  from 
God.  None  but  the  holy  in  heart  can  relish  the 
happiness  which  he  gives.  That  Vv  e  may  enjoy 
happiness  in  God,  we  must  be  like  himx.  They 
who  enter  into  his  presence,  are  such  as  have  clean 
hands  and  a  pure  heart,  walk  uprightly  and  do  right- 
eousness. They  only  who  are  like  God,  will  see 
him  as  he  is.  If  we  have  this  hopCj  let  us  purify 
ourselves,  as  he  is  pure. 

It  is  manifest  from  our  subject,  that  they  who  be- 
lieve in  God,  will  believe  also  in  Christ.  If  we  re- 
gard God  as  a  moral  governor,  we  shall  feel  our  ob- 
ligation to  obey  him,  and  our  desert  of  punishment 
when  Vv^e  offend  him.  Conscious,  that  we  have  in 
many  things  offended,  we  shall  be  solicitous  to 
know,  on  what  terms  we  can  be  forgiven,  or  wheth- 
er v/e  can  be  forgiven  at  all.  Reason  can  never  assure 
us,  that  there  is  forgiveness  with  God  ;  for,  to  pun- 
ish the  sinner  is  just  ;  and  whedier  mercy  will  re- 
joice against  judgment,  God  only  can  determine, 
and  he  only  can  reveal.  The  gospel  teaches  us, 
that  God  sent  his  Son  into  the  world  to  put  away 
sin  by  the  sacrifice  of  himself,  to  call  sinners  to 
repentance,  to  save  them  who  are  lost,  and  that 
they  who  confess  and  forsake  their  sins  will  find 
mercy.     Ar/d  certainly  every  one  who  feels  him- 


^he  Folly  of  Atheism,  23 

aielf  justly  exposed  to  condemnation  for  his  dis- 
obedience to  the  divine  government,  will  esteem 
this  gospel  a  faithful  saying  and  worthy  of  all  accep- 
tation. Hence  the  Savior  says,  "  Every  one  that 
hath  heard  and  learned  of  the  Father,  cometh  unto 
me."  And  "  he  who  hateth  m.e,  liateth  my  Father 
also." 

How  happy  is  the  pious  man  !   He   believes  there 
is  one   God — a  Being  of  infimte  power,   unerriwg 
wisdom,  unbounded  goodness  and  unfailing  mercy. 
He  believes,  that  this  God  has  sent  a  Savior  into  the 
world,  by  his  docUines  to  instruct,  and  by  his  death 
to  redeem  ignorant  and  guilty  men.      He  believes, 
that  through  this  Savior  God  w  ill  hear  the  prayers  of 
the  humble,  forgive  the  sins  of  the'  penitent,  help  the 
infirmities  of  the  saints,  and  reward  the  services  of  the 
faithful.     He  believes  that  God  has  prepared  an  e- 
termil  state  of  felicity  for  them  who  love   him,  that 
the  afflictions  of  the  present  time  are  means  of  pre- 
paring him.  for  that  state,   and  that  death  will  be  his 
passage  to  it.     He  believes  that  God  is  his  friend, 
and  that  under  God's  gracious  care,  he  shall  be  guid- 
ed in  the  path  of  righteousness,  supported  in  trouble, 
succored  in  temptation,    defended  in  danger,  com- 
forted in  deathy  and  brought  safe  to  glory.     What 
has  such  a  man  to  fear  ?  What  can  harm  him  ?  What 
can  separate  him  from  the  love  of  God  ?    Rejoice 
in  the  Lord,  O  ye  righteous  :  Rejoice  ever  more  ; 
for  he  is  your  God  ;  and  he  will  never  forsake  you. 
Fear  not,  for  he  is  your  shield^   and  your  exceeding 
great  reward.  "Though  the  iigtree  shall  not  blossom, 
neither  shall  fruit  be  in  the  vine  ;  though  the  labor 
of  the  olive  shall   fail,   and  the   field  shall  yield  no 
meat ;  though  the  flocks  shall  be  cut  oif  from  the  fold 
and  there  sliall  be  no  herd  in  the  stall  ;    yet  you  may 
rejoice  in  the  Lord,  and  joy  in  the  God  of  your  sal- 
vation." 


SERMON    II. 

Enmity  to  the  Gospel  the  true  Cause  of  Unbelief. 

JOHN  XV.  22,  23,  34.  » 

If  I  had  not  come  and  spoken  unto  them, -they  had  not  had 
sin  :  But  now  they  have  no  cloak  for  their  sin.  He  that 
kateth  me,  hateth  my  Father  also.  If  I  had  not  done  a- 
niong  them  the  zoorks  which  none  other  man  did,  they  had 
not  had  sifi  ;  but  now  they  have  both  seen  and  hated  both 
me  Orud  my  Father, 

1  HESE  words,  though  first  ^spoken  to 
the  unbeheving  Jews,  will  apply  ^vith  equal  force  to 
all,  who  reject  the  gospel  of  Christ,  after  the^  have 
had  a  fair  opportunity  to  learn  its  nature  and  design, 
and  to  examine  the  evidences  of  its  truth  and  divin- 
ity. We  are  therefore  as  deeply  concerned  in  them, 
and  as  solemnly  warned  by  them,  as  were  the  Jews 
in  our  Savior's  day. 

They  teach  us,  that,  in  respect  of  guilt,  there  is  a 
:great  difference  bctv/een  those  who  have  never 
known  Christ,  and  those  who  have  both  kncm^n  and 
rejected  him — that  in  those  who  have  known  him, 
the  true  cause  of  unbelief  is  a  hatred  of  him — that 
they  who  hate  and  reject  him  and  his  gospel,  are  in 
their  hearts  enemies  to  all  religion.  They  hate  his 
Father,  asv/ellas  him. 

1.  The  nrst  observation  to  which  our  attention  is 
called,  is  the  distinction,    which  our  Savior  mak^s 


Mnmity  to  the  Gospel^  Cause  of  Unbelief,         25 

between  those  who  have  never  heard  of  his  gospel, 
and  those  who  have  known  and  rejected  it.  The  for- 
mer have  no  sin  ;  the  latter  have  no  cloak  for  their 
sin. 

There  are  many  nations,  who  have  no  knowledge 
of  the  gospel,  and  who,  perhaps,  have  not  so  much 
as  heard  of  it.  Of  these  it  may  be  said,  in  the  sense 
in  which  our  Lord  uses  the  expression,  *'  They  have 
not  had  sin."  They  are  not  chargeable  with  unbe- 
lief. This  is  the  sin  here  intended.  The  Jews, 
though  Christ  had  not  spoken  to  them,  would  not 
have  been  absolutely  innocent.  From  the  ancient 
oracles  of  God  they  had  so  grossly  departed,  that 
they  were  condemned  as  a  wicked  and  perverse  gen- 
eration. Neither  were  the  heathens,  in  an  unquali- 
fied sense,  without  sin  ;  for  though  they  had  not  the 
written  law,  yet  they  were  a  law  to  themselves,  and 
shewed  the  works  of  the  law  written  on  their  hearts. 
Their  violations  of  this  law  involved  them  in  guilt  ; 
for  they  knew  the  judgment  of  God,  that  they  who 
did  such  thhigs  were  worthy  of  death*  The  scrip- 
ture asserts  that  "  Jews  and  Gentiles  are  all  under 
in — that  all  have  sinned  and  comes  short  of  the  glory 
of  God — and  that  all  the  world  are  guilty  before 
him."  It  can  therefore  be  only  the  sin  of  disbeliev- 
ifxg  and  rejecting  the  gospel^  which  is  intended  in 
our  tcxti 

It  is  agreeable  to  the  sense  of  mankind,  and  to 
the  declarations  of  the  gospel,  that  every  man  v^ill 
be  treated  according  to  the  advantages  which  he  has 
had,  and  the  use  which  he  has  made  of  them.  *'  To 
whom  much  is  given,  of  him  much  will  be  required." 
"  There  is  no  respect  of  persons  with  God  ;  for  as 
many  as  have  sinned  without  law,  shall  perish  with- 
out law  ;  and  as  many  as  have  sinned  in  the  law, 
shall  be  judged  by  the  law,  in  that  day  when  God  shall 
judge  the  secrets  of  men  according  to  the  gospel." 
V0J..IV.  C 


26       Enmity  to  the  Gospel,  Cause  of  Unbelief. 

Whether  any  of  those  who  know  not  the  gospel 
will  ever  obtain  salvation,  some  have  doubted.  But 
Christain  benevolence  inclines  us  to  hope,  they  are 
not  absolutely  and  universally  doomed  to  destruc- 
tion. Before  any  written  revelation  was  given,  there 
were  some,  who,  by  the  secret  aids  afforded  them, 
made  such  an  improvement  of  their  natural  advan- 
tages and  traditionary  communications  as  to  attain  to 
an  acceptable  piety.  The  atonement  of  the  Redeem- 
er is  sufficient  to  expiate  the  sins  of  the  world.  God 
can,  by  special  discoveries,  supply  the  want  of  ex- 
ternal means.  The  same  grace,  which  applies  the 
benefits  of  the  atonement  to  infants,  who  have  not  a 
capacity  for  actual  faith,  can  apply  these  benefits  to 
adults,  who  have  not  the  ordinary  means  of  faith. 
'^  In  every  nation,  he  that  feareth  God  and  worketh 
righteousness,  is  accepted  of  him."  '*  Jesus  Christ 
3s  the  propitiation  for  our  sins,  and  not  for  ours  on- 
ly, but  for  the  sins  of  the  whole  world  ;'^  or  of  all 
jiations,  whether  Jews  or  Gentiles.  We  cannot 
then  absolutely  conclude,  that  none  among  the  un- 
enlightened nations  of  the  earth  are  admitted  to  a 
share  in  the  great  salvation  purchased  by  the  Re- 
deemer. 

But  whatever  may  be  their  final  condition,  it  is 
certain,  they  ^\  ill  not  be  condemned  for  rejecting  a 
gospel,  which  was  never  brought  to  them,  nor  for 
want  of  faith  in  a  Savior  of  whom  they  never  heard. 
They  who  among  them  perish,  ^'  will  perish  without 
law."  Their  guilt  will  arise  frdm,  and  their  con- 
demnation will  be  grounded  upon  the  violation  of 
those  moral  obligations,  which  by  the  light  of  na- 
ture and  the  dictates  of  conscience,  they  had,  or 
might  have  known.  The  Judge  of  all  the  earth  will 
do  right.  His  judgment  will  be  according  to  truth. 
In  his  presence  every  mouth  will  be  stopped.  None 
will  have  cause  to  complain,  that  his  ways  are  unequal. 


Enmity  to  the  Gospel,  Cause  of  Unbelief,      ^7 

But  tkis  is  a  case  which  little  concerns  us.  What- 
ever hopes  we  may  entertain  concerning  those,  who 
have  never  known  the  gospel,  our  Savior  plainly 
signifies,  that  for  those  who  have  known,  and  yet 
have  finally  rejected  it,  there  remains  no  hope. — 
"  They  have  no  cloak  for  their  sin."  Their  sin  is 
great  and  inexcusable,  because  tlie  gospel  which 
they  reject  is  infinitely  im^portant ;  and  the  evidence 
against  which  they  reject  it,  is  clear  and  decisive. 

1.  The  gospel,  in  its  nature  and  design,  is  infi- 
nitely important. 

It  comes  to  us  in  the  name  of  God,  and  declares 
itself  to  be  a  revelation  from  him.  As  such  it  de- 
mands our  attention  and  obedience.  The  things, 
in  which  it  instructs  us,  are  of  the  most  serious  con- 
cern. That  we  are  intelligent  beings,  we  know 
from  our  own  consciousness  ;  and  that  w^e  are  soon 
to  be  removed  from  this  world,  we  are  taught  by 
daily  observation.  Whether  death  will  terminate 
our  existence,  or  bring  us  to  a  new  manner  of  exist- 
ence in  another  world,  is  a  question,  in  which  every 
serious  mind  will  wish  to  be  satisfied.  By  the  gos- 
pel, life  and  immortality  are  brought  to  light.  A  fu- 
ture existence,  a  righteous  judgment  and  an  equita- 
ble distribution  of  rewards  and  punishments,  are 
doctrines  which  it  teaches  with  convincing  perspi- 
cuity, and  on  which  it  dwells  with  an  affecting  so- 
lemnity. 

If  lliere  is  a  state  of  happiness,  and  a  state  of  mis- 
cry,  which  await  different  characters,  it  infinitely 
concerns  us  to  knovv,  how  we  may  obtain  the  one, 
and  escape  the  other.  Here  the  gospel  comes  in  to 
our  reliefo  it  instructs  us,  that,  as  God  is  rich  in 
mercy  to  pardon  offenders,  so  he  exercises  his  mer- 
cy toward  them  through  a  sacrifice  offered  by  his 
own  son  to  expiate  the  guilt  of  sin — that  the  terms, 
®n  which  pardon  will  be  granted,  are  repentance  to- 
2 


28       Enmity  to  the  Gospel^  Cause  of  Unbelief. 

ward  God,  and  faith  toward  his  Son  Jesus  Christ^- 
that  his  gracious  spirit  is  ready  to  our  assistance, 
not  only  in  the  work  of  repentance,  but  in  all  the 
subsequent  duties  of  a  holy  life. 

Is  not  a  revelation,  which  makes  such  discoveries 
as  these,  worthy  of  all  acceptation  I  If  we  are  not 
convinced  that  it  is  divine,  yet,  at  least,  we  ought 
to  examine  it ;  for  it  professes  to  be  divine  :  And  if  it 
really  is  so,  its  importance  is  infinite.  Whatever 
may  be  its  real  merits,  the  man  who  will  not  so 
much  as  inquire  into  its  merits,  betrays  a  moral  in- 
fatuation. He  acts  contrary  to  all  those  rules  of 
prudence,  which  govern  men  in  the  smaller  concerns 
of  common  life..  If  a  husbandman,  contemplating 
a  removal,  hears  of  an  inviting  situation  to  be  pur- 
chased on  advantageous  terms,  he  will,,  at  least,  pay 
so  much  attention  to  the  information,  as  to  make  in- 
quiry concerning  the  truth  of  it.  If  a  merchant  hears 
of  a  lucrative  source  of  traffic,  opened  near  at  hand, 
he  will  immediately  examine,  whether  the  report  is 
well  founded.  The  gospel  comes  to  us  with  the 
words  of  eternal  life  ;  an  object  of  more  value,  than 
all  the  interest  of  this  perishing  world.  If  we  will 
not  so  much  as  inquire,  whether  this  gospel  be  true, 
and  whether  the  object  which  it  proposes  be  attain- 
able, we  renounce,  in  relation  to  the  future  world, 
all  that  prudence,  which  guides  us  in  the  concerns 
of  this  world  ;  we  treat  everlasting  happiness  with 
an  indifference,  which  we  should  condemn  in  the 

smallest  of  our  temporal  affairs. -As  inattention 

to  the  gospel  is  a  great  sin,  because  the  gospel  is 
important ;  so, 

2.  Unbelief  is  an  inexcuseable  sin,  because  the 
gospel  is  credible.  *'  It  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Jesus  Christ  came  in- 
to the  world  to  save  sinners." 


Enmity  to  the  Gospel^  Cause  of  Unbelief.         29 

When  God  sends  men  a  revelation,  he  sends  with 
it  such  proofs  of  its  divinity,  as  may  not  only  justify 
them  in  receiving  it,  but  render  them  inexcuseable 
in  rejecting  it.  The  evidence  which  attends  the 
gospel  is  superior  to  that,  which  was  given  in  favor 
of  any  preceding  revelation.  Christ  did  such  works, 
as  no  other  man  had  done  ;  and  such  as  no  man 
could  do,  except  God  were  with  him.  From  the  per- 
fection of  God's  character  we  are  sure,  he  would  not 
miraculously  interpose  to  give  such  evidence  in  favor 
of  a  false  religion-,  that  men,  examining  fairly,  and 
judging  rationally,  must  believe  it  to  be  true.  Such 
evidence  as  this  has  attended  the  mission  of  Jesus  ; 
and  this  evidence  must  be  conclusive. 

The  works  which  Jesus  wrought,  were  to  them 
who  saw  the  works,  sufficient  demonstration  of  his 
divine  authority.  The  witnesses  of  his  miracles 
were  numerous.  Several  of  these  witnesses  soon 
published  their  testimony  to  the  world.  They 
would  not  have  published  it,  if  they  had  not  known 
it  to  be  true,  because  they  foresaw,  that  it  could 
procure  them  no  worldly  emoluments,  but  must  ex- 
pose them  to  innumerable  dangers.  Their  testimo- 
ny has  never  been  confuted,  though  they  had  many 
powerful  and  zealous  enemies,  who  wished  to  con- 
fute it,  if  they  could,  and  could  have  confuted  it,  if 
it  had  been  false.  This  testimony  has  been  regular- 
ly transmitted  to  us  by  an  uninterrupted  series  of 
vouchers  from  the  beginning  to  the  present  day. 
We  have  therefore  all  the  external  evidence  of  the 
truth  of  the  gospel,  which  the  nature  of  the  case  will 
admit.  The  miracles  of  Christ  and  his  disciples,  as 
far  as  we  have  evidence  that  such  miracles  were  per- 
formed, are  to  us  as  good  proofs  of  the  divinity  of  the 
gospel,  as  they  were  to  those  who  saw  them.  And 
we  have  muchfullerhistorical  evidence  of  their  reality , 
than  we  have  of  almost  any  other  facts  equally  ancient. 
3 


30         Enmity  to  the  Gospel^  Cause  of  Unbelief, 

In  addition  to  this,  we  have  evidence  of  the  truth 
of  the  gospel  from  its  propagation  and  continuance 
in  the  world.  For  it  did  not  prevail  by  fraud,  or  by 
force,  as  impostures  have  always  done  ;  but  by  the 
testimony  of  a  number  of  sensible,  but  artless  men 
to  plain  facts  to  which  they  constantly  appeal  as 
proofs  of  their  masters  divine  authority,  and  Vvhich, 
if  they  never  existed,  could  easily  have  been  dis- 
proved. It  is  m.anifest,  then,  that  a  divine  povvcr 
has  been  employed  in  the  support  and  spread  of  the 
gospel  ;  and  VvC  are  sure,  this  power  \\'ould  never 
have  accompanied  a  wicked  and  dangerous  fraud. 

We  have  farther  evidence  from  the  accomplish- 
ment of  many  predictions  contained  in  the  gospel. 
Whoever  attentively  reads  some  of  the  prophecies 
of  the  New  Testament,  and  compares  them  with  c- 
vents  recorded  in  history,  will  see  such  a  corres- 
pondence between  them,  as  cannot  be  accounted  for, 
but  upon  the  supposition,  that  the  latter  were  provi- 
dential fuliilments  of  the  former. 

Tlie  purity  and  benevolence  of  the  gospel,  the 
sublimity  of  its  doctrines,  the  grandeur  of  its  scheme, 
its  tendency  t©  render  men  virtuous  and  happy,  and 
its  useful  effects,  wherever  its  genuine  influence  pre- 
vails, aflbrd  still  farther  demonstration  of  its  truth. 
The  plan  of  it  is  too  great  for  the  invention  of  man, 
and  the  design  of  it  too  holy  and  benevolent  for  the 
fabrication  of  wicked  and  malicious  spirits. 

When  the  gospel  comes  to  men  with  such  strong 
and  various  evidence,  and  declares  to  them  matters 
of  such  high  and  lasting  im.portance,  their  unbelief 
and  inattention  must  be  a  sin,  which  nothing  can  e- 
qual,  and  for  which  no  excuse  can  be  made.  And 
hence  we  may  conclude,  that,  whatever  may  be  the 
condition  of  heathens,  for  these  enlightened  infidels 
there  is  no  hope  in  the  future  v/orld,  unless  they  re- 
pent and  embrace  tlie  truth  in  this.     Repentance  on 


Sfjimlty  to  the  Gospel.,  Cause  of  tlnbelief.        31 

the  gospel  plan,  is  the  express  condition  of  pardon. 
True  repentance  extends  to  all  sins.  And  if  there 
must  be  a  repentance  of  all  sins,  there  must  surely 
be  a  repentance  of  that  unbelief,  which  is  the  great- 
est of  all,  and  radically  includes  every  other.  Our 
Savior  has  expressly  declared,  concerning  those  to 
whom  he  had  spoken  his  word  and  manifested  his 
works,  *'  He  who  believeth  not  on  the  Son  of  God, 
shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him."  '*  He  that  believeth  not  is  condemned  al- 
ready, because  he  hath  not  believed  in  the  name  of 
the  only  begotton  Son  of  God."  ''  This  is  the  con- 
demnation, that  light  hath  come  into  the  world,  and 
men  loved  darkness  rather  than  light,  because  their 
deeds  were  evil."  This  brings  us  to  our  2d  Obser- 
vation, That  the  true  cause  of  infidelity  is  a  hatred 
of  the  gospel.  Our  Savior  says  of  the  unbelieving- 
Jews,  '^  They  have  seen  and  hated  me." 

If  the  gospel  is  important  in  its  nature,  and  credi- 
ble in  its  evidence,  the  only  reason  of  men's  opposi- 
tion to  it,  where  it  comes,  must  be  the  contrariety 
of  their  hearts  to  it.  They  reject  it,  because  they 
dislike  it.  They  oppose  it,  because  it  condemns 
them.  '*  Every  one  that  doth  evil,  hateth  the  light, 
neither  cometh  he  to  the  light,  lest  his  deeds  should 
be  reproved..  But  he  that  doth  truth,  cometh  to  tlie 
light,  that  his  deeds  may  be  made  manifest,  that 
they  are  wrought  in  God."  It  is  through  aji  evil 
heart  of  unbelief,  ^that  men  depart  from  the  living 
God.  They  who  make  shipwreck  of  the  faith,  have 
first  put  away  a  good  conscience. 

1.  Infidels  feel  an  enmity  to  the  gospel,  because  it 
requires  a  strict  purity  of  heart  and  life.  While 
their  hearts  are  fully  set  in  them  to  do  evil,  they 
cannot  be  pleased  with  those  holy  precepts,  whicii 
forbid  and  condemn  the  evil  ;  they  cannot  love 
those  plain  spiritual  doctrines  which  unre  the  neccs^ 
4 


S2        Enmity  to  the  Gospel^  Cause  of  Unbelief* 

sity  of  repentance  and  newness  of  life.  They  desire 
happiness  ;  but  it  is  a  happiness  devised  by  their 
own  imagination 5  rather  than  that  described  in  the 
gospel.  And  they  wish  to  obtain  it  on  easier  terms 
than  the  denial  of  ungodliness  and  worldly  lusts.  If 
Christ  were  the  minister  of  sin,  and  would  save  them 
in  a  way  which  accorded  with  the  corruptions  of 
their  hearts,  they  would  receive  him.  But  when 
they  are  taught,  as  the  truth  is  in  Jesus,  that  they 
must  be  born  again,  become  new  creatures,  be 
renewed  in  the  spirit  of  their  minds,  put  off  the 
old  man  with  his  deeds,  and  put  on  the  new  man 
which  is  created  after  the  image  of  God,  they  pro- 
nounce these  to  be  hard  sayings,  and  they  will  not 
receive  them. 

2.  In  the  religion  of  the  gospel  there  is  too  much 
selfdenial  for  unbelievers.  To  renounce  some  of 
their  iniquities  perhaps  they  would  consent.  But 
to  lay  aside  every  weight,  and  the  sin  which  most 
easily  besets  them — to  keep  themselves  from  their 
favorite  iniquity — to  take  up  the  cross  and  follow 
Christ  whither  soever  he  goes — to  forsake  the  inter- 
ests and  honors  of  the  world,  when  these  come  in 
competition  with  heaven — to  crucify  the  flesh  -Nvith 
its  affections  and  lusts — to  make  their  secular  busi- 
ness give  place  to  the  duties  of  piety,  and  their  tem- 
poral concerns  yield  to  the  happiness  of  eternity, 
these,  they  think,  are  too  severe  and  mortifying 
terms  ;  and  they  endeavor  to  persuade  themselves, 
that  a  scheme  of  religion  so  opposite  to  their  natural 
desires  and  propensities,  is  not  divine.  They  hope 
to  pass  in  a  smoother  road  to  happiness. 

3,  The  gospel  is  too  humbling  a  dispensation  for 
some  to  receive.  It  teaches  us,  that  we  are  all  sin- 
ners, guilty  before  God,  condemned  by  his  law,  and 
^vorthy  of  death,  and  that  we  can  be  saved  only  by 
sovereign  grace  through  the  righteousness  of  a  Sav- 


Enmity  to  the  Gospel^  Cause  of  Unbelief.        35 

ior — rthat  we  must  be  convinced  of  our  guilty  and 
lost  state,  and  of  our  desert  of  the  wrath  to  come — ■ 
that  we  must  renounce  all  selfconfidence,  lay  our- 
seiyes  at  the  foot  of  divine  mercy,  and  seek  salvation 
as  a  free  gift  from  God,  to  which  we  can  make  no 
cjaim  on  the  foot  of  any  thing  which  we  have  done. 
Tl)e  natural  pride  of  the  human  heart  objects  against 
this  humiliation  and  selfabasement*  It  would  make 
out  some  merit  of  its  own.  It  would  set  up  some 
kind  of  demand  on  God's  justice.  Jt  would  in- 
dulge the  persuasion,  that  God  has  not  been  so 
much  offended  and  dishonored  as  to  justify  him  in 
any  great  severity.  It  is  only  through  the  power  of 
God,  that  the  word  becomes  mighty  to  cast  down 
these  proud  imaginations,  and  to  captivate  every 
thought  to  the  obedience  of  Christ. 

4.  Some  reject  the  gospel,  because  they  hate  the 
^Ar^a^(?;z/7z§*5  which  are  there  uttered  against  the  fi- 
nally impenitent. 

These  threatenings  are  indeed  awful.  They 
plainly  import,  that  there  is  a  punishment  for  the 
workers  of  iniquity,  and  that  this  punishment  will 
be  terrible  in  degree,  and  interminable  in  duration. 
Such  threatenings  as  these,  sinners  resolved  to  contin- 
iie  in  a  wicked  course,  choose  not  to  believe.  They 
contrive  various  artifices  to  mollify  their  harshness, 
or  shorten  their  duration,  or  to  cavil  them  out  of  the 
Bible.  But  after  all  that  can  be  done,  here  they 
are  ;  the  language  of  them  is  plain  ;  it  will  not  yield 
to  human  sophistry.  They  are  so  deeply  engraved, 
that  they  cannot  be  effaced — so  inwrought  with  the 
doctrines  and  precepts  of  revelation,  that  they  can- 
not be  separated.  While  this  remains,  they  will 
remain  in  it.  Some,  therefore,  to  get  rid  of  these 
threatenings,  renounce  the  gospel  which  contains 
them.  They  had  rather  believe,  that  the  gospel  is 
not  true,  than  believe,  that  such  a  punishment  awaits 


54        Enmity  to  the  Gospel,  Cause  of  Unbelief. 

them,  as  these  threatenings  import.  And  in  this,  they 
are  more  consistent  with  themselves,  than  those  wlio 
pretend  to  believe  the  gospel,  and  yet  disbelieve  all 
future  punishment.  For,  if  there  is  any  thing  in 
scripture  vvhich  can  be  understood,  it  certainly  de- 
nounces destruction  against  the  finally  impenitent. 
The  man  \rho  pretends  that  all  the  threatenings,  Vs' hich 
he  reads,  must  mean  something  else,  may  as  'v\  ell 
pretend,  that  the  precepts,  which  literally  forbid 
murder,  theft,  drunkenness,  lying  and  swearing 
mean  soro.ething  else  ;  and  that  the  promises  which 
seem  to  import  a  state  of  future  happiness  for  the 
righteous,  mean  something  else  ;  and  that  there  is 
no  intelligible  meaning  in  any  thing  which  we  read 
therc.  But  whatever  artifice  men  may  use  with 
themselves  to  suppress  the  fears,  or  wdth  the  Bible 
to  expunge  the  threatenings  of  future  punishment, 
still  the  danger  awaits  them  ;  and  they  can  obtain  no 
security,  till  they  comply  with  the  terms  which  the 
gospel  has  stated,  and  by  repentance  flee  from  the 
"wrath  to  come  and  by  faith  lay  hold  on  the  hope  set 
before  them. 

5.  Some  dislike  and  reject  the  gospel,  because  it 
contains  doctrines  which  are  not  within  the  reach 
of  human  discoveiy,  and  affirms  certain  facts  which 
are  now  out  of  the  course  of  comm^^observation. 
In  their  exalted  opinion  of  their  owrr^isdom,  they 
despise  a  scheme  of  religion,  which  is  too  deep  for 
their  penetration,  too  wonderful  for  their  investiga- 
tion, and  too  grand  for  their  comprehension.  They 
make  their  own  pride  and  prejudice  the  standard  by 
which  to  judge  v.hat  the  wisdom^  of  God  ought  to  do, 
what  his  justice  has  a  right  to  do,  and  ^vhat  his  good- 
ness will  be  inclined  to  do.  Professing  themselves  to 
be  Vvdse,  they  become  fools,  and  change  the  glory  of 
God  into  the  likeness  of  men,  and  degrade  his  sov- 
ereignty to  the  dictates  of  men.     The  Apostle  says^ 


Enmity  to  the  Gospely  Cause  of  Unbelief,         55 

**  We  speak  the  wisdom  of  God  in  a  mystery,  even 
the  hidden  wisdom,  which  none  of  the  princes  of 
this  worldknew."  And  how  should  they  know  it, 
without  a  revelation  from  God  ?  "For  what  man 
knoweth  the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him  ?  Even  so  the  things  of  God  know- 
eth no  man,  but  the  Spirit  of  God."  If  we  cannot 
know  the  intentions  of  a  man  without  information 
from  the  man  himself,  much  less  can  we  know  the 
will  of  God  without  a  revelation  from  God.  "  The 
Spirit  searcheth,"  or  perfectly  knoweth  "  ail  things, 
even  the  deep  things  of  God  ;  and  God  hath  reveal- 
ed them  to  us  by  his  Spirit.  We  have  received  the 
the  Spirit,  that  we  might  know  the  things,  which  are 
freely  given  us  of  God  ;  and  these  things  we  speak. 
The  natural  man,"  vainly  relying  on  his  own  powers, 
**receiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  to  him.  But  he  that  is  spiritual 
judgeth  all  things  ;  and  to  him  the  gospel  of  Christ 
is  the  wisdom  of  God." 

The  gospel  is  a  glorious  scheme  for  the  salvation  of 
sinners.  As  such  it  is  worthy  of  immediate  attention, 
full  belief  and  thankful  acceptance.  It  is  to  be  la- 
mented, that  among  those,  to  whom  it  comes,  so  ma- 
ny either  deny  the  truth  of  it,  or  hold  the  truth  in  un- 
righteousness. The  cause  of  their  infidelity  is  the 
wickedness  of  their  hearts.  The  wickedness  which 
prompts  iheir  opposition  to  the  gospel,  disqualifies 
them  for  the  blessings  of  it.  They  cannot  be  saved 
by  the  gospel,  v/hile  their  enmity  to  it  remains. 
They  must  embrace  it  with  faith,  love  and  submis- 
sion ;  else,  instead  of  being  to  them  a  Savior  of  life 
unto  life,  it  will  be  a  Savior  of  death  unto  death. — 
And  awful  will  be  the  condemnation  of  those,  who, 
when  light  has  come  into  the  Vvorld,  stiii  love  dark- 
ness rather  than  light. 


SERMON    III. 

'Enmity  to  'Religion  in  general  the  natural  Con- 
sequence oj  Enmity  to  the  Gospel, 

JOHN,  XV.  22,  23,  24. 

If  I  had  not  come  and  spoken  to  them,  they  had  not  had 
sin  ;  but  now  they  have  no  cloak  i or  their  sin.  He  that 
hateth  me^  hateth  my  Father  also.  If  I  had  not  dsne  among 
them  the  works,  which  none  other  man  did,  they  had  riot 
had  sin  ;  but  now  they  have  both  seen  and  hated  both  me 
and  my  Father^ 

vJUR  Divine  Lord  in  these  words  teach^ 
€s  us,  that,  in  respect  of  guilt,  there  is  a  great  dif- 
ference between  those,  who  have  never  heard  of  the 
gospel,  nor  had  an  opportunity  to  receive  it,  and 
those  who  have  seen  its  evidences  and  yet  have  re- 
jected it.  The  former  cannot  be  charged  with  the 
sin  of  unbelief;  the  latter  have  no  cloak  for  their 
sin. 

He  shews  us  what  is  the  true  cause  of  unbelief 
in  those  who  have  known  the  gospel :  It  is  their  ha- 
tred of  it.     They  have  seen  and  hated  me. 

He  warns  us  what  is  the  next  and  natural  conse- 
quence of  rejecting  his  gospel  :  It  is  the  rejection 
x^^  all  religion  in  principle  and  practice.  '-  He  that 
hateth  me,  hateth  my  Father  also." 

It  is  this  last  observation,  whicji  new  lies  before 
us. 


On  Enmity  to  Religion*  37 

Sontle  of  those,  who  discard  the  Christian  revela- 
tion, pretend  to  believe  the  truth  of  natural  religion* 
They  verbally  acknowledge,  that  there  is  a  God,  a 
providence^  a  future  existence  ;  and  that  there  are 
certain  moral  virtues,  which  are  useful  to  mankind, 
such  as  justice,  veracity,  beneficence,  temperance 
and  prudence.  Though  they  have  no  reverence  for 
Jesus  as  a  dhine  teacher,  nor  for  his  gospel  as  a  di- 
vine communication,  yet  they  believe  there  were 
such  men  as  Socrates^  Plato  and  Seneca^  who  taught 
good  moral  rules  of  life,  and  whose  rules  are  still 
worthy  of  observation.  But  whatever  they  may- 
pretend,  our  Savior  expressly  affirms  it,,  at  least  as  a 
general  truth,  that  they  who  hate  him^  hate  God — - 
that  they  who  despise  his  gospel^  cast  away  all  re- 
ligion. 

And  this  is  not  merely  an  incidental  observation  ; 
but  what  he  often  repeats  and  much  insists  upon,  in 
his  discourses  to  the  unbelieving  Jews,  as  a  matter 
which  deserved  their  most  serious  consideration.— 
'*  He  that  honoreth  not  the  Son,  honoreth  not  the 
Father — he  that  despiseth  me,  despiseth  him  that 
sent  me.  Every  man  that  hath  heard,  and  learned 
of  the  Father,  cometh  unto  me.  Ye  neither  know 
me,  nor  my  Father.  If  ye  had  known  me,  ye  would 
have  known  my  Father  also." 

If  against  so  high  authority  as  this,  an  autliority^ 
w^hich  the  Chrisiian  surely  will  not  dispute,  any 
doubt  the  truth  of  our  position,  that  ''they  who  re- 
ject the  gospel,  after  they  have  known  it,  generally 
reject  i^'// religion^"  let  them  attend  to  some  consid=- 
©rations,  which  will  illustrate  and  confirm  it. 

I..  So  far  as  we  can  judge  from  facts,  this  is  gen- 
erally the  case. 

I  will  not  say,  there  are  no  temporary  exceptions. 
Some,  I  suppose,  there  may  be.  For  men  run  not 
at  onccy  to  the  last  extreme  either  in  dissipation  oC 


38  •         On  Enmity  to  Religion, 

morals,  or  in  licentiousness  of  opinion.  But  if  there 
are  exceptions,  they  are  few,  and  these  only  for  a 
time. 

The  opposers  of  revelation,  in  the  present  day,  if 
we  can  learn  their  sentiments  from  their  writings, 
are  generally  Atheists.  Though  they  sometimes 
speak  of  a  God,  yet  they  appear  not  to  revere  him 
as  a  moral  governor,  who  will  finally  judge  his  ra- 
tional creatures  according  to  their  characters.  They 
oppose  revealed  religion,  not  because  there  is  an- 
other, Vvhich  they  like  better,  as  being  more  rational, 
and  pure  and  better  founded  ;  but  because  they  like 
none  :  They  hate  all  in  every  form.  They,  per- 
haps, might  have  been  Deists  once  ;  but  they  did 
not  Io3ig  remain  such.  Deism  leads  on  directly  to 
Atheism.  They  who  run  into  the  former^  seldom 
stop  short  of  the  latter.  Some  may  choose  to  re- 
ject the  name,  when  they  embrace  the  thing.  But 
there  are  those  who  have  not  much  delicacy  about 
the  name.  Infidelity  used  to  have  some  modesty  ; 
but  now  it  has  very  much  thrown  off  disguise. — 
That  which  once  called  itself  deism,  has  now  the 
audacity  to  avow  itself  to  be  atheism. 

2.  It  is  an  observation  of  the  Apostle,  ''  Evil 
men  and  seducers  wax  worse  and  worse,  deceiving, 
and  being  deceived."  One  degree  of  error,  as  well 
as  of  vice,  leads  to  another.  When  men  begin  to 
depart  from  the  truth,  they  can  no  more  prescribe 
bounds  to  their  wandering,  than  when  they  depart 
from  virtue,  they  can  set  limits  to  their  corruption. 
The  traveller,  who,  being  disgusted  with  small  in- 
conveniences in  his  plain  and  beaten  path,  strikes 
off  at  a  venture  in  expectation  of  an  easier  or  straiter 
course,  is  soon  disappointed.  He  meets  with  ob- 
structions, which  he  did  not  foresee,  and  he  must 
turn  to  avoid  them.  Siill  new  difficulties  occur  and 
agriin  he  must  change  his  course,  until  perplexed, 


OnMnmity  to  Religion,  .39 

bewildered  and  lost,  he  sits  down  in  despair  of  re- 
covering his  first  path,  or  finding  a  new  one,  which 
will  conduct  him  home.  So  is  the  man  who  forsakes 
the  path  of  truth  and  uprightness,  to  walk  in  the  ways 
of  darkness  and  error.  His  ways  are  crooked  ;  he 
has  none  to  guide  him.  One  devious  trait  leads  to 
another  ;  the  farther  he  wanders,  the  more  difficult 
it  is  to  return,  and  the  more  easy  to  wander  still. 

3.  The  Psalmist  observes,  ^'  The  meek  God  will 
guide  in  judgment,  and  the  meek  he  will  teach  his 
way."  Humbleness  of  mind  is  the  best  preparative 
for  the  residence  of  that  heavenly  Spirit  who  leads 
into  all  truth.  Pride  and  self  confidence  oppose  hi» 
influence  and  forfeit  his  direction.  God  resists  the 
proud,  but  gives  grace  to  the  humble.  The  Apos- 
tle speaks  of  those  to  whom  God  sends  strong  delu- 
sions, that  they  should  believe  a  lie,  and  perish  in 
the  error  of  their  way.  These  are  they,  who  re- 
ceived not  the  love  of  the  truth,  but  had  pleasure  jn 
unrighteousness.  If  there  are  any  whom  God  gives 
over  to  a  reprobate  mind,  and  a  deceived  heart,  none 
more  likely  to  be  thus  abandoned,  than  they  who 
have  known  and  hated  the  gospel  ©f  their  salvation. 
Of  such  the  Apostle  speaks,  when  he  says,  'Mt  is 
impossible  for  those,  who  have  been  once  enlight- 
ened, and  have  tasted  the  good  word  of  God,  if  they 
shall  fall  away,  to  be  again  renewed  to  repentance, 
seeing  they  crucify  to  themselves  afresh  the  Son  of 
God."  If  wc  sin  wilfully,  after  we  have  received 
the  knowledge  of  the  truth,  there  remaineth  no  more 
sacrifice  for  sin,  but  a  fearful  looking  for  of  judg- 
ment." 

4.  From  the  nature  of  the  gospel  we  may  con- 
clude, that  they  who  renounce  it,  will,  of  course,  re- 
nounce all  religion. 

The  gospel  contains  every  thing,  which -belongs 
1:0  the  religion  of  nature,   and  c^^ery  thing  which  is 


40  On  Enmity  to  Religion. 

wise  and  good  in  any  religion  whatever.  It  teaches 
us  the  existence  of  an  all  perfect  Deity.  It  gives 
us  the  most  exalted  representation  of  his  character 
and  government.  It  lays  before  us  the  purest  and 
plainest  rules  of  virtue  and  piety.  It  enforces  the 
obligations  of  duty  by  the  strongest  motives.  It 
brings  to  view  all  the  arguments  for  a  holy  life, 
which  reason  can  suggest,  and  places  them  in  the 
clearest  light.  It  adds  many  encouragements,  which 
reason  could  never  ascertain,  but  which  must  wholly 
depend  on  revelation ;  such  as  the  acceptablencss. 
of  repentance  for  past  transgressions,  the  grace  of 
God  to  help  the  infirmities  of  the  humble,  the  res- 
urrection of  the  body  from  the  dust  of  the  grave, 
and  the  greatness  and  perpetuity  of  the  rewards  re- 
served for  the  obedient. 

They  who  reject  such  a  religion  as  this,  reject 
every  religion  which  can  be  worthy  of  belief.  When 
they  have  exploded  the  description  which  the  gos- 
pel gives  of  the  divine  character — the  precepts  which 
mark  out  the  duty  of  man — the  motives  which  re- 
commend his  duty,  and  the  hopes  and  assistances 
which  encourage  repentance  and  obedience  ;  they 
may  be  challenged  to  shew,  what  materials  are  left, 
out  of  which  they  can  fabricate  a  religion  of  their 
own.  The  enemies  of  the  gospel  cannot  stop  short 
of  total  infidelity,  because,  when  the  gospel  is  thrown 
aside,  every  thing  is  gone,  which  belongs  to  the  re- 
ligion of  nature.  If  they  pretend  to  believe  and  re- 
spect the  latter,  they  can  mean  no  more  by  it  than  a 
liberty  to  live  as  they  list,  and  to  follow  the  impulse 
of  their  inclinations,  with  only  such  restraints  as  are 
imposed  by  a  regard  to  health,  reputation,  interest 
and  the  laws  of  society.  To  call  this  religion^  is  to 
profane  a  sacred  name  by  applving  it  to  a  licentious 
life. 


On  Enmity  to  Religion.  41 

5.  That  temper,  which  urges  men  to  cast  away 
the  gospel,  will  never  be  easy  until  natural  religion 
goes  after  it. 

There  is  nothing  more  true,  than  these  words  of 
our  Savior,  '' He  thathateth /wd*,  hateth  my  Father 
also."  He  who  hates  the  character  of  Christ,  hates  the 
character  of  God.  He  who  hates  the  religion  of  the 
gospel,  hates  the  religion  of  nature. 

The  character  of  God,  as  drawn  in  the  gospel,  is 
such  as  reason  must  approve.  If  God  is  a  Being 
of  justice,  truth,  mercy  and  goodness,  it  must  be  his 
will,  that  his  rational  creatures  imitate  his  character 
by  the  practise  of  these  virtues.  This  imitation  of 
God  essentially  belongs  to  natural  religion,  properly 
so  called.  The  moral  perfections  of  God  are  exhib- 
ited in  the  example  of  Christ,  and  recommended  to 
our  imitation  in  the  precepts  of  his  gospel.  It  is 
the  substance  of  his  religion,  that  we  be  renewed  af- 
ter the  image  of  God — that  we  be  followers  of  God 
as  dear  children,  that  we  be  holy  as  he  is  holy,  right- 
eous as  he  is  righteous,  and  merciful  as  he  is  merci- 
ful. It  is  manifest,  then,  that  they  who  hate  the 
gospel,  because  it  requires  a  holy  heart  and  life, 
must  hate  the  character  of  God,  and  all  the  virtues 
connected  with  it.  It  is  a  contradiction  to  suppose, 
that  a  man  can  be  an  enemy  to  Christ,  and  a  friend 
to  God — a  hater  of  revealed,  and  a  lover  of  natural  re- 
ligion ;  for  God  has  manifested  his  own  character  in 
the  person  of  Christ,  and  displayed  the  religion  of 
nature  in  that  of  the  gospel.  The  man  who  pretends 
to  admire  the  character  of  God  and  the  religion  of 
reason,  v/hile  he  cavils  at  the  doctrines  and  precepts 
of  the  gospel,  is  as  inconsistent  with  himself,  as  a 
man  who  professes  to  be  a  friend  to  civil  society  and 
regular  government,  while  he  opposes  every  neces- 
sary measure  of  government,  and  condemns  all  the 
laws  by  which  society  is  supported  and  preserved. 
Vol.  IV.  D 


42  On  Enmity  to  Religion, 

6.  The  objections  which  infidels  urge  against  the 
credibiUty  of  the  gospel,  operate  as  strongly  against 
the  credit  of  natural  religion.  Their  objections  a- 
gainst  the  Christian  revelation,  stop  not  there  ;  they 
go  farther  ;  they  militate  against  all  religion.  Hence 
it  may  be  concluded,  that  they  who  renounce 
Christianity,  will  eventually  renounce  religion  at 
large,  if  they  have  not  done  it  already. 

Some  will  ask,  *'  Can  it  be  supposed,  that  the 
gospel,  if  it  were  true  in  itself  and  important  to  men, 
would  be  confined  to  so  small  a  part  of  the  world  ? 
Is  not  God  an  impartial  Being  ?  Why  then  has  he 
made  so  partial  a  communication  of  his  will,  and  of 
the  way  of  salvation  ?" 

But  this  objection,  if  it  has  any  weight,  may  as 
well  be  made  against  natural  religion  as  against  the 
Christian  revelation.  Men  have  different  capac- 
ities, are  placed  under  different  circumstances, 
have  different  advantages  of  education  ;  and,  were 
they  ever  so  w^ell  disposed,  they  would  make 
very  different  improvements  in  the  knowledge 
of  religion,  as  they  do  in  all  other  branches  of  sci- 
ence. Among  the  heathens  there  were  some,  who 
spake  and  wrote  excellent  things  on  the  chai^acter 
and  government  of  God,  and  on  the  nature  and  ob-. 
ligations  of  virtue.  Now  admitting  that  these  had 
attained  to  a  competent  knowledge  of  religion,  yet 
had  all  heathens  done  so  ?  Or  could  they  all  do  so  ? 
Probably  not  one  in  ten  thousand  ever  did,  or  ever 
could  make  the  same  attainments  by  the  mere  ef- 
forts of  their  reason,  or  by  all  the  assistance  v/ithin 
their  reach.  Natural  religion,  then,  has  always  been 
as  partial  and  confined,  as  Christianity  is  ;  and,  in- 
deed, vastly  more  so.  For  there  is  a  much  great- 
er proportion  of  mankind,  who  enjoy  the  gospel, 
than  there  ever  has  been  of  heathens,  who  had  at- 


On  Enmity  to  Religion.  43 

tained  to  the  same  knowledge  in  morals,  as  Socrates, 
Plato  and  Seneca. 

Again. — Some  object  against  the  credibility  of 
the  gospel,  the  mysterious  doctrines,  which  it  con- 
tains :*  ^*  For  sm-ely,"  they  say,  *'  if  God  gives  men 
a  revelation,  he  will  give  them  one  which  they  can 
understand." 

This  is  doubtless  true.  And  such  an  one  he  has 
given  us.  But  still  it  must  be  supposed,  that  a  rev* 
elation  from  God  relating  to  the  invisible  and  eter- 
nal world,  and  to  our  preparation  for  an  entrance  in- 
to it,  will  contain  some  thiiigs,  which,  though  intel- 
ligible as  far  as  our  practice  is  concerned,  may  yet 
'be  mysterious  and  incomprehensible  in  many  unes- 
sential circumstances  :  For,  indeed,  almost  every 
thing  which  we  see,  is  so.  Even  the  religion  of 
nature  contains  as  great  and  inscrutable  mysteries, 
as  the  religion  of  the  gospeL  The  eternity,  selfex- 
istence,  omnipresence  and  foreknowledge  of  God 
are  as  inexplicable,  as  the  doctrine  of  the  Trinity. 
The  connexion  of  body  and  mind  in  man  is  as  mys- 
terious, as  the  union  of  the  divine  and  human  na- 
tures in  Christ.  The  influence  of  providence  in 
supporting  our  frame,  directing  our  motions  and  o- 
Terruling  our  actions  is  as  unsearchable,  as  the  in- 
fluence of  the  spirit  in  forming  us  to  the  temper,  and 
assisting  us  to  the  duties  of  religion.  The  creation 
of  the  world  and  of  the  first  man  out  of  nothing  is 
as  inconceivable  to  our  reason,  as  the  resurrection  of 
the  dead  after  their  bodies  are  mingled  with  dust. 
If  then  we  reject  the  gospel,  because  we  find  in  it 
doctrines,  which  we  cannot  comprehend,  we  shall 
not  lono:  retain  natural  reli^'ion,  whose  doctrines  are 
quite  as  incomprehensible. 

Every  man  who  pretends  to  believe  any  thing  a- 
bout  religion,  must  believe  the  eternity,  omnipres- 
.ence,  forekno^vledgc  and  universal   providence  of 


44  On  Enmity  to  Religion, 

God ;  the  existence  and  immortality  of  a  rational 
mind  united  to  this  mortal  body  ;  the  creation  of 
man  by  the  immediate  power  of  God  ;  and  our  con- 
tinual  dependence  on  him  for  life  and  breath,  and  for 
all  our  abilities  and  pleasures.  Without  a  belief  of 
these  grand  truths,  there  is  no  foundation  for  relig- 
ion. But  if  every  thing  mysterious  is,  for  that  rea- 
son, incredible,  these  must  be  discarded  with  the 
mysteries  of  the  gospel.  The  infidel  who  cavils  at 
the  latter  will  not  long  spare  the  former. 

Again. — The  man  who  renounces  the  gospel  on 
account  of  its  awful  threatenings,  will  of  course  ex- 
plode all  religion.  For  if  there  is  a  future  state  of 
rewards  and  punishments,  which  religion,  in  its  very 
nature,  supposes  ;  then,  on  any  scheme  of  religion, 
the  sinner  is  justly  exposed  to  punishment ;  and  the 
infidel,  by  discarding  the  gospel,  does  not  get  rid  of 
his  guilt  and  danger  ;  he  only  throws  away  his  rem- 
edy and  his  hope. 

The  religion  of  nature  teaches  us,  that  God  is  a 
holy  and  righteous  Being,  vvho  loves  virtue  and  hates 
wickedness  :  It  leads  us  therefore  to  expect,  that  he 
will  punish  the  latter  as  well  as  reward  the  former. 
As  exact  justice  is  not  administered  in  this  world, 
it  is  very  credible,  that  we  are  to  exist  in  another 
world,  where  such  a  distribution  of  rewards  and  pun- 
ishments will  be  made,  as  justice  requires.  The 
Apostle  says,  "  The  Gentiles,  who  have  not  the  law% 
are  a  law  to  themselves  ;  they  shew  the  work  of  the 
law  written  on  their  hearts  ;  their  consciences  excuse 
or  accuse  them,  as  they  do  good  or  evil ;  they  know 
the  judgment  of  God,  that  they  who  do  evil  are  wor- 
thy of  death."  Thus  far  the  religion  of  nature  may 
go.  But  '^  all  men  have  sinned  and  come  short  of 
vhe  glory  of  God,"  What  then  shall  they  do  ?  Rea- 
son teaches  them  their  danger,  but  points  out  no  se- 
;,iiurity.    Repentance  is  a  duty  ;  but  will  it  be  a  rem-^ 


On  ^Enmity  to  Religion,  45 

edy  ?  If  it  prevent  future  transgression,  will  it  alsD 
wipe  off  past  guilt  ?  Can  it  claim  exemption  from 
punishment  already  incurred,  and  demand  a  reward 
already  forfeited  by  disobedience  ?  Certainly  it  can- 
not. It  is  only  the  revelation  of  God,  which  assures 
us,  that  *'  whoso  confesseth  and  forsaketh  his  sins, 
shall  find  mercy"— that  this  mercy  is  exercised  to- 
ward rtieri  through  the  death  of  a  mediator — that  the 
grace  of  God  is  ready  to  the  assistance  of  those  v/ho 
seek  it.  The  nian,  therefore.  Who,  offended  at  the 
threatenings  of  the  gospel,  casts  it  away,  casts  away 
with  it  all  its  promises  as  well  as  threatenings  ;  all 
its  comforts  as  well  as  terrors.  Its  promises  and 
comforts  he  can  find  no  where  else  :  Its  threatenings 
and  terrors  he  still  will  find  in  the  law  of  reason  and 
in  the  sense  of  conscience.  And  he  will  never  rest, 
till  he  has  suppressed  and  smothered  these.  If  he 
is  become  an  enemy  to  the  gospel,  because  it  de- 
nounces wrath  to  the  impenitent,  though,  at  the  same 
time,  it  sets  a  hope  of  pardon  before  all  •  surely  he 
cannot  be  a  friend  to  natural  religion,  which  holds 
forth  wrath  without  a  promise  of  mercy,  and  points 
out  danger  without  providing  a  remedy. 

It  may  naturally  be  expected,  that  they  who  re- 
ject the  gospel,  will  reject  all  religion ;  for  as  long 
as  they  believe  and  reaUze  the  obligations  of  moral- 
ity^  the  government  of  a  providencCj  and  a  state  of 
retribution,  they  cannot  pacify  their  consciences  in 
a  course  of  vice.  To  reconcile  their  minds  to  their 
iniquities^  they  must  discard  these  principles  of  rea- 
son with  the  doctrines  of  the  gospel. 

We  see,  then,  the  justness  of  our  Lord's  obser- 
vation, ''  He  who  hateth  me^  hateth  my  Father  aU 
so."  He  who  despises  the  gospel  of  Christ,  what- 
ever respect  he  may  pretend,  or  feel  for  the  religion 
of  nature,  w^ill  soon  trample  on  this,  as  well  as  the 
other.  He  first  becomes  an  enemy  to  God  bv  wick- 
3 


46  On  Enmity  to  Religion, 

ed  works  ;  and  then  to  excuse  his  wicked  works^ 
he  admits  atheism  in  speculation.  "  The  fool,"  the 
libertine,  whose  heart  is  fully  set  in  him  to  do  evil, 
"  says  in  his  heart,  There  is  no  God.  He  is  corriipt. 
and  does  abominable  v/orks."  He  therefore  wishes 
there  were  no  God,  and  endeavors  to  persuade  him- 
self, there  is  none  ;  or  none  who  regards  the  ac- 
tions, or  will  punish  the  iniquities  of  men. — 
*'  Through  the  pride  of  his  countenance  he  will  not 
seek  after  God.  God  is  not  in  all  his  thoughts.  He 
saith  in  his  heart,  God  hath  forgotten  ;  he  hideth 
his  face,  he  will  never  see  ;"  nor  recompence  v;hat 
is  done  on  earth. 

Some  perhaps  will  say,  *'  Though  we  disbelieve 
the  gospel,  v/e  are  not  atheists  :  We  believe  there 
is  a  God,  as  much  as  you  Christians  do." 

But  let  me  ask  you,  What  kind  of  God  do  yon 
believe  1 — You  talk  of  a  God  as  the  creator  and  up- 
holder of  the  natural  m  orld,  because  you  know  not 
how  to  account  for  the  existence  and  continuance  of 
nature  without  him.  You  make  the  same  use  of 
him,  as  you  do  of  gravitation  and  attraction.  You 
consider  him  as  a  kind  of  philosophical  cause  ;  for 
you  think  it  more  rational  to  say,  There  is  a  God 
who  made  and  sustains  the  frame  of  nature,  than  to 
say.  It  had  no  cause ^  or  created  itself,  or  was  eter> 
nal.  Now  if  you  stop  here,  you  are  atheists  in  a 
moral  sense,  as  much  as  if  you  thought  the  world 
came  into  existence  by  chance.  Do  you  believe 
that  God  is  a  moral  governor — that  he  exercises  a 
particular  providence — that  he  inspects  your  lieait 
and  observes  your  conduct-^that  he  will  bring  eve- 
ry vvork  into  judgment,  \^  ith  every  secret  things  and 
will  finally  punish  or  reward  you  according  to  your 
character  ? — You  may  then  say,  You  believe  there 
is  a  God.  And  if  you  thus  believe  in  God,  you 
will  believe  also  in  Christ.     But  if  you  deny  your 


On  Enmity  to  Religion,  47 

accountableness — disbelieve  all  future  punishment 
— discard  the  idea  of  a  providence  dhecting  the  af- 
fairs of  the  world,  and  overruling  the  actions  of  men, 
you  cannot  pretend,  that  you  believe  there  is  a  God 
in  any  rational  and  moral  sense.     Your  God  is  noth- 
ing more  than  a  natural  cause  of  events,  and  in  his 
hands  the  universe  is  nothing  better  than  a  system 
of  mechanism.     And  such  a  belief  will  have  no  more 
influence  on  your  heart  and  conduct,  than  a  belief 
that  the  tides  are  caused  by  the  moon,  that  a  thun- 
der storm  is  produced  by  electrical  fire,  or  that  the 
material  system  is  held  together  by  attraction.     In 
short,  the  denial  of  all  future  punishment  is  atheism 
in  effect ;  for  he  that  disbelieves  this,  feels  no  ac- 
countableness to  God,   fears  nothing  from,  him,  is 
Under  no  m.oral  restraint,  and  is  intitled  to  no  man's 
confidence.     This  con^uption  of  sentiment  seems  to 
have  been  one  main  cause  of  the  unbelief  of  the 
Pharisees,  when  Christ  came  to  them.     Though 
they  condemned  the  Gentile  w^orld  to  future  punish- 
ment, yet  they  imagined  all  Jews^  and  be  sure  all 
who  belonged  to  their  sect  Vi^ould  be  saved.     Hence 
they  practised  iniquity  without  restraint,  and  hated 
and  persecuted  the   Savior,  who  reproved  them  for 
their  sins,  and  urged  them  to  repentance  as  the  con- 
dition of  salvation. 

Our  subject  w^ams  us  of  the  awful  danger  of  des- 
pising the  gospel.  There  is  a  great  difference,  in 
respect  of  guilt,  between  those  who  reject  the  gos- 
pel, and  those  who  have  never  known  it.  The  lat- 
ter *' have  no  sin;"  they  are  not  chargeable  with 
the  sin  of  unbelief.  The  former  "'  have  no  cloak 
for  their  sin  ; "  for  the  gospel  has  been  laid  before 
them  with  its  evidences,  and  they  have  hated  it,  and 
cast  it  from  them.  Their  sin  lies  not  in  an  error  of 
judgment,  but  in  perverseness  of  heart,  and  there- 
fore admits  of  no  excuse. 
4 


48  On  Enmity  to  Religion. 

We  are  they  to  whom  the  gospel  has  come.  W^ 
are  not  in  the  condition  of  heathens,  nor  can  we  put 
ourselves  in  their  condition  ;  and,  consequent!}^,  we 
can  never  avail  ourselves  of  the  excuse  which  wilt 
be  made  for  them.  If  we  reject  the  gospel,  still  it 
remains  a  truth,  that  we  have  had  it ;  but  would  not 
retain  it,  because  we  hated  it.  And  this  evil  heart 
of  unbelief  disqualifies  us  for  the  blessings  which  it 
offers.  And  whatever  hopes  we  may  hrive  for  an 
honest  heathen,  who  never  has  enjoyed  this  glorious 
dispensation,  there  is  no  ground  to  expect  the  saU 
vation  of  an  infidel  ;  for  there  is  in  him  a  perverse- 
ness  of  heart  inconsistent  with  salvation. 

We  see,  that  not  only  a  belief  of,  but  a  conform- 
ity to  the  gospel  is  necessary  to  our  being  saved  by 
it.  If  the  guilt  of  unbelievers  lies  in  their  hatred  of 
the  gospel,  all  v,  ho  hate  it,  are  condemned  by  it, 
v/hether  they  profess  to  believe  it  or  not.  We  pity 
the  unhappy  state  of  heathens,  to  whom  the  gospel 
has  never  been  sent ;  and  we  condemn  the  perverse- 
ness  of  infidels,  who  will  not  receive  it  when  it  is 
brought  to  them.  But  if  we  profess  to  believe  it, 
and  yet  practically  oppose  it,  what  are  w^e  better 
than  heathens  ?  Nay,  better  than  infidels  ?  We  can- 
not plead  the  ignorance  of  the  former.  We  are 
guilty  of  the  perverseness  of  the  latter.  The  same 
perverseness,  which  is  the  cause  of  professed  infi- 
delity, is  also  the  cause  of  practical  disobedience. 
The  servant,  who,  v/hen  his  Lord  comes,  shall  not 
be  found  doing  his  Lord's  will,  but  smiting  his  fel- 
low servants,  and  drinking  with  the  drunken,  will 
have  a  portion  appointed  him  with  unbelievers. 

It  concerns  us  to  inquire,  whether  we  have  in 
heart  embraced  this  gospel.  We  would  be  thought 
to  believe  it.  Have  we  felt  its  power,  yielded  to  its 
authority,  and  complied  with  its  design  ?  Do  we 
possess  the  temper,   and  maintain  the  works  which 


On  Enmity  to  Religion,  4§ 

it  requires  ?  Have  we  been  convinced  of  our  guilt 
as  transgressors  of  a  holy  law,  realized  our  depend- 
ence on  sovereign  grace,  renounced  all  confidence 
in  ourselves  and  liumbly  consented  to  accept  pardon 
as  the  gift  of  divine  mercy  and  the  purchase  of  a 
dying  Savior  ?  Have  we,  with  godly  sorrow,  forsak- 
en all  the  ways  of  sin,  and  devoted  ourselves  to  God 
to  serve  him  in  newness  of  life  ?  Conscious  of  our 
insufficiency  to  think  any  thing  as  of  ourselves,  have 
we  placed  our  reliance  on  the  sufficiency  which  is  in 
Christ  ?  And  being,  as  we  have  supposed,  renewed 
in  the  spirit  of  our  mind,  have  we  put  off  the  old 
man  with  his  deeds,  and  put  on  the  new  man,  which 
is  created  after  the  image  of  God  ?  If  we  find  this 
practical  conformity  to  the  gospel,  we  have  believed 
it  v/ith  the  heart  and  received  it  with  love.  If  our 
character  is  the  reverse,  whatever  profession  we  make 
of  faith  in  Christ,  we  in  works  deny  him.  We 
have  seen,  but  hated  him. 

Our  subject  teaches  us,  how  dangerous  it  is  to  de- 
part from  the  truth.  When  we  begin  to  deviate, 
we  can  set  no  bounds  to  our  wandering.  One  error 
produces  another  ;  and  a  total  rejection  of  religion 
may  be  the  consequence  of  one  perverse  step.  We 
have  seen,  that  there  is  no  rational  medium  between 
deism  and  atheism — no  secure  ground  on  which  the 
man,  who  has  advanced  to  the  former  stage,  can  ev- 
er make  a  stand,  unless  he  will  retreat.  He  is  on 
iJie  steep  declivity  of  a  precipice  ;  and,  instead  of 
attempting  to  reascend,  he  will  probably  plunge 
downward,  till  he  sinks  in  the  dark  gulph  of  abso- 
lute  irreligion. 

The  same  danger,  in  a  degree,  attends  every  de- 
viation from  the  plain  truths  and  duties  of  the  gos- 
pel. There  are  few  who  become  infidels  at  once. 
Progress  in  error,  like  progress  in  vice,  is  usually 
§;radual.     But  the  motion,  like  that  of  a  body  roll- 


50  On  Enmity  to  ReUgiotu 

ing  down  a  hill,  though  gentle  at  first,  is  rapid  to- 
ward the  close.  In  the  beginning,  it  may  be  check- 
ed or  diverted  by  small  obstructions  ;  but  near  the 
bottom  it  bounds  with  violence  over  every  impedi- 
ment. 

Let  the  infidel  review  his  steps.  He  will  find, 
they  began  and  proceeded  after  this  manner.  He 
first  found  himself  condemned  by  the  strict  rules  of 
the  gospel,  either  for  his  general  manner  of  life,  or 
for  some  particular  transgression.  Conscience  re- 
buked him  ;  common  opinion  censured  him.  He 
was  solicitous  to  vindicate  himself.  He  began  to 
entertain  more  lax  notions  of  morality— he  grew 
fond  of  loose  company  and  licentious  books — he  ac- 
quired by  degrees  a  contempt  of  the  severer  max- 
ims of  piety  and  virtue  ;  he  argued  against  them, 
and  pleaded  in  defence  of  his  own  indulgences — he 
became  indiiterent  to  God's  instituted  worship,  and 
spake  lightly  of  it  as  a  useless  ceremony,  or  useful 
only  in  a  secular  and  political  view%  But  as  this  is 
expressly  appointed  in  the  gospel,  he  could  not  jus- 
tify his  contempt  of  it  w  ithout  condemning  the  gos- 
pel itself.  It  was,  by  this  time,  easy  to  entertain 
doubts  ;  and  doubts  soon  grew  into  opinions.  If 
he  read  the  scriptures,  his  principal  aim  was  to  start 
difficulties,  make  cavils,  find  inconsistencies.  He 
fondly  communicated  his  objections  in  company 
where  they  would  make  an  impression,  and  eagerly 
listened  to  the  objections  which  he  heard.  The  re- 
laxation of  his  principles  emboldened  the  licentious-- 
ness  of  his  manners,  and  this,  in  its  turn,  contribut- 
ed to  a  farther  corruption  of  his  principles.  Thus 
by  the  reciprocal  operation  of  his  sentiments  on  his 
manners,  and  of  his  manners  on  his  sentim.ents,  he 
threw  by  the  gospel  with  indifference,  and  his  in- 
difference soon  grew  to  enmity  ;  and  his  enmity  to 
the  gospel  naturally  increased  to  a  hatred  of  all  re- 


On  Enmity  to  Religion,  51 

Iigion.  Thus  in  him  were  verified  our  Savior's 
words  concerning  the  Jews,  ^*  They  have  both  seen 
and  hated  both  me  and  my  Father." 

It  is  probably  something  after  this  sort,  that  infi- 
delity begins,  advances  and  terminates  in  those  who 
have  known  and  hated  the  gospel. 

It  is  of  importance,  then,  that  parents  early  instil 
into  their  children  the  sentiments  of  pure  religion^ 
and  guard  them  against  the  seductions  of  deceivers. 
And  it  concerns  all  to  watch  against  the  first  ap- 
proaches and  the  smallest  impressions  of  error. 

That  you  may  secure  yourselves  from  licentious 
errors,  live  agreeably  to  the  gospel.  The  man 
whose  life  corresponds  with  the  truth,  will  love  the 
truth  :  He  v/ill  come  to  the  light,  that  his  deeds 
may  be  made  manifest,  that  they  are  wrought  in 
God. 

As  friends  to  the  gospel,  you  ought  to  make  an 
open  profession  of  it.  They  who  will  not  confess 
Christ  in  an  unbelieving  generation,  are  charged 
with  denying  him.  They  who  are  not  for  him,  are 
against  him.     He  allows  no  neutrality. 

Great  attention  should  be  paid  to  public  w^orship. 
The  customary  neglect  of  this  is  a  practical  decla- 
ration, that  religion  is  of  no  importance,  and  the 
means  of  it,  of  no  value. 

The  stated  preaching  of  the  word  is  a  principal 
mean  of  preserving  the  knowledge,  and  promoting- 
the  faith  of  the  gospel.  Where  this  is  discontin- 
ued, or  negligently  attended,  infidelity  easily  gets 
footing  and  makes  progress,  When  we  see  the 
ministiy  neglected  in  regard  of  support,  or  attend- 
ance, we  have  reason  to  apprehend,  that  the  gospel 
is  retiring,  and  irreligion  succeeding  in  its  place. — 
To  such  societies  may  be  applied  Christ's  rebuke 
to  the  church  in  Laodicea ;  *^  I  know  thy  works^ 


is       *  On  Enmity  to  Religioii* 

that  thou  art  neither  cold  nor  hot.  So  then,  be- 
cause thou  art  kikewarm,  and  neither  cold  nor  hot, 
I  will  spew  thee  out  of  my  mouth.  As  many  as  I 
love  I  rebuke  and  chasten.  Be  zealous  therefore 
and  repent." 


SERMON    IV. 


'9»^9< 


Cod  to  be  glorified  in  all  our  Actions. 


I  PETER  iv.  ti. 


That  God  in  all  things  may  he,  glorified^* 

IN  these  words  the  Apostle  gives  Chris- 
tians a  general  rule  to  direct  them,  and  a  powerful 
motive  to  animate  them  in  performing  the  various  du- 
ties of  the  religious  life.  *'Be  ye  sober,"  says  he, "  and 
watch  unto  prayer  ;  have  fervent  charity  among  your- 
selves ;  use  hospitality  without  grudging  ;  as  every 
man  hath  received  a  gift,  so  minister  the  same  ;  if  any 
man  speak,  let  him  speak  as  the  oracles  of  God  ;  if 
any  man  minister,  let  him  do  it  as  of  the  ability  which 
Godgiveth,  that  God  in  all  things  may  be  glorifed,^'* 

The  words  in  their  connexion  teach  us.  That  in 
all  our  conduct  we  should  be  governed  by  an  habit- 
ual aim  to  glorify  God. 

We  all  know,  that  God,  in  his  own  nature,  is  ab- 
solutely  and  independently  glorious,  and  that  noth- 
ing which  we  do  can  make  him  more  or  less  so. 


B4f  God  10  he  glorified  in  all  our  Actions, 

His  essential  glory  is  the  perfection  of  his  nature. 
It  is  the  eternal  union  of  all  possible  excellencies  < 
such  as  power,  knowledge,  wisdom,  goodness,  truth, 
justice  and  holiness.  These  excellencies,  existing 
in  him  in  the  highest  possible  degree,  and  hai'moniz- 
ing  in  all  their  operations,  constitute  his  real  glory. 
This  glory  is  infinite  and  immutable  ;  it  can  neither 
be  increased  nor  diminished.  *'  With  the  Father 
of  lights  there  is  no  variableness,  nor  shadow  of  turn- 
ing.'- When  God  is  said  to  glorify  himself,  or  his 
creatures  are  said  to  glorify  him,  we  are  not  to  sup- 
pose that  he  acquires  any  real  addition  to  his  essen- 
tial gloriousness  ;  for  this  w  ould  imply  imperfection 
and  change  ;  but  we  are  to  understand  the  expres- 
sions as  importing  some  display  or  manifestation  of 
his  glorious  perfections.  "  He  is  not  worshipped 
by  mens'  hands  as  though  he  needed  any  thing,  for 
he  giveth  unto  all,  life, and  breath  and  all  things."  If 
he  had  never  made  any  creatures,  still  he  would 
have  been  in  himself  the  same  perfect  and  glorious 
Being,  but  there  could  not  have  been  a  display  of  his 
glory,  because  there  would  have  been  none  to  be- 
hold and  admire  it.  All  that  can  be  intended  bj 
God's  glorifying  himself,  is  his  manifesting  himself 
to  his  intelligent  creatures  ;  and  all  that  can  be  in- 
tended by  their  glorifying  him  is  their  entertaining 
such  conceptions  of  him,  and  exercising  such  re- 
gards to  him,  as  are  agreeable  to  those  manifesta- 
tions which  he  makes  of  himself. 

The  scripture  points  out  the  various  ways,  in 
vrhich  w^e  are  to  glorify  God.  To  these  v/e  Vv  ill  par^ 
ticularly  attend. 

We  are  to  glorify  God  by  just  apprehensions  of  hh 
nature  and  attributes.  Of  the  heathens  the  Apostle 
says,  "  When  they  knew  God,"  or  knew  from  the 
vrorks  of  creation,  that  there  was  a  God,  "  they  glo- 
riiied  him  not  as  God,  but  became  vain  in  their  im- 


God  to  be  glorified  in  all  our  Actions.  55 

aginations,  and  changed  the  glory  of  the  incorrupti- 
ble God  into  an  image  made  like  to  corruptible 
man,  and  birds,  and  fourfooted  beasts,  and  creeping 
things — they  changed  the  truth  of  God  into  a  lie, 
and  worshipped  and  served  the  creature  more  than 
the  Creator." 

We  are  to  honor  him,  not  only  by  rational  senti- 
ments of  him,  but  also  by  pure  affections  to  him. — 
"  Sanctify  the  Lord  in  your  hearts,"  says  the  proph- 
et, ^'  and  let  him  be  your  fear  and  your  dread." 
They  who  draw  nigh  to  God  with  their  mouth,  and 
honor  him  with  their  lips,  when  their  heart  is  far 
from  him,  are  said  to  ''  worship  him  in  vain." 

As  by  breaking  the  commandment  men  dishonor 
God,  so  by  repentance  and  confession  of  sin  they  are 
said  to  glorify  him. 

To  Achan,  who  had  been  detected  in  sacrilegious 
theft,  Joshua  says,  *'  Give  glory  to  the  Lord  God  of 
Israel,  and  make  confession  unto  him."  Of  the  en- 
emies of  religion  suffering  under  divine  judgments 
it  is  said,  *'  They  repented  not  to  give  glory  to  God." 
Impenitent  sinners  treat  God  as  if  he  was  such  an 
one  as  themselves,  a  God  that  hath  pleasure  in  ini- 
quity. By  repentance  they  acknowledge  him  in 
his  true  character,  as  a  God  who  hates  sin,  but  mer- 
cifully forgives  the  penitent.  He  is  glorious  both 
in  his  holiness,  and  in  his  mercy.  He  is  said  to 
shew  his  glory,  when  he  proclaims  his  name,  "  The 
Lord  God,  merciful,  and  gracious  ;  forgiving  ini- 
quity, transgression  and  sin  ;  but  by  no  means  clear- 
ing the  guilty." 

The  gospel  makes  a  wonderful  display  of  God's 
grace  to  fallen  m.en  ;  and  they  v/ho  embrace  the  gos- 
pel by  faith  acknowledge  and  glorify  this  grace. 
The  Apostle  says  to  the  Ephesians,  ''  God  hath  pre- 
destinated us  to  the  adoption  of  children,  according  to 
the  good  pleasure  of  his  will,  to  the  praise  of  the  glo- 


56  God  to  be  glorified  in  all  our  Actions. 

IT  of  his  grace — that  we  should  be  to  the  praise  of  his 
glory  who  first  trusted  in  Christ."  Revelation  opens 
iothe  view  of  intelligent  beings  a  scheme  of  grace, 
which  fills  heaven  v/ith  admiration,  and  which  ought 
to  fill  mortals  with  gratitude.  When  w^e  consent 
to  and  comply  with  this  scheme,  we  shew  forth  the 
j>raises  of  him,  v.  ho  has  called  us  to  his  marvellous 
light.  When  we  reject  it,  we  spurn  his  grace,  and 
trample  on  his  authority. 

The  ^ivorship  of  God,  in  his  appointed  v/ay,  is  calU 
ed  glorifying  him  ;  because  it  is  an  acknowledg- 
ment of  his  supremacy  and  our  dependence — of  his 
goodness  and  our  obligations  ;  and  because  it  is  a 
mean  of  promoting  sentiments  of  piety  in  our  own 
hearts  and  spreading  the  knowledge  of  his  name  a- 
mong  others.  "  He  that  offereth  praise,  gl orifieth 
God."  They  who  "  worship  him  in  the  beauty  of 
holiness,  give  him  the  glory  due  to  his  name."  He 
takes  pleasure  in  his  house,  and  there  he  is  glorified. 
He  says,  "  He  will  be  sanctified  in  them  who  draw 
near  to  them,  and  before  all  the  people  he  will  be 
glorified."  He  requires  us  to  perform  his  worship 
with  such  imvard  sentiments  of  piety,  as  to  sanctify 
him  in  our  hearts  ;  and  with  such  outward  circum- 
stances of  solemnity,  as  to  glorify  him  before  men. 
Paul  directs  the  Corinthians  to  maintain  order  and 
decency  in  their  religious  assemblies,  that  heathens 
and  unbelievers,  if  they  should  be  present,  might  be 
constrained  to  confess  '*  that  God  was  among  them 
of  a  truth." 

Men  glorify  God  by  exhibiting  in  their  lives  the 
virtues  and  ^cjorks  of  pure  religion  ;  for  by  these  they 
shev/,  that  they  believe  his  holy  character,  love  his 
n9;hteous  precepts  and  rely  on  his  gracious  promises. 
Christ  says  to  his  disciples,  "  Herein  is  my  Father 
gloriiicd,  that  ye  bear  much  fruit."      Paul  exhorts 


God  to  be  glorified  in  all  our  Actions.         57 

Christians,  to  "  be  filled  with  the  fruits  of  righteous- 
ness, which  are  to  the  praise  and  glory  of  God.'' 

^  Every  thing  that  we  do  to  advance  the  cause  and 
diffuse  the  influence  of  religion  in  the  world,  glorifies 
God,  as  it  seconds  the  purposes  of  his  goodness,  and 
contributes  to  the  virtue  and  happiness  of  his  intelli- 
g;ent  creatures.  Our  Savior  says  to  his  disciples, 
*'  Let  your  light  so  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father  who 
is  in  heaven."  Peter  applies  this  advice  to  Chris- 
tians in  general.  "  Dearly  beloved,  have  your  con- 
versation honest  among  the  Gentiles,  that,  by  your 
good  works  which  they  behold,  they  may  glorify 
God  in  the  day  of  visitation. "  When  the  Apostles 
and  believers  heard,  ^'  that  Saul  preached  the  gospel, 
which  he  before  destroyed,  they  glorified  God  in 
him." 

As  holiness  in  general,  so  some  particular  virtues 
are  said  to  glorify  God. 

The  Apostle  recommending  purity  of  heart  and 
chastity  of  manners,  says,  "  Your  body  is  the  temple 
of  the  Holy  Ghost,  which  is  in  you,  which  ye  have 
of  God  ;  wherefore  glorify  God  in  your  body  and  in 
your  spirit  which  are  God's.*' 

By  patience  and  constancy  in  religion  under  severe 
trials,  Christians  bear  testimony  to  its  truth  and  im- 
portance, express  in  the  fullest  manner  their  own 
faith  in  it,  and  powerfully  recommend  it  to  the 
world.  Hence  our  Lord,  warning  Peter  of  the  man- 
ner of  his  death,  is  said  to  have  signified  to  this  dis- 
ciple, ''  by  what  death  he  should  glorify  God."  To 
Christians,  suffering  persecution  in  the  cause  of 
Christ,  Peter  says,  *'  If  ye  be  reproached  for  the  name 
of  Christ,  happy  are  ye,  for  the  Spirit  of  glory  and  of 
God  resteth  on  you.  On  their  part,"  on  the  part  of 
your  persecutors,  "  God  is  evil  spoken  of,  but  ©ft 
your  part  he  is  glorified." 
Vol.  IV.  E 


58         God  to  be  glorified  in  all  our  Actions, 

A  peaceable,  co?idesce?2ding,  inoffensive  temper  and 
behavior  among  Christians  do  honor  to  religion  and 
to  its  Author.     The  members  of  the  church  in  Co- 
rinth, who  were  convents,  some  from  Judaism,  and 
some  from  Gentilism,  were  tenacious  of  those  usages, 
respecting  meats,   days  and  festivals,  to  Avhich  they 
had  been  accustomed.     In  these  things  the  Apostle 
directs  them  to  be  governed  rather  by  a  charitable 
condescension  to  the  conscientious  scruples  of  their 
brethren,  than  by  a  rigid  attachment  to  their  own 
opinions  and  customs.      He  cautions  them,  not  to 
^se  their  liberty  in  such  a  manner,  that  it  w  ould  be 
judged  and  condemned  by  the  conscience  of  others 
— not  to  expose  themselves  to  censure  in  the  use  of 
those  bounties  of  Providence,  for  which  they  gave 
thanks.     And  he  comprises  his  w  hole  advice  on  the 
subject  in  this  general  rule,   ''  Whatever  ye  eat  or 
drink,  or  whatever  ye  do,  do  all  to  the  glory  of  God  ; 
giving  no  offence  to  Jew^  or  Gentile,  or  the  church  of 
God,  even  as  I  please  all  men  in  all  things,  not  seek- 
ing mine  own  profit,   but  the  profit  of  many,  that 
they  may  be  saved." 

Men  glorify  God,  when,  in  cases  of  difiiculty,  tri- 
al and  danger,  they  commit  themselves*  to  his  care, 
and  persevere  in  his  ser'vice  with  a  full  reliance  on 
his  providence,  grace  and  promise.  When  Abra- 
ham was  called  to  go  forth  from  his  native  land,  he 
obeyed,  not  knowing  whither  he  went.  When  he 
had  the  promise  of  a  numerous  offspring,  at  an  age, 
which  would  naturally  have  forbidden  the  expecta- 
tion, he  staggered  not  at  the  promise  through  unbelief. 
When  he  was  commanded  to  offer  in  sacrifice  that 
very  son,  from  w^hom  his  seed  was  to  descend,  he 
shewed  a  readiness  to  comply  with  the  command, 
reasoning  within  himself,  that  God  was  able  to  raise 
him  from  the  dead,  from  which  he  had  receiv  ed  him 
in  a  figure  ;  for  he  was  born  of  parents,  who  for  age 


God  to  be  glorified  in  all  our  Actions,  59 

*were  as  good  as  dead;  Thus  the  Apostle  says^ 
*'  He  was  strong  in  faith,  giving  gloiy  to  God,  and 
being  fully  persuaded,  that  what  God  had  promised, 
he  was  able  to  perform." 

Once  niore.  We  do  honor  to  God,  w^hen  we  a- 
bide  in  the  calling,  which  he  has  assigned  us,  im- 
prove the  abilities  widi  which  he  has  endued  us,  and 
faithfully  apply  the  means  of  doing  good,  which  he 
has  given  us.  **  As  every  man  hath  received  a  gift, 
so  minister  the  same  one  to  another^  If  any  man 
speak,  let  him  speak  as  the  oracles  of  God  ;  if  any 
man  minister,  let  him  do  it,  as  of  the  ability,  which 
God  giveth,  that  God  in  all  things  may  be  glorified." 

We  have  shewn  what  the  scripture  intends  by 
glorifying  God  ;  and  in  what  ways  men  are  said  to 
glorify  him. 

We  will  now  make  some  remarks  on  the  sub- 
ject. 

1.  We  here  naturally  remark,  that  wickedness  is 
ever  in  scripture  represented,  as  tending  notto  the  glo- 
ry, but  to  the  dishonor  of  God — not  at  displaying, 
but  as  reproaching  liis  true  chamcter.  To  the  Jews., 
who  had  profaned  the  sacred  ordinances  of  religion* 
God  says,  **  A  son  honoreth  his  father  :  If  I  be  a 
Father,  where  is  mine  honor,  O  ye  who  despise  my 
name  ?"  To  the  unbelieving  Pharisees  Christ 
says,  *'  I  honor  my  Father,  and  ye  dishonor  me." 
To  the  hypocrites,  who  boasted  in  tlie  law,  and  yet 
transgressed  it,  Paul  says,  "Through  breaking  the 
commandment  ye  dishonor  God."  If  we  speak  of 
God's  essential  glory,  this  can  neither  be  increased 
by  the  holiness,  nor  diminished  by  the  wickedness 
of  men.  "  If  we  sin,  what  do  we  unto  him  ; 
If  we  be  righteous,  what  receiveth  heat  our  hands  :" 
But  if  we  speak  of  his  relatiije  glory,  this  may  be 
greater  at  some  times,  and  in  some  places  than  oth- 
ers* That  is  to  say,  His  character  is  more  or  less 
2 


60  God  to  be  glorified  in  all  our  Actions, 

conspicuous,  according  to  the  discoveries  which  he 
makes  of  it,  the  conceptions  which  men  form  of  it, 
and  the  regards  which  they  pay  to  it.       Tlie   adora- 
tion, praise  and  obedience  of  his  intelligent  creatures 
tend  to  the  display  of  his  character.     Their  disobe- 
dience, impiety  and  wickedness  tend  to  his  dishonor, 
by  giving  others  wi'ong  conceptions  of  him.     Hence 
he  who  despiseth  the  poor — he    who   doth    ought 
presumptuously — he  who  oppresseth  the  righteous, 
is  said  to  "  reproach  the  Lord."  God  may  and  often 
does  overrule  the  wickedness  of  men  to  display  his 
glory.     The   psalmist  says,    '*  The  wrath  of  men 
shall  praise  thee."     But  this  is  not  the  natural  ten- 
dency and  direct  consequence  of  wrath,    or  w  icked- 
ness  in  men  ;    for  it  is  added,   ''  The  remainder  of 
that  wrath,'*  or  what  cannot  be  made  to  praise  thee, 
*'  thou  wilt  restrain."     If  the   sins  of  men  are  the 
occasion  of  displaying  God's  glory,  this  is  only  a  re- 
mote, or  secondary  ;  not  a  direct  and  immediate  ef- 
fect of  them.     The  evil  designs  of  men  may,  by  an 
overruling  influence,  be  made  to  promote  the  cause 
of  true  religion,  and  thus  to   display  God's  glory. 
Paul's  bonds  for  Christ  turned  to  the  furtherance  of 
the  gospel.     But,   in  such  cases,  God  is  glorified, 
not  by  the  evil  designs  themselves  but  by   the  vir- 
tue and  righteousness,  which  those  designs  are  over- 
ruled to  promote.     Paul  was  imprisoned  by  the  en- 
emies of  the  gospel,  that  he  might  be  restrained  from 
preaching  it.     Did  this  restraint  tend  to  the  further- 
ance of  the  gospel  ?  No. — But  the  example  of  faith 
and  fortitude,  which  he  exhibited,  and  the  excellent 
letters  which    he  wrote   in    his  confinement,   had 
this  eifect.     It  was  Paul's  virtue,  not  their  enmity, 
which  glorified  God.     The  sons   of   Jacob,  moved 
with  en^T",  sold  their  brother  Joseph  into  Egypt.  Did 
they  by  their  cruelty  and  injustice  honor  God,  and 
lead  the  idolaters  of  the  country  to  form  more  exalt- 


God  to  be  glorified  in  all  our  Actions,  CI 

cd  conceptions  of  that  Being,  whom  the  patriarchs 
worshipped  •?  By  no  means.  But  God  made  Jo- 
seph, in  this  situation,  a  distinguished  instrument  of 
extensive  good  to  mankind.  Thus  God  honored 
himself.  He  manifested  his  own  wisdom,  power 
and  goodness.  The  Jews  rejected  and  crucified  the 
Savior,  whom  God  sent  into  the  world  ;  thus  they 
dishonored  God.  Through  them  God's  name  was 
blasphemed  among  the  Gentiles,  and  the  way  of 
truth  was  evil  spoken  ©f.  But  God  made  the  cruci- 
fixion of  Christ  the  means  of  displaying  his  mercy 
^nd  bringing  salvation  to  a  guilty  world.  Thus  he 
brought  glory  to  his  own  name.  We  are  to  distin- 
g:uish  between  what  God  does,  and  what  men  do. — 
He  often  overrules  for  good  what  they  mean  for  evil. 
*VBut  what  if  the  Jews  had  all  believed  in  Christ, 
and  had  not  crucified  him  ? — How  would  he  have 
been  made  a  sacrifice  for  sin  ?  And  how  would  sin- 
ners have  been  redeemed  ?"  This  is  a  needless 
question.  God  fcwesaw  how  the  Jews  would  treat 
the  Savior  ;  and  their  unbelief  and  enmity  were  suf- 
fered to  be  the  means,  by  which  he  should  become 
a  sacrifice  ;  and  there  was  no  occasion  for  any  other. 
But  have  we  knowledge  and  wisdom  enough  to  de- 
termine, that  this  was  the  only  way,  in  v/hich  Christ 
would  be  made  an  offering  for  sin  ?  Can  we  say, 
that  if  the  Jews  had  generally  received  him,  divine 
wisdom  could  have  found  no  way  in  which  his  blood 
might  be  shed  for  the  redemption  of  men  ?  This 
would  be  taking  too  much  upon  us.  God  is  not  de- 
pendent on  men — he  is  not  dependent  on  the  sins  of 
men  for  means  to  accomplish  his  purposes.  **  These 
are  not  his  doings.  The  Spirit  of  the  Lord  is  not 
straitened." 

2.  If  it  is  the  will  of  God,  that  we  should  glorify 
him  in  all  things,  and  if  he  is  glorified   by  the  holi- 
ness, and  dishonored  bv  the  wickedness  of  men, 
Z 


•62  God  to  be  glorified  in  all  our  Actions, 

then  we  may  be  assured,  that  wickedness  proceeds 
from  the  wicked,  and  not  from  the  energy  and  influ-. 
ence  of  this  holy  Being  ;  for  we  cannot  admit  the 
supposition,  that  he  should  excite  and  dispose  men 
to  dishonor  and  reproach  him.  "  Let  no  man  say 
when  he  is  tempted,  1  am  tempted  of  God  ;  for  God 
cannot  be  tempted  of  evil,  neither  tempteth  he  any 
man  ;  but  every  man  is  tempted,  when  he  is  drawn 
away  of  his  own  lu sts  and  enticed. ' ' 

3.  It  appears  farther  from  our  subject,  that  an 
aim  to  glorify  God  will  not  justify  us  in  doing  evil ; 
for  by  doing  evil  we  dishonor  him,  and  contradict 
our  pretended  aim.  Though  God  sometimes  makes 
the  sins  of  men  ultimately  subservient  to  the  pur- 
poses of  his  wisdom,  yet  this  effect  is  not  their  nat- 
ural and  direct  tendency  ;  it  does  not  make  them 
cease  to  be  sinners,  nor  render  them  less  offensive 
and  dishonorable  to  God.  They  are  still,  what  they 
were  in  their  nature.  And  it  is  not  by  them,  but 
by  the  effects  to  which  they  are  overruled,  that  God 
is  glorified.  • '  God  hates  robbery  for  a  burnt  offer- 
ing.'* In  the  Apostles'  days  there  were  some  who 
argued  ''  If  our  unrighteousness  commend  the  right- 
eousness of  God,  then  God  is  unjust  in  taking  ven- 
geance ;  and  if  the  truth  of  God  hath  more  abound- 
ed through  our  lie  to  his  glory,  why  should  we  be 
judged  as  sinners  ?  Rather  let  us  do  evil  that  good 
may  come."  This,  they  slanderously  afiirmed,  was 
the  doctrine,  or  a  consequence  of  the  doctrine  of  the 
Apostles.  But  St.  Paul  discards  the  imputation  ; 
and  of  those  who  thus  plead,  and  thus  practise,  he 
says,  ''  their  damnation  is  just." 

We  are  never  to  imagine,  that,  because  God  can 
make  our  unrighteousness  subservient  to  his  own 
glory,  we  therefore  glorify  him  by  our  unrighteous- 
ness. We  glorify  him  by  doing  his  ^vill.  And  to 
^im  at  his  glory  is  to  aim  at  doing  his  will. 


God  to  he  glorified  in  all  our  Actions.  6* 

4.  We  see  the  great  mistake  of  those,  who  im* 
agine,   that  true  repentance  impHes  a  willingness  to 
suffer  the  misery  of  the  future  world,  in  case  this 
would  be  most  for  God's  glory.     For  such  a  state 
of  mind,  if  it  were  possible,  would  be  nothing  less, 
than  a  willingness  to  retain  an  eternal  enmity  to  God, 
for  his  greater  glory  ;  and  the  scripture  instructs  us, 
that  God  is  glorified  by  our  love  and  obedience,  not 
by  our  enmity  and  rebellion.    It  cannot  be  for  God's 
glory  to  consign  a  penitent  soul  to  miser}^,  for  this 
would  be  a  violation  of  his  promise  ;  nor  for  his 
glory  that  the  sinner  should  remain  impenitent,  for 
it  is  by  repentance  that  he  gives  glory  to  God.    The 
supposition  therefore  is  an  absurdity. — It  is  what 
the  scripture  never  makes,  and  what  man  never  ought 
to  make.     The  justice  of  God  in  the  punishment  of 
sinners  the  penitent  sees  ;  but  a  willingness  to  suf- 
fer what  justice  might  inflict  is  what  he  cannot  feel. 
The  language  of  the  penitent  is  this  ;   *'  Against 
thee,  O  Lord,  have  I  sinned. — Thou  mightest  be 
justified  when  thou  speakest,  and  clear  when  thou 
judgest.     Have  mercy  on  me  according  to  thy  lov- 
ing kindness  ;  in  the  multitude  of  thy  tender  mer, 
cies  blot  out  my  transgressions.     Deliver  me  from 
my  guilt,  thou  God  of  my  salvation,  and  my  tongue 
shall  sing  aloud  of  thy  righteousness  :  Then  shalt 
thou  be  pleased  with  the  sacrifice  of  righteousness, 
with  burnt  offerings  on  thine  altar."     The  penitent 
resorts  to  the  mercy.,  not  to  the  justice  of  God,  for 
pai'don.     An  awakened  sinner,  if  he  imagines  a  par- 
ticular sensation  is  essential  to  repentance,  will  give 
himself  no  rest,  till  he  is,  or  till  he  thinks  he  is 
wrought  into  that  sensation  ;  and  then  he  will  hope 
he  has  exercised  repentance.     But  if  any  imagine, 
they  feel  a  willingness  to  be  made  eternally  misera- 
ble on  any  consideration,  it  is  probable,  they  mis- 
judge.    If  they  Teally  feel  this  w^illingness,  i^  is  cer^ 
4 


64  God  to  be  glorified  in  all  our  Actions, 

tain  they  are  in  a  wrong  state  of  mind  ;  for  this 
willingness  to  be  at  enmity  with  God,  is  inconsist- 
ent with  repentance. 

It  is  worthy  to  be  observed,  that  the  scripture 
never  represents  the  future  misery  of  sinners  as  be- 
ing positively  for  God's  glory  ;  but  rather  as  a  ne- 
cessary mean  of  removing  the  dishonor,  which  they 
have  done  him  by  their  wickedness  and  impenitence. 
In  civil  society,  it  is  for  the  honor  of  government, 
that  the  people  be  virtuous,  peaceable,  and  obedient 
to  law,  and  that  there  be  no  occasion  for  punish- 
ment.    But  if  crimes  exist,  the  government  is  dis- 
honored, and  lav/  must  be  executed.     The  general 
impunity  of  crimes  would  dishonor  the  government, 
by  shewing  that  it  was  con^upt  or  impotent  ;  either 
not  disposed,  or  not  sufficient  to  secure  the  order 
and  happiness  of  society.     Punishment,  however, 
is  not  absolutely  for  the  honor  of  government  :  It 
is  so  only  in  a  relative  view,  as  a  mean  of  removing 
the  dishonor  done,  or  preventing  that  which  may  be 
done  by  the  lawless  and  unrighteous.     Government 
may,  in  a  comparative  sense,  be  honored  by  the  ex- 
ecution of  criminals  ;  but  it  does  not  stand  in  a 
more  honorable  light,  than  if  there  were  no  crimi- 
nals to  be  executed.     So  it  is  in  the  divine  govern- 
ment. *•  This  is  honored  by  our  obedience  :  But  if 
some  v/ill  rebel  against  its  authority,  and  trample  on 
its  clemency,  its  honor  requires,  that  they  be  pun- 
ished.    It  would  be  primarily  for  its  honor,  that  all 
should  obey  it ;  but  if  some  will  insult  it,  it  is  then 
honored  by  their  punishm.ent,  rather  than  by  an  in- 
discriminate indulgence. 

The  correctness  of  the  language  of  scripture  on 
this  subject  is  remarkable.  When  it  speaks  of  the 
salvation  of  the  saints,  then  it  says,  "  Go^is  glori- 
fed,^^  When  it  speaks  of  the  punishment  of  the 
wicked,  it  adopts  a  different  style.     It  says,    He 


God  to  be  glortjied  in  all  our  Actions.  65 

is  just ;  he  is  righteous.  Impenitent  sinners  are 
said  to  "  treasure  up  to  themselves  wrath  against 
the  day  of  the  re'velation  of  God's  righteous  judg- 
ment." ''  In  that  day  every  mouth  will  be  stop- 
ped, and  all  the  sinful  unbelieving  world  will  be 
found  guilty  before  God."  *'  Their  damnation  will 
htjust,^^  *'  God  will  shew  his  wrath,  and  make 
his  power  known  on  the  vessels  of  wrath  fitted  for 
destruction."  But  '*  he  will  make  known  the  rich- 
es of  his  glory  on  the  vessels  of  mercy,  whom  he 
hath  prepared  unto  glory."  ''  It  is  a  righteous  thing 
with  God  to  recompense  tribulation  to  them  who 
trouble  you — when  Christ  shall  come  to  be  glc^'i- 
Jiecl  in  the  saints,  and  to  be  admired  in  all  them  that 
believe,''''  "  The  name  of  the  Lord  Jesus  shall  be 
glorified  in  them,  and  they  in  him  according  to  the 
grace  of  God."  In  contemplating  the  redemption 
of  men  by  Jesus  Christ,  and  the  happiness  of  the 
redeemed,  saints  and  angels  in  heaven  ascribe  "  bless- 
ing and  glory  to  him  that  sitteth  on  the  throne  and 
to  the  Lamb."  In  celebrating  the  success  of  the 
gospel,  and  the  conversion  of  multitudes  to  the  faith 
of  Christ  out  of  all  nations,  these  happy  spirits  sing, 
"  Blessing  and  honor  and  glory  unto  God  forever 
and  ever."  But  when  the  judgments  of  God  on 
the  enemies  of  the  church  are  their  theme,  they 
speak  in  a  different  strain.  They,  indeed,  glorify 
God  for  the  sahation  vouchsafed,  and  for  the  pro- 
tection granted  to  the  saints,  in  consequence  of  his 
judgments  on  the  wicked  ;  but  when  they  speak  of 
these  judgments,  as  inflicted  on  the  wicked,  they 
call  them  just.  "  Great  and  marvellous  are  thy 
works.  Lord  God  Almighty,  just  and  true  are  thy 
ways,  thou  king  of  saints. ' '  God  preserves  his  saints 
from  their  enemies  in  ways  that  are  righteous,  '*  By 
terrible  things  in  righteousness  he  answers  the  faith- 
ful as  the  God  of  their  salvation."     In  viewing  the 


66  God  to  be  glorified  in  all  our  Actions* 

tendency  of  God's  judgments  to  spread  a  convic- 
tion of  the  truth  among  unbelieving  nations,  the 
heavenly  choir  acclaim,  ''  Who  shall  not  fear  and 
glorify  thy  name  ?  For  thou  art  holy.  All  nations 
bhall  come  and  Vvorship.  before  thee,  for  thy  judg- 
ments are  made  manifest."  The  success  of  the  gos- 
pel, which /^//t?U'^  the  destruction  of  its  enemies,  is 
celebrated  in  heaven  in  such  language  as  this,  "  Al- 
leluia ;  salvation  and  glory  and  honor  and  power  un- 
to the  Lord  our  God."  But  the  destruction  of  these 
enemies  is  thus  recognized,  ''  Just  and  true  are  his 
judgments,  for  he  hath  judged  the  great  whore  which 
did  corrupt  the  earth,  and  hath  avenged  tlie  blood 
of  his  servants  at  her  hands." 

In  the  future  punishment  of  irreclaimable  Sin- 
ners, God  IS.  just ;  and  the  final  judgment  will  be  a 
revelation  of  his  justice.  It  will  show,  that  there  is 
no  wrong,  no  unrighteousness  in  consigning  to  eter- 
nal miser}^  those  incorrigible  creatures,  who  by  their 
obstinate  impenitence  in  sin,  and  their  proud  con- 
tempt of  offered  mercy  are  become  vessels  of  wrath 
fitted  for  destruction.  In  this  negative  sense  God 
will  be  glorified,  as  all  imputation  on  his  righteous- 
ness will  be  removed.  And  we  cannot  tell  how  far 
their  just  jiunishment  may  be  made  subservient  to 
the  virtue  of  God's  subjects  in  other  parts  of  his  do- 
minion, and  may  conduce  in  this  way  to  the  display 
of  his  wisdom  and  goodness.  His  glory,  however, 
comes  not  directly  or  simply  from  their  punishment : 
It  comes  rather  from  those  holy  and  benevolent  ends, 
which  their  punishment  answers  in  the  grand  scheme 
of  his  government.  But  in  the  salvation  of  believ- 
ers God  is  glorified  directly.  He  is  '^  glorified  in 
the  saints" — ''  glorified  in  them,  and  they  in  him." 
*'  They  are  found  to  the  praise  of  the  glory  of  his 
grace."  We  are  not  then  to  imagine,  that  Gcd  is 
more  honored  in  those  who  perish  in  tkeir  sins^  t]\a» 


God  to  be  glorified  in  all  our  Actions,  67 

he  would  have  been  in  their  repentance  and  salva- 
tion. The  scripture  teaches  no  such  doctrine.  Let 
u  3  never  admit  the  supposition,  that  God  may  be 
more  glorified  in  our  destruction,  than  in  our  final 
happiness,  and  that  consequently  we  ought  to  have 
no  determinate  choice  of  our  own.  The  scripture 
directs  us  to  make  a  full  and  decided  choice  of  hap- 
piness, and  to  pursue  it  with  ardor.  We  glorify 
God,  when  we  repent  of  sin,  believe  in  the  Savior, 
©bey  the  gospel,  accept  of  pardon,  and  work  out  our 
salvation. 

5.  Our  subject  teaches  us,  that  submission  in  our 
prayers  cannot  respect  those  things,  which  are  es- 
sentially connected  with  our  final  salvation,  but 
merely  things  which  relate  to  the  present  life.  When 
we  ask  for  temporal  blessings,  or  for  spiritual  re- 
freshments, we  are  to  ask  with  submission  to  the 
will  and  glory  of  God  ;  for  in  respect  of  these,  he 
has  not  told  us,  what  is  his  will,  or  what  will  be  for 
his  glory.  But  with  respect  to  the  temper  and 
practice  of  religion,  an  attendance  on  the  means,  and 
a  compliance  with  the  terms  of  salvation,  he  has  in- 
?5tructed  us  what  his  will  is,  and  how  he  is  glorified. 
In  the  business  of  our  salvation,  the  only  submission 
to  his  wull,  the  only  acting  to  his  glory,  is  to  seek 
eternal  life  by  diligence  in  every  duty — by  prayer 
for  all  needed  grace,  and  by  patient  continuance  m 
well  doing.  The  more  earnest  our  prayers,  the 
more  ardent  our  pursuit^and  the  more  active  our 
diligence  to  obtain  the  object,  the  more  fully  we 
comply  with  his  will  and  the  more  conspicuously 
w^e  glorify  his  name. 

Finally  :  This  subject  naturally  applies  itself  to 
us  who  are  ministers  of  the  word  ;  and  with  refer- 
ence to  such  it  may  have  been  primarily  intended. 
We  have  all  received  gifts  from  God — we  received 
i^om  him  our  mental  abilities,  and  our  literary  en- 


68        God  to  be  glorified  in  all  our  Actions. 

dowments — we  have  received  the  precious  gift  of 
the  gospel,  and,  I  trust,  the  gift  of  the  Holy  Spirit 
in  his  renewing  and  assisting  influence — we  have 
the  gift  of  the  ministerial  office,  and  with  it  the 
charge  of  an  important  part  of  Christ's  church  ;  and 
for  ail  the  gifts  which  we  have  received,  we  are  ac- 
countable ■  o  him  who  bestowed  them.  As  we  have 
received  the  gift,  so  let  us  minister  the  same,  as 
good  stewards  of  the  manifold  grace  of  God.  When 
we  speak,  let  us  speak  not  according  to  the  inven- 
tions of  men,  but  agreeably  to  the  oracles  of  God — 
when  we  minister,  let  us  minister  not  slothfully  and 
deceitfully,  but  accGrdir.g  to  the  ability  which  God 
givefch  ;  that  God  in  ail  things  may  be  glorified 
through  Jesus  Christ,  to  whom  be  praise  and  do* 
minion  for  ever  and  ever. Amen. 


SERMON    V, 


'»#». 


God's  Goodnefs  the  Hope  of  the  Penitent ;  but  n$ 
Security  to  the  finally  Impenitent. 


TSALU  cxix.  68. 

I 

Thou  artgoodf  and  dost  good  ;  teach  me  thy  statutes^ 

1  HAT  God  fVgood,  we  justly  conclude, 
because  he  does  good.  His  works  indicate  what  a 
being  he  is.  As  he  is  a  Spirit,  he  is  invisible  to  the 
human  eye.  But  his  ivorks  are  visible.  The 
Apostle  says,  "  The  invisible  things  of  God  from 
the  creation  of  the  world  are  clearly  seen  being  un- 
derstood by  the  things  which  are  made,  even  his  eter- 
nal  power  and  godhead."  His  goodness  in  relation 
to  men  and  to  other  creatures  in  this  world,  v^  e  see  in 
the  ordinary  course  of  his  Providence.  But  in  rela- 
tion to  the  future  world  we  learn  his  goodness  from 
the  discoveries  only  of  his  word.  It  is  in  respect  of 
the  life  to  come  that  David  says,  *^'  God  is  good  and 
does  good  ;"  for  he  hence  dravrs  an  argument  for 
learning  God's  statutes. 


70      Gocts  Goodness  the  Hope  of  the  Penitent, 

We  willliere  consider, 

J.  What  evidence  we  have,  that  God  is  good  to 
men  in  relation  to  their  souls  and  their  future  life. 

II.  How  this  goodness  of  God  is  an  argument 
why  we  should  desire  and  pray  to  be  taught  his  stat- 
utes. 

I.  We  will  consider  the  evidence,  which  God  has 
given  us  of  his  regard  to  our  souls,  and  care  for  our 
future  happiness. 

From  the  perfection  and  goodness  of  his  nature 
we  may  conclude,  that  he  will  take  care  of  the 
creatures  which  he  has  made.  This  care  we  in  fact 
perceive  to  be  exercised  toward  us,  and  observe 
to  be  extended  to  others.  But  that  God  will  prolong 
our  existence,  and  provide  for  our  happiness  beyond 
this  life  ;  and,  especially,  that  he  will  shew  mercy  to 
such  as  in  this  life,  have  offended  him,  and  will,  on 
any  terms,  admit  them  to  happiness  in  the  next,  we 
learn  with  assurance  only  from  his  revelation.  This 
teaches  us,  as  in  general,  tliat  he  is  good  ;  so,  in  pai*- 
ticular,  that  he  is  gracious  and  merciful,  ready  to 
forgive  penitent  offenders,  and  free  to  receive  them 
into  his  everlasting  favor.  It  is  the  language  of 
scripture,  *'  He  has  no  pleasure  in  the  death  of  the 
w  icked  ;  but  that  the  wicked  turn  from  his  w^ay  and 
live. — He  w^ould  not  that  any  should  perish,  but  that 
all  should  come  to  repentance.'* 

1.  This  goodness  of  God  is  evident  from  his  giv- 
ijig  men  a  reiielation^  w  hich  describes  the  nature,  pro* 
claims  the  promises,  and  states  the  terms  of  eternal 
liappiness. 

In  all  ag^s  of  the  world  mankind  have  been  favor* 
ed,  in  a  greater  or  less  degree,  with  divine  revelation. 
It  began  with  Adam,  was  continued  to  his  sons, 
handed  alqng  to  his  remoter  posterity  and  often  re- 
newed, as  their  occasions  required.  We  find,  that 
God  condescended  to  an  immediate  intercourse  with 


God^s  Goodness  the  Hope  of  the  Penitent,       71 

Adam,  Abel,  Cain,  Enoch,  Lamech  and  Noah,  be- 
fore the  flood  ;  and  with  Abraham  and  his  family, 
with  Lot,  Melchiscdec,  Abimelec,  Job  and  his 
friends,  and  many  others,  in  the  ages  soon  after  the 
flood.  The  revelations  ;made  to  particular  persons 
were  by  them  communicated  to  their  contempora- 
ries, and  transmitted  to  their  descendants.  After 
the  term  of  human  life  was  so  contracted,  that  reve- 
lation could  not  safely  be  trusted  to  a  traditionary 
conveyance,  God  ordered,  that  it  should  be  commit- 
ted to  writing.  The  written  revehition,  from  age 
to  age,  received  enlargements,  until  it  was  complet- 
ed by  the  gospel.  And  it  is  owing  to  the  increduli- 
ty and  stupidity  of  mankind,  that  revelation  has  not, 
in  every  age,  more  generally  prevailed. 

The  holy  scriptures,  which  have  come  to  us,  are 
profitable  for  doctrine,  reproof,  correction,  and  in- 
struction in  righteousness  ;  and  are  able  to  make  us 
wise  to  salvation,  and  to  furnish  us  unto  e^  ery  good 
work.  They  contain  the  substance  of  all  the  special 
and  particular  revelations,  which  God  has  ever  made 
to  any  of  the  human  race.  From  them  we  learn 
what  is  most  useful  and  important  to  us,  and  what 
most  nearly  and  immediately  concerns  us.  That 
which  God  has  been  most  careful  to  teach  us,  vv  e 
should  be  most  solicitous  to  understand,  and  zeal- 
ous to  practice.  We  do  not  find,  that  God  has  ever 
given  men  a  revelation  to  instruct  them  in  husband- 
ry, manufactures,  mechanics,  navigation,  astronomy, 
and  the  arts  of  life.  The  knowledge  of  things  relat- 
ing to  this  world  he  has  left  them  to  acquire  by  their 
own  sagacity,  by  repeated  experiments  and  by  mu- 
tual communication.  Hence  the  Drosrress  of  arts  has 
been  very  slow. 

Many  ages  past  away  before  the  use  of  lettere  w^as 
known  ;  aiid  many  more  before  the  art  of  printing 
U'as  introduced.     Even  agriculture,   which  is  xh^ 


72       God^s  Goodness  the  Hope  of  the  Penitent. 

most  necessary  of  all  occupations,  and  one  on  which 
human  life  most  immediately  depends  has  advanced 
by  moderate  steps,  and  is  still  in  a  state  of  imper- 
fection. 

Things  which  relate  merely  to  this  life,  have  nev- 
er been  the  subjects  of  divine  revelation  ;  but  have 
been  left  wholly  to  human  invention  and  experience. 
Revelation  embraces  greater  objects — things  which 
pertain  to  life  and  godliness  ;  to  glory  and  virtue  ;  to 
our  preparation  for,  and  enjoyment  of  a  state  of  eter- 
nal happiness  in  a  world  at  present  unseen.  Is  not 
this  an  evidence  of  God's  merciful  regard  to  our 
hio-hcst  interest  ? — He  has  not  left  the  concerns   of 

o 

the  future,  as  he  has  those  of  the  present  life,  to  be 
discovered  by  our  sagacity  and  industry  ;  but  has 
instructed  us  in  them  by  a  special  revelation  made 
solely  for  that  purpose.  We  see  which  of  these 
God  has  judged  to  be  our  more  weighty  concerns. 
His  judgment  is  according  to  truth. 

It  appears,  then,  that  while  we  attend  to  the  things 
of  this  world  in  preference  to  those  of  the  future,  we 
oppose  the  designs  of  God's  goodness,  and  ,  invert 
the  order  which  he  has  settled.  *'  Seek  first  the 
kingdom  of  God  and  his  righteousness,  and  the  things 
of  the  present  life  wilbbe  added." 

2.  God's  care  for  our  eternal  happiness  may  be 
concluded  from  his  giving  his  ow?i  Son  a  sacrifice  for 
us,  that  we  might  live  through  him. 

The  sufferings  of  Jesus  Christ  for  our  redemp- 
tion, are  often  adduced  in  scripture,  as  a  proof,  not 
only  of  God's  general  goodness,  but  also  of  his  com- 
passionate concern  for  the  salvation  of  our  fallen 
race.  "  In  this  was  manifested  the  love  of  God  to- 
ward us,  because  that  he  sent  his  only  begotten 
Son  into  the  world,  that  w^e  might  live  through  him. 
Herein  is  love  ;  not  that  we  loved  God,  but  that  he 
loved  us,    and  sent  his  Son   to  be   a  propitiatioiv 


God^s  Goodness  the  Hope  of  the  Penitent,      73 

for  our  sins."  Hence  the  sacred  writers  draw  the 
strongest  arguments  to  relieve  the  anxiety,  and  sup- 
port the  hopes  of  sinners,  awakened  to  sensible  con- 
victions of  their  awful  guilt.  To  sinners  pricked  in 
their  heart,  and  inquiring  what  they  must  do,  Peter 
says,  ''  Repent  and  be  baptized,  in  the  name  of  the 
Lord  Jesus,  for  the  remission  of  sins,  for  the  prom- 
ise is  to  you."  *'  When  ye  were  without  strength," 
says  Saint  Paul  to  the  Romans,  '^  in  due  time  Christ 
died  for  the  ungodly.  God  commended  his  love 
toward  us,  in  that,  while  we  were  yet  sinners,  Christ 
died  for  us.  Much  more,  then,  being  justified  by 
his  blood,  we  shall  be  saved  from  wrath  through 
him.  For  if,  when  we  were  enemies,  we  were  re- 
conciled to  God  by  the  death  of  his  Son ;  much 
more,  being  reconciled,  we  shall  be  saved  by  hig 
life.  And  v/e  joy  in  God  through  Jesus  Christ  by 
whom  we  have  received  the  reconcilement." 

Can  any  thing  more  clearly  demonstrate,  and  more 
gloriously  display  God's  abundant  mercy  to  sinners, 
and  the  forward  motions  of  his  grace  to  pardon  and 
save  them,  than  such  a  dispensation  as  we  are  t^,^ 
der  ?  Would  he  have  ransomed  a  fallen  race  at  so 
great  a  price,  as  the  blood  of  Jesus  ?  Would  he  have 
adopted  so  unusual — so  singular  a  measure,  as  to 
send  his  holy  and  divine  Son  into  the  world,  in  the 
likeness  of  our  sinful  flesh,  and  subject  him  to  all 
the  indignities  of  a  death  on  the  cross — would  he 
have  made  this  unoffending  person  a  sin  offering  for 
us,  and  appointed  him  to  bear  our  guilt  in  his  own 
body,  if  he  had  not  regarded  human  happiness,  and 
been  mercifully  inclined  to  pardon  the  penitent. 

We  know  of  no  other  cause,  in  which  so  high  a 
character  has  been  employed  for  mankind.  Moses 
was  sent  to  bring  the  Hebrews  out  of  Egypt  j  and 
mighty  works  was  he  enabled,  on  that  occasion,  to 
perform.  Angels  were  sent  to  rescue  Lot  from  the 
Vol.  IV.  F 


7i      God's  Goodness  the  Hope  of  the  Penitent, 

flames  of  Sodom  ;  and  they  not  only  warned  him  of 
the  impending  danger,  but,  lest  he  should  too  long 
delay,  they  laid  hold  on  him  and  his  family,  con- 
ducted them  out  of  the  city,  and  bade  them  es- 
cape for  tlieir  lives.  But  for  the  salvation  of  sinners 
he  has  sent  one  greater  than  Moses — greater  than 
angels — one  whom  all  the  angels  of  God  worship. 
Surely,  then,  he  would  not  that  they  should  perish, 
but  that  they  should  come  to  repentance. 

His  sending  Moses  into  Egypt,  and  enduing  him 
with  such  extraordinary  powers,  was  an  evidence  of 
lus  merciful  design  to  deliver  the  Jews  from  their 
bondage.  His  sending  his  angels  to  Sodom  was  an. 
evidence  of  his  favorable  regard  to  Lot  and  his  fam- 
ily. But  v/e  have  higher  and  stronger  evidence  of 
his  merciful  concern  for  our  guilt}^  race.  *'  He  that 
spared  not  his  own  Son,  but  delivered  him  up  for 
us  ally  how  shall  he  not  with  him  also  freely  give  us 
all  things  ?" 

In  xhe  case  of  the  Jews  in  Egypt,  their  own  con- 
sent and  concurrence  w  ere  necessary  to  their  deliv- 
e|^o>\ce.  Moses  wrought  miracles  to  convince  them, 
tffioThis  mission  w^as  divine,  and  that  its  immediate 
object  w^as  their  emancipation.  He,  at  the  same 
time,  demanded  their  acceptance  of,  and  compliance 
with  the  purpose  on  which  he  came  to  them.  They 
could  not  be  saved  from  slavery,  unless  they  would 
themselves  renounce  it. 

So  it  was  in  the  case  of  Lot's  family.  The  angels 
gave  them  warning  of  the  destruction  which  was 
coming  on  their  city  ;  but  those  only  could  be  sav- 
ed, who,  regarding  the  admonition,  left  the  city  and 
fled  to  the  appointed  mountain.  And  so  it  is  also 
in  the  case  of  sinners.  Salvation  is  purchased  by 
the  Redeemer's  blood,  and  offered  in  a  gracious 
manner,  and  without  distinction.  But  those  only 
uill  be  benefited  by  it,  ^vho  penitently  and  thank- 


God^s  Goodness  the  Hope  of  the  Penitent,      75 

fully  accept  it.  Their  guilt  exposes  them  to  the 
wrath  to  come  ;  there  is  a  hope  set  before  them  ; 
they  must  flee  for  refuge,  and  lay  hold  on  this  hope. 

The  common  blessings  of  providence  are  not  be- 
stowed without  our  industry.  The  miracles  which 
Jesus  wrought  for  the  relief  of  the  distressed,  were 
usually  in  consequence  of  their  earnest  application, 
or  of  their  compliance  with  some  required  condition. 
The  plan  of  God's  moral  government  demands,  that 
his  rational  creatures  own  their  dependence,  submit 
to  his  authority  and  seek  his  favor.  It  is  presump- 
tion then  to  imagine,  that,  because  God  is  merciful 
to  us,  and  Jesus  has  died  for  us,  salvation  is  ours 
absolutely  and  unconditionally.  This  is  to  make 
the  plan  of  the  gospel  inconsistent  with  every  other 
known  part  of  God's  government. 

3.  The  'carious  means  which  God  uses  to  bring 
sinners  to  repentance,  and  prepare  them  for  happi- 
ness, farther  demonstrate  his  goodness  and  mercy 
toward  them. 

When  we  see  one  use  means  with  reference  to  a 
particular  end,  w^e  conclude,  that  he  has  the  accom- 
plishment of  the  end  at  heart ;  and  the  more  various 
and  expensive  the  means,  the  stronger  is  the  con- 
clusion. If  we  may  thus  reason  with  respect  to 
men,  the  reasoning  is  of  greater  force,  as  it  respects 
the  Deity,  all  whose  works  are  done  in  perfect  wis- 
dom. 

Consider  now  the  measures  which  God  has  ap- 
plied to  bring  guilty  creatures  to  a  compliance  with 
the  terms  of  their  own  happiness.  He  has  placed 
before  them  every  motive  adapted  to  operate  on  the 
human  mind.  The  awful  consequences  of  a  sinful 
and  impenitent  life,  on  the  one  hand  ;  and,  on  the 
other,  the  glorious  rewards  designed  for  the  penitent 
and  believing,  are  exhibited  to  their  view.  Their 
hopes  and  fears,  their  desire  of  happiness,  and  relue- 


76      God's  Goodness  the  Hope  of  the  Penitent, 

tance  to  misery.,  are  warmly  addressed.  God  him- 
self stoops  to  argue  and  expostulate  with  them  in 
the  most  affectionate  manner.  "  Come  now,  and 
let  us  reason  together.  Though  your  sins  be  as 
scarlet,  they  shall  be  white  as  snow  ;  and  though 
they  be  red  like  crimson,  they  shall  be  as  wool. — 
Wherefore  do  you  spend  money  for  that  which  is 
not  bread,  and  your  labor  for  that  which  satisfieth 
not  ?  Hearken  diligently  unto  me,  eat  that  which  is 
good,  let  your  soul  delight  itself  in  fatness.  Incline 
your  ear,  and  come  to  me  ;  hear  and  your  soul  shall 
live.  Let  the  wicked  forsake  his  way,  and  the  un- 
righteous man  his  thoughts,  and  let  him  return  to 
the  Lord,  who  will  abundantly  pardon.  How  long 
will  the  scorners  delight  in  scorning,  and  fools  hate 
knowledge  ?  Turn  ye  at  my  reproof :  Behold,  I 
will  pour  out  my  spirit,  and  make  known  my  words 
unto  you."  When  all  the  methods  of  his  grace  fail 
of  their  effect,  with  what  reluctance  does  he  proceed 
to  punishment  ?  '^  How  shall  I  give  thee  up  ? — My 
heart  is  turned  within  me.  Be  thou  instructed,  lest 
my  soul  depart  from  thee." 

That  his  exhortations  and  reproofs  may  have  a 
more  extensive  influence,  he  has  commissioned  his 
heralds  to  proclaim  and  spread  them  in  the  world, 
and  urge  and  press  them  on  all  who  will  hear.  *'  We 
are  ambassadors  for  Christ,"  says  the  apostle,  **  as 
though  God  did  beseech  you  by  us  ;  we  pray  you, 
in  Christ's  stead,  be  ye  reconciled  to  God."  Min- 
isters are  to  speak  God's  word  to  men,  whether  they 
will  hear,  or  whether  they  will  forbear*  They  arc 
to  be  instant  in  season,  and  out  of  season  ;  to  be  pa- 
tient toward  all  men  ;  and  in  meekness  to  instruct 
them  who  oppose  the  truth,  if  God  peradventure 
will  give  them  repentance. 

Yea,  farther,  God  strives  with  sinners  by  his  gra- 
cious spirit,  which  accompanies  the  dispensation  of 


God's  Goodness  the  Hope  of  the  Penitent,      77 

his  word.  In  reference  to  this  heavenly  influence, 
the  exalted  Savior  says,  *'  Behold,  I  stand  at  the 
door  and  knock."  Hence  those  convictions  and  a- 
wakenings  of  conscience,  and  those  relentings  for  sin 
and  resolutions  of  amendments,  which  sinners  often 
feel.  Hence  they  who  continue  obstinate  in  their 
guilty  course,  are  said  to  resist — to  grieve — to  vex 
the  Holy  Spirit. 

When  we  contemplate  the  various  measures, 
which  God  is  pursuing  with  sinful  men,  can  we  im- 
agine, that  he  delights  in  their  destruction  ? 

4.  God  is  patient  and  longsuffering  to  sinners. 
The  transgressor  of  God's  law  deserves  the  curse 

which  it  denounces.  The  gospel  brings  an  offer  of 
pardon  :  But  every  refusal  of  the  offer  is  a  forfeit- 
ure of  the  benefit.  Impenitence  in  sin  after  pardon 
is  offered  is  a  reiterated  contempt  of  grace,  and  a 
continual  accumulation  of  guilt.  In  the  mean  time, 
the  suspension  of  punishment  is  the  effect  of  divine 
patience.  It  is  this  which,  from  day  to  day,  inter- 
poses to  stay  the  uplifted  hand  of  justice.  How  easy 
it  is  with  God  to  crush,  in  a  moment,  bold  and  con- 
temptuous sinners  ?  How  many  provocations  to  ar- 
rest and  destroy  them,  do  they  give  him  every  day  ? 
How  wonderful  is  his  forbearance,  that  he  still  waits 
to  be  gracious,  and  exalts  himself  that  he  may  have 
mercy  ? 

5.  Many  great  offenders^  by  extraordinary  means, 
have  been  brought  to  repentance,  and  through  abun- 
dant mercy  have  obtained  forgiveness.  Thus  God 
has  displayed  the  riches  of  his  grace  for  the  encour- 
agement of  all. 

Paul  says  of  himself,  **  He  was  once  a  blasphem- 
er, a  persecutor  and  injurious ;  but  he  obtained  mer- 
cy, and  the  grace  of  Christ  was  exceedingly  abun- 
dant toward  him. "  And  he  acknowledges,  that  * '  for 
this  cause  he  obtained  mercy,  that  in  him,  as  the 
3 


78      God^s  Goodness  the  Hope  of  the  Fenitem, 

chief  of  sinners,  Christ  might  shew  forth  all  long, 
suffering  for  a  pattern  to  them,  who  should  after- 
ward believe  in  him  to  life  everlasting."  The  E- 
phesians,  before  the  gospel  came  to  them,  were  led 
away  by  that  evil  spirit,  who  works  in  the  children 
of  disobedience  ;  they  had  their  conversation  in  the 
lusts  of  the  flesh  ;  they  fulfilled  the  desires  of  the 
carnal  mind  ;  they  were  by  nature  children  of  wrath. 
"  But  God,  who  is  rich  in  mercy,  for  the  great  love 
wherewith  he  loved  them,  even  when  they  were  dead 
in  sins,  quickened  them  together  with  Christ ;  that, 
in  the  ages  to  come,  he  might  shew  the  exceeding 
riches  of  his  grace,  in  his  kindness  toward  them  by 
Jesus  Christ." 

From  past  examples  of  God's  mercy,  every  a- 
wakened  soul  has  encouragement  to  apply  to  him 
for  the  grace  of  repentance  and  the  blessing  of  par- 
don. He  is  the  same  gracious  and  sin  forgiving 
God,  as  when  the  gospel  was  first  preached.  He 
still  beholds  the  returning  sinner,  even  when  he  is 
a  great  way  off;  and  still  extends  his  gracious  arms 
to  embrace  him. 

This  view  of  God's  goodness,  in  its  proper  influ- 
ence, would  lead  sinners  to  repentance.  But  some 
there  are,  who  abuse  this  goodness  to  their  encour- 
agement in  iniquity.  *'  If  God  is  thus  gracious 
and  merciful,"  say  they,  **  surely  those  awful  threat- 
enings,  found  in  the  Bible,  proceed  not  from  him  ; 
or,  if  they  do,  they  must  be  understood  in  a  sense 
quite  different  from  the  natural  import  of  the  lan- 
guage." 

But  what  harm  do  you  fear  from  these  threaten- 
ings  ?  They  do  not  arbitrarily  create  a  danger, 
which  without  them  would  not  exist  :  They  merci- 
fully warn  you  of  a  danger  which  really  does  exist. 
May  not  seasonable  warnings  come  from  a  good  be- 
ing ?  If  there  liad  been  no  threatenings  at  all,  yet  a 


God's  Goodness  the  Hope  of  the  Pmltent,      79 

corrupt  heart  and  wicked  life  tend  to  misery.  Is 
your  state  the  worse,  because  you  are  told  of  this  ? 
Threatenings  are  not  intended  to  make  you  misera- 
ble, but  to  restrain  you  from  making  yourselves  mis- 
erable. Take  the  warning  which  they  bring,  and 
they  never  will  hurt  you.  Perhaps  you  think  them 
too  severe  and  terrible.  But  do  you  find,  that  they 
have  too  great  an  effect  in  reforming  the  world  ? 
Have  they  too  powerful  an  influence  on  you  ?  Ter- 
rible as  they  are,  do  not  many  sin  still  ?  Had  they 
been  more  soft  and  gentle,  perhaps  iniquity  would 
have  been  more  bold  and  insolent.  In  short ;  if  by 
them  you  are  brought  to  repentance,  you  will  never 
suffer  from  them.  If  you  are  unreformed,  say  not, 
they  are  too  terrible  ;  for  you  are  not  the  persons 
to  complain. 

Perhaps  you  think,  that  God  may  have  made  these 
threatenings  merely  to  operate  as  a  check  upon  vice  ; 
and  that  he  is  too  merciful  finally  to  execute  them. 
But  certainly  God  has  given  no  intimation,  that  he 
designed  them  merely  as  terrors  to  affright  men  in- 
to obedience.  Such  an  intimation  would  have  de- 
stroyed their  effect.  And  if  God  has  given  no  such 
intimation,  you  have  no  right  to  assume  such  a  pre- 
sumption. If  God  has  denounced  threatenings  a- 
gainst  the  finally  impenitent,  he  doubtless  intended, 
that  men  should  helieise  he  was  in  earnest  ;  for  oth- 
erwise the  threatenings  might  better  have  never  been 
uttered.  And  if  it  is  God's  will,  that  we  should  he^ 
lieiie  he  will  execute  them,  certainly  it  must  be  his 
will  to  execute  them,  according  to  their  import,  on 
the  subjects  against  whom  they  are  pointed.  For 
w^ho  will  say,  God  would  have  us  believe  a  lie  ?  If 
it  is  consistent  with  God's  goodness  to  pronounce 
such  threatenings,  it  is  consistent  with  his  goodness 
to  carry  them  into  effect. 
4 


80       God^s  Goodness  the  Hope  of  the  Penitent. 

Farther  i  you  should  always  keep  it  in  mind,  that 
wickedness  tends  to  misery,  and  must,  if  retained, 
finally  terminate  in  it.  The  question,  therefore,  is 
not  so  much  concerning  God's  immediate  execution 
of  punishment  on  sinners,  as  concerning  their  bring- 
ing misery  on  themselves.  If  you  continue  in  your 
sins,  and  die  in  your  impenitence,  *'  know  ye,  that 
your  sins  will  find  you  out,  and  your  iniquities  will 
fall  upon  you."  "  His  own  iniquities  shall  take 
the  wicked  himself ;  he  shall  be  liolden  in  the  cords 
of  his  sins."  It  is  absurd  to  start  cavils  against, 
and  study  evasions  of  the  divine  threatenings,  unless 
you  can  prove,  that  a  wicked  and  ungodly  life,  fol- 
lowed with  a  hardened  and  impenitent  death,  is,  in 
its  nature,  consistent  with  glory  and  happiness. 

Some,  I  suppose,  will  say,  ''  If  we  are  to  judge 
of  men's  characters  according  to  the  tenor  of  the 
gospel,  there  is,  and  probably  ever  has  been  in  the 
world,  a  much  greater  number  of  sinners,  than  of 
saints  ;  and  it  is  not  credible,  that  a  merciful  God 
will  doom  to  misery  so  great  a  proportion  of  his  in- 
telligent creatures." 

But  do  you  seriously  think,  that  the  number  of 
sinners  is  a  reason,  why  God  will  not  punish  any  ? 
If  it  is,  then  the  greater  the  number,  the  stronger 
the  reason  for  impunity.  '  And  consequently  by  pro- 
moting vice,  you  add  to  the  general  safety.  I  hope 
you  will  not  act  on  such  an  opinion.  Though  the 
number  of  sinners  be  ever  so  great,  and  their  com- 
binations ever  so  strong,  the  wicked  shall  not  be 
unpunished.  If  sin  indulged  in  the  heart,  and  prac- 
tised in  the  life,  not  only  deserves  punishment  from 
the  justice  of  God,  but  tends  to  misery  in  its  own 
nature,  then  the  number  of  sinners  is  no  security  ; 
for  this  will  neither  lesson  sin's  demerit,  nor  arrest 
its  tendency.  Though  thousands  should,  at  the 
same  time,  be  afflicted  with  a  painful  disease,  not 


God^s  Goodness  the  Hope  of  the  Penitent,      81 

one  will  feel  his  own  pain  alleviated  by  the  sufferings 
pf  the  rest.  Vice  is  the  disorder,  as  well  as  the 
guilt  of  the  soul  ;  and  the  disorder  is  the  same, 
whether  many,  or  few  are  infected  with  it.  The 
man  tormented  with  envy,  malice,  pride,  ambition 
and  avarice,  is  still  tormented,  though  thousands  of 
others  may  indulge  the  same  passions.  You  may 
as  well  expect,  that  a  general  famine  will  satisfy  ev- 
ery man's  hunger,  as  expect  that  general  wicked- 
ness will  prevent  each  one's  misery.  Vice  will  op- 
erate like  itself  in  every  one  who  habitually  practises 
it  ;  and  every  one  must  bear  his  own  burden.  If 
numbers  cannot  turn  vice  into  virtue,  then  numbers 
can  be  no  defence  against  punishment.  If  it  be  just 
to  punish  one  sinner,  it  is  just  to  punish  ten,  or  ten 
thousand.  The  number  of  sinners  alters  not  the 
justice  of  the  procedure.  Human  government  may, 
on  reasons  of  state,  sometimes  spare  an  offending 
multitude  ;  but  these  reasons  cannot  operate  with 
the  Deity.  His  power  is  as  sufficient  to  punish  ma- 
ny, as  few.  Though  the  w^hole  human  race  should 
rebel,  his  throne  stands  firm.  He  needs  not  the 
services  of  his  creatures  ;  and  if  he  did,  the  same 
power  which  created  those  who  now  exist,  could 
supply  by  a  new  creation  the  place  of  all  who  revolt. 
In  the  divine  government,  the  number  of  offenders 
has  sometimes  been  a  reason  for  more  speedy  and 
exemplary  punishment  ;  but  never  do  we  find  it  to 
have  been  a  reason  for  general  impunity.  When 
legions  of  the  angels  apostatized,  they  were  cast 
down  to  hell  ;  and  there  is  no  intimation,  that  any 
of  them  were  allowed  to  keep  their  first  habitation, 
lest  there  should  be  too  great  a  vacuity  in  heaven. 
When  all  flesh  had  corrupted  God's  way  on  the 
earth,  the  race  was  swept  off  by  a  general  deluge, 
and  none  were  spared,  but  the  family  of  righteous 
Noah.     A  hw  good  men  would  have  prevented  the 


82      God^s  Goodness  tlie  Hope  of  the  Penitent, 

destruction  of  Sodom  ;  but  the  number  of  sinners 
was  no  security  to  the  city.  Abraham,  in  its  behalf, 
pleaded,  that  perhaps  there  might  be  ten  just  men 
in  it,  and  prayed  that,  for  their  sakes,  the  whole 
might  be  preserved  ;  but  he  never  thought  of  urg- 
ing the  general  corruption  as  a  reason  why  judgment 
should  be  suspended.  God  promised,  that  he  would 
pardon  Jerusalem",  if  a  man  could  be  found,  who 
executed  judgment  and  sought  the  truth.  But  he 
no  where  promises  impunity  to  communities,  on 
account  of  a  universal  prostration  of  judgment,  and 
violation  of  truth. 

General  arguments,  drawn  from  God's  goodness, 
against  the  punishment  of  sinners,  are  utterly  incon- 
clusive ;  for  his  goodness  is  free  and  sovereign  ; 
and  hovv^  he  will  exercise  it,  we  cannot  know,  farther 
than  he  is  pleased  to  inform  us.  It  is  always  di- 
rected by  wisdom  ;  and  unless  we  can  comprehend 
the  extent  of  his  wisdom,  we  cannot  by  our  own 
sagacity  foretell  how  he  will  dispense  bis  benefits* 
If  we  can  prove  it  to  be  unjust  for  God  to  punish 
sinners,  we  may  conclude,  that  he  never  will  punish 
them.  But  this  we  cannot  prove  :  Nay,  the  con- 
trary is  most  evident.  For  if  sin  is  v/rong  in  its  na- 
ture, opposite  to  the  character  of  God,  and  contrary 
to  the  design  of  his  government,  then  it  certainly 
deserves  punishment,  and  what  is  deserved  may  just- 
ly be  inflicted. 

To  know  what  the  inercy  of  God  will  do,  we  must 
resort  to  his  word  ;  for  we  can  learn  no  where  else. 
Now  the  same  word,  which  teaches  us,  that  God  is 
merciful  to  forgive  the  penitent,  teaches  us  also,  that 
he  is  just  to  punish  the  impenitent.  He  would  not, 
it  is  true,  that  any  should  perish ;  but  then  he  would 
that  all  should  come  to  repentance^  because  without 
this  they  must  perish.    He  forgives  iniquities,  trans- 


God's  Goodness  the  Hope  of  the  Penitent.      83 

grcssions  and  sins  ;  but  he  by  no  means  clears  the 
guilty. 

It  is  often  said,  **  Reason,  without  recurrence 
to  scripture,  will  teach  us,  that  God  is  merciful  ; 
and  if  he  is  merciful,  then  he  will  shew  mercy." 
Be  it  so.  But  does  your  reason,  without  recurrence 
to  scripture,  teach  you,  in  what  manner^  and  to  what 
subjects  God  will  shew  mercy  ?  He  may  be  a  mer- 
ciful Being,  and  yet  punish  the  guilty.  If  you  argue 
from  God's  mercy,  you  must  argue  on  the  ground 
of  revelation.  That  gives  you  the  most  exalted  rep- 
resentations of  the  benefits,  which  his  mercy  has 
provided  ;  but  it  tells  you,  at  the  same  time,  on 
what  terms  these  benefits  may  be  obtained,  and 
what  will  be  the  sad  consequence  of  rejecting  these 
terms. 

If  you  argue  from  scripture,  you  must  take  doc- 
trines, as  they  are  stated  there.  Life  and  death  arc 
set  before  you.  If  you  refuse  the  former,  the  latter 
is  the  consequence.  The  scripture  gives  no  hope 
of  life,  but  in  a  particular  way.  If  departing  from 
this  way,  you  still  hope  for  life,  your  hope  stands, 
not  in  the  word  of  God,  but  in  your  own  imagina- 
tion. And  if  you  reject  the  scripture,  because  it 
threatens  punishment  to  the  workers  of  iniquity,  you 
reject  not  only  its  threatenings,  but  also  its  promis- 
es. These  are  the  only  sure  grounds  on  which  you 
can  hope  for  pardon.  Without  these,  there  is  noth- 
ing to  which  you  can  resort  as  your  security  from 
punishment.  You  may  boast  of  your  reason  ;  but, 
in  this  case,  your  reason  fails  you  ;  for  this,  without 
revelation,  never  can  assure  you,  that  God  will  par- 
don you  on  any  terms— much  less  that  he  w  ill  make 
you  happy.  He  may  be  just,  and  he  may  be  good, 
and  yet  not  extend  forgiving  mercy  to  such  as  you  ; 
and  if  mercy  should  be  denied  you,  misery  will  be 
the  consequence.     Make  not  lies  your  refuge,  nor 


84      God^s  Goodness  the  Hope  of  the  Penitent, 

hide  yourselves  under  falsehood  ;  but  flee  by  faith 
and  repentance  to  the  grace  revealed  in  the  gospel, 
and  lay  hold  on  the  hope,  which  that  sets  before 
you. 

*'  But  does  not  the  analogy  of  providence  lead  us 
to  conclude,  that  all  men  will  finally  be  happy  ? 
God  gives  us  rain  and  fruitful  seasons,  and  fills  our 
hearts  with  food  and  gladness.  His  rain  falls,  and 
his  sun  shines  promiscuously  on  the  fields  of  the  e- 
vil  and  the  good.  May  w^e  not,  for  future  happi- 
ness, trust  that  goodness,  which  so  richly  supplies 
our  present  wants  ?"  Doubtless  you  may  :  But  then 
be  as  wise  in  relation  to  the  former,  as  you  arc  in 
relation  to  the  latter.  God  gives  you  a  harvest  in 
its  season  ;  but  in  order  to  obtain  it,  you  must  pre- 
pare your  ground,  sow  your  seed,  and  guard  your 
field.  With  the  same  care  sow  the  seeds,  and  with 
the  same  diligence  cultivate  the  fruits  of  righteous- 
ness, and  you  will  have  a  sure  reward.  The  grain, 
which  you  reap,  is  of  the  kind  with  the  seed  which 
you  sow.  In  the  moral  husbandry  the  case  is  the 
same.  Sow  to  the  spirit,  and  of  the  spirit  you  will 
reap  everlasting  life  ;  but  if  you  sow  to  the  flesh, 
you  will  of  the  flesh  reap  only  corruption.  Sow  in 
righteousness,'  and  you  will  reap  in  mercy  ;  but  if 
you  sow  the  wind,  you  will  reap  the  whirlwind. 

You  see  every  year,  that  you  are  on  probation  for 
a  harvest ;  and  are  you  not,  in  this  life,  on  proba- 
tion for  the  happiness  of  a  future  life  ?  Your  favor- 
ite argument  from  analogy  certainly  leads  to  this 
conclusion. 

God  is  good  ;  but  still  you  see  misery  in  this 
world.  If  your  argument  could  prove,  that  there 
will  be  no  misery  in  a  future  world,  it  must  equally 
j^rove,  that  there  can  be  none  in  this  ;  but  fact  re- 
futes the  argument  as  it  respects  this  world,  and 
hence  shev/s  that  it  is  inconclusive  with  respect  td 


God^s  Goodness  the  Hope  of  the  Penitent.      85 

the  other.  If  the  slothful  man  suffers  poverty,  or 
the  intemperate  man  loses  his  health,  or,  in  a  fit  of 
intoxication,  breaks  his  bones,  will  you  say,  God  is 
unkind  in  not  preserving  him  from  these  evils  ?  No  ; 
for  they  are  the  effects  of  his  own  vices.  So  are 
the  miseries  which  men  suffer  in  the  other  world. 
You  see,  that  God's  goodness  does  not  always  ex- 
empt men  from  the  painful  effects  of  their  iniquities 
here  :  Where  then  is  the  ground  on  which  you  con- 
clude, that  his  goodness  will  prevent  all  misery  hereaf- 
ter ?  Your  argument  from  the  analogy  of  providence 
turns  full  against  you  :  It  compels  you  to  this  conclu- 
sion that  this  life  is  a  probation  for  futurity,  and  that 
according  to  the  use  which  you  make  of  it,  your  fu- 
ture condition  will  be  happy  or  miserable. 

Some,  perhaps,  may  imagine,  that  the  merciful 
God,  who  would  not  that  any  should  perish,  will 
grant  to  them  who  die  impenitent,  a  second  proba- 
tion, in  which  they  may  retrieve  the  miscarriages 
of  the  first. 

But  had  the  inspired  writers  any  such  idea  ?  The 
apostle  to  the  Hebrews,  speaking  of  the  grace  of  the 
gospel,  asks,  "  How  shall  vvx  escape,  if  we  neglect 
so  great  salvation  ?"  Surely  he  thought,  that  the 
neglect  of  salvation  in  this  life  would  cut  us  off  from 
the  hopes  of  an  escape  in  the  next.  "  Behold  now 
is  the  accepted  time,"  says  St.  Paul ;  "  behold  now 
is  the  day  of  salvation."  He  speaks  of  no  other  day 
provided  for  the  succor  of  those  who  now  receive 
the  grace  of  God  in  vain. 

Besides  ;  were  a  future  probation  to  be  granted, 
who  can  be  sure,  that  he  should  make  a  better  use 
of  that,  than  he  now  makes  of  the  present  ?  What 
advantages  could  sinners  enjoy  in  another  world, 
superior  to  those  which  they  enjoy  in  this  ?  Our 
Lord  has  warned  us,  that  "  such  as  hear  not  Moses 
and  the  prophets,  woukl  not  be  persuaded  though 


S6      God^s  Goodness  the  Hope  of  the  Penitents 

one  should  rise  from  the  dead."  Such  as  despise 
the  revelation  of  God — the  glorious  gospel  of  his 
Son — would  continue  impenitent,  though  spirits 
were  sent  to  them  from  the  other  world  ;  and  prob- 
ably would  continue  impenitent  still,  though  they 
were  sent  among  spirits  to  the  other  world. 

What  arguments  could  prophets,  or  apostles,  or 
even  angels  in  the  heavenly  world,  use  with  sinners, 
superior  to  those  which  have  been  used  with  them 
on  earth,  and  which  still  the  gospel  uses.  If  the  a- 
postles  now  in  heaven  were  commissioned  to  under- 
take the  conversion  of  ungodly  spirits  in  hell  ;  what 
could  they  do  more,  than  repeat  over  and  over  the 
old  arguments,  which  these  impious  beings  had 
heard  on  earth  an  hundred  times  before.  Sinners, 
who  here  spurn  these  arguments,  would  not  be  per- 
suaded, though  one  were  sent  to  them  from  the  dead, 
or  though  they  were  sent  to  the  dead. 

You  think,  perhaps,  that  if  there  is  really  a  future 
punishment,  and  wicked  men  had  some  experience 
of  it,  they  would  be  reclaimed.  But  this  is  by  no 
means  certain.  Habit  has  great  power  in  this  world. 
If  it  be  carried  to  the  other  world,  it  may  be  as  pow- 
erful there.  Why  is  not  the  drunkard,  the  thief,  or 
the  gambler,  reclaimed  by  his  experience  ?  He  suf- 
fers a  thousand  miseries,  which  the  honest  and  vir- 
tuous man  escapes.  But  "  though  the  fool  is  brayed 
in  a  mortar,  with  a  pestle,  among  wheat,  yet  his 
foolishness  departs  not  from  him."  Will  not  habit 
be  as  obstinate  in  another  world  ?  '*  He  who  is  filthy, 
will  be  filthy  still." 

There  are  some,  it  is  probable,  who,  in  the  neg- 
lect of  their  present  probation,  comfort  themselves 
with  the  hopes  of  another.  Now  admitting  that  they 
should  have  another,  what  hinders,  but  that  they 
may  neglect  thisy  and  still  comfort  themselves  with 
the  hopes  of  one  probation  more  ?  May  they  not  ©x- 


God^s  Goodness  the  Hope  of  the  Fenitefit,      8T 

pect  a  third  probation  after  they  have  abused  the 
second,  with  as  much  reason  as  they  now  expect  a 
second  to  follow  their  abuse  of  the  first  ? 

The  scripture  gives  them  no  intimation  of  a  sec- 
ond :  They  expect  it  only  because  they  think  it  hard 
to  suffer  for  their  sins.  But  this  ground  of  hope, 
such  as  it  is,  will  always  remain.  They  will  always 
think  it  hard  to  suffer.  Improve  then  your  present 
probation.  Let  the  goodness  of  God  lead  you  to 
repentance. 

This  thought  introduces  the  other  branch  of  our 
subject,  which  was, 

11.  To  shew,  that  the  goodness  of  God  is  a  rea- 
son why  we  should  desire  and  pray  to  be  taught  his 
commandments.  "  Thou  art  good — teach  me  thy 
statutes." 

David  here  pfays,  not  merely  for  the  communi- 
cation of  doctrinal  knowledge,  but  especially  for  the 
efficacy  and  influence  of  this  knowledge  on  his  heart 
and  life.  This  is  the  teaching  which  is  the  burden 
of  his  petitions  throughout  this  psalm.  "  Teach 
me,  O  Lord,  the  way  of  thy  statutes,  and  I  shall 
keep  it  unto  the  end.  Give  me  understanding,  and 
I  shall  keep  thy  law  ;  yea,  I  shall  observe  it  with 
my  whole  heart.  Make  me  to  go  in  the  path  of  thy 
commandments,  for  therein  do  I  delight.  Incline 
my  heart  to  thy  testimonies,  and  not  unto  covctous- 
ness." 

The  goodness  of  God  is  a  reason,  why  we  should 
pray  for  this  spiritual  teaching. 

As  God  is  good,  we  may  conclude  that  his  com- 
mandments are  good.  None  but  such  can  proceed 
from  him.  Whether  we  can  see  all  the  reasons,  in 
which  his  commands  are  founded  or  not  ;  yoX^  if 
we  know  they  are  his,  we  know  they  are  good- 
perfective  of  our  nature,  and  conducive  to  our  hap- 
piness.    David  says,  '^  I  esteem  thy  precepts  con- 


88      God^s  Goodness  the  Hope  of  the  Penitent, 

cerning  all  things  to  be  right  ;  therefore  I  hate  ev- 
ery false  way."  On  this  ground  we  may  receive 
and  obey  all  positive  institutions,  as  well  as  moral 
injunctions  ;  for  as  they  come  from  a  wise  and  good 
Being,  they  must  haA^e  a  benevolent  and  useful  ten- 
dency, and  be  designed  and  adapted  to  make  us  vir- 
tuous and  happy.  If  we  believe,  that  the  sabbath, 
public  worship,  the  preaching  of  the  word,  baptism, 
and  the  holy  supper,  are  ordinances  of  God,  we  may, 
at  once,  determine,  that  they  are  good  and  useful  ; 
for  no  ordinances  but  such  would  be  appointed  of 
God. 

As  God  is  good,  we  should  desire  to  be  taught 
his  statutes,  for  these ^  being  divinely  impressed  up- 
on, and  wrought  into  our  hearts,  will  make  us  good. 
God's  commands  are  agreeable  to  his  nature.  If 
we  know  and  love  them,  observe  and  obey  them, 
w^e  are  then  conformed  to  the  divine  character,  and 
partakers  of  the  divine  nature.  To  be  like  God,  is 
to  be  good  and  to  do  good.  ''  Love  your  enemies," 
says  our  Lord,  **  do  good  and  lend,  and  ye  shall  be 
the  children  of  the  highest,  for  he  is  good  to  the  evil 
and  unthankful.  ^  Be  ye  therefore  merciful,  as  your 
Father  also  is  merciful." 

As  God  is  good,  our  disobedience  is  highly  ag- 
gravated, involving  in  it  the  guilt  of  stubbornness 
and  ingratitude.  His  mercies  should  persuade  us 
to  present  ourselves  living  sacrifices,  holy  and  ac- 
ceptable to  him,  which  is  our  reasonable  service  ; 
for  if,  under  them,  we  indulge  a  hard  and  impeni- 
tent heart,  we  treasure  up  to  ourselves  wrath  against 
the  day  of  wrath. 

As  God  is  good,  we  may  be  assured  of  his  gra- 
cious attention,  when  we  pray  for  the  teachings  of 
his  spirit.  From  the  known  goodness  of  earthly 
parents,  to  which  God's  goodness  is  infinitely  supe- 
rior, our  Lord  teaches  us  to  conclude,  that  our  heav- 


God^s  Goodness  the  Ifopeofthe  Penitent.-      89[ 

enly  Father  will  give  good  things  ;  yea,  even  his 
HOLY  SPIRIT  to  them  who  ask  him. 

As  he  is  good,  he  must  love  and  approve  good- 
ness  in  men.  Doubtless  then  he  will  favor  and  en- 
courage it ;  and  will  graciousty  regard  their  humble 
prayers,  when  they  seek  his  teachings.  Thus  Da- 
vid prays,  "  Teach  me  to  do  thy  v/ill,  for  thou  art 
my  God.  Thy  spirit  is  good  ;  lead  me  in  the  land 
of  uprightness. " 

You  see  now,  in  what  a  favorable  situation  you 
are  placed  with  respect  to  your  future  happiness. — * 
That  God  is  good  you  have  abundant  evidence 
from  the  continual  exercises  of  his  goodness  which 
5^ou  see  and  feel ; -^especially  from  the  provision 
made  for  your  eternal  salvation — from  the  means 
which  he  uses  to  awaken  in  you  a  sense  of  its  im- 
portance—^from  his  patience  toward  you  in  waiting 
for  your  repentance-^^and  from'  the  many  instances 
of  his  mercy  to  sinners  in  ages  past,  which  were  re- 
corded for  an  example  Unto  ages  to  come.  Even 
the  threatenings  of  his  word  are  instances  of  his 
goodness  ;  for  they  are  intended,  not  to  bring  misa 
cry  upon  you^  but  to  turn  you  from  that  course,  in 
w^hich  you  are  bringing  misery  on  yourselves. 

Tf  God  is  good,  then  learn  and  choose  his  com- 
mands, and  pray  for  the  teachings  of  his  spirit,  that 
you  may  learn  them  experimentallyj  and  choose 
them  practically — may  see  their  excellency,  feel 
their  power  and  taste  their  sweetness-^may  be  con- 
formed to  them  in  your  hearts,  and  governed  by 
them  in  your  lives* 

Then  will  you  not  be  ashamed,  when  you  have 
respect  to  all  God's  statutes.  Great  peace  have  they 
who  love  his  law,  and  nothinc;  shall  offend  them* 
The  commandment  is  a  lamp,  and  the  law  is  lights 
and  the  reproofs  of  instruction  are  the  way  of  life* 
Vol.  IV*  G 


aa'9i?(y(?a<y>i  * 


ne  spirit  of  the  Lord  not  Straitened. 


MICAH  ii.  7. 

0  Thou  that  art  named  the  house  of  Jacob,  is  the  Spirit  of 
the  Lord  Straitoied  ?  Are  these  his  doings  ?  Do  not  my 
words  do  good  to  him  that  walketh  uprightly  ? 

1  HE  Jews,  in  a  time  of  great  degenera- 
cy, are  threatened  by  the  prophet  with  desolating 
judgments.  Under  their  calamities,  the  prophet 
foretells  that  they  would  complain  with  doleful  la- 
mentations, as  if  all  their  miseries  were  the  effects 
of  God's  severity.  To  silence  their  complaints  he 
reminds  them  of  their  character  and  distinction  as 
God's  peculiar  people,  who  had  enjoyed  the  highest 
privileges,  and  lived  under  the  security  of  singular 
promises.  And  he  expostulates  with  them,  **  Is 
God's  spirit  straitened  ?"  Is  his  hand  shortened  that 
it  cannot  save  you  ?  ^'  Are  these"  calamities  "  his 
doings  ?"  Are  they  the  genuine  effects  of  his  gov- 
ernment ?  Are  they  not  rather  the  fruits  of  your 
own  iniquities  ?  Attend  to,  and  comply  with  the 
v/arnings  of  his  prophets  and  the  instructions  of  his 
messengers,  and  you  will  be  in  no  danger  ;  for 


The  Spirit  of  the  Lord  not  Straitened.         91 

**  do  not  his  words  do  good  to  them  who  walk  up- 
rightly." 

In  these  words  of  the  prophet  there  are  three  things 
which  deserve  our  attention. 

I.  That  the  spirit  of  the  Lord  is  not  straitened. 

II*  That  the  evils  which  fall  on  sinners  are  not 
God's  doings. 

III.  That  God's  words  will  do  good  to  them  who 
walk  uprightly. 

I.  Our  first  observation  is,  ''  that  the  Spirit  of 
the  Lord  is  not  straitened."  The  question  in  the 
text  is  a  plain  negation.  It  contains  its  own  an- 
swer; 

The  observation  may  be  applied  both  to  the  prov- 
idence of  God  in  the  government  of  the  world — 
and  to  the  grace  of  God  in  the  conversion  of  sin- 
ners. In  both  applications  we  will  illustrate  and 
improve  it* 

First.  By  the  Spirit  of  the  Lord  we  may  under- 
stand his  promdence  in  the  government  of  the  world. 
This  is  never  straitened.  To  Moses  in  a  distrust- 
ful hour  God  says,  *^  Is  the  Lord's  hand  waxed 
short  ?  Thou  shalt  see  now,  whether  my  word  shall 
come  to  pass  or  not."  He  by  the  prophet  Isaiah 
demands  of  the  unbelieving  Jews,  '*  Is  my  hand 
shortened  at  all,  that  it  cannot  save  ?  Or  have  I  no 
power  to  deliver  ?"  The  same  prophet  says,  **  Be- 
hold, the  Lord's  hand  is  not  shortened,  that  it  can- 
not save  ;  nor  is  his  ear  heavy,  that  it  cannot  hear  j 
but  your  iniquities  have  separated  between  you  and 
your  God  ;  and  your  sins  have  hid  his  face  from 
you."  Parallel'  to  these  are  the  words  of  our  text ;  ' 
and  they  express  the  irresistible  power  and  immu- 
table wisdom  of  God  to  accomplish  the  deep  coun= 
sels  of  his  will,  and  to  carry  into  effect  the  vast  schem^^ 
of  his  providence. 
2 


92         The  Spirit  of  tJic  Lord  not  Straitened, 

1.  The  words  express  the  boundless  injliience  of 
God's  presence,  and  extent  of  his  government. 

His  spirit  is  not  confined  within  any  limits.  It 
fills  the  universe. — He  is  a  God  at  hand,  and  a  God 
afar  off — above  all,  through  all,  and  in  all.  All  crea- 
tures are  under  his  eye — all  worlds  are  moved  by 
his  hand — the  whole  creation  is  sustained  by  his 
arm. 

Men  often  form  designs  which  they  cannot  exe- 
cute. They  have  neither  sagacity  to  foresee,  nor 
prudence  to  avoid,  nor  ability  to  remove  the  ob- 
structions, w^hich  meet  them  in  the  process  of  their 
works.  Their  plans  of  operation  puzzle  and  per- 
plex them.  One  movement  interferes  with  another. 
They  are  entangled  in  their  own  devices. 

But  God's  spirit  is  not  straitened.  The  scheme 
of  his  government  is  immensely  great.  He  has  cre- 
ated innumerable  worlds.  Many  our  eyes  can  see  ; 
more  are  discovered  by  artificial  aids.  All  these 
are  but  a  part  of  his  ways.  How  little  a  portion  is 
heard  of  him  ?  The  depth  of  his  wisdom,  the  extent 
of  his  creation,  the  thunder  of  his  power,  who  can 
understand  ?  The  world  in  which  we  dwell  we  know 
to  be  peopled  with  an  infinite  variety  of  living  crea- 
tures. It  is  reasonable  to  suppose,  that  other  w^orlds 
are  as  populous  as  this.  Revelation  teaches  us,  that 
there  is  an  innumerable  multitude  of  spirits  rising 
in  a  regular  gradation  above  us,  to  what  height  we 
cannot  know.  Observation  shows  us,  that  there  are 
creatures  sinking  from  grade  to  grade  below  us  down 
to  the  very  borders  of  nothing.  So  far  as  we  can 
trace  the  works  of  God,  there  is  a  mutual  connex- 
ion ;  nothing  subsists  alone  and  by  itself.  One 
species  of  creatures  is  supj)orted  by  another.  All 
are  supplied  by  the  productions  of  the  earth.  The 
fruitfulness  of  the  earth  depends  on  the  seasons — 
and  these  are  regulated  by  the  sun.    And  who  knows 


The  Spirit  of  the  Lord  not  Straitened^        9i5 

but  this  connexion  runs  through  the  universe  ?  How 
vast  then  must  be  the  scheme  of  God's  government  ? 
Yet  he  takes  care  of  every  part,  and  makes  each 
subservient  to  the  whole.  There  is  no  error,  con- 
fusion or  interference  in  his  works.  We  sometimes 
imagine,  that  we  see  disorder  in  his  system  ;  but 
if  we  could  comprehend  the  whole  in  one  view,  and 
discern  the  relation  of  one  part  to  another,  all  would 
doubtless  appear  harmonious  and  beautiful, 

^.  God's  power  and  influence  are  no  more  short- 
ened in  duration^  than  straitened  in  extent.  His  do- 
minion is  everlasting. 

The  existence  of  Deity  is  without  beginning  ; 
and  we  cannot  conceive  a  time  so  remote,  as  to  ex- 
clude the  possibility  of  created  existence.  We 
know,  however,  that  it  could  not  be  from  eternity^ 
But  though  all  creatures  had  a  beginning,  yet  reve- 
lation assures  us,  that  there  are  many  which  will  have 
no  end.  In  this  important  rank  Vv^e  ourselves  are 
placed.  The  divine  government  is  a  plan  designed, 
not  for  a  few  days,  or  years,  or  ages,  but  for  eter- 
nity. It  looks  forward  beyond  the  duration  of  earth 
and  skies — beyond  the  bounds  of  time.  ''  And  the 
spirit  of  the  Lord  is  not  straitened."  He  has  wis- 
dom to  direct  all  the  movements,  and  power  to  exe- 
cute all  the  purposes  of  this  stupendous  scheme. 

We  may  form  great  designs,  and  leave  them  un- 
finished. Our  abUity  may  be  unequal  to  the  execu- 
tion ;  or  we  may  lose  the  ability  which  we  now  pos- 
sess ;  or  we  may  be  removed  into  another  state  of 
existence  before  our  plan  is  brought  into  operation  ; 
or  we  may  change  our  mind  and  relinquish  our  pur- 
pose on  conviction  that  it  is  impracticable  or  inex- 
pedient. In  a  thousand  instances  our  projections 
are  thus  rendered  fruitless  and  abortive. 

But  with  God  there  is  no  variableness  nor  shadow 
of  turning.    What  his  soul  desires,  that  he  performs « 
3' 


94        The  Spirit  of  the  Lord  not  Straitened. 

None  can  resist  his  will.  With  him  is  everlasting 
strength.  As  his  existence,  so  his  perfections  arie 
immutable  and  eternal.  The  scheme  of  his  govern- 
ment will  always  be  conducted  with  the  same  inva- 
riable wisdom,  justice  and  goodness. 

3.  None  of  God's  creatures  are  C7'y^r/<9(?)^<?fi?  or  ybr- 
goiten.  His  providential  care  extends  to  all.  He 
preserves  man  and  beast.  Without  him  a  sparrow 
falls  not  to  the  ground.  The  hairs  of  our  head  are 
numbered. 

Men,  deeply  engaged  in  a  great  design,  are  un- 
mindful of  smaller  things.  They  have  not  capacity 
to  takq  up  and  arrange  various  matters  at  once. — 
Their  main  purpose  often  miscarries  by  a  neglect  of 
particular  circumstances,  which,  though  apparently 
inconsiderable,  are  still  essential  to  the  object  prin- 
cipally in  view.  But  God's  providence  regards  all 
creatures,  superintends  all  events,  and  directs  all  the 
circumstances  attending  them.  To  him  there  is  no 
high  or  low,  great  or  small.  The  things,  which  we 
esteem  trifling,  may  be  great  in  their  connexions, 
and  interesting  in  their  consequences.  The  perfec- 
tion and  rectitude  of  his  government  depend  on  his 
constant  care  of  every  creature  among  his  numerous 
subjects,  and  on  his  exact  inspection  of  every  oc- 
currence thtoughout  his  wide  dominions.  David 
says,  *'  Thou  hast  searched  me  and  known  me  ; 
thou  knowest  my  downsitting  and  my  uprising  ; 
thou  compassest  my  path,  possessest  my  reins  and 
knowest  my  thoughts  afar  off.  How  precious  are 
thy  thoughts  unto  me,  how  great  is  the  sum  of  them  ! 
They  are  more  than  the  &and.  When  I  awake,  I 
am  still  with  thee.  This  knowledge  is  too  w  onder- 
ful  for  me.  It  is  high  ;  I  cannot  attain  to  it."  But 
to  the  perfect,  allcomprehensive  mind  of  the  Deity 
it  is  easy  and  familiar.  His  spirit  is  not  confined  to 
1  ^^w  objects.     It  compasses  the  whole  extent  of 


The  Spirit  of  the  Lord  7iot  Straitened,         95 

creation,  pervades  all  space,  animates  every  living 
thing,  and  imparts  understanding  to  every  rational 
being.  Wherever  we  go,  his  presence  surrounds 
us.  Whatever  we  do,  his  eye  beholds  us.  He  is 
not  far  from  every  one  of  us  ;  for  in  him  we  live, 
and  move,  and  have  our  being. 

4.  God's  providence  is  not  restrained  by  our  un- 
ijjorthiness.  ^'  He  makes  his  sun  to  rise  on  the  evil 
and  on  the  good.  He  sends  rain  on  the  just  and  on 
the  unjust.  He  is  good  to  all,  and  his  tender  mer- 
cies are  over  all  his  works." 

Human  goodness  is  discouraged  by  ingratitude. 
When  its  benefits  are  disregarded  or  misapplied,  it 
is  soon  weary  of  well  doing.  But  God  is  patient 
and  longsuffering.  '*  He  v/aits  to  be  gracious,  and 
exalts  himself  that  he  may  have  mercy."  Our  ob- 
stinacy may  divert  the  course,  but  our  unworthiness 
will  not  hinder  the  exercise  of  his  benevolence. — 
*'  He  deals  not  with  us  after  our  sins,  nor  rewards 
us  according  to  our  iniquities.  As  the  heavens  are 
high  above  the  earth,  so  great  is  his  mercy  to  them 
who  fear  him."  ^'  He  w^ould  not  that  sinners  should 
perish,  but  that  they  should  come  to  repentance." 
When  he  gives  up  the  incorrigible  to  the  conse- 
quences of  their  own  perverseness,  his  compassion 
is  moved  within  him. 

The  riches  of  his  goodness  we  behold  in  the  world 
around  us  ;  for  he  opens  his  hand  and  satisfies  the 
desires  of  every  living  thing.  His  constant  bounty 
we  experience  in  ourselves  ;  for  he  daily  loads  us 
with  benefits.  But  the  glory  of  his  grace  is  dis- 
played in  the  gospel,  which  teaches  us,  that,  in  liis 
compassion  to  a  guilty  Avorld,  "  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life." 

5.   God  is  not  straitened  by  any  difficulty  or  oppo- 
sition in  his  way.     All  things  are  possible  with  him. 
4 


96         The  Spirit  of  I  he  Lord  not  Straitened, 

He  who  made  the  heavens  by  his  word,  and  all  the 
host  of  them  by  the  breath  of  his  mouth — he  who 
spake,  and  they  were  created,  who  commanded,  and 
they  stood  fast,  must  be  able  to  carry  into  execution 
all  the  counsels  of  his  will  and  purposes  of  his  wis- 
dom, in  every  part  of  his  boundless  dominion,  and 
in  every  period  of  his  endless  reign.  Surely  we 
may,  vAth  the  most  perfect  security,  put  ourselves 
under  his  protection,  and  trust  the  care  of  his  prov- 
idence. We  may  with  the  greatest  confidence  call 
on  his  name  and  rely  on  his  promises.  What  he 
has  promised  he  is  able  to  perform.  "  He  can  dp 
for  us  abundantly  above  all  that  we  ask  or  think,'' 

How  delightful  the  thought  that  we  are  under  the 
government  of  this  great  and  good  Being  !  In  what- 
ever part  of  l!lie  world  we  dwell,  and  in  whatever 
period  of  tim.e  v/e  live,  we  are  within  his  dominion 
and  under  his  care,  and  his  goodness  extends  to  us. 
Whatever  afflictions  attend  us,  or  dangers  threaten 
us,  he  can  protect  and  deliver  us.  His  mercy  is  not 
straitened,  his  arm  is  not  shortened,  nor  is  his  ear 
heavy.  Great  and  precious  are  his  promises  ;  but 
they  were  not  too  precious  for  him  to  make,  nor  are 
they  too  great  for  him  to  fulfil.  Though  difficulties 
may  seem  to  lie  in  the  way  of  their  accomplishment, 
yet  nothing  is  too  hard  for  him.     We  observed, 

Secondly,  That  the  expression,  "  The  spirit  of 
the  Lord  is  not  straitened,"  may  be  applied  to  his 
grace  in  the  conversion  and  salvation  of  sinners. 

If  we  believe,  that  there  is  a  divine- influence  di- 
recting the  motions  of  nature,  and  overruling  the 
events  of  the  world,  we  must  believe,  that  there  is 
also  a  divine  operation  in  forming  the  human  mind 
to  virtue,  and  in  preparing  it  for  the  happiness  of 
futurity. 

To  acknowledge  God's  hand  in  supporting  and 
preserving  our  bodies,  and,  at  the  same  time,  to  ex- 


Th€  Spirit  of  tfhe  Lord  not  Straitened,         97 

elude  him  from  all  concern  in  recovering  our  souls 
from  sin  and  guilt,  would  be  a  palpable  absurdity. 
It  would  be  to  suppose,  that  in  smaller  matters  we 
are  dependent,  but  in  greater  w^e  are  selfsufficient. 
Howeve,  difficult  it  may  be  to  conceive,  how  God 
influences  our  minds  without  controling  our  liberty, 
yet  certainly  this  may  as  well,  be  done  in  the  con- 
cerns of  religion,  as  in  the  concerns  of  common  life. 
There  is  no  more  difficulty  in  the  one  case  than  in 
the  other.  If  we  deny  a  divine  influence  in  forming 
the  soul  to  holiness  and  to  a  meetness  for  heaven^ 
because  we  cannot  conceive  how  this  is  consistent 
with  the  freedom  of  moral  beings,  we  must,  on  the 
same  principle,  deny  that  he  exercises  any  kind  of 
moral  government  over  the  rational  creation,  for 
there  can  be  no  government  v/ithout  a  superintend- 
ency  over  men's  actions. 

The  scripture  teaches  us,  that  the  conversion  of 
sinners  is  the  work  of  God  ;  but  a  work  adapted  to 
their  rational  and  intelligent  nature.  This  work  is 
in  a  peculiar  manner  ascribed  to  the  Spirit  of  God  ; 
and  in  this  "  hh  Spirit  is  not  straitened." 

1.  The  influences  of  the  Spirit  are  not  confined  to 
this  or  that  person,  or  description  of  persons ;  but 
extend,  in  some  kind  and  degree,  to  all  who  enjoy 
the  benefit  of  revelation.  Where  God  sends  his 
word,  he  sends  his  Spirit  to  accompany  it  ;  and  ev- 
ery person  is  doubtless  m.ade  a  partaker  of  it.  God's 
Spirit  strove  with  the  inhabitants  of  the  old  world, 
while  the  ark  was  preparing.  The  Jews,  ^in  their 
corruptest  state,  had  the  Spirit  working  among  them. 
Hence  Stephen  says,  "  Ye  stiffiiecked  and  uncir- 
cumcised  in  heart  and  in  ears,  ye  do  always  resist 
the  Holy  Ghost  ;  "as  your  fathers  did,  so  do  ye." 
The  gospel  is  called  *'  a  ministration  of  the  Spirit." 
They  who  heard  the  gospel  are  said  to  *'  have  re- 
ceived the   Spirit  in  the  hearing  of  faith."     The 


98        The  Spirit  of  the  Lord  not  Straitened, 

Savior  speaks  of  himself  as  "  standing  and  knock- 
ing at  the  door  of  sinners,  that  they  may  hear  and 
open  to  him."  Though  every  one  under  the  gos- 
pel is  not  brought  to  a  saving  repentance,  yet  there 
is  reason  to  beheve,  that  every  one,  at  some  period 
or  other,  is  under  the  av^^akening  and  convincing 
influences  of  the  spirit.  And  they  who  continue 
impenitent,  and  finally  perish  in  their  guilt,  are  such 
as  have  rebelled  and  vexed  the  Holy  Spirit.  They 
whom  God  gives  over  to  their  own  hearts'  lusts  are 
such  as  hearkened  not  to  his  voice,  and  would  not 
obey  his  calls. 

2.  The  spirit  is  not  restrained  to  any  particular 
time  or  place. 

There  may,  indeed,  be  more  plentiful  effusions 
of  the  spirit  at  some  times  and  places,  than  at  others* 
But  these  effusions  are  not  so  limited,  but  that  all 
may  seek  with  hope  to  obtain  a  share  in  them.  ''  If 
any  man  thirst,"  says  our  Lord,  ''  let  him  come  to 
me  and  drink."  This  spake  he  of  the  spirit,  which 
they  who  believe  in  him  shall  receive.  *'  Ask," 
says  he,  "  and  ye  shall  receive  ;  seek,  and  ye  shall 
find,  for  God  gfveth  his  holy  spirit  to  them  who  ask 
him."  "  Whosoever  hath,  to  him  shall  be  given, 
and  he  shall  have  abundance." 

3.  The  Spirit  is  not  straitened  by  men's  unwor^ 
thiness.  If  he  was,  all  must  despair  of  his  influ- 
ence. 

Every  sinner  in  whom  the  Spirit  of  God  effects  a 
saving  change,  is  utterly  unworthy  of  this  favor  ;  for 
he  has  not  only  transgressed  the  law  of  God,  but  often 
resisted  the  grace  of  Christ.  Some,  however,  are 
more  unworthy  than  others.  They  have  continued 
longer  in  sin,  have  more  grossly  violated  the  com- 
mands of  God,  and  have  more  perversely  opposecj 
the  grace  of  Christ. 


The  Spirit  of  the  Lord  not  Straitened.        99 

But  the  Spirit  has  often  wrought  effectually,  even 
in  such  as  these.  "Where  sin  has  abounded,  grace 
has  much  more  abounded."  Paul  ranks  himself 
in  this  class.  He  says,  "  I,  who  was  before  a  per- 
secutor, a  blasphemer  and  injurious,  obtained  mer- 
cy ;  and  the  grace  of  our  Lord  was  exceedingly  a- 
bundant  with  faith  and  love,  which  is  in  Christ  Je- 
sus." "  Jesus  Christ  came  into  the  world  to  save 
sinners,  of  whom  I  anji  chief." 

4.  The  Spirit  of  God  can  overcome  the  greatest 
obstinacy. 

The  carnal  mind  is  enmity  against  God ;  but  the 
word  preached  is  mighty  through  God  to  cast  down 
imaginations,  demolish  strong  holds,  and  captivate 
every  thought  to  the  obedience  of  Christ,  The  work 
of  conversion  is  compared  to  a  new  creation,  and  to 
a  resurrection  from  the  dead,  not  only  because  it 
makes  a  great  change  in  the  subject,  but  also  because 
it  is  effected  by  the  powerful  grace  of  God.  Paul 
says  to  the  Ephesians,  *f  You  hath  he  quickened, 
who  were  dead  in  trespasses  and  sins.  By  grace 
are  ye  saved  through  faith.  Ye  are  his  workman- 
ship, created  in  Christ  Jesus  to  good  works, 

5.  The  operations  of  the  Spirit  are  not  confined 
to  the  time  of  the  sinners  conversions  biit  are  contin- 
ued for  the  completion  of  the  work.  He  who  be- 
gins the  good  work,  performs  it  to  the  day  of  Christ. 
He  supplies  the  convert  with  grace  sufficient  for 
him — with  grace  to  help  in  time  of  need.  The  be- 
liever is  strong  in  the  Lord,  and  in  the  power  of  his 
might.  When  he  is  \veak,  then  he  is  strong  by  the 
power  of  Christ  resting  upon  him.  Whatever  dif- 
ficulties attend  his  religious  course,  he  is  kept  by 
the  power  of  God  through  faith  unto  salvation. 

6.  The  Spirit  is  not  straitened  in  his  way  and 
manner  of  working.  He  divides  to  e^'cry  one  sc^-e- 
r^Uy  as  he  will. 


100      The  Spirit  of  the  Lord  not  Straitened. 

Conversion,  in  its  general  nature,  is  the  same  in 
all,  who  are  the  subjects  of  it  ;  but  the  manner  in 
which  it  is  produced,  is  attended  with  great  variety. 
In  some  the  work  is  more  gradually,  in  others  more 
speedily  accomplished.  In  some  it  is  accompanied 
with  greater  terrors  and  awakenings  ;  in  others  it 
proceeds  by  more  soft  and  gentle  steps.  In  some  it 
is  followed  with  clearer  evidence  of  its  reality  ;  in 
others  darkness,  doubt  and  fear  longer  remain. — 
Some  have  severer  conflicts  with  corruption  and 
temptation  ;  others  obtain  a  more  easy  and  decided 
victory  over, their  enemies,  anci  sooner  find  the  Vvays 
of  wisdom  to  be  ways  of  pleasantness. 

There  is  also  a  great  variety  in  the  means  by  which 
the  Spirit  awakens  sinners  to  conviction  and  repent- 
ance. Some  are  excited  to  serious  thoughtfulness 
by  severe  affliction,  or  sudden  danger  ; — some  by  a 
seasonable  admonition  in  private,  or  by  a  pertinent 
word  in  public.  Manasseh  was  brought  to  repent- 
ance by  means  of  his  captivity ;  the  jailer  was  awak- 
ened by  an  earthquake  ;  Lydia's  heart  was  opened 
in  hearing  the  word  ;  the  Jews  were  pricked  in  the 
heart  by  Peter's  solemn  reproof. 

Once  more  :  The  Spirit  is  not  straitened  in  the 
hind  of  assistance,  and  the  measure  of  grace,  which 
he  aifords  to  the  saints. 

There  is  what  the  Apostle  calls  "  a  supply  of  the 
Spirit."  Hence  Christians  are  exhorted  to  be  *'  fill- 
ed with  the  Spirit."  "  It  hath  pleased  the  Father, 
that  in  Christ  all  fulness  should  dwell;  and  of  his 
fulness  believers  receive  grace  for  grace  ;"  or  grace 
in  that  degree  and  variety,  which  their  necessities 
require. 

The  humble  Christian  receives  grace  to  direct 
him  in  his  doubts,  comfort  him  in  his  afflictions, 
support  him  in  his  temptations,  preserve  him  in  his 
dangers,  sanctify  him  more  and  more  from  his  pol- 


^he  Spirit  of  the  Lord  not  Straitened,       101 

lutions,  and  confirm  the  virtuous  principles  of  his 
heart. 

In  these  respects  the  Spirit  of  the  Lord  is  not 
straitened. 

What  wonderful  encouragement  have  sinners, 
conscious  of  their  guilt,  to  engage  in  the  great  work 
of  their  salvation  !  A  conviction  of  their  numerous 
transgressions,  a  sense  of  their  vast  unworthiness 
and  of  the  perverseness  of  their  hearts,  and  a  recol- 
lection of  their  past  abuses  of  God's  grace,  need  not 
dishearten  them\  for  the  Spirit  of  the  Lord  is  not 
straitened.  Even  their  present  conviction  is  an  en- 
couragement. I'he  grace  of  God  which  has  awak- 
ened them,  can  complete  the  work  begun.  Only 
let  them  now  take  i'leed  to  themselves,  that  they  re- 
sist not  the  Spirit,  bu't  comply  with  his  friendly  mo- 
tions, and  attend  on  the  means  appointed  for  their 
obtaining  a  supply  of  grace. 

Let  none  make  their  own  experience  the  rule  by 
which  they  judge  others,  nor  the  experience  of  oth- 
ers the  rule  by  which  they  judge  themselves.  Wc 
are  not  to  conclude,  that  this  or  that  person  is  a 
stranger  to  the  grace  of  Go  d,  because  he  cannot  give 
a  detail  of  religious  exercises  exactly  corresponding 
v/ith  our  own  ;  nor  to  conclude  that  v/e  are  in  a  state 
of  sin,  because  we  have  never  known  all  those  feel- 
ings, which  we  Ijave  heard  some  others  relate.  For 
the  Spirit  of  the  Lord  is  not  confined  to  human  rules  ; 
but  he  operates  variously  as  he  chooses.  His  fruit, 
however,  is  substantially  the  same  in  all  in  whom 
he  dwells.  And  if  we  find  in  ourselves  that  temper^ 
which  the  gospel  calls  I'Jie  fruit  of  the  Spi'rit,  we  may 
conclude,  that  we  have  been  the  subjects  of  a  spir- 
itual change,  whether  we  can  distinctly  recollect  the 
time  and  manner  of  it,  or  not.  If  Me  see  others, 
who,  in  the  general  tenor  of  their  convers.Uion,  ap- 
pear to  be  governed  by  the  precepts  of  the  gospel, 


102      The  Spirit  of  the  Lord  fiot  Straitened. 

we  are  to  regard  them  as  real  Christians,  even  though 
the  manner  of  their  conversion  should  not  precisely 
accord  with  ours,  or  even  though  they  should  be  un- 
able to  recollect  any  distinguishing  circumstances 
of  the  change. 

Let  Christians  be  animated  in  the  religious  course, 
and  proceed  with  constancy  and  zeal.  Though  they 
may  foresee  many  dangers  before  them,  and  feel 
much  weakness  within  them,  yet  they  may  be  strong 
in  the  Lord  ;  for  his  Spirit  is  not  straitened.  The 
Spirit  who  dwells  in  them,  is  greater  than  their  en- 
emies, who  are  in  the  world.  And  nothing  will  be 
able  to  separate  them  from  the  love  of  God,  which 
is  in  Christ  Jesus  their  Lord. 


SERMON    VII. 


'»*»( 


The  Sins  and  Miseries  of  Men  not  God's  Doings^ 
but  their  own. 


MICAH  ii.  7. 

0  Thou,  that  art  named  the  house  of  Jacob,  is  the  Spirit  of 
the  Lord  Straitened  ?  Are  these  his  doings  ?  Do  not  my 
words  do  good  to  him  that  walketh  uprightly  ? 

1  HESE  words  are  an  answer  to  the  com- 
plaints of  the  Jews  under  the  calamities  which  they 
suffered,  and  under  the  apprehension  of  sorer  calam- 
ities with  which  they  were  threatened.  These,  the 
prophet  observes,  were  not  owing  to  the  want  of 
power,  wisdom  or  goodness  in  God,  for  his  Spirit 
is  never  straitened  ;  neither  were  they  his  doings, 
but  their  own.  God's  government  never  hurts  them 
who  walk  uprightly,  but  always  ensures  their  happi- 
ness. 

We  have  already  shewn,  in  what  respects  it  may 
be  said,  *'  The  Spirit  of  the  Lord  is  not  straitened.'* 
Hence  the  prophet  infers, 

IL  That  the  evils  which  men  suffer  are  not  God's 
doings  but  their  own.  The  illustration  of  this  ti'uth 
is  what  now  lies  before  us. 


104  The  Sins  and  Miseries  of  Men. 

The  scripture  indeed  teaches  us,  that ''  we  receive 
evil  as  well  as  good,  from  the  hand  of  God — that 
when  there  is  evil  in  a  city,  the  Lord  hath  done  it-— 
that  he  forms  the  light  and  creates  darkness,  makes 
peace  and  creates  evil." 

Some  of  the  calamities  which  befal  men  seem  to 
be  more  immediate  operations  of  the  divine  hand* 
There  are  others  which  result  directly  from  their 
own  follies  and  vices.  The  latter,  however,  as  well 
as  the  former,  are,  in  scripture,  ascribed  to  God's 
providence,  because,  in  the  constitution  of  his  gov^ 
ernment,  there  is  an  established  connexion  between 
vice  and  misery.  But  still  there  is  a  sense,  in  which 
it  may  properly  be  said,  ^'  The  evils  which  we  suf- 
fer are  not  God's  doings."  For  they  are  not  the 
genuine  effects  of  his  original  government,  but  the 
unhappy  consequences  of  our  perversion  of  it. 

This  is  the  language  of  the  prophets  ;  ''  O  Israel,; 
thou  hast  destroyed  thyself — Thou  hast  procured 
this  evil  to  thyself  in  that  thou  hast  forsaken  thy 
God.  Thine  own  wickedness  shall  correct  thee, 
and  thy  backslidings  shall  reprove  thee.  Know 
therefore  and  see,  that  it  is  an  evil  thing  and  a  bitter, 
that  thou  hast  forsaken  the  Lord.  Thy  way  and  thy 
doings  have  procured  these  things  unto  thee  ;  this 
is  thy  wickedness,  because  it  is  bitter ;  because  it 
reacheth  to  thine  heart. — Behold,  the  Lord's  hand  is 
not  shortened,  that  it  cannot  save  ;  but  your  iniqui- 
ties have  separated  between  you  and  your  God." 

From  the  perfection  of  God's  moral  character  we 
may  justly  conclude,  that  he  did  not  create  rational 
beings  to  render  them  miserable,  nor  institute  a  gov- 
ernment for  the  sake  of  spreading  confusion  and 
wretchedness  among  them.  Our  Savior  has  taught 
us,  that  God,  from  thQ  foundation  of  the  world,  pre- 
pared a  glorious  kingdom  for  the  righteous  ;  but 
hell  was  prepared  for  the  de'oil  and  his  angels.    When 


The  Sins  and  Miseries  of  Men,  lOS 

God  founded  the  world  and  placed  man  upon  it,  he 
prepared  superior  mansions  for  the  reception  of  this 
new  race,  after  their  trial  should  be  finished ;  but 
he  prepared  no  hell  for  the  punishment  of  the  rebels 
of  this  race.  The  benevolence  of  his  government 
was  such,  that  not  rebellion,  but  obedience  was  to 
be  presumed.  When  some  of  the  angels  revolted, 
a  hell  was  prepared  for  them.  And  when  man,  con- 
trary to  all  reason,  departed  from  God,  and  went  o- 
ver  to  the  party  of  rebellious  angels,  he  was  justly 
doonied  to  that  place  of  punishment,  which  had  been 
already  prepared  for  them*  Man's  hope  of  deliver- 
ance was  founded  oil  a  new  constitution. 

If  we  believe  God  to  be  a  most  perfect  Being,  we 
tnust  believe,  that  he  is  infinitely  ^^6?^ ;  for  good- 
ness is  essential  to  a  perfect  character.  Whatever 
other  properties  a  moral  being  may  possess,  if  he  is 
without  goodness,  we  view  him  with  entire  disap- 
probation. Without  this  there  can  be  no  moral  ex- 
cellency. The  nature  of  goodness  is  to  will  and 
choose  the  happiness  of  others.  Hence,  then,  we 
may  conclude,  that  God's  government  is  framed  and 
administered  in  such  a  manner  as  tends  to  the  hap- 
piness of  his  subjects. 

God's  goodness,  however,  is  not  a  blind,  mechan- 
ical impulse,  which  does  good  in  particular  instan* 
ces,  without  regarding  the  general  happiness ;  but  it 
is  always  guided  by  unerring  wisdom,  which  dis- 
cerns and  chooses  what  is  proper  to  be  done.  And 
on  the  other  hand,  his  goodness  is  accompanied 
\Y\\h  justice^  which  never  injures  one  for  the  superi- 
6r  happiness  of  another,  nor  injures  a  few  for  the 
happiness  of  a  greater  number.  Goodness  presup- 
poses justice,  and  cannot  exist  without  it.  To  do^ 
wrong  t0  some  for  the  greater  benefit  of  others,  is 
tiot  goodness,  but  wantonness.  If,  among  sinners 
Vol.  IV.  H 


106  TJie  Sins  and  Miseries  of  Men, 

eqtially  unworthy,  God  grants  to  some  the  favors, 
which  he  withholds  from  others  ;  or  if,  in  his  sov- 
ereign wisdom,  he  shew^s  mercy  to  some,  and,  for 
the  general  good,  inflicts  deserved  punishment  on 
others,  here  is  no  injustice  to  the  latter,  but  grace 
to  the  former,  and  goodness  to  many.  Here  is  the 
particular  election,  of  which  the  scripture  speaks ; 
and  here  m.ay  be  applied  the  apostle's  metaphor, 
''  Hath  not  the  potter  power  over  the  clay,  of  the 
same  lump,  to  make  one  vessel  to  honor,  and  a- 
nother  to  dii^honor  ?"  But  to  make  the  innocent  mis- 
erable, on  the  whole,  for  the  sake  of  increasing  the 
general  happiness,  is  contrary  to  all  our  ideas  of  jus- 
tice ;  and  this  surely  God  will  never  do.  Justice 
is  an  essential  attribute  of  the  Deity  ;  and  to  violate 
this  cannot  be  for  the  general  good. 

God  exercises  over  his  creatures  a  government 
adapted  to  the  natures  w4iich  he  has  given  them. 
As  he  has  endued  us  with  the  faculties  of  delibera- 
tion, reflection,  choice  and  action,  so  he  governs  us  in 
a  manner  which  leaves  room  for  the  exercise  of  them. 
Inanimate  bodies  are  put  in  motion,  and,  as  is  gen- 
erally supposed,  are  continued  in  motion,  by  his  im- 
mediate impulse.  Intelligent  creatures  are  to  be 
guided  by  rational  motives  and  arguments.  God 
marks  out  to  them  the  path  which  leads  to  happi- 
ness ;  places  before  them  proper  motives  to  pursue 
it ;  offers  them  moral  assistances,  and  allows  them 
a  space  of  probation.  On  him  they  are  dependent 
for  happiness  and  all  the  means  and  helps  to  obtain 
it.  But  whether  they  will  seek  the  happiness  offer- 
ed them  in  the  use  of  the  means  provided  for  them, 
and  in  the  improvement  of  the  assistances  afforded 
to  tbem,  is  referred  to  their  own  choice.  If  forsak- 
ing the  path  of  righteousness,  they  choose  and  fol- 
\o\Y  a  course  of  Vv  ickedness,  destruction  and  misery 
are  before  them.     But  are  these  God's  doings  ?  Arc 


The  Sins  and  Miseries  of  Men,  107 

they  not  their  own  ?  God  has  made  to  them  the 
promises  and  stated  to  them  the  terms  of  eternal 
life ;  he^  has  urged  their  compliance  with  these 
terms ;  he  has  warned  them  of  the  awful  conse- 
quences of  their  refusal.  Does  not  his  government 
tend  to  happiness  ?  Is  any  thing  wanting  but  their 
cordial  submission  to  it  ?  What  is  it  that  exposes 
them  to  misery  ?  Is  it  God's  government,  or  their 
opposition  to  it  ?  The  carnal  mind  is  enmity  against 
God,  and  is  not  subject  to  his  law.  Hence  to  be 
carnally  minded  is  death.  To  be  spiritually  mind- 
ed will  be  life  and  peace* 

We  see  even  in  the  presetit  life,  a  connexion  be- 
tween vice  and  misery  on  the  one  hand,  and  be- 
tween virtue  and  happiness  on  the  other.  Much 
the  greater  part  of  the  troubles  incident  to  men,  are 
the  fruits  and  consequences  of  their  irregular  appe- 
tites, perverse  passions  and  unreasonable  actions. 
And  the  greatest  enjoyments  in  life  are  those  which 
spring  from  virtuous  tempers  and  heavenly  hopes. 
There  are,  indeed,  many  afflictions  resulting  from  a 
state  of  mortality,  which  no  man's  wisdom  or  virtue 
can  prevent.  But  these  make  not  the  principal  part 
of  human  misery :  And  even  these  are  the  fruits  of 
sin.  The  mortality  of  our  race  is  the  consequence 
of  our  general  apostacy.  ''By  one  man  sin  entered 
into  the  world,  and  death  by  sin,  and  so  death  pass- 
es on  all  men,  for  that  all  have  sinned."  And  this 
mortality,  which  is  the  effect  of  sin,  is  a  necessary 
mean  of  its  cure.  Death,  in  its  various  forms,  is  a 
useful  admonition  of  the  evil  of  sin  and  of  our  guilty 
state,  and  an  urgent  call  to  repentance  and  newness 
of  life. 

Death  was  not  a  part  of  the  original  constitution 

under  which  man  was  placed  ;  but  was  introduced 

by  his  violation  of  that  constitution.      Is   it  then 

God's  doing  ?  Is  it  not  the  work  of  man  ?  God,  in- 

2 


108  T^he  Sins  and  Miseries  of  Men. 

deed,  threatened  it  as  the  punishment  of  sin  ;  but 
man  by  the  commission  of  sin  brought  it  into  the 
world. 

The  wrath  of  God  is  revealed  from  heaven.  But 
it  is  revealed  only  against  the  ungodliness  and  un- 
righteousness of  men.  It  is  only  for  these  things' 
sake,  that  the  wrath  of  God  comes  on  the  children 
of  disobedience.  If  they  fall  under  the  threatened 
punishment,  is  this  God's  doing  ?  Have  they  not 
procured  it  to  themselves  ? 

The  misery  of  sinners  in  the  future  world  will 
greatly,  if  not  principally,  arise  from  their  own  per- 
verse tempers  and  dispositions.  And  whatever  pos- 
itive punishment  may  be  inflicted,  it  will  be  no  oth- 
er, than  what  they  deserve,  and  what  they  have  been 
warned  to  avoid,  Nov/  if,  in  this  probationary 
state,  they  contract  and  retain  a  temper,  which  natu- 
rally tends  to  misery,  and  carry  this  temper  with 
them  to  another  world — if  they  obstinately  pursue  a 
course,  which  they  know  must  issue  in  misery,  and 
perversely  refuse  a  compliance  with  the  terms  on 
which  deliverance  is  promised ;  must  they  not  as- 
cribe their  destruction  to  themselves  ?  Can  they  say 
this  is  God's  doing?  Will  not  every  mouth  be  stop- 
ped ? 

But  some,  perhaps,  will  say,  ^'  God  could  pre- 
vent the  misery  of  sinners.  If  it  is  his  will,  that 
they  should  be  happy,  why  does  he  not  make  them 
so  ?  Why  does  he  not  conquer  their  obstinacy  ?  Is 
hi^  spirit  straitened  ?" 

But  do  you  wish  to  be  treated  as  ina7iimate  crea- 
tures ;  and  not  as  rational  beings  ?  Can  you  say, 
that  in  this  respect  the  spirit  of  the  Lord  is  straiten- 
ed ?  Can  you  say,  God  withholds  from  men  that 
kind  and  degree  of  moral  influence  w^hich  it  is  prop- 
er for  him  to  afford  them  ?  Bring  the  inquiry  home 
to  yourselves.     Has  he  not  given  you  all  things. 


The  Sins  and  Miseries  of  Men.  109 

which  pertain  to  life  and  godliness  ?  Have  not  com- 
petent means  of  instruction,  and  persuasive  motives 
to  repentance  been  vouchsafed  to  you  ?  Have  you 
not  often  felt  a  conviction  of  the  reasonableness  and 
importance  of  religion  ?  When  you  have  done  evil, 
have  you  not  opposed  the  dictates  of  your  own  con- 
science,  and  the  strivings  of  God's  spirit?  What 
more  then  would  you  have  ?  God  has  giveu  you  ne- 
cessary information,  placed  before  you  pertinent  mo- 
tives, and  awakened  your  conscience  to  feel  their 
importance.  If  after  all,  you  still  go  on  in  a  guilty 
course  and  pursue  it  to  your  death,  whose  doing  is 
this  ? — Is  it  God's  doing,  or  your  own?  The  spirit 
of  the  Lord  toward  you  has  not  been  straitened ; 
but  you  have  rebelled  and  vexed  it. 

We  pretend  not  to  say,  how  much  God  can  do 
for  you.  We  presume  not  to  determine,  that  he 
never  by  his  spirit  overcomes  hearts  as  obstinate  as 
yours.  But  has  he  not  done  as  much  for  you  as 
from  his  goodness  you  could  expect,  and  much 
more  than  from  his  justice  you  could  demand  ? 
From  this  you  could  demand  nothing.  Are  you 
not  then  inexcusable  ?  And  if  God  should  glorify 
his  righteousness  in  your  condemnation,  what 
ground  is  there  of  complaint  ?  And  if  he  should 
make  your  deserved  condemnation  the  means  of 
promoting  the  happiness  of  other  intelligences,  will 
not  his  goodness  to  them  be  displayed  in  his  right- 
eous severity  to  you  ? 

From  the  observations,  which  we  have  made  on 
the  nature  and  design  of  God's  moral  government, 
we  may  rationally  conclude,  that  he  is  not  the  origin 
or  efficient  cause  of  moral  evil ;  but  that  "  wicked- 
4iess  proceeds  from  the  wicked."  However  diffi- 
cult it  may  be  to  account  for  the  first  introduction  of 
sin  into  God's  creation,  piety  forbids-us  to  say,  that 
he  was  the  author  of  it.  Those  calamities  which 
3 


110  The  Sins  and  Miseries  of  Men. 

fall  on  the  wicked,  the  prophet  says,  *'  are  not  God^s 
doings,"  because  they  are  the  natural  fruits,  or,  at 
least,  the  just  punishment  of  their  own  sins.  Now 
if  their  sins  themselves  were  the  effects  of  God's  di- 
rect influence  on  their  minds,  there  would  be  no 
ground  for  this  distinction.  All  would  be  God's 
doings. 

God  is  sometimes  said  to  harden  and  deceive 
men,  and  to  send  them  strong  delusions.  But  how- 
ever we  understand  these  expressions,  they  have  no 
reference  to  the  introduction  of  sin  and  error  into 
the  world ;  for  the  persons,  whom  God  is  said  to 
deceive  and  harden,  are  described  as  pre'oiously  cor- 
rupt and  vicious.  He  is  never  said  to  have  deceiv- 
ed or  hardened  those,  who  before  were  pure  and  in- 
nocent. God  is  often  said  to  do  that  which  he  per- 
7nits  to  be  done— to  do  that  which  is  the  conse- 
quence of  his  withdrawing  from  men  his  forfeited 
restraints — to  do  that  which  he  foretells  'will  be  done 
— to  do  that  which,  through  the  perverseness  of 
men,  is  the  consequence  of  the  means  which  he  used 
for  quite  other  purposes.  None  of  those  expres- 
sions therefore  need  to  be  understood  as  importing 
the  infusion  of  error  and  wickedness  into  men's 
hearts  by  God's  direct  efficiency.  Such  an  idea  we 
dare  not  admit.  And  we  think  there  i§  no  passage 
of  scripture  that  necessarily  leads  to  it,  or  really  fa- 
vors  it. 

But  does  not  the  apostle  say,  *^  God  hath  mercy 
on  whom  he  will  have  mercy,  and  whom  he  will  he 
hardenethV\  And  is  not  this  a  general  expression, 
extending  to  all  God's  creatures,  the  innocent  as 
well  as  the  corrupt  ?  No  ;  it  is  not.  For  the  apos- 
tle refers  only  to  the  human  race ;  and  he  had  be- 
fore proved,  that  ail,  both  Jews  and  Gentiles,  were 
under  sin.  He  is  here  speaking  only  of  those,  who 
were  already  sinners,  and  is  shewing  God's  spver- 


The  Sins  and  Miseries  of  Men.  Ill 

eignty  in  the  exercises  of  mercy  toward  those  who 
were  all  worthy  of  condemnation.  And  we  doubt, 
whether  the  expression,  *'  whom  he  will  he  hard-^ 
eneth^"*"^  is  by  all  righdy  understood.  It  stands  op- 
posed to  shelving  mercy  ;  and  therefore  can  only  in- 
tend ^withholdings  or  riot  shewing  mercy.  This  the 
antithesis,  as  well  as  the  apostle's  argument,  re- 
quires. In  the  book  of  Job,  it  is  said  of  the  Os- 
trich, ''  She  is  hardened  against  her  young  ones,  as 
if  they  were  not  hers."  The  Hebrew  word  im- 
ports, *■  She  treats  them  without  tenderness" — or 
she  neglects  them.  The  Greek  translators  have 
used  the  same  word,  which  the  apostle  uses  in  the 
text  under  consideration ;  and  if  it  were  there  ren- 
dered in  the  same  manner  as  it  is  here,  it  would  be, 
"  She  hardeneth  her  young  onesJ^  But  evidently 
the  meaning  is,  '^  She  hardeneth  herself  agaiitst 
them,"  or  she  leaves  them  without  care.  And  thus, 
undoubtedly,  we  should  interpret  the  apostle's 
words  before  recited,  **  God  shews  mercy  to 
whom  he  will,  and  whom  he  will  he  leaves  without 
shewing  mercy.'*  The  expression  therefore  only 
imports  God's  sovereignty  in  the  exercises  of  his 
mercy  toward  men  already  sinners — not  his  efficien- 
cy in  originally  making  men  to  be  sinners. 

Some  have  imagined,  ''  that  sin  is  a  necessary" 
part  of  God's  universal  plan— That  his  wisdom  has 
devised  a  scheme  for  the  display  of  his  own  glory 
and  the  promotion  of  the  general  happiness^ — that 
this  scheme  could  not  be  carried  into  full  effect 
without  a  certain  mixture  of  moral  evil — -that  in  or- 
der to  produce  the  greatest  possible  sum  of  virtue 
and  happiness,  there  must  be  a  proportion  of  vice 
and  misery — diat,  for  the  accomplishment  of  this 
great  end,  the  production  of  the  highest  good,  God 
saw  it  necessary  that  there  should  be  just  so  much 
sin  as  there  is,  and  will  take  care  that  sin  neither 
■4      . 


112  The  Sins  and  Miseries  of  Men. 

exceeds,  nor  falls  short  of  the  proper  quantity — that 
the  whole  moral  character  of  God  is  comprised  in 
benevolence,  which  aims  at  the  greatest  happiness—- 
and  so  far  as  sin  and  misery  in  sopie,  are  necessary 
to  create  virtue  and  happiness  in  others,  it  is  con- 
sistent with  the  divine  character  to  produce  them. 
Hence  God's  efficiency  in  the  production  of  sin  is 
an  exercise  of  perfect  holiness,  because  it  is  an  ex. 
ercise  of  infinite  benevolence. 

However  plausible  such  reasoning  may  appear, 
it  is  certainly  attended  with  great  difficulty,  and 
leads,  or  seems  to  lead  to  consequences  which  we 
dare  not  admit.  It  represents  the  Deity  as  having 
formed  a  plan  which  he  could  not  accomplish  with- 
©ut  calling  in  vice  to  his  aid  ;  and  as  being  so  em- 
barrassed in  his  design,  that  to  effect  it,  he  is  cour 
strained  to  adopt  measures,  which,  without  this  ne- 
cessity, would  be  contrary  to  his  moral  character. 
But  surely  the  spirit  of  the  Lord  is  not  so  straiten- 
ed, that  the  vices  and  miseries  of  mankind  should 
be  his  doings,  or  should  be  necessary  to  produce 
the  quantum  of  happiness  which  he  intended. 

The  theory  above  stated,  if  we  are  not  deceived^ 
divests  the  Deity  of  the  righteousness  of  his  charac- 
ter, as  it  respects  individuals.  If  God  regards  liis 
intelligent  creatures  only  in  the  general  mass,  then 
particular  beings  can  have  no  dependence  on,  or  se- 
curity from  his  fidelity  and  justice  ;  l^ecause  they 
cannot  know,  but  that  their  misery  may  be  necessa- 
ry to  effect  the  great  sum  of  happiness  intended ; 
and  then  it  will  be  just  to  make  them  miserable. 
Yea,  our  whole  race  must  be  as  void  of  security,  as 
the  individual.  For  we  probably  constitute  but  a 
small  part  of  the  intelligent  creation  ;  and  how  shall 
we  knov/,  but  that  we  are  all  absolutely  doomed  to 
vice  and  wretchedness,  from  Adam  down  to  the  last 
generation,  for  the  sake  of  increasing  the  general 


The  Sins  and  Miseries  of  Men,  113 

yirtue  and  felicity  of  God's  rational  subjects  ?  To 
talk  of  God's  promises  is  vain  ;  for  what  are  prom- 
ises from  a  being  so  straitened  as  this  scheme  sup- 
poses ?  Necessity  excuses  every  thing.  The  be- 
nevolence of  the  end  justifies  all  means.  God  may, 
if  the  general  good  requires,  as  well  impose  on  our 
understandings,  as  harden  pur  hearts— as  well  draw 
us  into  error,  as  into  vice.  All  the  promises,  which 
we  find  in  the  scriptures  ;  yea,  the  scriptures  them- 
selves may  be  wholly  delusive,  and  only  contrived 
to  deceive  mankind,  or  a  part  of  mankind,  in  order 
to  increase  the  great  sum  of  knowledge,  virtue  and 
happiness  in  the  universe.  There  is  no  more  diffi- 
culty in  supposing,  that  delusion,  than  that  wicked- 
ness is  produced  by  God's  efficiency  ;  and  we  may 
as  well  conceive  that  error  is  produced  by  the  dis- 
play of  miracles  before  men's  eyes,  as  that  wicked- 
ness is  created  by  a  divine  energy  on  their  hearts. 
What  evidence  have  we  then  of  the  truth  of  reveal- 
ed, or  even  of  natural  religion  ? 

This  philosophy,  if  we  mistake  not,  confounds 
the  difference  between  moral  good  and  evil.  The 
essence  of  virtue,  on  the  theory  under  considera- 
tion, consists  in  benevolence,  or  good  will  to  beings 
in  general.  Whatever  tends  to  happiness  is,  for 
that  reason,  virtuous  ;  and  whatever  tends  to  mise- 
ry is  vicious.  If  then  what  we  vulgarly  call  vice, 
or  sin,  not  only  tends,  but.  in  the  divine  establish- 
ment, is  really  necessary  to  the  greatest  happiness 
of  the  moral  creation,  it  ceases  to  be  sin.  It  is  vir- 
tuous and  good— it  is  friendly  and  beneficent.  It 
cannot  de serine  punishment.  If  they  who  practise  it 
are  made  to  suffer  misery,  it  is  not  because  they  de^ 
serve  misery  foi'  any  evil  or  harm  they  may  have 
done  ;  but  because  their  particular  misery  will  be  a 
general  benefit. 


114  The  Sins  and  Miseries  of  Men, 

It  is  vain  to  say,  '*  They  deserve  misery,  because 
they  had  a  wrong  intention  ;'  for  this  very  intention 
is  a  part  of  the  great  benevolent  plan,  and  is  as  ne- 
cessary as  the  action ;  for  without  it  the  action 
could  not  exist.  If  the  latter  is  necessary,  the  for- 
mer is  so  ;  and  there  is  no  more  evil  in  the  one  than 
in  the  other.  And  perhaps  too  this  intention,  which 
we  call  evil,  may  be  owing  to  ignorance  of  the  great 
scheme.  Let  mankind  once  learn,  that  all  sin,  so 
called,  tends  ultimately  to  general  happiness,  and 
perhaps  there  will  be  room  for  a  benevolent  inten- 
tion to  have  full  play.  The  man  who  cheats  his 
neighbors  and  revenges  his  enemies,  will  rejoice  in 
the  thought  that  his  own  avarice  and  malice,  and 
the  miseries  which  by  them  he  brings  on  his  fellow 
creatures,  will  all  contribute  to  the  general  increase 
of  happiness.  If  such  consequences  really  follow 
from  the  philosophy  which  we  have  mentioned,  we 
must  conclude  it  to  be  not  only  a  vain,  but  an  im- 
pious philosophy^ 

There  is  no  doubt,  but  the  wisdom  of  God  often 
overrules  the  sins  of  men  for  the  advancement  of  his 
own  glory  and  the  general  good.  *'  He  makes  the 
wrath  of  man  to  praise  him."  Shall  we  then  con- 
clude that  these  sins  are  necessary  to  the  accom- 
plishment of  God's  great  scheme  ?  Shall  we  say,  that 
God  could,  in  no  other  way,  and  by  no  other  means, 
bring  equal  glory  to  his  name,  or  equal  happiness  to 
his  creatures  ?  This  would  be  taking  too  much  up- 
on us — This  would  be  arrogant  and  presumptuous 
— This  would  imply  that  the  spirit  of  the  Lord  is 
straitened.  Let  no  man  say,  when  he  is  tempted, 
I  am  tempted  of  God ;  for  God  cannot  be  tempted 
of  evil,  neither  tempteth  he  any  man.  But  every 
man  is  tempted,  when  he  is  drawn  away  of  his  own 
lust  and  enticed."  His  lust  is  his  own  :  It  is  not 
from  God.     If  it  was,  surely  there  would  be  nq 


The  Sins  and  Miseries  of  Men.  115 

ground  for  the  distinction  between  being  tempted  of 
God,  and  being  tempted  and  drawn  away  of  lust. 
No  man  is  tempted  to  evil  by  God,  in  the  manner 
in  which  men  are  tempted  of  their  own  lust.  *'  Do 
not  err  my  beloved  brethren.  Every  good  gift  and 
ever}^  perfect  gift  cometh  down  from  the  Father  of 
lights,  with  whom  is  no  variableness,  or  shadow  of 
turning."  But  sin  proceeds  not  from  this  pure 
fountain.  God  is  light,  and  in  him  is  no  darkness 
at  all. 

To  account  for  the  introduction  of  sin  into  God's 
moral  creation,  I  know,  is  extremely  difficult.  I 
suppose,  it  is  to  men  impossible.  But  before  Ave 
can  prove,  that  God  must  necessarily  be  the  intro- 
ducer, efficient  and  author  of  it,  we  must  demon* 
strate  that  no  intelligent  being  can  originate  his  own 
volitions,  but  the  universe  is  a  system  of  fatalism. 
This,  we  hope,  cannot  be  proved.  If  the  volitions 
of  the  Deity  are  selforiginated,  and  not  the  effect 
of  extraneous  influence,  then  it  is  not  inconsistent 
with  the  nature  of  an  intelligent  being  to  originate 
his  own  volitions.  There  is  in  this  nothing  which 
involves  a  contradiction.  God's  infinite  power  can 
do  every  thing,  which  is  possible  in  nature,  or  which 
implies  no  contradiction.  He  may,  then,  so  far  as 
we  know,  create  intelligent  beings  with  a  capacity 
of  originating  in  themselves  some  ideas,  thoughts 
and  volitions.  If  he  can  make  such  beings,  who 
knows  but  that  he  has  made  such  ?  And  if  there  are 
some  such  intelligences,  how  do  we  know  but  that ' 
we  are  such  ?  And  if  we  are  such,  it  is  possible  we 
might  sin  without  any  special  and  positive  influence 
from  the  Deity. 

It  will  perhaps  be  objected,  that  this  hypothesis 
makes  the  creature  independent.  But  this  objec- 
tion, we  think,  is  founded  in  imagination  ;  not  in 
truth.     The  creature  still  owes  his  existence  and  all 


115  The  Sins  and  Miseries  of  Men. 

his  powers  to  the  Creator.  He  still  depends  on  the 
Creator  for  the  support  of  his  being,  and  the  preser- 
vation of  his  faculties.  His  volitions  and  actions 
are  still  subject  to  the  control  of  a  superior  power, 
■which  can  turn  them  as  the  rivers  of  water  are  turn- 
ed, and  overrule  them  to  an  issue  which  baffles  hu- 
man foresight.  The  Psalmist  says,  '*  The  wrath  of 
man  shall  praise  God,  and  the  ?r?nahider  of  that 
wrath  he  will  restrain."  This  wrath  of  man  is  not 
infused  or  excited  in  him  by  God's  energy  in  order 
to  his  own  praise  ;  for  here  is  more  wrath  in  man, 
than  can  be  made  to  praise  God.  After  all  the  praise 
that  can  be  educed  from  it,  there  is  a  remainder 
which  must  be  restrained.  Is  this  remainder  the 
operation  of  God  ?  No — nor  the  principal.  The 
wrath  of  man  is  properly  his  own.  As  far  as  it  can 
be  made  subservient  to  God's  glory,  to  that  end  it 
will  be  overruled.  The  residue  will  be  laid  under 
such  restraint,  as  divine  wisdom  shall  see  to  he  nec^ 
essary. 

The  origin  of  moral  evil  in  the  universe,  had  it 
been  important  for  us  to  know  it,  w^ould  doubtless 
have  been  taught  in  revelation.  Since  we  find  no 
account  of  it  there,  we  may  conclude  it  does  not  es- 
sentially concern  us.  With  respect  to  our  own  race, 
it  may  indeed  be  important  to  know,  what  we  are, 
and  how  we  became  such.  And  here  the  scripture 
is  not  silent.  We  are  instructed,  that  by  the  first 
man  sin  entered  into  the  world,  and  that  by  his  disor 
bedience  all  are  become  sinners.  If  we  inquire, 
how  the  first  human  offender  was  drawn  aside  ;  we 
learn  that  it  was  by  the  artifice  and  influence  of  a 
wicked,  apostate  spirit  called  the  serpent.  If  we 
still  inquire,  whether  this  was  the  first  sinner,  and 
liow  he  was  corrupted — with  whom,  and  in  what 
manner  sin  first  began  ;  the  scripture  on  these  ques- 


The  Sins  and  Miseries  of  Men.  lit 

tions  gives  us  no  answer,  and  we  can  find  none  else- 
where. 

On  die  question  concerning  the  introduction  of  e^ 
vil  we  need  go  no  farther,  and  we  can  go  no  farther, 
than  our  Savior  has  gone.  He  says,  ."  The  king- 
dom of  heaven  is  likened  unto  a  man,  who  sowed 
good  seed  in  his  field  ;  and  while  men  slept  an  ene- 
taj  came  and  sowed  tares  among  the  wheat,  and 
went  his  way.  But  w^hen  the  blade  was  sprung  up, 
and  brought  forth  fruit,  then  appeared  the  taixs  also* 
So  the  servants  of  the  householder  came  and  said 
unto  him  ;  Sir,  didst  thou  not  sow  good  seed  in  thy 
field  ?  From  whence  then  hath  it  tares  ?  He  said  to 
them,  an  enemy  hath  done  this."  In  the  explana* 
tion  of  this  parable  Jesus  says,  "  The  field  is  the 
world  ;  the  good  seed  are  the  children  of  the  king- 
dom ;  but  the  tares  are  the  children  of  the  wicked 
one  ;  the  enemy  that  sowed  them  is  the  de'oilJ'*  In 
tracing  the  introduction  of  evil,  our  Lord  goes  no 
farther  ;  and  here  our  proud  inquiries  must  be  stay- 
ed. Had  the  householder  judged  it  necessary,  that 
his  servants  should  know,  where  this  enemy  got  his- 
seed,  or  how  he  became  so  malicious,  he  would,  on 
so  fair  an  occasion,  have  instructed  them  farther  on 
the  subject.  He  said  no  more  upon  it,  because  no 
more  needed  to  be  said.  With  this  his  servants 
were  fully  satisfied.  It  would  be  well,  that  w^e  should 
terminate  our  inquiries,  M^here  these  modest  servants 
terminated  theirs.  They  ask,  as  w^as  natural, 
*'  Whence  came  the  tares  ?'*  They  never  once 
suspected,  that  their  master  sowed  them,  as  some 
servants  have  since  suspected.  They  hear,  that 
ah  enemy  has  done  the  mischief.  They  pursue 
the  matter  no  farther  ;  but  turn  their  inquiry  to  a- 
nother  subject,  which  immediately  respected  their 
own  duty.  Let  us  imitate  their  humility  and  obedi- 
ence. 


118  The  Sins  and  Miseries  of  Men* 

We  sec  sin  in  the  world,  and  w^e  feel  ourselves^ 
involved  in  the  common  guilt.  Whatever  difficul- 
ties we  may  find  in  accounting  for  its  origin,  let  us 
ascribe  righteousness  to  our  Maker.  Sin  is  not  his 
doing.  His  nature  is  contrary  to  it — his  precepts 
forbid  it — his  government  opposes  it — the  methods 
of  his  providence  are  adapted  to  stop  its  progress — 
his  Son  came  to  redeem  us  from  it — his  Spirit  strives 
against  it.  Let  it  be  our  concern  to  cleanse  ourselves 
from  ail  iilthiness  of  the  flesh  and  of  the  Spirit,  and 
to  perfect  holiness  in  the  fear  of  God.  With  this 
view  let  us  attend  to  his  word,  which  is  given,  not 
to  amuse  us  with  empty  speculations,  but  to  direct 
us  in  the  government  of  our  lives,  and  guide  us  in 
the  way  to  happiness. 

III.  This  thought  naturally  introduces  our  third 
observation,  That  ''  God's  words  do  good  to  him 
that  walketh  uprightly." 

God's  word  is  designed  to  do  us  good,  and  is  well 
adapted  to  this  end.  '^  It  is  profitable  for  doctrine, 
reproof,  correction,  and  instruction  in  righteousness. " 
It  is  not  intended  to  make  us  philosophers,  but  to 
make  us  saints — not  to  furnish  us  for  disputation, 
but  to  furnish  us  unto  all  good  works.  It  teaches 
us  all  that  we  need  to  know  in  relation  to  our  pres- 
ent duty  and  our  future  glory.  When  we  hear  and 
understand  it,  receive  and  obey  it,  then  it  does  us 
good. . 

It  does  good  to  sinners,  when  it  awakens  them 
from  their  carelessness,  convinces  them  of  their  sins, 
excites  in  them  resolutions  of  amendment,  and  pro- 
duces a  real  and  permanent  repentance. 

It  does  good  to  saints,  when  it  discovers  to  thefti 
their  remaining  corruptions,  purges  them  more  and 
more  from  their  sins,  brings  them  to  a  more  inti- 
mate acquaintance  with  God  and  themselves,  gives 
them  a  more  humbling  sense  of  their  infirmities  and 


The  Sins  and  Miseries  of -Men,  HP 

imperfections,  warms  their  pious  zeal,  strengthens 
their  holy  purposes,  makes  them  more  watchful  a- 
gainst  temptations  and  more  circumspect  in  their 
walk,  comforts  them  in  their  worldly  troubles,  and 
enlivens  their  heavenly  hopes. 

They,  to  whom  the  word  does  good,  are  describ- 
ed as  •'  walking  uprightly."  The  Apostle  James 
says,  ^'  Lay  apart  all  filthiness  and  supei-fluity  of 
naughtiness,  and  receive  with  meekness  the  ingraft- 
ed word,  which  is  able  to  save  your  souls."  Saint 
Peter  gives  the  same  advice.  "  Lay  aside  all  guile 
and  hypocrisies  and  envies  and  evil  speakings  ;  and 
as  new  born  babes  desire  the  sincere  milk  of  the 
word,  that  ye  may  grow  thereby."  Our  Savior  has 
taught  us,  that  the  word  which  brings  forth  fruit  to 
perfection,  ^'  is  received  in  a  good  and  honest  heart." 
The  honest  and  upright  will  hear  the  word  as  they 
have  opportunity  ;  and  when  they  hear  it,  they  will 
attend  to  it  with  humility  and  meekness.  They  will 
hear  it,  not  to  amuse  the  mind  and  pass  the  time, 
much  less  to  cavil  against  it,  or  apply  it  to  others  ; 
but  to  know  themselves,  learn  their  duty  and  im- 
prove in  holiness. 

When  they  hear  what  is  peculiarly  adapted  to 
their  own  case,  they  will  not  be  disgusted  at  its  per- 
tinence, nor  repel  the  application  which  conscience 
makes  ;  but  will  humbly  take  it  home  to  themselves- 
with  an  honest  intention  to  become  wiser  and  better. 
Among  the  many  properties  of  God's  word,  which 
David  admired,  this  is  one,  "  Hereby  is  thy  servant 
warned — who  can  understand  his  errors  ?  Cleanse 
me  from  secret  faults."  The  upright  compare  them- 
selves with  the  word,  that  they  may  be  convinced 
of,  and  reclaimed  from  their  errors,  and  confirmed 
in  their  holy  faith  and  virtuous  purposes.  They 
read  and  hear  it  with  a  teachable  spirit  and  with  a 
desire  of  religious  improvement.     And  they  will  be 


120  27z^  Shis  and  Miseries  of  Men, 

careful  to  practice  what  they  learn.  ''  Be  yed  oers 
of  the  word,"  says  Saint  James,  ''  and  not  hearers 
onl}^ — He  who  is  not  a  forgetful  hearer,  JDut  a  doer 
of  the  work,  shall  be  blessed  in  his  deed." 

While  the  upright  converse  with  the  word,  they 
will  pray,  that  it  may  do  them  good.  They  will 
examine  themselves,  that  they  may  know  their  wants, 
may  discern  and  apply  what  is  pertinent  to  their  case, 
and  may  receive  edification  and  comfort.  To  such 
the  word  does  good. 

If  you  complain,  that  the  word  preached  is  not 
profitable,  let  me  beg  you  to  inquire,  whether  it  be^ 
mixed  with  faith,  meekness  and  humility — whether 
you  heai'  uprightly,  for  conviction,  rather  than  amuse- 
ment— for  practice,  rather  than  speculation.  If  the 
word  does  you  no  good,  examine  whether  there  is 
not  in  yourselves  some  cause  of  its  unprofitableness* 
If  you  neglect  to  hear  it,  or  if  you  hear  it  with  prej- 
udice, or  with  careless  and  unfeeling  hearts,  or  with-^ 
out  selfapplication,  without  prayer,  without  even  an 
intention  to  walk  agreeably  to  it,  there  is  cause  suf- 
ficient, why  it  does  you  no  good. 

You  are^j  indeed,  dependent  on  the  grace  of  God 
for  the  efficacy  and  success  of  his  word.  But  know, 
*'  The  Spirit  of  the  Lord  is  not  straitened."  Seek 
God's  blessing  humbly,  and,  no  doubt,  he  will  grant 
It  freely. 

Do  .you  think  the  word  is  not  dispensed  in  a  man- 
ner the  best  adapted  to  your  edification  ?  Remem- 
ber still,  *'  the  Spirit  is  not  straitened."  It  is  not 
confined  to  a  particular  mode  of  preaching.  ''  Who 
is  Paul,  or  who  is  ApoUos,  but  ministers  by  whom 
ye  believed,  as  the  Lord  gave  to  every  man  ?'*  The 
grace  of  God  can  render  the  word  profitable,  wheth^ 
er  it  be  preached  by  the  one  or  the  other.  Glory 
not  in  men.  Depend  not  on  the  works  which  they 
may  do  for  you.     Do  your  own  duty,  and  improve 


ne  Sins  and  Miseries  of  Men,  1^1 

the  advantage  which  may  be  derived  from  their  la- 
bors ;  and  then  all  things  are  yours.  Walk  upright- 
ly, and  the  word,  though  feebly  dispensed,  will  be 
mighty  through  God.  *'  As  the  rain  cometh  down 
from  heaven,  and  returneth  not  thither  again,  but 
watereth  the  earth,  and  maketh  it  bring  forth,  that 
it  may  give  seed  to  the  sower,  and  bread  to  the  eat- 
er ;  so  shall  God's  word  be  that  goeth  forth  out  of 
his  mouth.  It  will  not  return  to  him  void,  but  will 
accomplish  that  which  he  pleaseth,  and  will  prosper 
in  the  thing  whereto  he  sendeth  it." 

Now  the  Lord  make  his  word  and  his  grace  abound 
toward  us,  that  we  may  always,  having  all  sufficiency 
in  all  things,  may  abound  in  every  good  work,  and 
in  all  Christian  hope,  comfort  and  joy. 


Vol.  IV. 


SERMON  Vlir. 

'==^^9-^9^=^ 


^he   Prophecy   concerning   the  two    Witnesses  ex- 
plained. 


REVELATION  xi.  3 ^3. 

And  IiJolll  gi've  ponjoer  unto  my  fwo  ^witnesses  and  they  shall proph^ 
ecy  a  thousand  fwo  hundred  and  threescore  days  clothed  in  sac- 
cloth.  These  are  the  tivo  oli've  trees^  and  the  tnvo  candlesticks 
standing  before  the  God  of  the  earth.  And  if  any  man  '^vill  hurt 
theniyfire  proceedeth  out  of  their  mouth  and  dcvoureth  their  ene- 
mies :  And  if  any  man  'vu ill  hurt  the7n  he  must  in  this  manner  he 
killed.  Thefe  hanje  peiver  to  shut  heanjen  that  it  rain  not  in  the 
days  of  their  prophecy  ;  and  ponjuer  o'vernvaters  to  turn  them  in- 
to  blood  J  and  to  smite  the  earth  'with  all  plagues,  as  often  as  they 
"zvill.  And  ijohen  they  shall  hanje  finifjjed  their  testimony,  the 
beast  that  ascendeth  out  of  the  bottomless  pitj  shall  make  nvar 
against  them,  and  shall  onjercome  them  and  kill  them.  And  their 
dead  bodies  shall  lie  in  the  street  of  the  great  city,  'which  spirit- 
ually is  called  Sodom  and  Egypt,  nx>here  also  our  Lord  njoas  cru- 
cified.  And  they  of  the  people,  and  kindreds,  and  tongues  and 
nations,  shall  see  their  dead  bodies,  three  days  and  an  half,  and 
shall  not  suffer  their  dead  bodies  to  be  put  in  gra'ues.  And  they 
that  d'well  on  the  earth  shall  rejoice  o"jer  them,  and  make  merry, 
and  shall  send  gifts  one  to  another,  because  these  fwo  prophets 
tormented  them  that  dnjoelt  on  the  earth.     And  after  three  days 

V  and  an  half,  the  spirit  of  life  from  God  entered  into  them  ;  and 
they  stood  upon  their  feet,  and  great  fear  fell  upon  those  nvhich 
saiv  them.  And  they  heard  a  great  njoice  from  hea'ven,  saying 
unto  them.  Come  up  hither.  And  they  ascended  up  to  hea'ven  in 
a  cloud,  and  their  enemies  beheld  them.  And  the  same  hour  there 
'was  a  great  earthquake,  and  a  tenth  part  of  the  city  fell,  and  in 
the  earthquake  nvere  slain  of  men  seven  thousand:  And  the 
remnant  nvere  affrighted^,  and  ga<ve  glory  to  the  God  of  hea'ven^ 

1  HR  words  now  read  contain  an  impor- 
tant period  in  the  grand  prophetic  scheme  of  this 
book,  which  extends  from  the  time  of  St.  John  to 
the  final  judgment  of  the  world. 


The  Prophecy  of  the  two  JVitnesses.         12S 

This  scheme  is  naturally  divided  into  seven  peri- 
bds ;  those  of  the  seals;  the  trumpets ;  the  mals;  the 
thousand  years  ;  in  which  Satan  shall  be  bound  ;  the 
short  space ^  in  which  he  shall  be  let  loose  again ;  the 
geneal  resurrection  and  judgment ;  and  the  happy 
state  of  the  righteous,  and  the  miserable  state  of  the 
wicked,  which  follow  the  judgemnt. 

The  period  of  the  seven  seals  shews  the  state  of 
the  Christian  church  under  the  heathen  Roman  em- 
pire, and  is  supposed  to  end  under  the  reign  of  Con- 
stantine,  when  the  church  was  relieved  from,  perse- 
cution, and  brought  under  the  protection  of  govern- 
ment. The  seventh  seal  has  no  appropriate  events, 
but  only  introduces  the  period  of  the  seven  trumpets. 
This  period  is  supposed  to  extend  from  the  time  of 
Constantine,  to  the  time,  when  the  Christian  church 
received  a  new  form  by  the  rise  and  establishment 
of  the  papal  superstition.  This,  as  an  ecclessastical 
establishment,  began  about  the  year  600  ;  but  it  be- 
came a  _/?o//V/V^/ establishment  about  150  years  after- 
ward. As  the  seventh  seal  introduced  the  trum- 
pets, so  the  seventh  trumpet  introduces  the  vials. 

But  before  John  proceeds  to  describe  the  contents 
of  the  vials,  he  gives  four  distinct  representations  of 
the  state  of  the  church,  from  the  rise  to  the  downfal 
of  the  papal  or  idolatrous  power,  which,  he  says 
will  continue  42  months,  or  a  time,  times  and  half 
a  time,  i.  e.  three  and  a  half  years,  or  1260  days. 
These  all  designate  the  same  space  of  time  ;  for 
three  and  a  half  years,  are  42  months,  or  1260  days, 
according  as  the  length  of  a  year  was  then  reckoned. 
This  space  comprehends  the  whole  period  of  the 
seven  vials. 

One  of  these  general  representations  of  the  state  of 
the  church  is  the  mensuration  of  the  temple  of  God, 
and  the  abandonment  of  the  outer  court  and  the  ho- 
ly city,  to  be  trodden  under  foot  of  the  Gentiles  for 
42  months.  Another  is  the  prophecying  of  God's 
2 


i24         The  Prophecy  of  the  two  IFitnesses, 

two  witnesses  for  1260  days,  clothed  in  sackcloth* 
The  third  is  the  flight  of  a  woman  into  the  wilder- 
ness, where  she  is  nourished,  and  protected  from  the 
dragon  1260  days.  The  other  is  the  rise  of  a  terri- 
ble beast  out  of  the  sea,  which  should  make  war  with 
the  saints,  and  commit  great  destruction  in  the  earth 
for  the  space  of  42  months. 

These  are  distinct  representations  of  the  same  peri- 
od, which  ends  in  the  destruction  of  the  enemies  of 
the  church,  and  in  her  exaltation  and  glory. 

After  John  has  given  these  general  views  of  the  state 
of  the  church,  during  this  period,  he  goes  back,  and 
resumes  his  subject.  He  now  relates  the  sounding 
of  the  seventh  trumpet j  which  brings  on  the  stage 
seven  angels  with  their  vials,  to  be  poured  out  in 
their  order.  These  vials  are  particular  representa- 
tions of  the  events,  which  were  to  take  place,  during 
the  period,  which  he  had  more  generally  described. 
The  last  vial  brings  destruction  on  the  great  mystic- 
al Babylon,  and  opens  the  way  for  the  introduction 
of  the  happy  state  of  the  church* 

This  is  a  general  view  of  the  scheme  of  prophecy 
in  this  book.  An  attention  to  this  scheme  will  help 
us  to  understand  the  book,  when  we  read  it. 

The  words,  which  I  have  chosen  for  the  subject  of 
our  meditations  are  one  of  those  general  representa- 
tions of  the  state  of  the  Christian  church  from  the 
rise  to  the  destruction  of  the  papal  power,  contain- 
ing the  space  of  1260  prophetic  days,  or  so  many 
literal  years. 

I  design  to  explain  this  important  description,  and 
then  to  make  some  practical  observations  upon  it. 

In  the  verses  next  preceding  those,  which  I  have 
read,  John  says,  *'  There  was  given  me  a  reed  lik» 
unto  a  rod.  And  the  angel  stood,  saying.  Rise  and 
measure  the  temple  of  God,  and  the  altar,  and  them 
that  w^orship  therein.  But  the  court  v»  hich  is  with- 
out the  temple,  leave  out  and  measure  it  not ;  for  it 


The  Prophecy  of  the  mo  Witnesses^  125 

is  given  to  the  Gentiles  :    And  the  holy  city  shall 
they  tread  under  foot  forty  and  two  months." 

The  Christian  church  is  here  descril>ed  by  an  aU 
lusion  to  the  ancient  temple,  which,  besides  the 
sanctuary  where  the  Jews  assembled  for  divine  w  or- 
ship,  had  a  large  exterior  court,  into  which  Gentile 
proselytes  were  allowed  to  enter,  John's  measur- 
ing the  inner  court,  and  leaving  the  outer  court  un- 
measured for  the  Gentiles,  who  shall  profane  this-, 
and  tread  under  foot  the  holy  city,  signify  to  us, 
that  God  will  preserve  for  himself  a  church,  in  which 
the  purity  of  faith  and  worship  wdll  be  maintained  ; 
but  that,  in  some  periods,  it  will  consist  of  a  small 
number  only  ;  for  the  greater  part  of  nominal  Christ- 
ians will  apostatize  from  the  truth,  and  fall  into  such 
abominable  corruptions,  that  they  may  justly  be 
ranked  among  the  heathens. 

Yet,  in  this  time  of  prevailing  error  and  wicked- 
ness,  God  promises,  "  I  will  give  power  to  my  two 
witnesses,  who  shall  prophecy  a  thousand,  two  hun- 
dred, and  threescore  days,  clothed  in  sackloth." 

The  two  witnesses  are  they  who  shall  faithfully 
maintain  the  truth  of  religion,  and  the  purity  of  wor- 
ship in  those  degenerate  times,  and  shall  boldly  tes- 
tify against  the  errors  and  vices,  which  threaten  the 
extinction  of  religion. 

These  witnesses  are  called  prophets^  which  is  a 
name  often  given  to  the  ministers  of  religion  ;  and 
they  are  said  to  prophecy^  which  is  a  term  used  in 
the  New  Testament,  for  preaching  the  gospel.— 
Ministers  are  therefore  principally  intended.  And 
as  they  are  to  prophecy  1260  prophetic  days,  or  so 
many  literal  years,  w^e  must  understand  by  them,  not 
two  particular  men  or  churches,  but  a  succession  of 
faithful  ministers  through  that  long  and  trying  period. 

They  are  called  tvio  witnesses  to  signify,  that, 
though  their  number,  compared  with  a  degenerate 
world,  w  ill  be  small,  yet,  it  will  be  sufficient  to  up- 

3 


126         The  Prophecy  of  the  two  Witnesses, 

hold  the  true  religion,  and  save  it  from  being  lost  in 
the  general  corruption.  By  the  law  of  Moses,  and 
by  the  law  of  Christ,  the  testimony  of  two  men  is  suf- 
ficient to  verify  a  matter  in  question.  It  is  here  there- 
fore signified,  that  in  the  darkest  ages,  there  shall  be 
competent  evidence  of  the  truth  of  the  gospel. 

''  They  shall  prophecy  in  sackcloth,^'  which  is  a 
token  of  sorrow  and  mourning.  The  great  preva- 
lence of  corruption,  and  the  malicious  opposition  to 
the  truth,  in  this  period,  especially  in  some  parts  of 
it,  will  be  matter  of  deep  lamentation  to  the  real 
friends  of  pure  religion. 

Christ  has  promised,  that  he  will  have  a  church, 
in  the  world,  and  ministers  in  his  church,  as  long  as 
the  world  shall  endure.  Here  is  a  new  promise, 
which  he  made  to  the  church  after  his  ascension, 
that  even  in  the  most  discouraging  seasons,  there 
shall  be  a  competent  number  of  witnesses  to  pro- 
claim and  defend  the  truth,  and  to  testify  against  er- 
ror and  vice. 

This  promise  has  been  made  good.  Since  the 
days  of  ^he  apostles,  no  time  can  be  found,  in  which 
there  Avas  not  a  true  church,  and  faithful  ministers. 

In  those  ages,  in  which  the  papal  superstition  was 
most  prevalent,  there  were  those  who  openly  con- 
demned it,  and  bare  witness  to  the  truth. 

The  character  of  these  witnesses  is  next  described. 
*'  These  are  the  two  olive  trees,  and  the  two  candle- 
sticks standing  before  the  God  of  the  earth."  Here 
is  an  allusion  to  the  description,  which,  in  the  book 
of  Zachariah,  is  given  of  Joshua  and  Zerubbabel,  who 
were  employed  in  finishing  the  temple,  and  in  estab- 
lishing the  church  in  those  difficult  times  which  fol- 
lowed the  captivity.  The  prophet  saw  a  candlestick 
of  gold  with  seven  branches,  and  seven  lamps  on  them, 
and  two  olive  trees  by  it  with  pipes  from  them  to  the 
lamps.  He  inquired  of  the  angel,  what  were  the  two 
olive  trees  by  the  candlestick,  and  what  were  the 


Yhe  Prophecy  of  the  Two  JVitnesses.         127 

branches,  which  through  the  golden  pipes  emptied  the 
t^il  out  of  themselves.  The  angel  answered,  *'  These 
are  the  two  anointed  ones,"  Joshua  and  Zerubbabel, 
*'  who  stand  by  the  Lord  of  the  whole  earth." 

A  candlestick  in  the  book  of  the  revelation,  de- 
notes the  church ;  and  a  lamp  is  an  emblem  of  the 
light  of  heavenly  truth.  The  oil  which  supplies  the 
lamp  signifies  the  communication  of  divine  grace. — 
This  description  of  the  witnesses,  therefore,  imports, 
that,  in  the  most  dangerous  seasons,  there  shall  be  a 
true  church  to  which  God  will  grant  his  word  and 
ordinances ;  and  there  shall  be  able  and  faithful  in- 
structors, who,  as  lamps  on  a  candlestick,  burning 
continually  by  supplies  of  oil  from  a  living  tree, 
shall  diffuse  the  light  of  divine  truth  far  around. 

The  preaching  of  these  witnesses  shall  be  attend- 
ed with  great  power,  and  their  prayers  distinguished 
by  remarkable  efficacy.  *'  If  any  man  will  hurt  them, 
fire  proceedeth  out  of  their  mouth,  and  devoureth 
their  enemies.  They  have  power  to  shut  heaven, 
that  it  rain  not  in  the  days  of  their  prophecy,  and  to 
turn  waters  into  blood,  and  to  smite  tlie  earth  with 
all  plagues,  as  often  as  they  will." 

When  the  adherents  of  Korah  rose  against  Moses 
and  Aaron,  and  assumed  the  work  of  the  priests  in 
offering  incense,  fire  came  forth  from  the  Lord,  and 
consumed  them.  So  when  Ahaziah  sent  companies 
to  sieze  the  prophet  Elijah,  fire  came  down  from 
heaven  and  destroyed  them.  In  allusion  to  these 
judgments  on  the  ancient  enemies  of  God's  proph- 
ets, it  is  here  said,  "  If  any  man  hurt  these  witnesses, 
fire  proceedeth  out  of  their  mouth,  and  devoureth 
their  enemies."  This,  however,  is  to  be  under- 
stood ^  not  of  literal,  but  symbolical  fire.  It  is  fire 
which  proceedeth  out  of  their  months.  It  is  the 
warning  of  temporal  judgments  and  eternal  wrath, 
which  they  denounce  against  the  enemies  and  cor- 
4     ' 


128         772^  Prophecy  of  the  t%vo  Witnesses. 

rupters  of  religion,  and  which,  however  derided  at 
present,  will  eventually  be  executed  upon  them. — » 
The  words  of  the  prophets  are,  in  scripture,  compar- 
ed to  fire.  God  says  to  Jeremiah  concerning  those, 
who  despised  his  warnings,  ^'They  have  belied  the 
Lord,  and  said,  It  is  not  he,  neither  shall  evil  come 
upon  us ;  wherefore  I  will  m^ake  my  words  in  thy 
mouth  fire,  and  this  people  wood,  and  it  shall  devour 
them."  In  this  sense,  "  they  have  power  to  smite 
the  earth  with  plagues."  The  prophets  are  often 
said  to  do  that,  which,  they  foretell,  will  be  done, 
God  says  by  Hosea,  *'  I  have  hewed  them  by  the 
prophets ;  I  have  slain  them  by  the  words  of  my 
mouth."  He  says  to  Jeremiah,  ''I  have  put  my 
words  in  thy  mouth ;  I  have  set  thee  over  the  nations 
and  over  the  kingdoms,  to  root  out,  to  pull  down, 
and  to  destroy,  and  to  throw  dovv^n,  and  to  build,  and 
to  plant  ;'*'  i.  e.  to  foretell  these  events  in  my  name. 
Ezekiel,  describing  a  particular  vision,  says,  "  It  was 
like  that,  which  I  saw,  v/hen  I  came  to  destroy  the 
city;"  i.e.  to  announce  its  destruction.  Such 
IJiodes  of  diction  are  not  uncommon  in  scripture. 
Vv^hen  God  brings  on  the  enemies  of  religion  those 
plagues,  which  the  prophets  and  witnesses  declare 
will  be  executed  on  such  characters,  then,  in  the  style 
of  prophecy,  the  witnesses  are  said  to  *' smite  the 
earth  with  plagues." 

To  shew  the  efficacy  of  their  prayers,  John  alludes 
to  Moses,  Elijah,  and  other  ancient  prophets,  who 
were  eminent  for  fervor  and  success  in  prayer.  It  is 
said  of  Elijah,  -^  He  prayed,  and  it  rained  not  on  the 
earth  for  the  space  of  three  years  and  six  months ; 
and  he  prayed  again,  and  the  heavens  gave  rain." 
This  example  James  adduces  as  a  proof,  that,  "  the 
effectual  fervent  prayer  of  the  righteous  man  availeth 
much."  Moses  by  stretching  forth  a  rod,  turned, 
the  vv^aters  of  Egypt  into  blood,  and  inflicted  on  the 
people  other  grievous  plagues ;    and  again  by  hi^ 


The  Prophecy  of  the  two  TFitnesses.         129 

prayers  he  removed  the  plagues.  John  to  express 
the  great  prevalence  of  the  prayers  of  the  faithjpul  wit- 
nesses, says,  "  They  have  power  to  shut  heaven,  and 
to  turn  water  into  blood."  He  alludes  to  those  an- 
jcient  examples. 

We  are  not  to  suppose,  however,  that  saints,  in 
their  intercoi^rse  with  God,  directly  imprecate  judg- 
ments on  the  wicked  :  They  wish  judgments  might 
be  prevented,  if  the  wickedness  of  the  world  did  not 
require  them.  But  they  intreat  of  God  the  protec- 
tion of  his  church  against  its  enemies ;  and  this  pro- 
tection he,  in  answer  to  their  prayers,  is  pleased  to 
grant  her,  by  sending  on  her  enemies  the  judgments 
which  his  wisdom  sees  necessary.  The  godly  may- 
be said  to  cause  famines,  pestilences,  and  other 
plagues,  as,  in  answer  to  their  prayers  for  the  church's 
preservation,  God  inflicts  on  her  enemies  those 
plagues,  which  restrain  their  power  and  malice.  "By- 
terrible  things  in  righteousness,  God  answers  the 
prayers  of  Zion  in  her  distress." 

John  next  foretels  the  troubles,  which  shall  come 
on  these  witnesses  in  the  faithful  discharge  of  their 
office.  *'  And  when  they  shall  have  finished  their 
teslimony,  the  beast  v^hich  ascendeth  out  of  the  bot- 
tomless pit,  shall  make  war  against  them,  and  shall 
overcome  them,  and  kill  them." 

This  beast  is  particularly  described  in  the  13th 
chapter.  And  the  description  is  so  plain,  that  it  can- 
not be  misunderstood.  It  can  be  applied  to  no  other 
power,  but  the  antichristian  Roman  government, 
which,  for  a  long  time,  exercised  the  most  horrible 
cruelties  against  the  faithful  witnesses  of  Christ. 

*'When  they  shall  have  finished  their  testimo- 
ny ;"  some  render  the  words  thus  ;/'  When  they 
shall  perform  their  testimony,  the  beast  shall  make 
war  against  them."  They,  who  thus  render  the 
passage,  understand  the  meaning  to  be,  that  the  wit- 
liesses,  during  the  course  of  their  ministry,  shall 


130         The  Prophecy  of  the  two  JVitnesses^ 

meet  with  great  opposition  from  this  tyrannical  pow- 
er, and  shall,  at  tiines,  be  reduced  so  low,  that  it 
will  seem  as  if  their  testimony  were  at  an  end.  And 
there  are  several  events  in  history,  to  which,  they 
think,  the  prophecy,  thus  understood,  may  justly  be 
applied.  But  though  there  is  a  great  similarity  be- 
tv/een  the  prophetic  description,  and  some  historical 
events,  yet  none  of  them  were  so  general,  as  the 
prophecy  seems  to  require.  Others  therefore,  sup- 
pose, that  it  designates  a  time,  still  future,  when  the 
enemies  of  the  gospel,  with  unprecedented  maligni- 
ty, will  combine  their  powers  to  exterminate  it  from 
the  earth,  and  will  so  far  prevail,  as  to  flatter  them- 
selves that  diey  have  accomplished  their  design. — 
This  event  they  suppose,  will  take  place,  when  the 
witnesses  are  about  to  finish  their  testimony,  or  to- 
wards the  end  of  the  1260  years,  during  which  they 
are  to  prophecy.  And  this  interpretation  seems  the 
more  probable  of  the  two. 

Whether  the  war  against,  and  victory  over  the 
witnesses  are  to  be  understood  literally  of  a  real  per- 
secution, or  figuratively  of  such  a  triumph  of  infidel- 
ity and  licentiousness  over  true  religion,  that  the  lat- 
ter will  scarcely  make  its  appearance,  are  questions, 
which  time  must  answer.  Bishop  Newton  seems  to 
suppose  the  latter.  He  says,  ^'  These  w^itnesses, 
the  friends  of  pure  religion,  shall  be  subdued  and 
suppressed,  shall  be  degraded  from  all  power  and  au- 
thority, shall  be  deprived  of  all  offices  and  functions, 
shall  be  politically  dead,  if  not  naturally  so."  And 
consequently,  all  places  of  power  and  influence  will 
be  filled  ^vith  men  of  opposite  characters. 

To  express  the  indignity  with  which  the  profes- 
sors, especially  the  ministers  of  religion  shall  be 
treated,  John  says,  "  Their  dead  bodies  shall  lie  in 
the  street  of  the  great  city,  which  spiritually  is  called 
Sodom  and  Egypt,  where  also  our  Lord  was  crucifi- 
ed; and  they  of  the  people  and  kindi'eds,  and  tongues, 


The  Prophecy  of  the  nvo  Witnesses.         131 

and  nations,  shall  see  their  dead  bodies  three  days  and 
an  half,  and  shall  not  suffer  them  to  be  put  in  graves." 

''■  The  great  city,"  is,  in  the  17th  Chapter,  called 
Babylon  the  Great,  ''-  the  Great  city,  which  reigneth 
over  the  kings  of  the  earth  ;"  and  it  must  intend  the 
Roman  empire,  or  antichristian  jurisdiction.  ^'  The 
streets"  of  the  city  are  its  public  and  conspicuous 
places.  Here  Christ  is  said  to  have  been  crucified ; 
for  he  was  crucified  by  the  Roman  authority,  and 
his  body,  the  church,  w^as  persecuted  in  the  Roman 
territory.  This  city  is  spiritually  called  Sodom  for 
its  corruption,  and  Egypt  for  its  t}Tanny.  It  is  said, 
the  dead  bodies  of  the  witnesses  shall  be  denied  the 
common  rites  of  decent  sepulture  :  And  it  is  well 
known  that  the  papal  church  disallows  Christian  bu- 
rial to  those,  whom  she  calls  heretics.  If  the  slaying 
of  the  witnesses  is  to  be  understood  literally,  so  must 
also  be  understood  the  denial  of  interment  to  their 
bodies.  If  the  former  signifies  a  general  degrada- 
tion, the  latter  may  signify  any  marks  of  contempt. 
On  either  interpretation  the  prophecy  teaches  us, 
that,  in  the  time  here  designated,  Christian  teachers 
and  professors  will  have  little  influence  among  man- 
kind, will  be  held  in  general  disrespect,  and  will  be 
treated  with  distinguished  indignity. 

The  duration  of  this  depressed  state  of  the  church 
wall,  according  to  the  prophecy,  be  ^'  three  days  and 
an  half."  We  must  here  understand  the  time  to  be 
at  least  so  many  prophetic  days,  or  literal  years  ;  or 
perhaps  the  phrase  may  be  intended  to  express  a 
short,  but  indefinite  time. 

The  next  words  describe  the  triumph  of  the  ene- 
mies of  religion  on  their  victory  over  the  witnesses. 
''  And  they  that  dwell  on  the  earth  shall  rejoice  over 
them,  and  send  gifts  one  to  another,  because  these  two 
prophets  tormented  them  who  dwelt  on  the  earth." 

The  prophets  *'  torment  the  inhabitants  of  the 
^arth,"  in  the  same  sense  as  they  ''  smite  the  earth 


132         The  Prophecy  of  the  fd^o  Witnesses. 

with  all  plagues;"  i.e.  by  proclaiming  the  solemn 
truths  of  religion,  and  by  warning  the  guilty  of  those 
judgments  in  this  world,  and  that  punishment  in  the 
next,  which  God  has  denounced  in  his  word. 

Wicked  men  hate  the  truth,  because  it  reproves 
and  condemns  them.  Ail  their  opposition  to  the 
gospel  originates  in  the  corruption  of  their  hearts. 
They  point  their  malice  against  the  witnesses,  be- 
cause these  are  the  heralds  and  defenders  of  the  gos- 
pel ;  these  display  its  evidences,  proclaim  its  doc- 
trines, inculcate  its  precepts,  and  denounce  its  threat- 
enings  ;  these  counteract  the  designs,  and  obstruct 
the  success  of  evil  men  and  seducers.  This  is  the 
only  way,  in  which  they  can  torment  those  who  dwell 
on  the  earth.  They  neither  possess  worldly  power, 
nor  are  actuated  by  Vt^orldly  malice.  All  that  they 
do  to  torment  men,  is  done  in  their  character  as  wit- 
nesses, prophets,  or  preachers  of  the  truth.  The  an- 
cient prophets,  who  reproved  the  corruptions  of  their 
times,  were  called  *^  troublers  of  Israel,"  or  disturb- 
ers of  the  public  peace,  because  they  tormented 
those  who  were  too  haughty  to  bear  correction,  and 
too  obstinate  to  think  of  reformation.  When  Lot 
expostulated  with  the  men  of  Sodom  for  their  abom- 
inations, they  thrust  him  back,  saying^  *'  this  man 
will  needs  be  a  judge."  When  Ahab  met  Elijah, 
he  said  to  him,  *'  art  thou  he  that  troubleth  Israel  ?" 
When  Jeremiah  w^arned  the  people  of  the  judgments 
of  God,  the  princes  complained  to  the  King,  "  Let 
this  man  be  put  to  death  ;  for  he  weakeneth  the 
hands  of  the  people  in  speaking  such  words  to  them; 
he  seeketh  not  their  welfare  but  their  hurt.'?  For 
the  same  cause,  the  idolatrous  priest  of  Bethel  com- 
plained to  the  King  of  Israel  concerning  Amos; 
*' He  hath  conspired  against  thee — thejand  is  not 
able  to  bear  all  his  words."  It  was  so  in  the  Apos- 
tles' days.  If  they  attempted  a  reformation  in  prin- 
ciples and  manners,  they  were  said  to  **turn  the  world 


The  Prophecy  of  the  mo  Witnesses,  153 

upside  down."  If  they  proclaimed  Jesus  who  was 
crucified,  to  be  the  Lord  ofhfe,  the  rulers  complained, 
'*  Ye  intend  to  bring  this  man's  blood  upon  us." 

When  tlie  witnesses  shall  be  slain,  John  says, 
*'  The  inhabitants  of  the  earth  shall  rejoice  over 
them,  and  send  gifts  one  to  another."  There  will 
be  great  public  rejoicings,  at  the  supposed  overthrow 
of  the  gospel,  as  if  some  happy  and  glorious  change 
had  been  effected.  Thus  it  has  been  in  times  past. 
When  the  protestants  were  defeated  in  a  general 
battle,  and  multitudes  of  them  slain,  and  the  rest 
dispersed  b}^  the  army  of  Charles  V,  there  were  gen- 
eral rejoicings  among  the  papists.  After  the  dread- 
ful massacre  of  the  protestants  in  France,  called  the 
massacre  of  St.  Bartholomews,  in  which  many  thou- 
sands were  destroyed,  there  were  public  processions 
and  formal  thanksgivings,  not  only  in  France,  but  in 
other  popish  countries.  So  it  is  on  the  victory  over 
the  witnesses  here  foretold.  Every  advantage,  which 
the  enemies  of  religion  gain  over  its  friends  by  ex- 
cluding the  latter  from,  and  raising  themselves  to 
places  of  power,  is  announced  by  public  festivities. 

And  when  this  advantage  appears  complete,  the  re- 
joicings become  general.  If  the  event  here  foretold, 
is  still  future,  as  many  interpreters  suppose,  a  most 
gloomy  scene  awaits  the  Christian  church. 

But  for  our  comfort,  we  are  assured,  the  time 
will  be  short.  "  After  three  days  and  an  half,  the 
spirit  of  life  entered  into  them,"  into  the  witnesses 
who  had  been  slain,  '^  and  they  stood  upon  their 
feet,  and  great  fear  fell  on  those  who  saw  them. — 
And  they  heard  a  voice  from  heaven,  saying  to  them. 
Come  up  hither  ;  and  they  ascended  up  into  heaven 
in  a  cloud,  and  their  enemies  beheld  them." 

The  church,  by  the  remarkable  power  of  God, 
shall  be  raised  from  her  depressed  condition,  and 
the  witnesses,  animated  with  new  strength  and  cour- 
age, shall  proclaim  the  doctrines  of  Christ  with  greater 


134         The  Prophecy  of  the  two  PTitnesses. 

boldness  and  success,  than  before,  to  the  joy  of  their 
friends,  and  the  terror  of  their  enemies,  who  will  be  as 
much  surprized,  as  if  they  had  seen  them  raised 
from  the  dead.  They  will  now  appear  to  be  under 
God's  special  protection,  and  as  secure  from  the  maL 
ice  of  persecution,  as  if  they  were  taken  up  into  heav- 
en. To  be  exalted  to  heaven,  in  the  figurative  lan- 
guage of  prophecy,  is  to  be  raised  to  distinguished 
privileges.  The  phrase  here  intends,  that  the  Chris- 
tian church  shall  enjoy  great  freedom  security  and 
happiness. 

This  restoration  of  the  church  will  be  accompanied 
with  great  commotions  in  the  political  w^orld; 
especially  in  that  part  of  it,  which  has  been  subject 
to  the  papal  jurisdiction.  There  will  be  signal  ca- 
lamities inflicted  on  the  enemies  of  Clirist,  vast  mul- 
titudes will  be  slain,  and  the  destruction  will  fall 
with  remarkable  severity  on  persons  of  eminence 
and  distinction.  And  so  obvious  will  be  the  hand 
of  God,  that  it  will  be  acknowledged  in  a  general  re- 
pentance by  those  who  survive  the  catastrophe. — 
Thus  John  describes  the  scene  :  ''  The  same  hour 
there  was  a  great  earthquake  and  a  tenth  part  of  the 
city  fell,  and  there  were  slain  of  men  seven  thou- 
sands, and  the  remnant  were  affrighted  and  gave 
glory  to  the  God  of  heaven." 

John,  having  given  a  general  description  of  the 
state  of  the  church,  from  the  sounding  of  the  sixth 
trumpet,  to  the  time  when  the  happy  state  of  the 
church  will  begin,  resumes  the  subject  where,  he 
had  left  it.  He  says,  ^'  The  seventh  angel  sounded 
his  trumpet."  This  trumpet  introduces  the  angels 
widi  their  seven  vials,  which  were  to  be  poured  out 
within  the  time,  thus  generally  described  under  the 
figure  of  the  witnesses.  Upon  this  he  says,  "  There 
were  great  voices  in  heaven,  saying.  The  kingdoms 
of  this  world  are  become  the  kingdoms  of  our  Lord, 
and  of  his  Christ,  and  he  shall  reign  forever  and  ever. 


,  The  Prophecy  of  the  two  Witnesses.         135 

We  give  thee  thanks,  that  thou  hast  taken  to  thyself 
thy  great  power,  and  hast  reigned.  And  the  nations 
were  angry,  and  thy  wrath  is  come,  and  the  time  of 
the  dead,  that  they  should  be  judged,  and  that  thou 
shouldst  give  reward  unto  thy  servants  the  prophets, 
and  to  the  saints,  and  to  them  that  fear  thy  name,  and 

shouldst  destroy  them,  who  corrupt  the  earth!" 

This  is  a  description  of  the  happy  state  of  the  church, 
which  shall  follow  on  the  resurrection  and  exaltation 
of  the  witnesses  of  the  gospel  of  Christ. 

In  the  contemplation  of  the  gloomy  scenes,  through 
which  the  church  of  Christ  has  passed  already,  and 
still  may  pass  our  minds  are  refreshed  by  the  antici 
pation  of  their  glorious  result.     The  kingdoms  of 
this  world   will  become  the  kingdoms   of  Christ 
and  he  will  reign  forever   and   ever.       It   is   happy 
for  us,   that  the   great  events,   which   concern  the 
church,  have  been  described  in  prophecy,  though  in 
a  figurative,  yet  in  so  inteUigible  a  manner  that^  the 
certain  fulfilment   of  the  predictions  may  be  seen 
By  this  means  there  is,  to  all  attentive  and  discerning 
me^n,a  standmg  evidence  of  the  divinity  of  the  gospel 
I  have  now,  according  to  the  best  light,  which  I 
could  collect,  opened  to  you  this  important  prophe- 
cy  concerning  the   witnesses— a  prophecy,    which 
contains  a  period  of  1260  years,  and  which  is   now 
drawing  toward  its  final   accomplishment.     ''   The 
vision  is  for  an  appointed  time  ;   but  at  the  end  it  will 
speak  and  not  lie.     Though  it  tarry,  wait  for  it,  be- 
cause It  will  surely  come." 

The  practical  instructions  which     this   prophecy 
afFords  us,  will  be  the  subject  of  another  discourse. 


SERMON  IX. 


*cf(?(?{9ij^a^{fa*'^ 


The   Prophecy  concerning   the  t%vo    Witnesses  ini- 
pro'ijcd* 


REVELATION  xi.  3 13. 

And  I  will  give  power  unto  my  two  witnesses,  and  they  shall 
prophecy  a  thousand  two  hundred  ai\d  threescore  days 
clothed  in  sackcloth^  &c, 

I  HAVE  endeavored,  in  a  preceding  dis- 
course, to  open  to  you  the  scheme  of  prophecy  con- 
tained in  the  words,  which  have  been  read,  and  to 
shew  its  purport  and  intention.  I  shall  now  make 
some  remarks  and  observations  upon  it. 

1.  The  prophecy  under  consideration  gives  us  an 
undeniable  evidence  of  the  divinity  and  truth  of  the 
gospel. 

A  little  after  the  gospel  v/as  introduced  by  its  Au- 
thor, and  preached  by  his  Apostles,  this  book  was 
written.  And  though  it  is,  in  some  respects,  a  dark 
book,  as  prophecy  in  the  nature  of  it  will  be  dark, 
until  it  is  enlightened  by  its  correspondent  events  ; 
yet  so  much  wc  easily  learn  from  it,  that  the  church 
of  Christ  should  meet  with  great  opposition  and  vi- 
olent persecution  from  the  powers  of  the  world,  and 
still  should  be  maintained  and  preserved.     Both 


^he  Prophecy  of  the  two  JFitnesses,       Isf 

these  predictions  we  see  verified,  and  yet  both  of 
them  to  human  reason  were  utterly  improbable. 

In  the  first  place,  who  would  have  imagined,  that 
the  gospel  should  meet  with  such  terrible  opposi- 
tion ?  What  is  there  in  it  to  provoke  the  malice  and 
rage  of  mankind  ? — It  never  meddles  with  forms  of 
government,  or  with  affairs  of  state,  farther  than  to 
inculcate  justice  and  fidelity  on  rulers,  and  obedi- 
ence and  peaceableness  on  subjects,  and  to  recom- 
mend those  virtues  which  make  society  happy.     It 
breathes  benevolence  in  all  its  precepts.     It  urges 
its  precepts  by  doctrines  of  the  most  serious  import- 
ance.    It  confirms  men's  natural  apprehensions  of  a 
future  state.     It  removes  their  doubts  concerning 
the  resurrection  of  the  body  and  the  immortality  of 
the  soul.     It  relieves  the  anxious  fears  of  conscious 
guilt  ;  points  out  a  way,  in  which  sinners  may  ob- 
tain a  gracious  pardon,  and  escape  the  merited  pun- 
ishment of  all  their  sins^    It  marks  the  path,  in  which 
mortals  may  arrive  to  eternal  glory ^     What  harm 
then  has  it  done  ?  If  there  may  be  such  stupidity  in 
Inen  as  to  treat  this  gospel  with  indifference,  yet 
who  could  have  foreseen,  that  there  would  be  in 
^hem  such  malignity  as  to  oppose  it  with  violence  ? 
But  thisj  in  fact,   has  been  the  case^     And  it  was 
early  foretold,  that  this  would  be  the  case.     The 
prophetj  who  foretold  thiSj  must  have  been  instruct- 
ed  by  him,  who  knew  what  was  in  man^  better  than 
Inan  knew  what  was  in  himself. 

Or j  secondly,  if  it  had  been  forekno^vn,  w^hat  pow- 
erful opposition  awaited  the  gospel,  who  would  have 
thought,  that  it  could  live  through  it  ?  Its  first 
preachers  were  few  in  number  ;  they  were  aided  by 
no  civil  authority,  and  defended  by  no  military  pow- 
er ;  they  had  nothing  to  recommend  them,  but  the 
purity  of  their  doctrines,  the  virtue  of  their  lives, 
the  energy  of  their  reasoning,  and  the  evidence  of 
Vol.  IV.  K 


138       The  Prophecy  of  the  fwo  JVitnesseu 

their  miracles.  The  civil  arm  was,  every  where, 
stretched  out  against  them.  They  collected  Christ- 
ian assemblies,  here  and  there,  in  all  countries  whith- 
er they  went ;  but  these  were  surrounded  with  en- 
emies, who  sought  their  destruction  :  And  yet  the 
church,  under  all  these  disadvantages,  grew  and  in- 
creased. In  its  best  times,  however,  it  has  been 
only  a  small  part  of  the  world,  and  has  possessed  no 
exterior  worldly  power.  It  has  often  been  violently 
persecuted,  but  never  wholly  destroyed.  Had  half 
the  opposition,  which  the  church  has  felt,  been  made 
to  any  earthly  kingdom,  its  very  remembrance  would 
have  been  extinguished.  Many  ancient  and  power- 
ful kingdoms  have  been  destroyed.  The  Assyrian, 
Persian,  and  Grecian  empires,  which  once  were  for- 
midable, exist  no  more.  The  Roman  empire  retains 
little  more  than  its  name.  The  papal  dominion, 
which  once  gave  terror  to  kings,  has  sunk  into  im- 
potence, exactly  according  to  the  predictions  of  scrip- 
ture. When  worldly  empires  have  been  overturned 
and  demolished,  what  has  supported  the  church  of 
God  ? — It  can  be  nothing  less  than  the  power  of  that 
Being,  who  has  promised,  that,  though  he  make  a 
full  end  of  all  nations,  he  will  not  make  a  full  end  of 
her ;  and  though  he  leave  her  not  wholly  unpunish- 
ed, he  will  save  her  from  utter  destruction. 

If  we  were  to  examine  prophecy  minutely,  and 
compare  it  with  subsequent  history,  we  should  find, 
that  all  the  great  changes,  which  have  befallen  the 
church,  and  all  the  signal  judgments,  which  have 
been  executed  on  her  enemies,  were  long  before  an- 
nounced, as  they  have  since  taken  place. 

In  the  first  age  of  the  gospel,  there  was  the  evi- 
dence of  miracles.  This  evidence  we  cannot  have 
directly  ;  we  take  it  only  from  authentic  history  ; 
for  miracles  have  ceased.  But  we  have  the  sure 
word  of  prophecy.     This  is  a  standing  testimony  to 


T^ke  Prophecy  of  the  two  PFitnesses.      13$ 

the  truth  of  the  gospel.  The  remarkable  coinci- 
dence  of  predictions  and  events,  in  a  long  course  of 
years,  can  be  accounted  for  only  on  the  supposition, 
that  the  former  were  dictated  by  divine  inspiration, 
and  the  latter  directed  by  divine  providence.  From 
the  past  care  of  providence  to  preserve  the  Christian 
church,  we  have  a  confirmation  of  Christ*s  promise, 
that  the  gates  of  hell  will  never  prevail  against  her, 
but  will  finally  yield  trophies  to  adorn  her  triumph* 

2.  The  prophecy  under  consideration  assures  us 
of  the  continuance  of  the  gospel  ministry. 

The  great  head  of  the  church  *'  will  give  power* 
to  his  'ivitnesses^  and  they  ^2M  prophecy.'''^ 

When  Christ  purchased  the  church  with  his  blood, 
he  gave  pastors  and  teachers  for  the  work  of  the 
ministry,  in  order  to  the  edifying  of  his  body,  until 
we  all  come  in  the  unity  of  faith  and  knowledge  unto 
perfect  men  in  him  ;  and  he  has  promised,  that  he 
will  be  with  them  always,  even  unto  the  end  of  the 
World* 

The  gospel  ministry,  which  is  a  manifest  institu- 
tion of  Christ,  is  essential  to  the  support  and  pres* 
ervation  of  the  church  :  If  that  were  to  be  discon- 
tinued, this  would  cease  of  course.  It  is  the  stated 
preaching  of  the  gospel,  which  preserves  the  knowl- 
edge, and  maintains  the  influence  of  it  among  men. 
Were  it  never  preached  in  public,  few  would  read 
it  in  private  ;  fewer  would  regard  it  in  their  hearts, 
and  be  governed  by  it  in  their  lives  ;  youth  would 
grow  up  in  ignorance  and  vice  ;  they  seldom  would 
hear  private  instruction  ;  or  feel  it^  if  they  heard  it* 
There  are  those  promises  of  the  divine  blessing  to 
accompany  a  faithful  attendance  on  this  institution, 
which  are  never  made  to  other  means,  while  this  is 
neglected.  The  communications  of  the  divine  spir- 
it, of  which  we  have  an  account  in  scripture,  were 
made  in  consequence  of  an  observance  of  public  re- 


140      The  Prophecy  of  the  mo  Witnesses. 

ligious  instructions.  These  two  cautions  stand  to- 
gether :  ''  Quench  not  the  Spirit  :  Despise  not 
prophecy ing."  To  neglect  the  preaching  of  the 
Avord,  is  to  quench  the  Spirit.  If  we  put  away  the 
former,  God  withdraws  the  latter. 

3.  We  are  here  taught,  w4iat  is  the  character  o'f 
Christ's  approved  ministers,  and  what  ai'e  the  duties 
which  he  requires  of  them. 

They^  as  witnesses,  are  to  bear  testimony  to  the 
gospel  by  professing  their  own  faith  in  it,  by  exhib- 
iting the  evidences  of  its  divinity,  by  defending  it 
against  the  cavils  of  unbelievers,  by  exemplifying  the 
virtues  of  it  in  their  conversation,  and  by  sacrificing, 
in  its  cause,  their  worldly  interest,  and  even  their 
lives,  if  occasion  should  require. 

They,  as  prophets,  must  preach  the  word  with 
plainness  of  speech,  adapting  themselves  to  common 
capacities  :  They  must  speak  with  demonstration  of 
the  spirit  and  with  power,  commending  themselves 
to  every  man's  conscience  in  the  sight  of  God  : 
They  must  declare  the  w^hole  counsel  of  God,  how- 
ever disgustful  any  part  of  it  may  be  to  vicious  and 
corrupt  minds  :  They  must  reprove  prevailing  ini- 
quities, and  confute  licentious  errors^  whoever  may 
practise  flie  former,  or  patronize  the  latter.  They 
must  hold  up  to  view  the  threatenings  of  scripture, 
and  apply  them  to  the  proper  characters,  on  whom- 
soever the  censure  may  fall.  These  things  belonged 
to  the  duty  of  the  ancient  prophets  ;  and  they  equal- 
ly belong  to  the  office  of  Christian  prophets. 

Ministers  are  here  called  candlesticks,  and,  else- 
where, lights  ;  because  they  are  to  enlighten  man- 
kind by  their  doctrine  and  example — to  shine  as 
lights  in  the  world,  holding  forth  the  word  of  life — 
so  to  display  the  light  of  truth,  and  the  beauty  of  ho- 
liness, that  others,  perceiving  the  energy  of  the  foim- 


The  Prophecy  of  the  two  Witnesses ,       141 

cr,  and  beholding  the  excellency  of  the  latter,  may 
glorify  God. 

They  are  to  seek  supplies  of  grace  from  the  liv- 
ing fountain  opened  in  the  gospel.  Hence  they  are 
compared  to  lamps  burning  with  oil  poured  into  theni 
by  pipes  from  the  olive  trees,  which  stand  before 
God. 

They  are  to  be  fervent  in  prayer,  for  themselves, 
and  for  the  church  of  God,  especially  in  times  of 
declension  and  danger.  The  witnesses  are  describ- 
ed as  having  power  to  shut  heaven  in  the  days  of 
their  prophecy.  This  figurative  expression  signi- 
fies, that  their  fervent  prayers  were  effectual  and  a- 
vailed  much. 

4.  This  prophecy  teaches  us,  that  in  times  of  pre- 
vailing infidelity  and  corruption,  there  is  always  a 
pointed  opposition  to  the  ministers  of  the  gospel. 

If  men  wish  to  exterminate  the  religion  of  Christ, 
they  will  first  oppose  the  means  of  its  support  ;  and 
of  these  one  of  the  chief  is  a  learned  and  godly  min- 
istry. Such  an  opposition  appears  in  the  period, 
which  we  haye  been  considering. 

In  all  professions  there  are  some  unworthy  char- 
acters ;  and  some  such  there  often  are  in  the  oninis- 
terial  profession.  And  the  sacredness  of  the  office 
ought  never  to  protect  the  vices  of  the  man  w'ho 
holds  it.  To  censure  a  scandalous  minister,  when 
he  appears  tp  be  such,  is  just ;  but  to  cast  indiscrim- 
inate reproach  on  the  order  is  vile  ;  it  is  nothing  less 
than  to  explode  an  institution  of  God. 

To  prevent  the  intrusion  of  unw^orthy  characters 
into  office,  or  their  continuance  in  office,  Christ  has 
prescribed  a  particular  mode  of  introduction  and  tri- 
al. And  while  his  prescription  is  observed,  there  is 
little  danger,  that  unworthy  men  will  be  patronized, 
unless  the  church  in  general  should  apostatize  from 
gospel  puritv.  But  if  men  assume  the  office  at  their 
3 


142       The  Prophecy  of  the  two  JVitnessesl 

own  will,  and  exercise  it  at  their  own  pleasure  ;  and 
if  people  countenance  the  usurpation  by  following 
the  intruders,  there  is  no  securit}^  against  fraud  and 
imposition.  The  only  security  is  an  adherence  to 
the  institution  of  Christ.  And  perhaps  among  the 
ministers  regularly  introduced  into  office,  there  has 
never  in  Ncwengland  been  an  immoral  man  counte- 
nanced and  patronized  by  his  brethren.  Such  a  man 
on  regular  complaint  is  brought  to  trial,  and  on  com- 
petent evidence  is  removed  from  office.  It  is  the 
sense  of  mankind  in  general,  as  well  as  of  professed 
Christians,  that  a  wicked  man  ought  not  to  stand  in 
the  sacred  office.  And  this  sentiment,  while  it  gene- 
rally prevails,  will  greatly  contribute  to  preserve  the 
purity  of  the  ministerial  character. 

A  displeasure  mianifested  against  ignorant  and  im- 
moral, or  irregular  and  disorganizing  pretenders  to 
the  ministry,  is  certainly  wise  and  virtuous.  But  to 
comprehend  the  v^^iole  ministerial  order  in  promiscu- 
ous censure,  for  the  faults  of  a  few,  savors  too  much 
of  prejudice,  not  only  against  the  order,  but  against 
the  gospel,  which  has  instituted  it.  Our  Savior  says 
to  his  Apostles,  "  He  that  despiseth  you,  despiseth 
me  ;  and  he  that  despiseth  me,  despiseth  him  that 
sent  me." 

Obloquy  against  the  ministry  has  ever  been  one 
main  artifice  of  infidelity  to  undermine  religion. — 
The  ancient  idolaters  in  Israel  ^'  smote  God's  proph- 
ets with  the  tongue."  And  our  Savior  warns  his 
Apostles,  that  '•'  men  would  revile  them,  and  speak 
all  manner  of  evil  against  them  falsely  for  his  sake." 
The  first  persecutions  raised  against  the  Christian 
church,  were  directed  principally  against  the  Apos- 
tles ;  and  John  foretells  that  the  case  would  be  the 
same,  during  the  period,  in  which  the  witnesses 
shall  prophecy.  And  history  has  hitherto  verified 
tlie  prediction. 


The  Prophecy  of  the  two  JVttnesses.      143 

S.  We  are  taught  in  this  prophecy  froin  whence 
arises  the  enmity  of  wicked  men  against  the  stated 
teachers  of  reHgion.  St.  John  says,  that,  when  the 
witnesses  shall  be  slain,  they  who  dwell  on  the  earth 
"  shall  rejoice  over  them,  because  these  two  proph- 
ets ^(^r/T^d-Tz/^fl?  them." 

How  did  these  prophets  torment  them  ?  Not  by 
persecution  ;  for  they  j>ossessed  neither  the  power, 
nor  the  authority  to  persecute  ;  but  merely  by  pro- 
claiming those  solemn  truths,  which  condemn  the 
practice,  expose  the  guilt,  and  announce  the  punish- 
ment of  irreclaimable  sinners. 

Opposition  to  the  gospel,  in  whatever  form  it  is 
made,  proceeds  from  corruption  of  heart.  Our  Sav^ 
kir  says,  "  He  that  doth  evil  hateth  the  light,  neither 
Cometh  he  to  the  light,  lest  his  deeds  should  be  re- 
proved :  But  he  that  doth  truth,  cometh  to  the  light, 
that  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God. ' '  He  says  of  the  unbeHeving  Jews, 
"  If  1  had  not  done  among  them  the  works,  which 
no  other  man  did,  they  had  not  had  sin  ;  but  now 
they  have  both  seen  and  hated  both  me  and  my 
Father  J''^  It  was  the  plainness  of  his  preaching,  the 
pungency  of  his  reproofs,  and  the  solemnity  of  his 
warnings,  which  excited  their  malice  and  enmity  a- 
gainst  him.  And  the  same  causes  operated  to  bring 
on  his  Apostles  the  persecutions,  which  they  suf- 
fered. 

This  degree  of  enmity  is  not  common  to  all  wick^ 
ed  men  ;  but  peculiar  to  those,  who  are  fixed  and 
determined  in  their  wickedness.  There  are  many 
unrenewed  sinners,  who,  under  a  serious  concern  for 
their  salvation,  are  solicitous  to  know,  and  attentive 
to  hear  the  truth.  They  wish  to  have  the  state  of 
their  own  souls  laid  open  to  the  view  of  conscience  : 
They  love  that  plain  kind  of  preaching  which  is  per- 
tinent to  their  case,  because  they  are  anxious  to 


144        l^he  Prophecy  of  the  nvo  Witnesses, 

escape  the  wrath  to  come.  Patience  under  such 
preaching  is  not  a  decisive  proof  of  a  renewed  heart ; 
for  it  may  be,  and  often  is  the  effect  of  those  awak- 
enings and  convictions  which  usually  precede  a  sav- 
ing renovation.  And  wherever  it  appears,  it  is  a 
hopeful  disposition.  But  they,  whose  hearts  are 
fully  set  in  them  to  do  evil,  and  who,  in  the  pride 
and  vanity  of  their  thoughts,  feel  themselves  above 
the  humbled  duties  of  religion  ;  these  employ  all 
their  reasoning  to  pacify  their  uneasy  and  guilty 
minds ;  they  eagerly  embrace  the  licentious  opin- 
ions, which  relax  the  morality,  explode  the  warnings 
and  subvert  the  authority  of  the  gospel.  They  hate 
to  hear  the  precepts  which  require  purity  of  heart 
and  life,  and  the  doctrines  which  announce  destruc- 
tion to  the  wicked  and  a  strange  punishment  to  the 
workers  of  iniquity.  If  the  gospel  is  defended  by 
arguments,  which  they  cannot  gainsay,  and  its  truths 
are  urged  with  an  energy,  which  they  cannot  repel, 
they  are  disgusted  and  offended  ;  or,  in  the  language 
of  our  Apostle,  they  are  tormented,  *'  Their  ear,'' 
as  the  prophet  says,  '•  is  uncircumcised,  and  they 
cannot  hearken  :  The  word  of  the  Lord  is  to  theni 
a  reproach,  and  they  have  no  delight  in  it,"  If  men 
oppose  religion,  it  is  because  they  are  condemned 
by  it :  If  they  embrace  licentious  opinions,  it  is  be- 
cause these  tend  to  quiet  their  guilty  fears  :  If  they 
disseminate  corrupt  principles,  it  is  that  they  may  be 
fortified  against  self  reproach,  and  screened  from 
general  censure.  The  zeal  of  wicked  men  to  cor- 
rupt others,  is  not  direct  malice  tovv  ard  those,  whom 
they  corrupt  :  It  is  a  desire  to  strengthen  their  owa 
suspicious  cause,  quiet  their  restless  minds,  and  re- 
pel their  merited  infamy.  If  v»^e  would  then  hold 
fast  the  faith,  we  must  maintain  a  good  conscience  ; 
for,  as  the  Apostle  says,  "  some,  having  put  away 
a  goo^  conscience,  concerning  faith  have  made  sbipr 


The  Prophecy  of  the  two  Witnesses.       145 

wrdck."  *^  Let  us  take  heed,  lest  there  be  in  any 
of  us  an  evil  heart  of  unbelief  in  departing  from  the 
living  God.  It  is  a  good  thing  that  the  heait  be  es- 
tablished with  grace, " 

6.  Another  observation,  which  here  presents  it^ 
self  to  us  is,  that  the  Christian  church  is  tneek^  hum- 
ble and  peaceable.  So  she  is  represented  in  this 
prophecy.  She  suffers  persecution  from  her  encr 
mies ;  but  does  not  persecute  them  in  return.  Her 
deliverances  are  effected  by  the  hand  of  God  ;  not 
by  her  own  hand.  The  main  instruments  of  her  de- 
fence are  the  excellency  of  her  religion,  the  puritv 
of  her  works,  and  the  fervor  of  her  prayers.  These 
weapons  of  her  warfare  have  proved  mighty  through 
God  to  confound  the  devices  and  defeat  the  power 
of  those,  who  sought  her  overthrow, 

The  enemies  of  the  gospel  have  often  accused  it, 
as  being  the  occasion  of  much  contention,  violence 
and  bloodshed  among  the  human  race.  But  if  it 
has  been  the  occasion,  it  has  been  an  innoceiit  occa- 
sion of  these  evils  \  for  it  does  no  injury,  offers  no 
provocation,  allows  no  cruelt}^  seeks  no  revenp-e  ; 
but  its  spirit  is  patience  and  forbearance,  benevo- 
lence and  love.  If  zealots,  assuming  the  name  of 
Christians,  have  made  use  of  persecution  to  enforce 
a  conformity  to  their  own  faith,  they  have  departed 
from  the  spirit  of  the  gospel,  and  imbibed  the  spirit 
of  the  world. 

To  discredit  the  gospel,  some  have  alleged,  that, 
until  this  made  its  appearance  in  the  world,  religious, 
persecution  was  unknown  ;  that  among  heathens 
the  different  sects  tolerated  one  another,  and  lived  in 
peace.  But  this  pretence  is  contrary  to  the  truth  of 
fact. 

Persecution  for  religion  v,as  known  as  early  as 
the  time  of  Cain.  ^'  He  slew  his  brother,  because 
\\\^  pwn  works  were  evil,  and  his  brother's  right- 


146         The  Prophecy  of  the  two  Witnesses, 

eous,''  Abraham  fled  from  his  idolatrous  country- 
men and  kindred,  that  he  might  safely  worship  the 
one  true  God.  The  idolatrous  kings  of  Israel  filled 
the  land  with  the  blood  of  the  prophets  and  of  the 
worshippers  of  the  Supreme  Jehovah.  Daniel  and 
his  pious  friends  were  by  pagan  authority  doomed  to 
death  for  their  firm  adlierence  to  the  institutions  of  the 
divine  law,  Antiochus,  king  of  Syria,  exercised  a 
most  cruel  persecution  against  the  Jevv^s  for  their 
stedfastness  in  the  religion  of  their  fathers,  and  their 
rejection  of  the  heathen  superstitions.  Socrates  suf- 
fered death  in  Athens,  on  an  accusation,  that  he 
asserted  the  unity  of  tlie  godhead,  and  denied  divine 
honors  to  the  gods  of  his  country.  The  Jews, 
thou-di  forbidden  to  min2:le  with  heathen  nations, 
yet  Vvcre  not  authorized  to  spread  among  them  pro- 
miscuous destruction  on  account  of  their  idolatries. 
A  Jcw^  indeed,  who  apostatized  to  idolatry,  and  en- 
deavored to  draw  his  brethren  after  liim,  was  to  suf- 
fer death — not  simply  because  he  embraced  a  false 
religion,  but  because  he  rebelled  against  the  consti- 
tuted government  of  his  country ;  for  that  govern- 
ment was  founded  in  the  acknowledgment  of  one 
true  God ;  and  from  him  its  laws  were  immediately 
given.  Therefore  an  attempt  to  introduce  the  wor- 
ship of  pagan  divinities,  was  an  attempt  to  subvert 
the  national  government,  as  well  as  the  national  re- 
ligion. And  a  crime  of  this  nature  has,  in  all  nations, 
\^Q^xi  made  capital. 

The  persecutions,  which  Christians  first  suiFered^ 
were  begun,  not  by  violent  measures  on  their  part 
to  propagate  their  religion,  but  by  the  jealousy  of  the 
pagan  priests  and  magistrates,  and  the  resentment  of 
the  Jewish  rulers,  who  felt  themselves  condemned 
by  this  religion.  These  persecutions,  though  begun 
fey  Jews,  were  aided  and  sanctioned  by  the  Romans, 
For  200  vears  the  Christian  church  was,  at  turns, 


The  Prophecy  of  the  two  Witnesses.  147 

persecuted  by  the  heathen  Roman  empire.  When 
the  government  of  the  empire  fell  into  the  hands  of 
Christian  rulers,  persecution  ceased  ;  but  returned 
again,  when  the  main  body  of  nominal  Christians 
degenerated  into  pagan  idolatry. 

Persecution  for  religion  has  generally  been  the 
work  of  heathens,  or  of  Jews  under  the  government 
of  heathens,  or  of  nominal  Christians  who  had  adopt- 
ed the  superstitions  of  heathens.  Nothing  therefore 
can  be  more  unjust,  than  to  ascribe  religious  perse- 
cution peculiarly  to  the  gospel. 

At  the  time  of  the  reformation  there  were  bloody, 
wars  between  the  friends  and  the  enemies  of  that 
great  work.  These  were  national  wars,  and  they 
w^ere  begun  by  the  catholic  powers.  On  the  part  of 
the  protestants  they  were  wars  of  selfdefence. 

Different  sects  of  Christians  have  often  been  too 
intolerant  tow^ard  each  other,  and  in  some  instances 
liave  carried  their  intolerance  to  a  degree  of  violence 
and  cruelty.  But  this  was  not  a  dictate  of  the  re- 
ligion which  they  professed,  but  a  dictate  of  worldly 
pride  and  false  zeal,  which  their  religion  had  not 
fully  corrected. 

It  has  sometimes  been  insinuated  by  the  uninform- 
ed, or  the  uncandid,  that  sectaries  in  Newengland 
have  suffefed  persecution,  and  even  death,  merely 
on  account  of  their  opinions,  I  will  not  say,  that  un- 
due severity  has  never  been  used  in  matters  of  opin- 
ion. But  I  believe,  that,  in  Newengland,  there  has 
been  no  instance  of  capital  punishment  for  opinions 
only.  Some  sectaries,  it  is  true,  have  suffered  death 
from  the  hand  of  government  ;  but  they  suffered  as 
irreclaimable  disturbers  of  the  public  peace,  as  vio- 
lent opposers  of  the  settled  government ;  not  as  sec- 
taries in  religion. 

Some  have  alleged,  that  wars  have  been  more  fre- 
quent sinccj  than  before  the  appearance  of  the  gos- 


148         The  Prophecy  of  the  fwo  Wittiesses. 

pel,  and  are  more  frequent  among  Christian  than  ^- 
mong  heathen  nations.  But  this  is  far  from  being 
the  truth.  The  state  of  the  world  was  generally  ^ 
state  of  warfare  in  the  ages  before  the  gospel,  until 
near  the  time  of  Jesus  Christ,  when  the  Romans  had 
so  far  subdued  all  surrounding  nations,  that  none  had 
power  to  make  war.  Since  that  time,  wars,  so  far 
as  we  can  learn,  have  been  much  more  frequent  a- 
niong  savage  and  barbarous,  than  among  civilize4 
and  Christian  nations.  Christianity,  in  its  proper 
influence,  would  prevent  all  war.  It  has  not  yet 
done  this  ;  but  still,  with  its  partial  influence,  it  has 
greatly  meliorated  the  condition  of  mankind.  If 
has  mollified  the  rigor  of  government,  and  rendered 
it  more  rational  and  lenient.  It  has  made  war  itself 
less  ferocious  and  horrible,  the  condition  of  captives 
more  safe  and  tolerable,  and  conquest  less  injurious 
to  personal  liberty  and  property.  And  whenever 
the  gospel  shall  have  its  full  spread  and  its  genuine 
influence,  it  will  diffuse  peace  and  happiness  through 
the  world, 

7.  We  are  taught  the  great  efficacy  of  the  prayers 
of  good  men.  John  says  of  these  witnesses,  "  They 
have  power  to  shut  heaven  and  to  smite  the  earth 
with  plagues,  as  often  as  they  will,"  The  words  aU 
lude  to  the  power,  which  the  prayers  of  Moses  and 
Elijah  had  with  God.  When  they  prayed  for  the 
protection  of  God's  faithful  servants,  he  answered 
them  by  terrible  things,  which  in  righteousness  were 
inflicted  on  their  enemies. 

The  scripture  not  only  asserts  in  general,  but  in 
many  particular  instances  shews,  that  fervent  pray- 
ers avail  much.  When  Abraham  interceded  for 
Sodom,  God  condescended  to  his  last  request ;  that 
if  ten  righteous  men  were  found  there,  it  might  be 
spared.  When  this  city  Avas  to  be  destroyed,  and 
Lot  was  v/arnedto  escape  to  a  certain  mountain,  he 


The  Prophecy  of  the  two  J^tnesses.  14^ 

entreated,  that  he  might  find  safety  in  a  little  city- 
nearer  than  the  mountain  ;  and  the  destroying  angel 
said,  **  See,  I  have  accepted  thee  in  this  thing  ;  haste 
thee,  escape  thither,  for  I  cannot  do  any  thing  until 
thou  be  come  thither."  When  Jacob  wept  and  made 
siippiication,  it  is  said,  **.Hehad/jowdT  with  God, 
and  prevailed."  When  Israel  by  repeated  rebellions 
provoked  the  divine  anger  against  them,  it  is  said, 
'*  God  would  have  destroyed  them,  had  not  Moses 
stood  in  the  breach  to  turn  away  his  wrath."  While 
Moses  was  praying  for  them,  God  spake  in  this 
wonderful  manner,  ^'  Let  vie  alone,  that  I  may  destroy 
them."  God  expresses  his  wrath  against  Israel  in 
terms  of  unusual  severity,  when  he  says,  **  Though 
Moses  and  Samuel  stood  before  me,  my  mind  could 
not  be  toward  this  people."  He  signifies,  that  he 
seldom  executes  his  great  judgments  on  his  people 
in  opposition  to  the  prayers  of  such  men  as  these. 
There  is  a  more  remarkable  expression  in  the  book 
of  Isaiah  ;  *'  Thus  saith  the  Holy  One  of  Israel,  Ask 
me  of  things  to  come  concerning  my  sons,  and  con- 
cerning the  work  of  my  hands  command  ye  me." 

What  great  encouragement  we  have  to  wait  on 
God  in  prayer  for  ourselves,  our  country,  and  the 
church  of  Christ  1  "  The  prayer  of  the  upright  is 
delight.''  If  we  believe,  that  God  exercises  a  gov- 
ernment in  the  w^orld — that  this  government  is  in- 
tended for  the  good  of  his  church — that  he  hears  the 
prayers  of  his  servants,  and  in  answer  to  them  sends 
blessings  on  his  people— then-  let  us  **  be  instant  in 
prayer,  and  watch  thereunto  with  all  perseverance,'' 

The  prophecy,  Vv^hich  we  have  been  considering, 
conveys  assurance  of  the  final  triumph  of  the  church 
of  God  over  all  opposition  :  But  it  gives  us  reason 
to  think,  that,  as  she  has  passed  through  many  se- 
vere trials  already,  so  there  is  still  at  least  one  severer 
trial,  which  awaits  her,  before  her  glorious  triumph ; 


150  The  Prophecy  of  the  two  JVItnesses* 

and  it  instructs  us,  that  her  salvation,  when  it  comes^ 
will  come  by  prayer.  When  we  see  a  spirit  of  grace 
and  of  supplications  remarkably  poured  out  on  the 
church  of  God,  then  we  may  conclude,  that  her  re- 
demption draweth  nigh. 

The  state  of  the  European  world,  has,  for  many- 
years,  afforded  ground  of  apprehension,  that  a  dan- 
gerous period  is  approaching.  We  certainly  must 
be  near  the  end  of  the  1260  years,  during  which  the 
witnesses  shall  prophecy  in  sackcloth.  Some  cal- 
culations place  the  end  at  the  distance  of  two  centu-* 
ries ;  others  bring  it  within  half  a  century*  The 
present  aspects  of  providence  would  incline  us  to 
adopt  the  shorter.  The  prevalence  of  infidelity  and 
immorality  ?n  Europe  renders  it  doubtful,  whether 
a  reformation  will  generally  take  place  there  with- 
out great  destruction  of  the  people.  The  rage  of  war* 
threatens  this  event.  The  total  derangement  which 
war  has  made  in  the  political  system  of  Europe  hard- 
ly allows  us  to  hope  for  a  permanent  peace.  The 
prophecy  under  consideration  announces  great  com- 
motions and  revolutions,  in  which  multitudes  will 
awfully  perish,  and  the  remnant  will  be  affrighted, 
and  give  glory  to  God.  In  the  corruptions  of  Eu- 
rope %ve  have  been  corrupted;  and  in  her  con- 
vulsions we  shall  be  convulsed.  In  our  own  depravi- 
ty our  danger  is  great :  In  our  connexion  and  inter- 
course with  Europe  our  situation  is  critical.  Our 
safety  depends 'on  the  influence  of  the  gospel  among 
us.  If  this  should  be  lost,  our  security  will  depart. 
It  concerns  us  then  to  admit  this  influence  into  our 
own  hearts,  and  by  it  to  direct  all  our  conduct — to 
recommend  religion  to  others  by  exhibiting  its  ex- 
cellency in  our  own  lives — to  honor  the  institutions 
of  God  by  our  own  faithful  attendance,  and  to  trans- 
mit to  those  who  are  coming  after  us  that  divine  re- 
ligion which  we  have  received  from  our  fathers. 


The  Prophecy  of  the  tivo  Witnesses,         151 

And  to  all  our  endeavors  for  the  promotion  of  true 
religion,  let  us  add  our  daily  prayers,  that  God  would 
prepare  us  for  the  dangers  and  trials  which  await 
us — would  pour  out  his  Spirit  for  the  revival  of  his 
work  among  us — would  make  known  the  power  of 
his  grace,  and  turn  all  hearts  unto  himself — would 
continue  his  gospel  to  us  and  spread  it  through  the 
world — would  restore  harmony  to  our  public  coun- 
cils, and  unity  among  private,  citizens — would  ex- 
cite all  with  one  consent  to  attend  to  the  great  in- 
terests of  the  Redeemer's  kingdom,  and  would  alFord 
us  his  gracious  protection  amidst  the  dangers  of  this 
world,  and  bring  us  to  the  enjoy nient  of  eternal  peace 
in  the  world  above. 

Will  God  pour  upon  us  that  stream,  which  makes 
glad  his  holy  city — will  he  continue  his  tabernacles 
among  us— will  he  dwell  in  the  midst  of  us,  that  we 
may  not  be  moved. 


>i?(?:9QCf(?'^<yj 


T^he  Renovation  of  all  Things. 


REVELATION  xxi.  5. 

Andhe  that  sat  on  the  throne  said,  Behold,  I  make  all  things 

new. 


1  HE  kings  of  the  earth,  when  they  per- 
form the  high  acts  of  their  regal  office,  appear  sitting 
on  thrones,  in  token  of  their  superior  dignity  and 
power.  In  allusion  to  this  token  of  sovereignty, 
God,  when  he  makes  special  displays  of  his  majesty 
and  glory  in  his  works  of  creation  and  providence, 
is  said  to  sit  on  his  throne.  The  throne  of  eailhly 
kings  is  an  elevated  seat  from  whence  they  command 
a  full  view  of  their  fellow  mortals  assembled  before 
them.  God's  throne  is  in  heaven  ;  from  thence  his 
eyes  behold  the  children  of  men.  Thus  he  speaks 
by  the  prophet,  *'  The  heaven  is  my  throne,  and  the 
earth' is  my  footstool :  Where  is  the  house  that  ye 
build  to  me,  and  where  is  the  place  of  my  rest  ?  For 
all  those  things  my  hand  hath  made,  and  all  those 
things  have  been  :  But  to  this  man  will  I  look,  even 
to  him  that  is  poor  and  of  a  contrite  spirit  and  trem- 
bleth  at  my  w^ord."  A  higher  description  of  God's 
supremacy,  and  a  more  charming  representation  of 


The  Reno'oation  ^f  all  Things.  iS| 

his  mercy,  than  these  words  contain,  cannot  be  con° 
ceived.  He  takes  his  seal  in  heaven  and  sets  his 
feet  on  earth ;  here  his  eyes  single  out,  as  objects  of 
his  fayqr,  not  merely  the  rich  and  the  great,  but  es- 
pepially  the  poor  and  the  humble. 

In  the  beginning  of  this  book,  God  is  represented 
as  sitting  on  his  heavenly  throne,  creating  worlds  at 
his  pleasure,  directing  the  grand  affairs  of  his  gov- 
ernment, and  receiving  the  humble  homage  of  his 
angels.  Saint  John  says,  "  A  throne  v/as  set  in 
heaven,  and  one  sat  upon  it ;  and  the  elders,  who 
sat  round  the  throne,  fell  down  before  him,  who 
liveth  for  ever  and  ever,  saying.  Thou  art  worthy 
to  receive  glory,  and  honor,  and  power,  for  thou  hast 
created  all  things y  and  for  thy  pleasure  they  are  and 
were  created." 

In  our  text,  the  ajpostle  still  sees  the  Almighty 
seated  ori  his  throne ;  not,  as  before,  creating  new 
worlds  5  but  renovating  and  perfecting  the  worlds 
which  he  had  made;  John  hears  him  proclaim ^ 
**  Behold  I  make  all  things  new-— These  words  are 
faithful  and  true— I  am  Alpha  and  Omega,  the  be- 
ginning and  the  endi"  Accordingly  the  apostle 
says,  '*  I  saw  a  new  heaven  and  a  new  earth,  for  the 
first  heaven  and  the  first  earth  were  passed  away." 

The  mighty  change  here  foretold  will  not  be  com- 
pleted, until  the  close  of  the  generaljudgmentof  the 
world,  which  is  described  in  the  preceding  verses. 
But  God  is  now,  and  from  the  beginning  has  been, 
preparing  the  way  for  this  great  renovation- — this 
restitution  or  completion  of  all  things*  Jesus  saysj 
*'  My  Father  worketh  hitherto,  and  I  work." 

The  new  heavens  and  the  new  earth  w411  consti- 
tute a  state  of  pure  and  sublime  happiness.  To  the 
introduction  of  such  a  state,  the  works  of  God  are 
gradually  tending.  The  general  system  of  his  gov- 
ernment is  always  the  same.  Hence  it  is  said^ 
Vol.  IV.  L 


154  The  Renovation  of  all  Thingsl 

*'  There  is  no  new  thing  under  the  sun.'*  But  as  it 
is  operating  to  higher  improvements  in  knowledge, 
virtue  and  happiness  among  his  creatures,  there  will 
be  new  discoveries  and  new  events.  In  this  respect 
every  age  produces  something  new  :  And  the  time 
is  coming,  when  all  things  will  be  made  new. 

He  who  sits  on  the  throne  has  existed  from  eterni- 
ty, and  of  his  dominion  there  is  no  end.  Possessed 
of  all  perfections,  he  must  be  selfsufficient  and  com- 
pletely blessed.  The  creation  of  worlds  cannot 
increase,  nor  will  the  destruction  of  worlds  di- 
minish his  real  happiness.  If  it  be  asked  then, 
What  is  his  great  end  in  creation  ?  We  can  only 
answer  in  the  language  of  the  angels — '*  All  things 
are  created  for  his  pleasure." 

In  his  infinite  wisdom  he  has  created  rational  be- 
ings ;  and  in  his  disinterested  goodness  he  is  dispos- 
ed to  make  them  happy.  All  rational  happiness  must 
depend  on  a  kno^vledge  of  the  character,  and  a  con- 
formity to  the  will  of  God,  and  must  simimarily  con- 
sist in  the  love  and  enjoyment  of  him* 

God  manifests  himself  before  his  intelligent  crea- 
tures in  the  works  of  creation  and  providence.  And 
that  he  may  draw  their  attention,  awaken  their  ad- 
miration, and  confirm  their  faith  and  love,  he  often 
appears  in  works  that  are  new. 

The  creation  of  our  w  orld  was  once  a  new  thing. 

There  may  have  been  innumerable  worlds  made 
and  peopled,  long  before  our  globe  was  formed  and 
man  was  placed  upon  it.  Probably  this  was  the 
case.  There  were  intelligent  beings  who  existed 
before  men.  "  When  God  laid  the  foundation  of|; 
the  earth,  and  stretched  his  line  upon  it,  the  morning 
stars  sang  together,  and  all  the  sons  of  God  shouted 
for  joy." 

They  had  already  contemplated  earlier  parts  of  the 
creation^  and  admired  the  wisdom,  power  and  good- 


The  Renonjation  of  all  Things,  15S 

ness  of  God  displayed  in  them.  But  now  they  saw 
anew  system  adjusted,  and  a  new  order  of  intelli- 
gences begun.  They  probably  looked  forward  to 
the  distant  increase  of  this  new  race,  pleased  with 
the  benevolent  design  for  which  it  was  created. 

God  is  good  to  his  creatures :  He  has  a  desire  to 
the  works  of  his  hands.  But  final  happiness  he  will 
bestow  on  those  only  who  are  previously  qualified  to 
receive  it.  The  necessary  qualification  for  complete 
happiness  is  ordinarily  obtained  by  a  precedent  state 
of  trial.  It  is  probable,  that  all  orders  of  intelligences 
pass  through  a  probationary  period,  before  they  are 
admitted  to  perfect  and  indefectible  felicity.  Reve- 
lation informs  us,  that  men  are  on  trial  now,  and  that 
angels  were  so  before  them.  And  if  there  are  other 
orders,  it  is  reasonable  to  suppose,  that  they  also 
have  had  a  probation  assigned  them. 

Our  progenitors  violated  the  law  of  their  probation, 
and  forfeited  the  promised  immortality,  as  well  for 
their  posterity,  as  for  themselves  ;  and  justly  might 
the  Creator  have  consigned  the  offenders  to  misery, 
and  the  race  to  oblivion. 

Now  the  angels  again  beheld  something  new. 
They  had  themselves  been  on  probation.  They  had 
seen  a  vast  number  of  their  order  rising  in  rebellion 
against  the  throne  of  God.  They  had  seen  these 
perverse  and  turbulent  spirits  driven  out  from  their 
first  habitation,  and  bound  in  chains  un^er  darkness 
to  the  judgment  of  the  great  day.  But  they  never 
had  seen  a  world  redeemed  from  guilt — they  never 
had  seen  sinners  pardoned  and  restored  to  favor — 
they  never  had  seen  a  dispensation  of  mercy  pro- 
vided peculiarly  for  fallen  and  guilty  creatures. 
Here  was  a  work  of  grace,  which  filled  them  with 
wonders  ;  and  still  they  desire  to  look  into  it. 

The  first  human  pair  had  broken  the  law  of  God, 
and  by  this  law  they  stood  condemned.  But  mercy 
2 


156  7he  Reno'oation  of  all  ThingF. 

interposed  and  a  Savior  was  promised.  This  Savior, 
in  some  future  time,  was  to  appear,  and  redeem  sin- 
ners by  his  own  death.  On  the  ground  of  the  atoner 
ment  which  he  should  make,  the  offenders  were 
respited,  pardon  was  offered,  repentance  was  accept- 
ed, and  the  promise  of  immortality  renewed. 

The  dispensation  of  grace  was,  at  first,  but  imper- 
fectly discovered.  Enough  was  revealed  to  be  a 
foundation  of  hope  ;  but  not  so  much  as  would  satis- 
fy the  desires  of  the  conscious  offenders.  Who  the 
Savior  is  that, shall  one  day  appear — at  what  time  he 
M  ill  come — how  he  will  effect  the  deliverance  of  sin- 
ners— what  blessings  he  will  procure  for  them,  they 
can  but  imperfectly  learn  from  so  general  a  declara- 
tion as  this,  **  The  seed  of  the  woman  shall  break 
the  head  of  the  serpent." 

But,  from  time  to  time,  God  wrought  something 
new  to  inform  their  minds  and  confirm  their  hopes. 
The  patriarchal  revelations  cast  great  light  on  this 
scheme  of  divine  grace.  The  Jewish  dispensation 
improved  and  brightened  preceding  revelations. 
The  ministry  of  the  prophets  brought  to  the  world 
new  and  glorious  discoveries.  In  die  fulness  of  the 
time  appointed  the  Savior  came. 

Now  God  performed  a  new  thing — such  a  thing 
as  neither  saints  nor  angels  had  seen  before. 
"  Without  controversy  great  is  the  mystery  of  God- 
liness :  God  was  manifest  in  the  flesh,  justified  in 
the  spirit,  seen  of  angels,  preached  unto  gentiles,  be- 
lieved on  in  the  world,  received  up  into  glory." 
The  glorious  Son  of  God  descended  from  heaven, 
assumed  a  human  body,  dwelt  on  earth,  conversed 
with  men,  wrought  wonders  before  their  eyes,  lived 
in  most  perfect  innocence,  displayed  the  highest 
viitae,  endured  the  contradictions  of  sinners,  suffer- 
ed death  as  a  criminal,  miraculously  rose  from  the 
dead,  visibly  ascended  into  heaven,  and  v/as  made 


The  Reno'nation  of  all  Things.  157 

head  ovef  all  principalities  and  powers.  There  he 
intercedes  for  them  who  come  to  God  in  his  name — 
there  he  sends  down  spiritual  influences  on  believing 

souls- thence,  in  some  future  period,  he  will 

come  to  judge  the  world. 

After  his  ascension,  the  plan  of  grace  was  more 
clearly  illustrated,  and  more  extensively  displayed  by 
the  ministry  of  his  apostles,  unto  whom  this  authority 
was  given,  "  that  they  should  preach  among  the  gen- 
tiles the  unsearchable  riches  of  Christ,  to  make  all  men 
see  what  is  the  fellowship  of  the  m}'stery,  which 
from  the  beginning  of  the  world  had  been  hidden  in 
God,  who  created  all  things  by  Jesus  Christ ;  to  the 
intent  that  now  unto  principalities  and  powers  in 
heavenly  places  might  be  known  by  the  church  the 
manifold  v/isdom  of  God." 

This  plan  is  still  receiving  new  light  from  the  dis- 
pensations of  providence.  Every  age  witnesses:  to 
the  truth  of  the  gospel  in  the  fulfilment  of  the  proph- 
ecies which  it  contains.  The  changes  and  revolu- 
tions in  kingdoms,  states  and  empires,  are  preparing 
the  way  for  the  glorious  reign  of  truth,  and  the  long 
and  extensive  prosperity  of  the  church. 

The  day  is  coming  when  he,  who  sits  on  the 
throne,  will  make  such  mighty  alterations  in  the 
state  of  the  church  and  of  the  world,  that  both  may 
be  called  new.  This  happy  renovation  the  prophet 
Isaiah  describes  under  the  figure  of  a  new  heave?:  and 
a  new  earth,  *'  Behold,"  says  the  Almighty,  '*  I 
create  new  heavens  and  a  new  earth,  and  the  former 
shall  not  be  remembered,  nor  come  into  mind.  But 
be  ye  glad  and  rejoice  for  ever  in  that  which  I  cre- 
ate ;  for  behold,  1  create  Jerusalem  a  rejoicing  and 
her  people  a  joy."  That  this  is  a  description  of  the 
glorious  state  of  the  church  in  this  world,  is  mani- 
fest from  the  words  v/hich  follow,  *'  I  wiJl  rejoice 
in  Jerusalem  and  iu  my  people,  and  the  voice  of 
3 


158  The  Retio'Sation  of  all  Things. 

weeping  shall  no  more  be  heard  in  her.  They  shall 
build  houses  and  inhabit  them ;  they  shall  plant 
vineyards  and  eat  the  fruit  of  them.  As  the  days  of 
a  tree  are  the  days  of  my  people,  and  mine  elect 
shall  long  enjoy  the  works  of  their  hands.  They 
shall  not  labor  in  vain,  nor  bring  forth  for  trouble, 
for  they  are  the  seed  of  the  blessed  of  the  Lord,  and 
their  offspring  with  them."  This  is  plainly  a  de- 
scription of  people  living  on  earth — not  of  spirits 
dwelling  in  heaven. 

From  this  and  other  representations,  which  the 
sacred  writers  give,  of  the  new  state  of  the  church, 
we  learn,  that  in  that  happy  period,  there  will  be 
general  peace,  perfect  security  and  great  plenty  in 
the  world — that  all  nations  will  receive  and  profess 
the  gospel — that  its  influence  on  the  hearts  and  lives 
of  mankind  will  be  much  superior  to  its  influence 
in  any  preceding  age,  and  that  this  state  of  things 
will  be  of  long  duration. 

But  this  new  state  of  the  church  will  be  only  pre- 
paratory to  a  state  still  more  glorious — the  state  de- 
scribed in  this  chapter  of  the  revelation  where  my 
text  is,  and  in  the  next  following. 

The  descriptive  language  pf  the  prophets,  espe- 
cially of  Isaiah,  is  exceedingly  bold  and  strong.  In 
representing  the  happy  state  of  the  church  on  earth, 
he  anticipates  its  more  glorious  state  in  heaven. 
Saint  John,  in  describing  the  heavenly  world,  could 
find  no  language  more  expressive — no  figures  more 
sublime,  than  those,  which  Isaiah  had  applied  to  the 
former  occasion ;  he  therefore  takes  the  same  phrases 
and  images  and  applies  them  to  the  church  in  heaven. 
That  by  the  new,  heaven  and  the  nem  earth  in  this 
chapter  is  intended  the  state  of  the  church  in  the 
world  above,  after  the  judgment,  is  evident  from  the 
order  of  the  book  of  the  revelation.  The  principal 
part  of  the  book  is  occupied  in  detailing  the  corrupt 


T/z^  Rewoatiofi  of  all  Things.  159 

tions  which  should    attend,   the  calamities   which 
should  befal,  and  the  protections  which  should  dis- 
tinguish the  church  of  God  for  a  long  course  of  time. 
In  the  twentieth  chapter,  John  describes  the  renova- 
tion of  the  church  on  earth,  and  her  consequent  securii- 
ty  and  happiness,  under  the  figure  of  Satan's  being 
bound,  and  the  martyrs  raised  from  the  dead  to  reign 
with  Christ  a  thousand  years.     At  the  close  of  this 
period,  he  says,  Satan  will  be  loosed,  and  will  go 
forth  and  deceive  the  nations,  and  will  gather  them 
together  from  all  quarters  to  make  war  on  the  saints. 
This  is  a  figurative  representation  of  a  great  aposta- 
cy  from  the   true  religion,  and  of  the  return  of  the 
spirit  of  persecution.     The  next  foretels  the  signal 
destruction  of  these  enemies  of  the  church  by  some 
remarkable  interposition  of  divine  power.     Immedi- 
ately upon  this  event,    he  introduces   the  general 
judgment  of  the  world  ;  after  which  follows,  in  this 
chapter,  the  description  of  the  new  heavens  and  the 
new  earth.     So  that  the  renovation  of  all  things, 
mentioned  in   our  text,  must  intend  that  glorious 
state  of  things  which  follows  the  general  judgment 
of  the  world. 

There  is,  indeed,  a  similarity  between  the  church 
on  earth  and  the  church  in  heaven.  The  apostle 
speaks  of  the  whole  family  in  heaven  and  earth. 
Both  are  under  the  same  head  even  Christ,  and  both 
are  employed  in  the  worship  and  service  of  God. 
Love  is  the  bond  of  union  among  the  members  of 
the  church  above,  and  this  ought  ever  to  unite  the 
members  of  the  church  below.  Religion,  in  its  gen, 
€ral  nature,  is  the  same  among  the  saints  in  heaven 
and  on  earth.  But  still  there  is  in  many  particular 
respects,  a  vast  difference  between  these  two  condi- 
tions and  characters  of  the  church — a  difference  so 
great,  that  in  the  new  Jerusalem,  in  the  holy  city^ 
God  says,  ''  I  make  all  things  new.'* 
4 


160  The  Reno^oation  of  all  Things, 

1.  The  church  in  heaven  will  be  new  in  respect 
of  the  number  of  its  members. 

The  churches  which  we  see  on  earth  are  little 
societies  formed  here  and  there  for  the  service  of 
God.  In  heaven  there  will  be  nations  of  them  who 
are  saved.  In  the  general  assembly  above,  there 
will  be  collected  all  the  saints— all  the  true  believers, 
who  have  lived  on  earth  from  the  days  of  Adam,  and 
who  will  live  to  the  consummation  of  all  things. 
These  will  be  a  great  multitude,  which  no  man  can 
number ;  and  with  these  will  be  united  an  innu- 
merable company  of  angels. 

A  spacious  temple  crowded  with  devout  and  hum- 
ble worshippers  elevates,  expands  and  solemnizes 
the  mind.  How  majestic  the  scene,  when  saints  and 
angels,  in  multitudes  without  number— in  throngs 
beyond  conception,  shall  asse^nble  together  in  heav- 
en— shall  fill  its  immense  and  glorious  courts — shall 
press  around  the  throne  of  God  to  pay  him  their 
humble  devotions. 

Here  we  meet  in  little  temples  made  with  hands. 
In  the  heavenly  Jerusalem  there  is  no  temple  ;  for 
the  Lord  God  Almighty  and  the  Lamb  are  the  tem- 
ple of  it.  When  we  come  into  a  place  sequestered 
for  the  w  orship  of  God,  we  feel  our  minds  impressed 
with  the  idea,  that  God,  in  some  eminent  and  pecu- 
liar sense,  is  there.  But  in  heaven  the  glory  of  God 
will  be  every  where  conspicuous,  and  every  mind 
will  feel  itself  embraced  with  his  presence  and  filled 
with  his  influence.  There  will  be  no  need  of  tem- 
ples dedicated  to  his  worship :  Heaven  will  be  all 
temple,  and  every  soul  will  be  all  devotion. 

2.  We  now  dwell  in  earthly  bodies.  The  flesh 
cramps  the  efforts  of  our  mental  powers,  impedes  the 
ascent  of  our  spiritual  affections  and  chills  the  ardor 
of  our  kindling  devotions.  But  flesh  and  blood  will 
not  inh^erit  the  kingdom  of  God.     All  things  there 


The  JRemvattoti  of  all  Things.  |6l 

will  be  new.  These  earthly,  gross,  animal  bodies, 
will  become  pure,  refined  and  spiritual.  These  yile 
bodies  will  be  changed,  and  fashioned  like  to  Christ's 
glorious  body. 

3.  It  will  be  a  new  thing,  and  as  happy  as  it  will 
be  new,  to  find  ourselves  fvtcd  from  sin,  and  ming- 
ling with  those,  who,  like  us,  are  made  perfect  in 
holiness.  Into  heaven  npthing  enters,  that  defiles, 
or  works  abomination.  The  fearful,  the  unbeliev- 
ing and  abominable  will  be  separated  from  among 
the  just  and  pure,  and  detruded  into  the  dark  and 
dismal  abodes  of  guilt,  misery  and  despair.  How 
happy  the  saints  above,  who  feel  no  impurities  and 
corruptions  within,  and  see  none  without— who  have 
no  cause  of  repentance  for  iniquities  of  their  e^yn, 
and  behold  nothing  to  disgust  them  in  the  manners 
of  others. 

*'  The  Son  of  man  shall  send  forth  his  angels  ; 
and  they  shall  gather  out  of  his  kingdom  all  things 
which  offend,  and  them  who  do  iniquity — and 
shall  cast  them  into  a  furnace  of  fire — then  shall 
the  righteous  shine  forth  jn  the  kingdom  of  their 
Father." 

4.  It  will  be  a  new  thing  to  see  all  united  in  love. 
Here  on  earth  are  Christians,  who  profess  the  same 
religion,  acknowledge  the  same  Redeemer  and  hope 
for  the  same  heaven  ;  but  how  divided  in  senti- 
ment about  the  smaller  things  in  religion — how 
distant  in  affection  for  the  circumstantial  differences 
• — how  apt  to  contend  about  trifles — how  hasty  to 
judge  and  reprobate  one  another — how  active,  in 
the  heat  of  uncharitable  passion,  to  set  up  altar  a^ 
gainst  altar — how  much  more  zealous  to  strength- 
en the  cause  of  a  party,  than  to  promote  the  great 
cause  of  the  Redeemer  and  the  general  interest  of 
Christians  ? 


162  The  Reno'uation  of  all  Things. 

In  heaven  we  shall  see  all  things  new.  There 
will  be  no  interfering  passions,  separate  interests  and 
party  designs — no  evil  surmises  and  unfriendly  in- 
sinuations. There  will  be  one  common  interest, 
and  one  universal  spirit  of  love  to  unite  the  whole. 
Jews  and  Gentiles,  yea,  angels  and  men  will  all  meet 
in  one  assembly.  Angels  will  not  disdain  to  min- 
gle with  saints  before  the  dirone  of  God.  Filled 
with  reverence  of  him  who  sits  on  the  throne,  they 
will  forget,  or  overlook  the  little  distinctions  between 
creature  and  creature — between  angel  and  man. — 
These  distinctions  will  vanish  in  the  presence  of 
him,  who  fJleth  all  in  all. 

5.  The  saints,  while  on  earth,  experience  a  sensi- 
ble delight  in  communion  with  God,  and  in  the 
stated  and  occasional  exercises  of  piety  and  devo- 
tion. But  this  delight  is  often  interrupted  by  the 
infirmities  of  the  flesh  and  the  avocations  of  the 
world. 

In  heaven  things  will  be  new.  There  the  saints 
will  be  continually  before  God's  throne,  and  will 
serve  him  day  and  night  ;  and  they  will  not  in- 
termit their  holy  exercises  for  rest  or  refreshment, 
for  they  shall  hunger  no  more,  neither  thirst  any 
more,  neither  shall  the  sun  light  on  them,  nor  any 
heat ;  for  he  that  sitteth  on  the  throne  shall  dwell 
ftmong  them,  and  Jesus  who  is  on  the  right  hand  of 
the  throne  shall  feed  them  with  celestial  food,  and 
shall  lead  them  to  the  fountains  of  immortality  and 

joy- 

6.  Here  we  need  the  word  of  God  to  instruct  and 
quicken  us.  We  need  threatenings  to  awaken  us, 
promises  to  allure  us,  and  precepts  to  guide  us.  We 
need  sensible  representations  to  affect  the  mind 
through  the  eye,  and  living  sounds  to  reach  the  heart 
through  the  ear.     But  in  heaven  things  will  be  new, 


The  Renoiiation  of  all  Things,  163 

There  we  shall  be  all  eye — all  ear — all  intellect — all 
devotion  and  love.  We  shall  see  God  face  to  face  j 
know  as  we  are  known  ;  dwell  in  him,  and  he  in  us. 
"  1  heard  a  voice,"  says  Saint  John,  '*  The  taber- 
naclo  of  God  is  with  men,  and  he  will  dwell  with 
them,  and  they  shall  be  his  people  ;  his  servants 
shall  serve  him,  and  they  shall  see  his  face,  and  his 
name  shall  be  in  their  foreheads." 

7.  Here  we  need  the  vicissitudes  of  day  and  night 
for  labor  and  rest.  The  light  is  sweet,  and  a  pleas- 
ant thing  it  is  for  the  eyes  to  behold  the  sun.  The 
night,  though  favorable  to  repose,  is,  however,  a 
gloomy  season.  The  gloom  we  endeavor  to  dispel 
by  artificial  lights.  But  in  heaven  there  is  no  need 
of  a  candle,  for  there  is  no  night  there  ;  and  no  need 
of  the  sun,  for  the  glory  of  the  Lord  doth  lighten  it, 
and  Jesus  is  the  light  thereof. 

8.  Here  wx  have  our  seajsons  of  sorrow  and  afflic- 
tion. Our  joys  are  transient.  Our  bright  and  happy 
days  are  interrupted  with  dark  and  stormy  nights. 
Our  smiling  and  cheerful  suns  are  obscured  by 
scowling  and  angry  clouds.  Death  is  stalking  a- 
round — we  see  his  frightful  footsteps — we  hear  his 
hollow  voice.  We  tremble  for  our  children  and 
friends — we  mourn  the  loss  of  brethren  and  com- 
panions— we  have  no  security  for  our  most  pleasing 
connexions — we  are  doomed  to  suffer  the  anguish 
of  their  dissolution.  In  heaven  things  will  be  new. 
All  friendship  there  will  be  the  union  of  pure  and 
imm6rtal  minds  in  disinterested  benevolence  to  one 
another,  and  in  supreme  love  to  the  allglorious  Jeho- 
vah. Holy  souls  will  mingle  together  in  a  manner 
new  and  ineffable.  Their  affections  will  all  concen- 
trate in  the  same  spiritual  objects,  and  their  friendly 
feelings  will  be  transfused  into  each  other.  The  be- 
nevolence of  each  will  embrace  the  whol^  system  of 


164  IThe  Reno'oation  of  all  Things. 

virtuous  intelligences,  and  will  suffer  no  interruptioli 
or  abatement  from  the  incursion  of  malevolent  pas- 
sions ;  for  these  will  be  unknown  there.  This  un- 
ion will  never  be  dissolved.  *'  God  will  wipe  away- 
all  tears  from  our  eyes,  and  there  shall  be  no  more 
death,  nor  sorrow,  nor  crying,  neither  shall  there  be 
any  more  pain,  for  the  former  things  are  passed 
away." 

While  we  contemplate  this  grand  and  wonderful 
renovation,  let  us  remember,  that,  in  order  to  our 
entering  into  the  new  heaven,  we  must  experience  a 
similar  renovation  here  on  earth.  ''  If  any  man  be 
in  Christ,  he  is  a  new  creature  ;  old  things  are  pass- 
ed  away  ;  all  things' are  become  new."  '*  We  must 
put  off  the  old  man,  be  renewed  in  the  spirit  of  our 
minds,  and  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness." 

He  who  sits  on  the  throne  says,  *'  Behold,  I  make 
all  things  new/' 

The  citizens  of  the  new  Jerusalem  must  be  new 
creatures.  They  must  be  made  new,  as  well  as 
the  city  which  they  inhabit.  *' Except  a  man  be 
born  again,  he  cannot  enter  into  the  kingdom  of 
God."  Nothing  can  enter  thither  which  defiles. — 
They  only  who  are  pure  in  heart  shall  dwell  with 
God.  "  Who  shall  ascend  into  the  hill  of  the 
Lord  ?  Who  shall  stand  in  his  holy  place  ?  He  who 
hath  clean  hands  and  a  pure  heart." 

While  we  lament  the  corruptions  of  the  world, 
let  us  look  forward  and  rejoice  in  the  persuasion  that 
truth  and  virtue  will  hereafter  triumph. 

Let  us  pray  for  the  general  spread  of  the  gospel — 
for  the  enlargement  of  the  church — for  the  revival 
of  pure  religion — for  the  extinction  of  error  and 
vice,  and  the  subversion  of  the  kingdom  of  satan  in 
our  Avorld. 


^e  'Renovation  of  all  Thlngi.  16S 

Let  us  attend  to  our  own  spiritual  state  ;  see  that  the 
new  creature  be  formed  in  our  souls ;  and  be  watch- 
ful to  promote  its  growth,  that,  whatever  may  be  the 
state  of  the'  world,  in  our  day,  we  may  be  admitted 
hereafter  into  the  new  heaven  above,  and  may  rejoice 
forever  in  that  which  God  creates. 


SERMON     XL 


Reflections  on  the  Story  of  the  Ethiopian  Eunuch. 

ACTS  viii.  39. 

*^—^And  he  went  his  way  rejoicings 

1  HE  person  here  spoken  of  is  the  Ethi- 
opian eunuch,  who  having  been  instructed  by  Philip 
the  EvangeUst  in  the  nature  and  evidences  of  the 
gospel  of  salvation,  had  received  it  by  faith,  and  had 
testified  his  faith  by  baptism  in  the  name  of  Christ* 
The  story,  as  related  in  the  latter  part  of  this  chap- 
ter, may  usefully  employ  our  present  meditations. 

Philip,  who  had  been  preaching  in  Samaria  with 
great  success,  was  directed  by  an  angel  to  ''  arise 
and  go  toward  the  south,  unto  the  way  which  goeth 
down  from  Jerusalem  to  Gaza,  which  is  desert." 
This  Gaza  was  a  town  near  the  country  of  the  Phi- 
listines, and  sometimes  possessed  by  them.  It  lay 
southwest  frora  Jerusalem,  in  the  way  toward  Ethi- 
opia, a  country  which  is  south  of  Egypt,  and  is  often 
mentioned  in  scripture.  Philip,  by  travelling  south 
from  Samaria,  would  naturally  cross  the  road  from 
Jerusalem  to  Gaza.  A  part  of  the  country  between 
Jerusalem  and  Gaza  is  called  a  desert.     Philip,  in 


Story  of  the  Ethiopian  Eunuch*  167 

obedience  to  the  heavenly  command,  arose  and  went. 
At  this  time,  a  man  of  Ethiopia,  an  eunuch,  or  offi- 
cer under  Candace,  the  then  reigning  queen  of  Ethi- 
opia— one  who  had  the  charge  of  all  her  treasures, 
and  who  had  come  to  Jerusalem  to  worship,  was 
returning  to  his  own  country,  and  riding  in  his 
chariot. 

God's  wisdom  orders  the  times  and  circumstances 
of  men's  conduct  in  such  a  manner,  as  will  best  ac- 
comphsh  the  purposes  of  his  goodness.  Philip  must 
set  out  on  his  journey  at  such  a  moment,  as  to  fall 
in  wdth  this  officer  on  the  road,  and  communicate  to 
him  those  instructions  w  hich  concerned  his  salva- 
tion. Neither  Philip,  nor  the  officer  contemplated 
the  interview  Vv^hich  took  place,  nor  probably  had 
any  knowledge  of  each  other.  The  interview^  and 
its  consequences  were  ordered  by  divine  providence, 
not  by  human  contrivance.  God  sends  us  blessings, 
which  we  never  sought,  and.  sends  them  in  ways, 
which  we  should  never  have  devised.  The  first 
awakening,  and  the  consequent  conversion  of  sin- 
ners may  be  owing  to  some  circumstance  in  the 
course  of  divine  dispensations,  which  never  entered 
into  their  thoughts.  True  religion  in  their  hearts 
is  wrought  by  the  word  of  truth,  which  word  is  ac- 
companied with  the  energies  of  the  Holy  Spirit : 
But  their  opportunity  to  hear  a  pertinent  instruction 
or  admonition,  and  their  disposition  to  regard  and 
apply  what  they  hear,  may  be  owing  to  a  providen- 
tial occurrence,  or  internal  influence,  which  was  not 
of  their  seeking.  Some  pious  book  may  be  put  in- 
to their  hands,  some  judicious  advice  may  be  given 
in  their  hearing,  or  some  affliction  may  fall  upon 
them,  which  awakens  their  attention,  and  brings 
them  to  a  real  amendment.  Philip  had  cause  to 
bless  God  for  making  him,  without  a  previous  de- 
sign of  his  own,  an  instrument  of  eternal  good  to 


168  Siory  of  the  Ethiopian  Eunuch. 

the  officer  of  Ethiopia.  The  officer  had  cause  i6 
acknowledge  the  grace  of  God  in  sending  the  Evan* 
gehst  to  teach  him  tlie  way  of  salvation,  when  he 
himself  had  never  applied  to  such  a  teacher,  nor  per-* 
haps  asked  God  to  send  him  one. 

This  officer  was  a  man  of  great  authority — the 
chief  treasurer  under  the  queen  of  Ethiopia ;  a  coun* 
try,  which,  lying  south  of  Egypt,  must  have  been 
at  a  great  distance  from  Jerusalem.  But  distant  as 
it  was,  he  had  been  up  to  Jerusalem  to  worship.—* 
He  believed  one  God,  received  the  Jewish  scrip- 
tures, and  embraced  the  religion  taught,  and  observ- 
ed the  festivals  appointed  in  them.  He  was  a  Gen- 
tile proselyte,  and  therefore  was  permitted  to  wor- 
ship at  the  temple.  His  w  ealth  and  dignity  did  not 
raise  him  above  the  thoughts  of  religion,  and  his  dis- 
tance from  Jerusalem  did  not  induce  him  to  neglect 
the  instituted  ordinances  of  God.  Would  this  man 
who  took  a  journey  of  several  days  for  the  privilege 
of  worshipping  the  true  God  in  Jerusalem,  have  neg- 
lected the  privilege,  if  it  had  been  brought  into 
Ethiopia,  and  placed  within  an  hour's  walk  of  his 
own  door  ?  Must  not  the  Christian,  who  lives  in 
habitual  neglect  of  God's  worship,  or  who  attends 
it  only  occasionally,  or  is  detained  from  it  by  trivial 
inconveniences,  be  made  ashamed  of  himself,  when 
he  sees  the  diligence  and  zeal  of  this  Gentile  prose- 
lyte ?  Our  Savior  sasy  to  the  Jews,  *'  The  queen  of 
the  south  shall  rise  in  judgment  widi  the  men  of  this 
generation  ;  for  she  came  from  far  to  hear  the  wis- 
dom of  Solomon  ;  and  behold  a  gi^eater  than  Solo- 
mon is  here  f  May  not  many  of  the  present  genera- 
tion draw  a  similar  warning  and  reproof  from  the 
eunuch  of  the  south  ?  He  came  from  far  to  hear  the 
law  and  the  prophets  :  But,  behold,  the  instructions 
of  Clu'ist  and  his  apostles  are  here.  He  came  from 
far  to  attend  on  the  legal  w^orship  :  But,  behold,  a 


Story  of  the  Ethiopian  Eunuch.  J  6^ 

ijiore  perfect,  gracious  and  inviting  dispensation  is 
here* 

**  The  Eunuch  was  now  sitting  in  his  chariot,  and 
reading  the  book  of  Esaias." 

In  the  Jewish  festivals  a  part  of  the  rehgious  ex- 
ercise was  reading  the  law  and  the  prophets.  The 
lesson,  which  the  Eunuch  had  heard,  in  his  late  at- 
tendance at  the  temple,  was  probably  taken  from  the 
prophet  Isaiah.  He  might  now^  for  his  better  in- 
formation, be  reviewing  the  portion  of  scripture, 
which  had  before  been  publicly  read.  This  was 
wise  and  pious.  We  are  not  to  imagine,  that  our 
attendance  on  the  service  of  the  sanctuary  excuses  u^ 
from  the  pri^oate  exercises  of  devotion.  We  must 
attend  to  both  in  their  time  and  placcj  and  thus  make 
each  subservient  to  the  usefulness  of  the  other. 

The  Eunuch  had  a  copy  of  the  scriptures  in  his 
own  possession  for  his  private  perusal ;  and  this  he 
carried  with  him,  when  he  went  abroad;  and  he 
spent  some  of  his  time  in  conversing  with  it.  He 
had  attendants  in  his  charriot ;  for  if  he  had  guided 
it  himself,  he  would  not  have  been  in  a  situatjion  for 
reading.  He  read  aloud ;  for  Philip  heard  him  as 
he  walked  by  the  chariot.  IJe  read  for  the  benefit 
of  his  attendants,  as  well  as  for  his  own.  The  reli- 
gious householder  wishes  to  communicate  the 
knowledge,  and  impress  the  sentiments  of  religioa 
oa  those  who  are  under  his  care.  The  Eunuch  act* 
ed  in  conformity  to  that  precept  of  the  Mosaiac  law, 
given  to  parents,  but  applicable  to  all  heads  of  fami^ 
lies,  "  Thou  shalt  diligently  teach  my  words  to  thy 
children,  and  talk  of  them,  when  thou  sittest  in  thy 
house,  and  when  thou  walkest  hy  the  way,  and  whea 
thou  liest  down,  and  when  thou  risest  up." 

**  The  Spirit  said  unto  Piiilip,  Go  near  and  join 
thyself  to  this  chariot ;  and  Philip  ran  thither  to 
him."  The  chariothad  not  reached  the  junction  of 
Vol.  IV*  M 


170  Story  of  the  Ethiopian  Eunuch, 

the  roads,  v^^hen  Philip  saw  it ;  and,  by  running,  he 
came  into  the  Eunuch's  road  a  hltle  ahead  of  him. 
''  And  he  heard  him  read  the  prophet  Esaias* 
And  he  said,  Understandest  thou  M'hat  thou  read- 
est?" 

"  Hear  and  understand,"    is  a  direction  which 
Christ  gives  to  all.     The  scriptures  in  general  are 
plain.     They  who  read  them  with  serious  attention 
and  a  practical  design,  will  understand  them  in  those 
things  which   immediately  relate  to  their  duty  and 
salvation.     "  If  any  man  desire  to  do  God's  will,  he 
will  know  of  Chi  ist's  doctrine,  whether  it  be  of  God.*' 
There   are    "  some  things,"    however,    which   are 
**  hard  to  be  understood."     These  we  must  never 
inteipret  in  a  sense,  which  contradicts  plain  things, 
or  which  encourages  vice,  and  weakens  the  obliga- 
tions to  duty.     As  long  as  we  are  guided  by   the 
things  which  we  do,    or  may   understand,  we  shall 
suffer  no  inconvenience  from  a  few   obscure  pas- 
sages ;  for  the  darker  parts  of  scripture  contain  no 
essential  doctrine  or  precept,  but  ^^  hat  we  may  find 
distinctly  taught  in  the  plainer  parts. 

Tiie  passage,  which  the  Eunuch  was  reading,  was 
a  prophecy  in  Isaiah  concerning  the  Savior.  And 
prophecy  is  in  its  nature  obscure,  until  it  is  explained 
by  the  event.  He  had  just  been  at  Jerusalem.  He 
there  had  doubtless  heard  much  said  concerning  one 
Jesus^  who  had  been  crucified  by  the  rulers,  and, 
according  to  the  report  of  his  disciples,  had  risen 
again,  and  ascended  to  heaven.  Amidst  the  con- 
troversy at  Jerusalem  concerning  this  extracrdinaiy 
person,  he  might  be  in  perplexity,  what  opinion  to 
form.  He  felt  his  need  of  instruction,  and  rejoiced 
in  an  opportunity  to  receive  it.  When  Philip  asked, 
if  he  understood  the  prophet,  he  modestly  replied, 
*'  How  can  1,  except  some  man  should  guide  me  ?" 
He  probably  supposed  this  man  to  be  one  of  the  dis- 


Story  of  the  Ethiopian  Eunuch,  17 1 

ciples  of  Jesus,  and  he  wished  to  hear  from  him  the 
nature  and  evidences  of  this  new  religion,  which  now 
tnade  so  much  noise  in  Jerusalem  ;  and  he  desired 
the  man  to  come  up  and  take  a  seat  with  him. 

The  place  of  scripture,  which  he  had  been  read- 
ing, was  very  pertinent  to  the  present  state  of  his 
mind,  and  naturally  introduced  such  a  discourse  as 
he  needed  to  hear*  The  words  were  these  ;  "  He 
was  led  as  a  sheep  to  the  slaughter,  and  as  a  lamb 
dumb  before  his  shearer,  so  he  opened  not  his  mouth. 
In  his  humiliation,"  or  in  his  sufferings,  *'  his 
judgment,"  the  justice  of  a  fair  trial,  ''was  taken 
away  from  him*  And  who  shall  declare  his  genera- 
tion?" Who  shall  describe  the  wickedness  of  the 
people,  who  condemned  him  to  death?  "  For  his 
life  was  taken  avvay  from  the  earth," 

The  Eunuch  here  makes  a  judicious  inquiry ; 
**  Of  whom,  I  pray  thee,  speaketh  the  prophet  this  ? 
Of  himself,  or  of  some  other  man  ?*' 

He  considers  Isaiah  as  a  prophet ;  and  in  reading 
this  passage,  a  question  arose,  whether  it  might  not 
be  a  prediction  of  the  patient  sufferings  and  quiet 
death  of  some  extraordinary  man,  who  should  ap- 
pear in  the  world,  and  be  unjustly  and  cruelly  perse- 
cuted and  put  to  death  by  his  own  nation*  Proba- 
bly he  might  apprehend,  that  the  person  described 
by  the  prophet  was  the  same,  who  had  lately  been 
crucified  at  Jerusalem.  And  he  desired  the  Evan- 
gelist to  explain  the  passage.  How  pleasant  must 
be  the  work  to  instruct  a  man  of  this  serious  and 
candid  disposition  ?  A  seat  in  the  chariot  was  a  re- 
lief to  Philip's  body ;  an  interview  with  the  rider 
was  a  refreshment  to  his  mind.   . 

''  Philip  opened  his  mouth  and  began  at  the  same 
scripture,  and  preached  unto  him  Jesus." 

We  may  think,  it  w^ould  have  been  a  privilege, 
if  Luke  in  his  history  had  recorded  at  large  Philip's 
2 


172         Story  of  the  Ethiopian  Eunuck. 

sermon  from  this  text.  And  certainly,  if  it  had  bcea 
transmitted  to  us,  it  would  have  been  well  worthy 
of  our  perusal.  But,  then,  we  have  no  special  need 
of  it ;  for  we  have  the  doctrines  which  Christ  taught, 
when  he  was  on  earth,  and  we  have  the  letters, 
which  his  apostles  wrote  to  the  churches  after  his 
ascension.  And  if  Philip  preached  Jesus,  as  Luke 
says  he  did,  he  preached  the  same  doctrines,  which 
are  every  where  else  taught  in  the  gospel.  And  by- 
reading  the  gospel,  we  shall  learn  ever}^  thing  which 
Philip  taught  tfie  Eunuch. 

Besides ;  We  know  the  text,  from  which  Philip 
preached,  and  we  have  the  book  and  chapter  in 
which  it  is  found.  We  know  too,  that  the  apostles 
were  correct  and  rational  preachers,  who  always  kept 
to  their  text,  and  adapted  their  discourses  to  the 
occasion  and  the  audience :  It  is,  therefore,  no  diffi- 
cult matter  to  know  the  drift  and  substance  of  this 
sermon. 

His  first  intention  was  to  prov€  to  the  Eunuch, 
that  Jesus  was  the  son  of  God  :  For  this,  in  the  re- 
sult, the  Eunuch  professed  to  believe.  He  had  be- 
fore received  the  scriptures  of  the  Old  Testament, 
as  divine.  From  them  Philip  argued  in  proof  of 
Christ's  divine  mission  and  character.  He  stated 
the  prophecies  concerning  the  Messiah,  and  testified 
that  these  had  been  minutely  accomplished  in  Jesus 
of  Nazareth. 

He  then,  as  we  may  naturally  suppose,  opened  the 
nature  of  the  gospel  scheme. 

The  prophecy  under  consideration,  would  lead 
the  Evangelist  to  represent  to  his  proselyte  the  fallen 
and  guilty  condition  of  mankind — the  great  purpose 
of  Christ's  death,  v/hich  was  to  make  atonement  for 
sin — the  mercy  of  God  to  pardon  sin  through  this 
atonement — the  way  of  pardon  by  repentance  toward 
God,  and  by  faith  in  his  Son — ^the  iiscension  and 


Story  of  the  Ethiopian  Eunuch,  175 

intercession  of  Jesus — the  consequent  effusion  of  the 
divine  Spirit,  and  the  success  and  spread  of  the  gos- 
pel among  the  Gentiles  ;  for  all  these  things  are  ex- 
pressly mentioned  by  ihe  prophet  in  the  chapter, 
wliich  was  now  opened  before  them. 

From  the  Eunuch's  request  to  receive  baptism, 
we  must  conclude  that  Philip  taught  him  the  neces- 
sity of  professing  his  faith  in  Christ,  and  the  institu- 
tion of  baptism,  as  a  token  of  relation  to  Christ,  and 
as  a  vow  of  obedience  to  him. 

What  a  happy  discovery  was  now  made  to  this 
honest  and  inquisitive  Gentile  ?  A  nev/  scene  was 
opened  to  him.  His  anxious  doubts  were  removed,, 
and  obscure  prophecies  were  made  plain.  He  now 
saw  divine  mercy  extending  its  richest  blessings  to 
Gentiles.  He  saw  pardon  reached  forth  to  him. 
He  saw  a  Savior  to  whom  he  could  commit  his  im- 
mortal soul,  and  in  vvhose  grace  and  power  he  might 
trust  for  everlasting  life. 

Can  you  wonder  that  he  rejoiced  ?  Rather  wonder 
that  tliousands  now  hear  the,  same  things  with  cold 
indifference.  If  he  had  gone  his  way  regardless  of 
this  wonderful  scheme  of  salvation,  who  would  not 
have  condemned  his  stupidity  ?  But  how  many 
hear  salvation  through  a  dying  Savior  preached  from 
sabbath  to  sabbath,  and  feel  no  solicitude  to  obtain  a 
shai'e  in  it  ? 

Some  will  plead  in  their  excuse,  that  their  hearts 
are  in  God's  hands ;  and  if  they  are  ever  turned,  he 
must  turn  them.  But,  tell  me,  who  are  they,  whose 
hearts  God  tarns  to  accept  salvation  ?  Are  they 
such  as  neglect  it  ?  or,  Such  as  seek  it  ?  Attend  to 
the  case  of  this  Gentile.  God  by  his  kind  provi- 
dence sent  Philip  to  instruct  him,  and  he  blessed  the 
instructions  which  were  given.  But  what  had  the 
Eunuch  been  doing  before  ?  He  had  faithfully  attend- 
ed on  such  means  as  he  enjoyed.  He  went  up  \^ 
3 


174  Story  of  the  Ethiopian  Eunuch. 

Jerusalem  to  worship,  to  hear  the  scriptures  read, 
and  to  learn  from  them  the  acceptable  will  of  God, 
When  he  was  in  private  he  read  the  scriptures  by 
himself.  When  he  met  with  a  minister,  he  asked 
him  to  explain  the  scriptures  to  him.  This  is  the 
man,  for  whom  God  so  wonderfully  interposed  to 
bring  him  to  the  knowledge  and  faith  of  the  gospel. 

In  him  \s  as  verified  an  observation,  \a  hich  our 
Lord  often  made,  "  To  him  who  hath,"  or  im- 
proveth  what  he  hath,  *'  shall  more  be  given."  If 
you  expect  the  grace  of  God  to  work  in  you,  or  to 
do  for  you,  in  any  respect,  more  than  it  has  done, 
you  see  what  the  Eunuch  did :  Go,  and  do  like- 
wise. 

To  proceed  with  our  narrative  :  As  Philip  and 
the  Eunuch  went  on  their  way,  *'  they  came  to  a 
certain  water :  And  the  Eunuch  said,  see,  here  is 
water  ;  what  doth  hinder  me  to  be  baptized  V' 

Christ   commissioned   his  Apostles  to  ''  disciple 
all  nations,    baptizing  them   in   the   name   of  the 
Father,  Son  and  Holy  Ghost,  and  teaching  them  to 
observe  all    things,    which  he   had   commanded." 
Baptism  is  a  badge  of  discipleship  to   Christ,  of  ad- 
mission into  his  church,  and  of  subjection  to  his 
government.     It  does  not  denote  a  particular  rela- 
tion to  this,  or  that  church  in  distinction  from  others  ; 
but  a  relation  to  the  church  of  Christ  in  general. 
'*  As  many  as  are  baptized  into  Christ,  have  put  on 
Christ."     Relation  to  a  particular  church  depends  on 
a  covenant  made  with  that  church,  either  explicitly 
by  profession,   or  implicitly  by  situation  and  tacit 
consent.     But  all  baptized  persons  are  members  of 
the  church  at  large  ;  and  they  are  under  the  imme- 
diate care  of  that  church  in  the  bosom  of  which  they 
live,  unless  they  choose  to  join  themselves  to  another. 
And  as  it  is  necessary  for  social  worship  and  actual 
communion,    that    particular  churches  should    be 


Story  of  the  Ethiopian  Eunuch.  175 

formed,  so  every  Christian  is  bound  to  unite  him- 
self to  some  church  or  other,  if  his  situation  allows 
of  this  connexion.  The  man  who  pretends  to  be  a 
Christian,  and  yet  lives  in  a  state  of  disconnexion 
with  the  churcii  of  Christ,  without  attendance  on 
ordinances  and  subjection  to  discipline,  contradicts 
himself,  as  really,  as  he  who  professes  subjection  to 
the  church  of  Christ,  and  yet  lives  in  the  neglect  of 
moral  duty. 

The  Eunuch,  as  soon  as  he  embraced  the  gospel, 
expressed  a  desire  to  receive  baptism,  that  he  might 
thus  testify  his  faith.     "  What  doth  hinder  me  to 
be  baptized  V  He  did  not  wait  to  be  urged  to  this 
duty.     The  same  disposition  appeared  in  other  con- 
verts  in  the  apostolic  times.     The  prophets,  when 
they   foretell  a  revival  of  religion,  usually   mention 
the  increase  of  the  church  as  a  consequence  of  it. 
When  one  feels  the  operation  of  true  religion  in  his 
heart,  he  will  attend  to  the  duties  of  it.  and  apply 
the  means  appointed   for  promoting  the  power  and 
practice  of  it.     He  will  not  excuse  himself  from  a 
Christian  profession,  and  from  communion  with  the 
church,  under  a  pretence,  that  he  is  not  holy  enough 
for  the  church,   or  the   church   not   holy  enough 
for  him;  for  religion  is  neither  desirous  of  vain  glo- 
ry, nor  affectations  of  a  false  humility;    He  will  not 
plead  his  sins  in  excuse  for  the  neglect  of  plain  duty, 
nor  cast  off  the  restraints  from  sin,  and  the  excite- 
ments to  duty,  with  a  view  to  walk  according  to  the 
course  of  the  w^orld ;  for  religion  seeks  not  to  be 
conformed  to  this  world  ;  but  to  prove  what  is  ac- 
ceptable in  the  sight  of  God.     It  is  meek,  peaceable, 
candid,  charitable,   attentive  to  the  calls  of  duty, 
watchful  against  sin,  humble   for  conscious  imper* 
iection,  and  desirous  of  improvement. 

To  the  Eunuch's  question,  Philip  answers,  **  If 
thou  belie  vest  with  all  thine  heart,  thou  may  est"  be 
4 


176  Story  of  the  Ethiopian  Eunuch. 

baptized.     The  Eunuch  professes,  *'  I  believe  that 
Jesus  Christ  is  the  Son  of  God." 

We  cannot  suppose,  that  the  Evangelist  required^ 
or  that  the  Eunuch  made  a  declaration  of  a  certain 
]tnou4ed:^e  of  his  own  gracious  sincerity.  This  is  to 
be  proved  by  those  fruits,  v/hich  could  not  yet  be 
made  to  appear  either  to  Philip,  or  to  the  Eunuch. 
But  the  latter  might  know,  whether  he  believed 
Jesus  to  be  the  Son  of  God  ;  and  consequently^ 
whether  he  believed  the  religion,  taught  by  Jesus  and 
his  Apostles,  to  be  divine  ;  and  v\  hether  it  was  his 
present  purpose  to  be  governed  by  this  religion. 
There  is  a  great  diiTerence  between  knowmg  our 
present  views  and  exercises,  and  know^ing  our  habits 
ual  state  and  character.  Of  the  former  we  may  be 
immediately  conscious:  The  latter  is  known  by  ex- 
perience. The  Eunuch  was  baptized  on  that  knowl- 
edge Vvhich  he  had  of  himself  in  this  interview  with 
Philip.  The  evangelist  did  not  advise  him  to  delay 
his  baptism,  until  he  could  prove  the  sincerity  of  his 
faith  by  its  permanent  effects ;  but  upon  his  profess- 
ing to  believe  in  the  Son  of  God,  Philip  baptized 
him  immediately ;  for  he  supposed,  that  a  man 
might  know  what  he  believed  to  be  true,  and  what 
he  intended  to  do.  In  this  manner  the  apostles 
uniformly  and  invariably  conducted  in  admitting 
persons  to  baptism  and  the  communion  of  the 
church.  They  were  not  such  inconsistent  instruc- 
tors, as  to  direct  weak  and  doubting  believers  to 
acquire  stability  and  assurance,  before  they  used  the 
means  of  these  acquirements.  If  believers  must 
give  diligence  to  ascertain  their  sincerity  and  estab- 
lish their  hope,  they  must  apply  the  necessary  means 
for  this  purpose.  And  where  shall  they  find  them  ? 
Must  they  withdraw  from  the  church  to  find  them? 
yr  s^ek  them  there  ? 


Story  6f  thd  Mthhplan  EumtcL  1^? 

A  mafi  who  is  conscious,  that  he  does  not  believe 
the  gospel  to  be  true,  nor  regard  it,  if  it  is  true,  ceri. 
tainiy  is  not  qualified  to  enter  into  the  church ;  nor 
has  he  any  serious  desire  to  come  into  it ;  nor  can  it 
be  a  case  of  conscience  ^'^ith  him,  whether  he  ought 
to  come  into  it.  if  he  asks  the  question,  it  is  mere- 
ly for  speculation,  or  controversy ;  not  \^  ith  a  wish 
to  know,  or  intention  to  do  his  duty.  And  let  the 
question  be  answered  either  way,  he  still  follow^s  his 
own  corrupt  inclination.  But  the  man  who  believes 
the  gospel  to  be  divine- — who  views  it  as  important 
— who  resolves  to  walk  agreeably  to  it,  and  who  de- 
sires the  aids  of  God's  grace,  and  the  counsels  and 
prayers  of  his  fellow  Christians,  that  he  may  obey 
the  precepts  and  secure  the  blessings  of  it — this  man 
ought  to  come  into  the  church,  and  atteiid  on  the 
ordinances  of  Christ,  though  he  may  still  have  many 
humble  doubts  concerning  his  habitual  sincerity  and 
saving  conversion. 

There  are  some  pious  and  humble  souls,  who,  by 
conscientious,  but  mistakai  scruples,  are  detained 
from  the  fellowship  of  Christ's  church.  These 
honest  scruples  a  gracious  God  will  treat  with  in- 
dulgence, and  a  candid  Christian  Mill  treat  with  ten- 
derness. But  the  man,  who  feels  no  inclination, 
and  seeks  no  preparation  to  enjoy  this  fellowship, 
lies  under  the  continued  guilt  of  contemning  a  di- 
vine ini^titution. 

They  who  excuse  themselves  from  the  commun- 
ion of  the  church  by  alleging  its  laxness  of  disci- 
pline and  impurity  of  mannei's,  betray  their  own 
insincerity;  for  an  honest  zeal  M^ould  induce  them 
to  join  the  church,  that  they  might  strengthen  the 
things  which  remain,  and  reform  those  which  are 
amiss.  Nothing  is  more  seifcontradictory,  than  to 
complain  of  prevailing  evils,  and  still  leave  the  evils 
to  prevail.     If  I  discover  my  neighbor's  house  on 


178  Story  of  the  Ethiopian  Eunuch. 

fire  in  the  nigiit,  my  retiring  to  a  distance,  and  there 
standing  a  silent,  inactive  spectator,  neither  calling 
for  the  assistance  of  others,  nor  affording  my  own, 
would  be  no  evidence,  that  I  wished  the  Lame  ex* 
tinguished,  or  the  family  saved. 

But  of  all  men,  he  shews  the  grossest  inconsist- 
ency, who,  after  he  has  explicitly  covenanted  with  a 
church  for  fellowship  in  worship  and  discipline,  with- 
draws from  it  on  account  of  offenders,  v.  horn  he  has 
never  sousjht  to  reclaim.  If  he  knows  that  there  are 
offenders,  he  is  the  person  first  bound  to  reprove 
them,  and,  in  case  of  necessity,  to  call  for  the  con- 
currence of  others  in  the  pious  work  of  reformation. 
If  he,  in  such  a  case,  is  silent,  he  becomes  partaker 
of  their  sins.  And  though  he  should  w  ithdraw^  from 
the  church,  he  carries  his  guilt  w  ith  him  :  He  can- 
not leave  that  behind  him  for  his  brethren  to  bear. 
Every  man  must  bear  his  own  burden  ;  and  the 
burden  of  guilt  contracted  in  one  place,  cannot  be 
thrown  off  by  removing  to  another.  The  Christian 
best  shews,  tliat  he  cannot  bear  them  who  are  evil, 
when  he  shuns  the  practice  of  evil  himself,  and  en- 
deavors to  reclaim  transgressors  by  the  application  of 
the  means,  w^hichthe  gospel  prescribes. 

We  will  return  to  our  narrative.  When  the  Eu- 
nuch learned  from  Philip,  that  there  was  nothing  to 
hinder  his  being  baptized,  "  he  commanded  the 
chariot  to  stand  still  ;  and  they  went  down  into  the 
water,  both  Philip  and  the  Eunuch,  and  he  baptized 
him  ;  and  they  came  up  out  of  the  water." 

Some,  to  prove  that  immersion  into  water  is  es- 
sential to  baptism,  have  adduced  this  passage  ;  but 
very  impertinently  ;  for  it  imports  nothing  more  than 
going  to,  and  returning  from  the  water.  If  the  per. 
sons  stept  only  within  the  margin  of  the  water,  they 
might  be  said  to  go  into  it,  as  properly  as  if  they 
went  to  any  supposed  depth.     Philip  is  said  to  gn 


Story  of  the  Ethiopian  Eunuch,  179 

into,  and  come  out  of  the  water,  as  well  as  the  Eit- 
nuch,  and  there  is  no  intimation,  that  one  was  buried 
in  water  more  than  the  other.  The  passage  there- 
fore leaves  it  undetermined,  whether  the  Evangelist 
baptized  his  proselyte  by  dipping  him  in  the  water, 
or  by  putting  water  upon  him.  The  advocates  for 
immersion,  in  order  to  prove  the  necessity  of  this 
mode,  must  shew,  that  the  word  baptism^  always 
signifies  immersion,  and  is  nen)er  used  in  any  other 
sense  ;  and  that  the  apostles,  in  baptizing,  uniform- 
ly practised  immersion,  and  never  admitted  any 
other  usage^  This  they  cannot  shew  ;  for  the  word, 
usually  at  least,  signifies  putting  w^ater  upon  the  sub- 
ject ;  and  it  is  certain  that  the  Apostles  sometimes 
baptized  in  this  manner.  I  will  not,  however,  take 
upon  me  to  determine,  that  no  other  mode  was  ever 
used  ;  nor  do  I  feel  any  scruple  in  administering 
baptism  with  a  greater  or  less  quantity  of  water,  as 
the  subjects  may  desire.  To  grant  to  our  fellow 
Christians  this  liberty  is  but  a  small  indulgence.  In 
differences  much  greater  than  this  the  Apostles  ad- 
yise  Christians  to  mutual  condescension  and  forbear- 
ance. 

When  Philip  and  the  Eunuch  returned  from  the 
water,  "  the  spirit  of  God  caught  Philip  away,  and 
the  Eunuch  saw  him  no  more  ;  and  Philip  was  found 
at  Azotus;"  or  Ashdod,  as  it  is  called  in  the  Old 
Testament.  It  is  not  necessary  to  suppose,  that 
Philip  was  transported  by  an  angel  through  the  air  to 
Azotus.  Probably  all  that  is  intended  is,  that  Philip, 
by  the  direction  of  the  spirit,  parted  from  the  Eu- 
nuch, and  turned  to  go  north  toward  Azotus,  so  that 
the  Eunuch,  who  was  going  to  the  south,  had  no 
farther  interview  with  him. 

It  is  probable,  the  Eunuch  solicited  his  company 
to  Ethiopia,  to  preach  the  gospel  for  the  conversion 
©f  the  Gentiles  in  that  country.     This  is  implied  in 


180  Story  of  the  Ethiopian  Eunuch*    ^ 

the  expression,  *'  The  Eunuch  saw  him  no  more." 
He  wished  for  his  company  longer,  but  could  not 
enjoy  it.  A  visit  to  Ethiopia,  was  not  consistent 
with  the  order  which  the  Evangelist  had  received. 
This  required  him  to  preach  in  other  places.  He 
made  no  stop,  until  he  came  to  Azotus.  There  he 
began  his  service,  and,  passing  along,  he  preached 
in  ail  the  cities,  until  he  came  to  Cesarea.  There 
he  took  up  a  house  and  made  a  considerable  stand  ; 
and  there,  some  time  afterward,  Paul's  companions 
found  him,  and  lodged  vvith  him.  It  is  said,  in  the 
xxi  chapter  of  Acts,  *'  They  who  were  of  Paul's 
company  came  to  Cesarea,  and  entered  into  the  house 
of  Philip  the  Evangelist,  and  tarried  there  many 
days." 

When  the  Eunuch  was  baptized,  and  Philip  had 
left  him,  ''*  he  went  his  way  rejoicing."  And  great 
cause  he  had  for  rejoicing. 

He  rejoiced  in  the  wonderful  scheme  of  salvation, 
which  was  nov/  discovered  to  him.  Of  this  he  had 
before  but  an  imperfect  knovvledge,  such  as  might 
be  collected  from  the  types,  figures  and  prophecies 
of  the  Jewish  scriptures.  Now  the  scheme  of  divine 
grace  was  opened  to  his  understanding,  and  he  saw 
the  prophecies  fulfilled  in  the  Savior  who  had  actu- 
ally come  into  the  world.  He  beheld  an  atonement 
made  for  human  guilt,  pardon  offered  to  the  chief  of 
sinners,  and  the  terms  of  salvation  clearly  stated.- — 
All  former  doubts,  whether  God  would  forgive  sin, 
in  what  way  sinners  might  come  to  God,  and  wheth- 
er Gentiles,  as  well  as  Jews,  might  obtain  mercy, 
were  fully  removed. 

He  rejoiced  in  the  wonderful  steps,  which  God 
had  taken  to  bring  him  to  a  knowledge  of  the  gospel 
scheme.  He  reflected  with  gratitude  on  the  happy 
moment,  when  he  met  with  Philip,  who,  by  God's 


Story  of  the  Ethiopian  Eunuch,  181 

special  direction  come  and  instructed  him  in  the 
things  relating  to  his  eternal  salvation. 

He  rejoiced  in  hope,  that  he  had  sincerely  em- 
braced the  gospel,  and  obtained  a  share  in  the  salva- 
tion which  it  revealed.  Whatever  hope  he  may- 
have  had  before,  he  had  a  new  hope  now  ;  for  now 
he  saw  where  to'  place  his  faith,  and  he  felt  the  ope- 
ration of  this  faith  inclining  him  to  comply  with  a 
gospel  institution,  and  strengthening  his  resolution 
in  the  service  of  God. 

It  may  be  asked.  Whether  he  was  not  a  good  man 
before  he  saw  Philip  ?  Certainly  he  discovered  a  se- 
rious, candid,  open  mind ;  nor  do  we  know,  but  his 
heart  was  pious.  But  whatever  his  religious  char- 
acter might  be,  God  saw  it  to  be  important,  that  he 
should  understand  and  believe  the  gospel ;  and  for 
this  purpose  an  Evangelist  was  sent  to  him.  But 
what  if  he  had  refused  to  hear  Philip,  to  receive  the 
gospel,  and  to  profess  his  faith  ?  Would  you,  then, 
have  called  him  a  pious  man  ?  There  were  many 
good  men  under  the  Jewish  dispensation  ;  but  these 
were  looking  for  redemption  ;  and  they  embraced 
it,  when  it  comje.  We  will  not  say,  that  none  can 
be  saved  without  the  gospel  revelation ;  for  many 
were  saved  before  it  was  given  :  But  we  may  say, 
that  they,  to  whom  the  gospel  has  come,  cannot  be 
saved  in  disobedience  and  mibelief ;  for  this  is  a 
case,  which  our  Savior  has  decided.  ''  If  ye  believe 
not  that  I  am  he,  ye  shall  die  in  your  sins.  If  I  had 
not  come  and  spoken  to  you,  ye  had  not  had  sin  ; 
but  now  ye  have  no  cloak  for  your  sin.  Ye  have 
seen  and  hated  both  me  and  my  Father." 

The  Eunuch  might  rejoice  in  the  hope  of  com- 
municating to  his  countrymen  that  gospel  which  lie 
had  now  embraced.  Some  of  the  early  fathers  say, 
that,  having  now  received  ordination  from  Philip^ 


182         Story  of  the  Ethiopian  EunucL 

with  the  gift  of  the  Holy  Ghost,  he  returned  home 
and  preached  the  gospel  among  the  people  of  Ethi- 
opia. But  if  he  returned  only  in  a  private  capacity, 
he  would  give  his  neighbors  information  of  the 
things,  which  he  had  seen,  and  heard  and  believed, 
and  thus  would  prepare  their  minds  to  receive  the 
knowledge  of  the  truth. 

Benevolence  is  an  essential  part  of  the  religion  of 
the  gospel.  This  benevolence  interests  itself  in  the 
general  happiness,  and  rejoices  in  opportunities  to 
promote  it.  The  Eunuch,  anticipating  the  glorious 
tidings,  which,  on  his  return,  he  should  communi- 
cate to  the  people  of  his  country,  and  the  happy  ef- 
fects, which  these  tidings  might  produce  among 
them,  went  on  his  way  rejoicing. 

True  religion  in  the  heart  is  a  spring  of  the  sweet- 
est joy.  It  gives  peace  to  the  conscience,  appropri- 
ates the  divine  promises,  begins  the  comforts  of 
hope,  and  anticipates  the  gloties  of  heaven.  Pos- 
sessed of  this,  whithsoever  we  are  called,  we  may 
go  our  way  rejoicing  :  We  may  rejoice  in  tribula- 
tion, for  this  will  work  for  our  good  :  We  may  re- 
joice in  prosperity,  for  this  is  sent  in  love  :  We 
may  rejoice  in  times  of  darkness,  for  God's  favor 
will  give  us  light  :  We  may  rejoice  in  works  of 
duty,  for  God's  commandments  are  not  grievous  : 
We  may  rejoice  in  acts  of  charity,  for  these  are 
profitable  to  men  :  We  may  rejoice  in  death,  for 
we  shall  rest  from  our  labors,  and  our  works  will 
follow  us.  How  many  live  in  anxiety  about  the 
uncertain  events  of  time  ?  How  many  through  fear 
of  death  are  always  subject  to  bondage  ?  Embrace 
the  gospel  in  your  hearts,  submit  to  its  precepts,  lay 
hold  on  its  promises,  accept  the  offered  salvation, 
and  make  sure  your  title  to  it  by  abounding  in  the 
fruits  of  faith  ;  then  may  you  rejoice  in  all  condi* 


Story  of  the  Ethiopian  Etmuch*  185 

tions  :  God  is  your  God  ;  his  favor  is  your  portion  ; 
his  throne  is  open  for  your  approach  ;  his  ear  is  at- 
tentive to  your  prayers  ;  his  spirit  is  ready  to  your 
assistance  ;  all  events  are  working  for  your  good  ; 
death,  v^hen  it  comes,  will  be  gain ;  and  heaven  will 
be  your  eternal  home. 


'Si.m^^' 


SERMON    XII. 


^ri^g^CCte'Cc 


God  to  he  Worshipped  in  the  Beauty  of  Holiness, 


J.  Sermon  preached  at  the  Dedication  of  the  Meetinghouse  in  the  Second  Parish 
in  Westspringfield,  June  8,  1803,  and.  inserted  in  this  volume  by  particular 
ieiire. 


PSALM  xcvi.  9. 

0  worship  the  Lord  in  the  beauty  of  holiness, 

W  HEN  king  David  had  brought  up  the 
ark  of  God  from  the  house  of  Obededom  to  Jerusa- 
lem, and  the  Levites  had  set  it  in  the  place,  which 
the  king  had  prepared  for  it,  they  oifered  burnt  sac- 
rifices and  peace  offerings  ;  and  David  blessed  the 
people  in  the  name  of  the  Lord.  And  on  that  day- 
he  delivered  this  psalm,  to  thank  the  Lord,  into  the 
hands  of  Asaph  and  his  brethren.  The  substance 
of  the  psalm  is  an  exhortation  to  praise  God,  to  call 
on  his  name,  to  seek  his  mercy,  to  make  known  his 
works,  and  to  %vo^ship  him  in  the  beauty  of  holiness. 

These  last  words  will  be  the  subject  of  our  pres- 
ent meditations. 

David  here  expresses  his  pious  sense  of  the  obli- 
gation, which  he  and  all  men  were  under  to  worship 
God.  He  calls  not  only  on  the  tribes  of  Israel,  but 
also  oil  the  nations  of  the  earth,  to  fear  the  Lord, 


God  to  be  Worshippedy  ^c.  185 

sing  praises  to  his.  name  and  shew  forth  his  salva* 
tion. 

One  reason,  why  he  recommended  to  his  own 
people  an  attendance  on  God's  worship  in  the  sanc- 
tuary, was,  that  "  they  might  shew  forth  his  glory 
among  the  heathen,  and  his  marvellous  works  among 
all  people,"  and  thus  make  it  manifest  to  the  world, 
that  **  the  Lord  is  great  and  greatly  to  be  praised, 
and  to  be  feared  above  all  Gods." 

One  end  of  social  worship  among  the  professors 
of  religion  is  to  spread  the  knowledge,  and  introduce 
the  practice  of  religion  among  others.  The  Apos- 
tle exhorts  Christians  to  decency  and  order  in  their 
worshipping  assemblies,  that  the  unbelieving  and 
unlearned  might  be  convinced,  that  God  was  there 
of  a  truth. 

The  external  yc?r7w  of  divine  worship  consists  in 
offering  prayers  and  praises  to  God,  in  hearing  the 
instructions  of  his  word,  and  in  attending  on  his  ap^ 
pointed  ordinances.  The  internal  essence  of  wor- 
ship consists  in  correspondent  affections  and  ej^er- 
cises  such  as  faith,  love,  gratitude  and  reverence 
toward  God,  humiliation  for  sin  and  resolutions  of 
new  obedience,  and  peaceableness  and  benevolence 
to  mankind. 

If  we  believe  there  is  a  God,  who  is  glorious  in 
his  nature  and  beneficent  in  his  works,  on  whom 
we  depend  for  all  that  we  want,  to  whom  we  are  in- 
debted for  all  that  we  have,  and  to  whom  we  are  ac- 
countable for  all  that  we  do,  then  we  must  confess 
our  obligation  to  love  and  fear  him,  to^eek  his  favor 
and  rejoice  in  his  goodness,  to  imitate  his  character, 
and  do  good  as  we  have  opportunity.  If  we  ought 
to  entertain  pious  affections  to  God,  and  friendly 
dispositions  to  men,  then  we  are  bound  to  attend  on 
the  external  forms  of  social  worship,  because  thes« 
Vol.  IV.  N 


186  God  to  be  Worshipped,  ^c. 

are  necessary  to  awaken  and  keep  alive  such  affec- 
tions and  dispositions. 

How  it  is  with  pure  spirits  we  cannot  say  :  But  to 
us,  who  dwell  in  bodies,  some  sensible  representa- 
tions and  outward  ceremonies  are  necessary  to  ex- 
cite and  preserve  in  the  mind  suitable  dispositions 
and  exercises.  It  is  through  the  avenues  of  sense, 
and  the  organs  of  flesh,  that  the  soul  receives  all  its 
notices,  sentiments  and  injpressions. 

If  there  were  no  such  thing,  as  the  external  wor- 
ship of  God,  there  would  be  no  knowledge  ol  him, 
regard  to  him,  or  thoughts  about  him,  among  our 
fallen  race. 

We  find  by  experience,  that  our  social  regards 
much  depend  on  social  intercourse.  We  have  a 
more  sensible  aifection  for  the  friends  and  relatives 
who  are  near  us,  and  with  w  hom  we  are  daily  con- 
versant, than  for  those,  though  equally  v^orthy,  who 
dwell  at  a  distance.  The  case  is  the  same  with  our 
religious  affections.  They  are  enhvened  and  pre- 
served by  actual  communion  \^ith  God.  They 
languish  and  decline,  when  this  communion  is  in- 
termitted or  neglected. 

Consult  your  own  experience,  my  Christian 
brethren.  Do  you  not  find,  that  the  piety  of  your 
hearts  rises  and  falls,  in  some  measure,  with  }  our 
devotional  duties  ?  If  by  any  means  you  are  drawn 
into  too  frequent  an  omission,  or  too  long  an  inter- 
mission of  the  duties  of  the  closet,  the  family,  or  the 
sanctuary,  do  you  not  perceive  an  alteration  in  the 
religious  state  of  your  minds  ?  Does  not  your  love 
and  fear  of  G6d,  your  sense  of  his  presence,  your 
thankfulness  for  his  mercies,  your  apprehensions  of 
futurity,  your  zeal  for  the  gospel,  your  concern  for 
the  salvation  of  others,  greatly  decline  ?  And  do  not 
the  cares  of  the  world  crowd  in,  and  occupy  the 
place,  which  tiiese  graces  have  almost  deserted  ?  But 


God  to  be  Worshipped,  ^c.  187 

when  you  resume  your  neglected  duties,  and  attend 
upon  them  with  your  former  constancy,  do  you  not 
find  your  hearts  habitually  enlivened,  and  your  pious 
sentiments  and  aiTections  revived  ?  Your  observance 
of  the  instrumental  duties  of  religion  is  the  ther- 
mometer, by  which  you  may  nearly  determine  the 
degree  of  warmth  in  your  hearts. 

Consult  your  observation.  Is  it  not  generally 
true,  that  they  who  treat  with  indifference  the  insti- 
tuted worship  of  God,  are  equally  indifferent  to 
other  religious  duties  ?  Arc  they,  who  contemn  the 
former,  zealous  for  the  latter  ? 

The  forms  of  worship  are  not  iht  essence,  but 
they  are  the  means  of  religion.  The  strictest  ob- 
servance of  these,  if  we  go  no  farther,  will  not  avail 
to  our  acceptance  with  God  ;  for  he  requires  mercy, 
truth  and  justice,  as  well  as  sacrifice.  The  former 
are  the  weightier  matters.  But  without  the  latter, 
we  never  shall  attain  to  the  former.  The  means  are 
useless,  if  we  disregard  the  end  :  But  the  end  will 
not  be  accomplished  vv^ithout  the  means.  God  has 
appointed  the  ordinances  of  his  worship,  not  as  sub- 
stitutes for,  but  as  instruments  of  piety  and  charity. 
With  a  regard  to  these  we  must  use  and  apply  the 
instruments. 

As  our  text  teaches  us  our  obligation  to  worship 
God,  so  it  instructs  also,  Hoiv  we  are  to  worship 
him.  In  the  Beauty  of  Holiness.  This  may  be  un- 
derstood of  the  place — the  manner — the  temper — and 
the  consequences  of  divine  worship. 

1.  It  may  be  understood  of  the  place  of  worship^ 
"  Worship  the  Lord  in  the  glorious  Sanctuary,'^'*  Sq 
it  is  rendered  in  the  margin. 

This  is  then  a  command  to  prepare  a  Sanctuary 

for  the   worship  of  God  ;  for,  in  David's  time  the 

temple  was  not  built,  though  great  preparation  was 

Iftade  for  it.     People,  living  within  a  convenient 

2 


188  God  to  be  Worshipped,  ^c. 

vicinity,  are  bound  to  associate  for  the  stated  wor- 
ship of  God,  and  to  have  a  house,  in  which  they 
may  assemble  on  the  days  which  God  has  appointed 
for  that  purpose. 

And  in  a  house  built  for  God,  there  ought  to  be 
not  only  capacity  and  convenience  to  accommodate 
the  worshippers,  but  also  dignity  and  elegance  to 
assist  and  express  a  regard  for  God's  institutions. 
Tfie  ancient  tabernacle,  and,  afterward,  the  temple, 
both  of  which  were  built  under  divine  direction, 
were  rich  and  beautiful,  as  \\  ell  as  commodious. 
The  Psalmist  says,  *'  Beautiful  for  situation  is 
mount  Zion.  Out  of  Zion  the  perfection  of  beauty 
hath  God  shined.  I  have  desired  to  d^\ell  in  God's 
house,  that  1  may  behold  his  beauty,  and  inquire  in 
his  temple."  This  is  called  '^  the  beauty  of  Israel, 
the  joy  of  the  whole  land ;  the  hill  in  which  the  Lord 
desires  to  dwell,  and  in  which  he  will  dwell  for  ever.*' 
As  the  structure  of  the  temple  was  noble,  so  its  in- 
ward furniture  was  comely  and  elegant. 

He  who  formed  our  nature  with  a  taste  for  beauty, 
with  a  love  of  order,  and  with  an  admiration  of 
grandeur,  well  knew,  that  such  properties  in  the 
place  and  utensils  of  worship,  contributed  to  inward 
piety  and  devotion  ;  and  that,  on  the  contrary,  mean- 
ness,  inelegance  and  disorder  naturally  tended  to 
damp  the  fervor  of  devotion,  and  repress  the  emo- 
tions of  piety. 

2.  The  beauty  of  holiness  may  express  the  man- 
ner of  worship.  As  the  place  should  be  beautiful, 
so  the  attendance  should  be  full  and  constant,  and 
the  demeanor  grave  and  sedate.  All  things  should 
be  done  decently  and  in  order.  The  apostle  speaks 
of  the  %vhole  church  in  Corinth,  as  coming  together 
into  one  place.  He  cautions  Christians  not  to  for- 
sake the  assembling  of  themselves  together.  When 
he  preached  in  Antioch,  *'  almost  the  whole  citj 


God  to  be  Worshipped^  ^c.  18§i 

«ame  together  to  hear  the  word  of  the  Lord. "  And 
while  he  ministered  in  Ephesus,  "  all  they  who  dwelt 
in  Asia,  heard  the  word  of  the  Lord,  both  Jevv  s  and 
Greeks."  The  instruction,  which  the  king,  in  the 
parable,  gave  to  his  servants,  when  he  had  prepared 
an  entertainment  for  his  guests,  was,  ''  Say  to  them 
who  have  been  bidden.  Come,  for  all  things  are 
ready — go  out  into  the  highways  and  hedges,  and 
compel  them  to  come  in,  that  my  house  may  be 
filled." 

Christ  loves  to  see  a  full  house.  When  he  comes 
to  inspect  the  assembly,  all  should  be  found  in  their 
places.  None  should  absent  themselves  without 
cause.  They  who,  being  called,  would  not  come 
to  the  king's  supper,  were  not  only  excluded  from 
it  by  his  command,  but  slain  by  the  sword  of  his 
armies.  Why  this  severity  ?  Because  from  neglect- 
ing his  invitation,  they  proceeded  to  violence  against 
his  servants.  They,  in  the  first  instance,  refused  to 
come  to  his  house,  and  then  they  conceived  a  hatred 
against  those  who  had  called  them.  They  wished 
there  were  no  such  servants  of  the  king,  no  such 
places  for  the  entertainment  of  his  guests.  This  is 
the  usual  progress  of  irreligion.  It  begins  in  the 
neglect,  and  grows  into  a  contempt  of  the  institu* 
tions  of  the  gospel ;  and  ends  in  opposition  to,  and 
slander  against  the  regular  and  faithful  preachers  of 
the  gospel. 

3.  The  beauty  of  holiness  may  respect  the  temper 
of  mind  with  which  God's  worship  should  be  attend^* 
ed.  "  God  is  a  spirit ;  and  they  who  worship  him, 
must  worship  him  in  spirit  and  in  truth."  "  Holi- 
ness becomes  his  house  for  ever.*'  When  the  king 
came  in  to  see  the  guests  at  his  table,  he  observed 
one  sitting  there,  who  had  not  on  him  a  wedding 
garment.  All  the  festivals  of  rich  men,  in  ancient 
times,  garments,  as  well  as  food,  were  prepared  for 
3 


190  God  to  he  Worshipped,  ^c. 

the  guests.     So  in  the  house  of  God  there  are  means 
of  holmess,  as  well  as  olTers  of  salvation.     '1  hey 
who  come  thither,  are  culled  to  be  holy.     *'  Christ 
gave  himself  for  the  church,   that  he  might  sanctify 
it  with  the  washing  of  water  by  the  ^^  ord.     The 
king   says  to  the  unworthy  guest,    '*  Friend,  how 
earnest  thou  in  hither,  not  having  a  wedding  gar- 
ment ?"    The  white  raiment  is  the  righteousness  of 
the  saints.     Christians,  under  the  means  which  they 
enjoy  in  God's  house,  are  to  improve  in  holiness  j 
and  W'ith  a  view  to  their  improvement,  they  are  to 
attend  on  these  means.     If,  when  Christ  comes  to 
inspect  the   attendants  on  his  ordinances,  they  are 
found,   like  the  men  of  the   world,  full  of  pride, 
covetousness  and  earthly  affections,  and  destitute  of 
sobriety,  charity  and  heaveniiness,  they  will  fall  un- 
der an  awful   condemnation.     They  will  be  judged 
worthy  of  a  sorer   punishment,    than   if  these  privi- 
leges had  never  been  granted  them. 

There  is  a  beauty  in  holiness.  It  is  God's  image, 
and  of  great  price  in  his  sight.  It  is  the  richest 
ornament  of  the  soul.  Knowledge,  learning,  easi- 
ness of  temper,  cheerfulness  of  spirit  and  sociability 
of  manners  are  agreeable  qualities.  But  a  man  may 
possess  these,  and  many  other  natural  and  civil  acr 
complishments,  and  yet  be  a  lover  of  the  world,  and 
an  enemy  to  God.  While  he  is  esteemed  among 
men,  who  look  on  the  outward  appearance,  he  may 
be  abomination  in  the  sight  of  him,  w  ho  seeth  not  as 
man  seeth  ;  but  looketh  on  the  heart.  The  real 
beauty  of  the  intellectual  mind  is  the  image  of  God, 
which  consists  in  righteousness  and  true  holiness. 

To  v.'orship  God  in  the  beauty  of  holiness,  is  to 
worship  him  v.  ith  a  holy  temper  and  for  holy  ends. 

Particularly  :  We  must  worship  him  in  sincerity  ; 
draw  negr  to  him  w  ith  the  heart ;  pray  to  him  w  ith 
inward  desires ;  confess  our  sins  with  godly  sor- 


God  to  he  Worshipped^  ^c.  l9l 

row ;  give  thanks  with  sentiments  of  gratitude  ;  and 
hear  the  word  with  selfappiication. 

We  mast  worship  God  with  humility — with  a 
sense  of  dependence,  and  with  hope  in  his  mercy. 
TJiis  is  the  language  of  true  devotion  ;  *'  Behold  I, 
who  am  but  dust  and  ashes,  have  taken  upon  me  to 
speak  unto  the  Lord.  I  am  not  worthy  of  the  least 
of  all  the  mercies  which  thou  hast  shewed  unto  thy 
servant."  **  I  abhor  myself.''  "  God  be  merciful 
to  me  a  sinner.'' 

We  must  worship  God  with  faith;  for  without 
this  it  is  impossible  to  please  him.  The  belief  of 
his  power,  wisdom,  mercy,  constant  providence,  and 
faithful  promises,  must  be  our  encouragement  to 
come  before  him.  When  this  faith  i^  strong  and 
active,  we  shall  get  near  to  his  throne,  bring  glory  to 
his  name,  and  receive  comfort  to  ourselves. 

We  must  worship  him  in  the  exercise  of  charity 
to  men.  One  principal  end  of  social^  in  distinction 
from  prhate  worship,  is  the  promotion  of  peace, 
harmony  and  benevolence.  If  we  attend  it  with  a 
view  to  this  end,  we  shall  not,  in  our  attendance, 
indulge  a  spirit  inconsistent  with  this  end,  but  with 
one  mind,  as  well  as  one  mouth  shall  glorify  Gud. 

*'  Let  all  your  things,"  says  the  Apostle,  '^  be 
done  with  charity."  Even  our  common  actions — • 
not  only  our  alms  deeds,  but  our  secular  labors,  must 
be  performed  with  a  benevolent  spirit,  We  are  tp 
labor  with  our  hands,  that  we  may  have  to  give  to 
such  as  need.  If  our  worldly  labors,  much  piore 
our  social  devotions,  should  be  accompanied  with 
this  temper, 

When  we  stand  praying,  we  are  to  forgive,  if  we 
have  aught  against  any  man.  In  hearing  the  word, 
we  are  to  lay  aside  all  malice,  guile  and  envy,  and  as 
new  born  babes  desire  the  sincere  milk  of  the  word, 
that  we  may  grow  thereby.  In  singing  praisesi 
4 


192  God  to  be  Worshipped,  Wc. 

the  peace  of  God  must  rule  in  our  hearts.  In  a 
word ;  we  must,  in  all  things  which  relate  to  the 
worship  of  God,  be  like  minded  one  toward  another. 

And,  as  all  blessings  come  to  us  through  Jesus 
Christ,  and  as  our  spiritual  sacrifices  are  acceptable 
to  God  only  through  him ;  so  whatever  we  do  in 
word  or  in  deed,  we  must  do  all  in  his  name,  pray- 
ing and  giving  thanks  to  the  Father  by  him. 

When  we  worship  God  in  sincerity,  humility, 
faith,  peace,  union  and  love,  and  with  a  view  to  pro^ 
mote  these  graces  in  our  fellow  worshippers,  as  well 
as  to  cultivate  them  in  our  own  hearts,  then  we  wor- 
ship him  in  the  beauty  of  holiness. 

4.  Divine  worship  thus  maintained  is  beautiful 
in  its  effects  and  consequences.  It  contributes  to  im- 
prove the  mind,  soften  the  manners  and  adorn  the 
life,  to  spread  religion  and  restrain  vice  ;  to  advance 
the  happiness  of  families,  and  meliorate  the  condition 
of  society.  A  community  of  Christians,  thus  unit- 
ed in  the  worship  of  God,  and  acting  under  its  influf 
ence,  will  conduct  all  their  affairs  with  discretion. 
They  will  do  nothing  through  strife  and  vain  glory, 
but  every  thing  in  lowliness  of  mind.  They  will 
condescend  to  one  another  in  differences  of  opinion 
and  collisions  of  interest,  and  will  seek  each  the 
profit  of  many  rather  than  his  own .  Cemented  by 
love,  like  an  edifice  fitly  framed  in  all  its  parts,  they 
will  be  builded  together  for  an  habitation  of  God 
through  the  Spirit,  and  thus  grow^  into  an  holy  tem^ 
pie  in  the  Lord. 

May  the  beauty,  which  we  have  described,  shine 
forth  conspicuous  among  you,  my  Brethren  and 
Friends.  May  it  appear,  with  distinguished  lustre, 
in  this  Sanctuary,  which  you  have  builded  for  God, 
and  which  you,  this  day,  consecrate  to  his  worship 
and  service.     From  hence  may  it  spread  its  rays  t® 


God  to  he  Worshipped^  %ic^  \^ 

all  your  dwellings,  and  display  its  charms  in  all  tlie 
actions  of  your  lives. 

A  Society  of  Christians,  united  on  religious  prin- 
ciples in  erecting  a  temple  for  God,  and  assembled, 
with  devout  zeal  and  fraternal  afiTection,  to  dedicate 
it  to  his  service,  is  a  spectacle  acceptable  to  God  and 
approved  of  by  men. 

We,  who  from  other  societies  have  assembled 
with  you  this  day,  partake  in  your  joy,  that  you  have 
proceeded  in  this  design  w  ith  such  cheerful  harmo- 
ny, and  have  accomplished  it  with  so  happy  success. 
And  we  join  with  you  in  your  prayers,,  that  God  will 
dwell  in  this  house,  and  make  it  the  place  of  his 
rest.  May  God's  work  appear  unto  you,  and  his 
glory  to  your  children ;  may  t^e  beauty  of  the  Lord 
be  upon  you,  and  may  he  establish  the  work  of  your 
hands.  May  the  Lord  now  arise  into  his  resting 
place,  the  Lord,  and  the  ark  of  his  strength — may 
he  here  send  his  word  with  power — may  his  etu-s  be 
attentive  to  your  prayers — ^may  his  ministers  be 
clothed  with  salvation,  and  his  saints  shout  for  joy — 
may  his  face  never  be  turned  away,  but  his  mercies 
be  remembered  for  ever. 

My  Brethren,  your  society  is  small  in  number : 
But  it  is  respectable  for  its  antiquity  :  Make  it  more 
respectable  for  its  piety,  peace  and  good  works. 
Within  your  present  limits  some  of  the  first  settlers 
of  this  ancient  town  made  their  location.  Here  was 
a  considerable  proportion  of  the  first  members  of  the 
church,  and  here  lived  the  elder  of  the  two  first 
deacons. 

The  undivided  south  parish  in  this  town,  as  it  ex- 
isted, when  it  was  incorporated,  46  years  ago,  con- 
tained about  75  families,  of  v/hich  rather  more  than 
half  were  on  the  ground  now  comprised  within  the 
limits  of  your  parish.  In  number  you  nearly  equal, 
in  ability  you  far  exceed  the  whole  parish,  as  it  was 


194  God  to  be  Worshipped^  ^e^. 

at  that  time.     The  people  were  then,  for  a  seasorti 
united  in  affection  and  design,  though  they  differed 
in  some  religious    sentiments.      And  they   found, 
themselves  competent  to  erect  a  meetinghouse,  and 
to  settle  and  support  a  minister.     The  situation  of 
the  meetinghouse,  on  ground  far  remote  from  most 
of  the  inhabitants,  contributed  to  dissolve  the  soci- 
ety.    That  parish  is  now  become  two  ;  and  you 
constitute  one  of  them.     No  such  circumstance  at- 
tends you  now,  as  that  which  existed  before.     Let 
a  zeal  for  God  animate  your  hearts,  and  mutual 
charity  unite  your  abilities,  and  you  will  be  a  happy 
people.     You  occupy  a  pleasant  and  fertile  soil  in  a 
populous  and  inviting  part  of  the  country  ;  and  your 
settlements  are  so  compact,  that  you  are  under  bet- 
ter advantages,  than  many  societies,  for  an  attend- 
ance on  public  worship,   and  for  the  education  of 
your  children.     There  is  a  prospect,  that  you  may 
still  increase  in  number  and  v»ealth.     If  you  should 
harmonize,  as  becomes  Christians,  in  the  social  ex- 
ercises of  religion,  there  will  doubtless  be  accessions 
to  your  number  from  abroad. 

Consider,  my  bretliren,  that  the  maintenance  of 
social  worship  is  God's  express  command.  This 
certainly  was  your  object  in  erecting  the  house, 
which  you  now  dedicate  to  him.  Consider  also, 
that  every  Christian  society  is  bound,  by  God's  ap- 
pointment, to  have  an  able  and  godly  minister,  w^ho 
may  lead  in  the  religious  solemnities,  dispense  God's 
word  and  ordinances,  and  conduct  the  common  pru- 
dentials. Consider  farther,  that  the  minister  called 
to  take  the  oversight  of  a  people,  is  to  devote  himself 
to  the  duties  of  his  calling,  and  consequently  to  be 
supported  in  his  calling  by  those,  to  whom  he  minis- 
ters. The  priests,  who  attended  at  the  altar,  m ere 
partakers  with  the  altar  ;  and  so  hath  the  Lord  or» 


God  to  be  Worshipped,  &?r.  195 

dained,  that  they,  who  preach  the  gospel,  should  live 
of  the  gospel. 

You  must  act,  my  brethren,  as  one  body  ;  for 
you  ai  e  not  sufficient  for  two.  If  from  any  unhappy 
cauoc  V  ou  should  be  divided,  neither  part  could  en- 
joy a  suted  ministry,  without  subjecting  themselves 
to  a  burden,  vvhich  ihey  would  be  unwilling  to  bear, 
or  subjecting  the  minister  to  embarrassments,  which 
he  ought  not  to  feel.  As  you  have  one  house,  so 
you  must  have  one  minister,  and  one  table. 

With  respect  to  the  subject  and  mode  of  baptism, 
I  am  sensible,  you  have  different  opinions.  But,  I 
believe,  none  of  you  entertain  the  idea,  that  the  ex- 
isting diiference  is,  on  either  side,  subversive  of  the 
foundation  of  religion.  If  you  can  have  charity  for 
one  another  as  godly  persons,  you  ought  to  treat  one 
another  as  such.  And  surely  you  do  not  treat  one 
another  as  such,  if  you  will  not  commune  together 
at  one  table. 

The  churches  founded  by  the  Apostles  consisted 
both  of  Jewish  and  Gentile  believers  ;  and  both 
were  tenacious  of  some  of  their  former  usages.  In 
this  case  Paul  recommended  condescension  and  for- 
bearance. And  as  it  might  be  a  question,  how  far 
Christians  ought  to  condescend,  the  Apostle  gave 
them  a  rule,  by  which  they,  and  all  succeeding 
Christians  ought  to  govern  themselves.  The  rule 
was  this,  that  they  should  receive  those  whom  God 
had  received,  however  weak  they  might  be  in  the 
faith. 

If  then  you  reject  from  your  communion  those, 
whom,  you  think,  God  has  received  to  his  favor, 
you  depart  from  that  plain  line,  which  the  Apostle 
has  marked  for  you.  An  opinion,  or  usage,  which 
does  not  disqualify  men  for  communion  in  heaven, 
l^oes  not  disqualify  them  fgr  communion  on  earth. 


196  God  to  he  Worshipped^  %ic. 

You  say,  perhaps,  "  that  you  will  admit  dissent- 
ing Christians  to  join  with  you  in  religious  confer- 
ences, in  social  prayer  and  in  hearing  the  word ; 
and  thus  you  shall  comply  with  the  Apostle's  rule." 
But  would  you  not  admit  heathens  to  as  much  fel- 
lowship as  this  ?  The  apostolic  rule  respects  the 
manner,  in  which  Christians  should  treat  one  anoth- 
er. If  you  reject  pious  persons  from  the  Lord's 
table,  you  do  not  receive  them  as  Christians^  and 
consequently  you  do  not  comply  with  the  rule  above 
mentioned. 

Some  will  say,  *'  If  we  receive  to  our  communion 
those  who  retain  what  we  deem  an  error,,  we  make 
ourselves  partakers  with  them  in  that  error."  But 
why,  any  more,  than  if  you  pray,,  or  hear  the  word 
with  them  ?  As  long  as  you  adopt  not  the  error  in 
your  own  practice,  your  communion  with  them  in 
ordinances  will  not  make  you  partakers  of  the  error. 
Our  Savior's  example  will  direct  your  conduct. 
The  Jewish  church,  in  his  day,  admitted  many 
errors,  which  he  condemned ;  but  he  had  com- 
munion with  that  church  in  all  the  festivals  which 
God  had  appointed^  Was  he  partaker  of  their 
errors  ? 

Attend  to  the  example  of  the  Apostles.  It  ap- 
pears fi'om  the  15  and  21  chapters  of  the  Acts,  that 
the  Christian  church  in  Jerusalern,  which  consisted 
wholly  of  JeivSy  and  the  Jewish  believers  in  those 
chuixhes,  which  consisted  partly  of  Gentiles,  prac- 
tised the  circumcision  of  infants,  ^nd  that  they  did 
it  with  the  approbation  of  all  the  Apostles.  It  ap- 
pears also  that  they  did  not  practise  this,  as  a  rite  of 
the  Mosaic  law  (fc  :  it  was  not  such,  and  a^  hen  any 
used  it  as  being  such,  the  Apostles  always  condemn- 
ed it;)  but  they  practised  it  as  a  seal  of  the  right- 
eousness of  faith,  or  of  the  covenant  of  grace.  And 
yet  the  Gentile  churches,  which  did  not  circumcise 


^od  to  he  Worshipped,  ^e.  197 

their  infants,  had  communion  with  this  church,  and 
this  had  communion  with  them,  and  the  apostles 
had  communion  with  them  all. 

But  some  say,  "  We  think  the  dedication  of  chil- 
dren to  God  in  baptism  is  a  plain  institution ;  and 
how  can  we  receive  as  Christians  those  who  neglect 
it  ?"  If  it  appears  that  they  neglect  it  in  perverseness, 
you  cannot  receive  them,  nor  will  they  ask  you  tp 
receive  them.  Their  contempt  of  one  known  insti- 
tution,  will  be  accompanied  with  an  equal  contempt 
of  all  others.  But  if  you  have  reason  to  hope,  that 
they  act  conscientiously,  and  that  they  err  only 
through  weakness  of  faith,  or  want  of  light,  and  not 
with  a  perverse  and  contemptuous  mind,  they  are 
the  persons,  whom  the  Apostle  directs  you  to  re- 
ceive. 

Some,  perhaps,  will  say  on  the  other  hand ; 
*'  Baptism  is  a  prerequisite  to  the  supper ;  and  we 
think  infant  baptism  a  nullity  ;  and  for  us  to  receive 
those  who  have  been  baptized  in  infancy  only,  is  to 
receive  unbaptized  persons.'*  But  you  ought  to 
consider,  that  they  have  had  what  they  suppose  to  be 
Christian  baptism.  They  do  not  treat  baptism  with 
contempt.  They  reverence  it.  And  if  they  do  not 
conform  to  your  practice,  it  is  because  they  think, 
they  ought  not.  Therefore  impute  their  supposed 
error  to  weakness,  not  to  perverseness.  You  well 
know,  that  Christ  did  not,  in  all  cases,  require 
baptism  as  a  prerequisite  to  communion  at  his  table. 
His  first  disciples  partook  of  his  supper,  at  the  time 
when  he  instituted  it ;  and  yet  it  is  certain,  that  they 
had  not  received  Christian  baptism  ;  for  this  was  not 
instituted,  until  after  Christ's  resurrection.  If  they 
had  received  John"^  baptism  (of  which  we  have  no 
evidence)  yet  this  was  not  Christian  baptism;  for 
some  of  John's  subjects  were  afterward  baptized  in 
Ae  name  of  Clirist,     But  they  had  doubtless  been 


198  God  to  be  Worshipped,  £s?r. 

circumcised  in  infancy.  And  as  they  had  received 
the  seal  of  the  covenant  then  in  use,  no  other  exter- 
nal ceremony  was  required  in  order  to  their  admis- 
sion  to  Christ's  table.  This  example  will  certainly 
justify  you  in  receiving  some  who  have  been  bap- 
tized only  in  infancy. 

This  is  not  a  time,  nor  place  to  decide  on  the 
different  opinions  and  usages  of  Christians  :  All  that 
I  intend  by  these  examples  is  to  shew,  that  a  differ- 
ence, which  effects  not  the  substance  of  religion, 
ought  not  to  interrupt  the  communion  of  different 
sects. 

If  there  be  any  Christian  societies,  which  ought 
to  put  on  candor  and  condescension,  this,  methinks, 
is  one.  Your  cooperation  in  building  this  house, 
and  your  union  in  dedicating  it  to  God,  indicate  an 
intention  to  be  one  people.  But  if  you  should  be  so 
unhappy  as  to  divide  upon  that  ordinance,  which 
was  instituted  to  be  a  mean  and  a  bond  of  union, 
you  can  no  longer  be  one.  In  both  the  denomina- 
tions existing  here,  doubtless  there  are  godly  people, 
who  will  not  easily  forego  the  privilege  of  com- 
memorating their  Redeemer's  death  in  the  ordinance 
of  the  supper.  If  either  of  these  should  exclude  the 
other,  the  Christians  excluded  will  feel  an  obliga- 
tion to  seek  the  privilege  by  themselves,  or  in  some 
church  which  will  receive  them.  And  a  division  in 
the  church  will  tend  to  a  dissolution  of  the   society. 

I  have  no  disposition  to  set  up  one  class  of 
Christians  above  another— to  pronounce  one  infalli- 
ble, and  another  perversely  heretical ;  But  I  wish  to 
see  among  all  good  Christians  the  arms  of  charity 
extended  to  embrace  one  another — to  see  the  strong 
bearing  the  infirmities  of  the  weak,  and  each  study- 
ing, not  merely  to  please  himself,  but  to  please  his. 
neighbors  for  their  good  to  edification ;  for  even 
CWst  pleased  not  himself. 


God  to  he  Worshipped^  ^c.  199 

It  was  with  sensible  pleasure,  that  I  lately  read 
the  result  of  a  large  assembly  of  ministers,  in  one 
of  our  southern  States,  who  were  convened  for  the 
purpose  of  forming  a  union  among  Christians  of 
different  sects.  The  ministers  convened  were 
Presbyterians,  Baptists  and  Methodists,  After  joint 
prayer  and  friendly  conference,  they  unanimously 
agreed,  that  their  different  sentiments  and  usages 
ought  not  to  interrupt  Ministerial  or  Christian  com- 
munion — that  the  churches  of  the  several  denomina- 
tions ought  to  harmonize  as  churches  of  the  same 
denomination — that  members  from  a  church  of  one 
denomination,  on  recommendation  from  the  church, 
of  which  they  were  members,  ought  to  be  received 
to  stated,  as  well  as  occasional  communion,  in  the 
churches  of  either  of  the  other  denominations — and 
that  they  would  use  their  influence  to  extend  this 
charitable  intercourse.  This  resolution  seems  to 
have  originated  in  the  remarkable  attention  to  reli- 
gion, which  had  been  lately  awakened  in  those  parts. 
And  it  is  certain,  that  where  real  religioi^i  prevails, 
brotherly  love  will  abound,  and  that  a  just  regard 
to,  and  concern  for  the  great  interests  of  the  gospel 
will  absorb  the  zeal  of  particular  sects  for  their  re- 
spective peculiarities. 

And  here  I  cannot  forbear  to  communicate  to  you 
the  excellent  sentiments  of  Mr.  Hall,  a  distinguish- 
ed Baptist  minister,  in  his  preface  to  a  sermon  lately- 
preached  at  Cambridge  in  England.  Speaking  of 
the  opposition  made  to  the  gospel  by  modern  Deists 
and  Atheists,  he  says,  *'  At  such  a  crisis  as  this,  is 
it  not  best  for  Christians  of  all  denominations,  that 
they  may  better  concentrate  their  forces  against  the 
common  adversary,  to  suspend  for  the  present  their 
internal  disputes,  imitating  the  policy  of  wise  states, 
who  have  never  failed  to  consider  the  invasion  of  an 
•nemy  as  the  signal  for  terminating  the  contests  of 


200  God  to  be  Worshipped,  ^c* 

party  ?  Internal  peace  is  the  best  fruit,  which  \\t 
can  reap  from  external  danger.  The  momentous 
contest  at  issue  between  the  Christian  church  and 
infidels  may  instruct  us,  how  trivial,  for  the  most 
part,  are  the  controversies  of  its  members  with  each 
other ;  and  that  the  different  ceremonies,  opinions 
and  practices,  by  which  they  are  distinguished,  cor- 
respond to  the  variety  of  feature  and  complexion 
discernable  in  the  offspring  of  the  same  parent, 
among  whom  there  subsists  the  greatest  family  like- 
ness." He  adds;  "  May  it  please  God  so  to  dis- 
pose the  minds  of  Christians  of  every  visible  church 
and  communion,  that  Ephraim  shall  no  longer  envy 
Judah,  nor  Judah  vex  Ephraim,  and  the  only  rivalry 
felt  in  future  shall  be,  who  shall  most  advance  the 
interests  of  our  common  Christianity,  and  the  only 
provocation  sustained  shall  be  that  of  provoking 
each  other  to  love  and  good  works." 

These  sentiments  deserve  our  general  attention ; 
and  surely  you  cannot  think  them  unworthy  of  your 
particular  attention  in  a  situation  so  delicate,  as 
yours ;  and  on  an  occasion  so  serious,  as  the  pre- 
sent. 

To  this  advice  of  an  eminent  preacher,  I  will  add 
that  of  an  inspired  apostle  in  a  case  similar  to  this 
under  consideration. 

Saint  Paul  thus  addresses  the  Corinthians,  *^  I 
beseech  you,  brethren,  by  the  name  of  our  Lord 
Jesus  Christ,  that  there  be  no  divisions  among  you 
— for  it  hath  been  declared  unto  me,  that  there  are 
contentions  among  you.  Every  one  of  you  saith, 
I  am  of  Paul,  and  I  of  Apollos,  and  I  of  Cephas,  and 
I  of  Christ.  Is  Christ  divided  ?  Was  Paul  cruci- 
fied for  you  ?  Or  were  ye  baptized  in  the  name  of 
PauH- — I  have  not  baptized  in  my  ovv^n  name?" 
The  apostle  here  teaches  them,  that,  as  they  were 
baptized  in  the  name  of  Christ,  they  were  all  one 


God  to  be  Worshipped^  ^c.  201 

body,  and  so  members  one  of  another :  If  then  they 
made  the  different  circumstances  of  their  baptism  a 
cause  of  disunion,  and  a  badge  of  distinct  sects,  they 
perverted  one  great  design  of  it ;  and  their  pretend- 
ed baptism  into  Christ,  was  only  baptism  into  a  sect^ 
Some  of  you,  my  brethren,  think  that  adults  only 
are  subjects  of  baptism,  and  that  immersion  is  the 
proper  mode  of  administration.     Others  are  per- 
suaded, that  the  children  of  believers  are  proper  sub- 
jects, and  the  affusion  of  water  a  scriptural  mode  of 
baptism.     But  whatever  be  the  manner,  or  the  age, 
in  which  you  received  baptism,  ye  were  all  baptized 
in  the  name  of  Christy  not  in  the  name  of  a  sect. 
"  Endeavor  then  to  keep  the  unity  of  the  spirit  in 
the  bond  of  peace ;  for  there  is  one  body,  one  spirit, 
one  Lord,   one  faith,  one  baptism,  one  God  and 
Father  of  you  all.'' 

You  all  plead  for  liberty  of  conscience  in  this  mat* 
ter.  Let  all  enjoy  it.  If  you  exclude  Christians 
from  your  communion,  because  they  were  not  bap- 
tized just  as  you  were,  you  deny  them  the  liberty 
which  you  claim  ;  you  erect  in  Christ's  kingdom  a 
despotism,  which  the  benevolent  spirit  of  his  relig- 
ion abhors  ;  you  introduce  a  species  of  persecution 
into  his  church  ;  for  you  inflict  the  highest  punish- 
ment known  in  his  kingdom  on  earth,  exclusion 
from  Christian  privileges,  merely  for  a  supposed  er- 
ror in  the  circumstances  of  an  institution,  when  still 
you  believe,  the  heart  is  right. 

My  brethren  ;  you  are  assembled  to  dedicate  this 
house  to  God,  But  what  is  it  that  you  dedicate  to 
him  ?  Not  merely  stone  and  timber,  naked  wills 
and  empty  seats.  With  the  house  you  dedicate 
yourselves,  living  sacrifices,  holy  and  acceptable. — 
This  is  a  reasonable  service.  If  this  house  is  in  fu- 
ture to  JDe  the  Lord's,  use  it,  as  the  Lord's,  for  his 
glory,  and  according  to  his  will.  Here  maintain  and 
Vql.  IV.  O 


i02  God  to  be  Worshipped,  ^c. 

attend  his  instituted  worship  and  ordinances.    Here 
seek  your  own  and  the  common  edification  in  knowl- 
edge, charity  and  hoUness.      You   now  ^  stand  by 
God's  altar  to  make  a  covenant  with  him.     The 
covenant  is,  that   you  will  walk  in  his  command- 
ments, and  keep  them  with  all  your  hearts.     Abide 
in  this  covenant,  and  depart  not  from  it  all  the  days 
of  your  life.     Here  renounce  all  the  vanities  of  an 
ensnaring  world,  and  all  the  licentious  opinions  and 
manners  of  a  guilty  age.     Choose  the  Lord  to  be 
your  God,  Christ  to  be  your  Savior,  the  Spirit  to  be 
your  Sanctifier,  and  the  gospel  to  be  your  guide.    If 
it  seem  evil  to  others  to  serve  the   Lord,   yet  for 
yourselves  and  you  houses  resolve,  that  jyow  will  serve 
him.     Cultivate  religion  in  your  hearts,  display  it  in 
your  lives,  maintain  it  in  your  families,  transmit  it  to 
your  children. 

You  erected  this  house,  not  merely  for  yourselves, 
but  for  those,  who  shall  live  when  you  are  gone. 
But  what  benefit  will  they  receive  from  it,  if  they 
come  forward  into  life  without  a  regard  to  God  and 
his  word  ?  Whether  they  shall  grow  up  in  ignorance 
and  vice,  or  in  knowledge  and  virtue,  will  much  de- 
pend on  the  education,  which  they  receive  from  you. 
Instruct  them  in  religion  at  home,  injoin  their  at- 
tendance at  the  sanctuary,  exhibit  to  them  the  beau- 
ties of  religion  in  your  conversation,  commend  them 
to  the  grace  of  God  in  your  prayers. 

My  dear  young  friends ;  Look  on  this  house : 
See  what  your  fathers  have  been  doing.  They  cer- 
tainly aimed  at  your  edification  and  salvation.  Let 
not  their  pious  and  benevolent  intention  be  defeated. 
Reverence  the  sanctuary  of  God ;  worship  him  in 
the  beauty  of  holiness;  cultivate  an  acquaintance 
with  his  word,  seek  salvation  through  his  Son  ;  make 
your  souls  your  chief  care,  and  reUgion  your  daily 
practice ;  subscribe  with  your  hands  to  the  Lord ; 


God  to  be  Worshipped^  £sfr.  203 

and  cease  to  hear  the  instructions,  which  cause  to  err 
from  the  words  of  knowledge.  If  you  hear  any 
speak  lightly  of  your  bible,  disrespectfully  of  your 
Savior,  contemptuously  of  God's  sabbath  and  ordi- 
nances ;  turn  away  your  ears  with  pious  indigna- 
tion ;  and  say  to  all  such  evil  doers  and  vain  talkers, 
''  Depart  from  us ;  we  will  keep  the  commandments 
of  our  God."  Attend  to  the  counsels  of  your  par- 
ents ;  seek  instruction  from  their  lips ;  join  in  the 
family  devotions  ;  pray  in  your  closets  ;  be  conver- 
sant with  the  scriptures  ;  and,  as  new  born  babes,  de- 
sire the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby.  In  a  word,  make  religion  your  early  choice ; 
then  will  you  rejoice  all  your  days,  your  end  will  be 
peace,  and  your  eternity  will  be  glorious. 

It  is  probable,  I  shall  never  speak  to  this  assembly 
again.  What  I  have  spoken  is  from  the  fulness  of 
my  heart.  May  it  be  seriously  received,  candidly 
reviewed,  and  faithfully  applied. 

And  the  Lord  give  you  understanding  in  all 
things. 


SERMON    XIIL 


\rce>eC€'tCCA 


'The  Importunate  Friend^  or  the  Efficacy  of  Fray er. 


LUKE  xi.  5- 10. 

And  he  said  unto  them,  zvhich  oj  you  shall  have  a  friend,  and 
shall  go  unto  him  at  midnight,  and  say  to  him.  Friend^ 
lend  me  three  loaves,  for  a  friend  of  mine  in  his  journey  is 
come  to  me,  and  I  have  nothing  to  set  before  him :  A7id  he 
from  within  shall  answer  and  say.  Trouble  me  not ;  the 
door  is  now  shut,  and  my  children  are  with  me  in  bed  ;  I 
cannot  rise  and  give  thee,  I  say  unto  you,  though  he  will 
not  rise  and  give  him  because  he  is  his  friend,  yet  because 
of  his  importunity  he  will  rise,  and  give  him  as  many  as 
he  needetfi.  And  I  say  unto  you.  Ask,  and  it  shall  be  giv" 
&n  you  ;  seek,  and  ye  shall  find  ;  knock,  and  it  shall  be 
opened  unto  you.  For  every  one  that  asketh,  receiveth  ; 
and  he  that  seeketh,findeth  ;  and  to  him  that  knocketh  it 
shall  be  opened. 

/jlS  Jesus  was  praying  in  a  certain  place, 
one  of  his  disciples,  affected,  no  doubt,  with  the 
prayer  which  he  heard,  requested  his  Lord  to  teach 
them  to  pray.  On  this  occasion  Jesus  gave  them 
that  form,  which  is  commonly  called  the  Lord^s 
Prayer y  and  which  is  recorded  in  the  verses  preced- 
tng  our  text. 


The  Importunate  Friend,  265 

When  he  had  taught  them  in  what  manner  they 
should  pray,  he  judged  it  proper  to  place  before  them 
such  a  motive  to  the  duty,  as  was  suited  to  operate 
on  their  minds.  The  motive  is  taken  from  the 
power  and  goodness  of  God  to  answer  prayer.  And 
what  other  motive  can  we  need  ?  We  all  have  our 
wants  ;  and  wants  which  we  feel.  Now  if  we  be- 
lieve, that  God  is  able  and  ready  to  supply  our  wants, 
what  should  hinder  us  from  applying  to  him  ?  If  we 
need  a  favor,  and  may  have  it  for  asking,  what  more 
reasonable  than  prayer  ?  Can  we  desire  the  favor  on 
easier  terms  ? 

The  great  hindrance  to  prayer  is  unbelief.  We 
do  not  fully  believe,  or  sensibly  realize  that  our 
prayers  will  avail ;  and  therefore  we  pray  with  cold- 
ness, or  but  seldom,  or  perhaps  not  at  all.  To  con- 
vince us  that  God  will  answer  our  importunate  pray- 
ers, Christ  refers  us  to  our  experience  of  human 
goodness.  If  there  is  goodness  in  men,  there  is 
miore  in  God  ;  and  if  our  earnest  petitions  will  pre- 
vail with  them,  much  rather  will  they  prevail  with 
him. 

To  illustrate  this  argument,  our  Lord  states  a  fa- 
miliar case.  You  have  a  friend  in  your  neighbor- 
hood, to  whose  goodness,  in  cases  of  necessity,  you 
have  been  wont  to  resort.  You  go  to  him  at  mid- 
night, and  ask  the  loan  of  a  little  bread  to  refresh  a 
friend,  who  has  called  upon  you  at  an  unseasonable 
hour,  and  at  a  time  too,  when  you  happen  to  be  un- 
provided for  his  entertainment.  The  case  is  not  of 
the  most  urgent  kind.  If  you  had  been  burnt  out 
in  the  night,  your  friend,  on  the  first  notice,  would 
open  his  door  to  you.  If  robbers  had  broken  in  up- 
on you,  he  would  immediately  fly  to  your  defence. 
Or  if  your  children  were  starving  for  want,  he  would 
not  hesitate  to  send  them  a  supply.  But  all  which 
you  plead  is,  that  a  friend  has  called  upon  you  at  a 
3 


206  ne  Importunate  Friend. 

late  hour,  and  chooses  some  refreshment  now,  rather 
than  wait  till  morning. 

Your  neighbor  hears  your  story,  and  begs  you 
not  to  disturb  him  on  so  small  an  occasion.  It  is 
midnight,  when  sleep  is  sweet  and  profound  :  His 
doors  are  shut,  and  he  chooses  not  to  open  them  at 
this  time  of  night :  His  family  too  are  in  bed,  and 
he  cannot  rise  without  disturbing  them,  as  well  as 
himself.  And  he  tells  you  not  to  trouble  him  any 
farther.  But  you  do  not  desist :  You  feel  a  desire 
to  obtain  a  supply  :  You  repeat,  and  press  your  ap- 
plication, and  at  last  prevail.  Now  though  he  will 
not  rise  and  give  you  on  the  score  of  friendship,  yet, 
because  of  your  importunity,  he  will  rise,  and  give 
you  as  much  as  you  need. 

You  place  much  confidence  in  human  goodness. 
If  you  need  any  thing  which  a  neighbor  can  easily 
spare,  you  go  and  ask  it  of  him.  If  your  request  is 
not  promptly  granted,  you  repeat  it,  in  hope  that  im- 
portunity will  succeed.  Why  then  will  you  not 
apply  to  God  ;  and  apply  to  him  often  ?  Why  will 
you  not  be  fervent  in  your  application  ?  You  cer- 
tainly have  a  better  prospect  of  success  at  his  throne, 
than  at  your  neighbor's  door. 

That  we  may  perceive  the  force  of  this  argument, 
let  it  be  considered, 

1.  That  there  is  infinitely  more  goodness  in  God, 
than  there  is  in  men. 

There  is,  indeed,  some  goodness  in  men ;  else 
there  would  be  an  end  of  all  mutual  confidence. 
Natural  compassion  will  prompt  men  to  relieve  dis- 
tress, even  in  a  stranger,  and  sometimes  in  an  enemy. 
Friendship  will  do  more  :  It  will  encounter  difficul- 
ties, and  run  hazards  in  discharge  of  its  offices.  Pa- 
rental affection  will  do  much  more  than  common 
friendship.  But  our  Savior  says,  that  parents,  with 
^11  their  goodness,  are  but  evil  in  comparison  with 


The  Importunate  Friend.  207 

God.  "  If  ye,  who  are  evil,  know  how  to  give  good 
gifts  to  your  childi'en  ;  how  much  more  will  your 
heavenly  Father  give  good  things  to  them,  who  ask 
him  ?" 

God  manifests  his  goodness  in  his  common  provi- 
dence. * '  His  tender  mercies  are  over  all  his  works. ' ' 
*'  The  whole  earth  is  full  of  his  riches."  Can  we 
doubt  of  success  in  applying  to  that  Being,  whose 
kindness  and  bounty  are  every  where  displayed  be- 
fore us  ?  Consider  the  fowls  of  heaven,  and  the  beasts 
of  the  field.  God  hears  them  when  they  cry,  and 
feeds  them  when  they  are  hungry.  Will  he  not 
much  rather  hear  our  humble  prayers,  and  satisfy 
our  reasonable  desires  ? 

A  still  more  wonderful  proof  of  his  goodness  has 
he  given  in  the  grand  scheme  of  our  redemption  by 
Jesus  Christ.  "  And  he  that  spared  not  his  own 
Son,  but  delivered  him  up  for  us,  how  shall  he  not 
with  him  also  freely  give  us  all  things  ? 

2.  God  sustains  a  nearer  and  more  important  rela- 
tion to  us,  than  man  sustains  to  man. 

In  the  parable  under  consideration,  the  applicant 
hoped  to  succeed  on  the  foot  of  friendship,  God 
condescends  to  own  us,  not  as  friends  merely,  but  as 
children.  He  is  our  Father  in  a  more  eminent 
sense,  than  any  human  being  can  be.  He  has  not 
only  brought  us  into  this  world,  but  given  us  our 
existence — created  us  from  nothing.  If  a  man  will 
voluntarily  do  offices  of  kindness  for  particular 
friends — if  a  parent  will  attend  to  the  urgent  necessi- 
ties of  children ;  surely  God  will  have  a  desire  to 
the  works  of  his  own  hands. 

3.  We  are  encouraged  to  prayer  by  the  commands 
and  promises  of  God. 

The  man,  who  applied  to  his  neighbor  for  bread, 
pleaded  no  invitation  before  sent  to  him — no  promise 
previously  made  to  him.     W«  may  plead  both, 
4 


208  The  Importunate  Friend. 

*'  Call  upon  me  in  the  day  of  trouble,  and  I  will  de- 
liver you."  *'  Ask  and  ye  shall  receive,  seek  and 
ye  shall  find."  God  hath  not  said  to  us,  "  Seek  ye 
me  in  vain.''  **  None  that  trust  in  him  shall  be 
desolate.'* 

4.  God  can  grant  our  requests  without  trouble  to 
himself. 

The  man  in  our  story  could  not  relieve  his  friend's 
wants  without  some  disquietude  and  selfdenial.  It 
was  midnight,  his  doors  were  shut,  and  his  children 
were  with  him  in  bed  ;  and  he  says,  trouble  me  not. 
And  yet  he  was  prevailed  upon  by  importunity, 
God  clearly  discerns  our  wants.  He  hears  us  in  ev- 
ery place,  and  whenever  we  call.  He  does  good  to 
us  with  infinite  ease  to  himself.  There  is  no  night 
in  heaven.  He  never  slumbers  nor  sleeps.  The 
door,  which  leads  to  his  throne  is  opened  at  our  calL 
There  is  with  him  a  full  sufficiency  for  all  his  crea- 
tures. He  gives  without  diminishing  his  store.  He 
can  do  for  us  exceeding  abundantly  above  all  that  we 
ask  ;  and  for  as  many  as  ask  he  can  do  the  same, 
without  withholding  from  us.  May  we  not  place 
confidence  in  such  a  Being  ? 

5.  The  things  for  which  we  pray  are  more  impor- 
tant in  themselves,  and  more  necessary  for  us,  than 
that,  which  the  man  requested  of  his  friend. 

This  was  not  a  remedy  for  sickness,  or  food  for 
his  children,  but  refreshment  for  a  traveller.  The 
things  which  we  ask  of  God,  are  direction  in  duty, 
defence  in  temptation,  mercy  to  pardon  our  sins, 
^  and  grace  to  fit  us  for  heaven.  These  are  matters  of 
indispensible  necessity.  If  one  neighbor  will  give 
another  the  conveniences,  which  he  asks  ;  may  we  not 
beheve,  that  a  God  of  infinite  goodness  \\i\\  hear 
pur  prayers,  when  we  seek  the  things  which  are  re- 
^y  needful  ? 


I'he  Importunate  Friend,  209 

In  every  view  of  the  case,  we  have  vastly  more  en- 
couragement to  go  to  God  in  prayer,  than  the  man 
in  this  parable  had  to  go  to  his  neighbor  for  bread. 
He  succeeded  by  importunity.  Surely  our-  impor- 
tunity at  the  throne  of  God  will  not  be  rejected. 

We  have  stated  our  Lofd's  argument.  We  will 
now  attend  to  the  instructions,  which  the  story  sug- 
gests. 

1.  Our  Savior  here  recommends  importunity  in 
prayer.  This  implies  earnestness  and  per  seiner  ance, 
These  will  usually  accompany  each  other.  The  man 
in  the  parable  repeated  and  urged  his  request,  after 
he  seemed  to  have  met  with  a  denial.  Thus  he  pre- 
vailed. We  are  directed  to  pray  always,  and  not  to 
faint  ;  to  continue  instant  in  prayer,  and  to  watch 
thereunto  with  all  perseverance.  In  the  application 
of  the  parable,  our  Savior  says,  "  Ask  and  ye  shall 
receive,  seek  and  ye  shall  find,  knock  and  it  shall  be 
Opened  to  you."  To  express  earnestness  in  prayer, 
Christ  uses  the  metaphor  of  knocking^  in  allusion  to 
his  preceding  story  of  the  man,  who  called  and 
knocked  at  his  neighbor's  door,  until  he  gained  ad- 
mittance. 

It  will,  perhaps,  be  asked,  '*  Does  not  God  know 
our  wants  ?  And  is  he  not  infinitely  good  ?  What 
need  then  of  2 w/?Qrm/2/{)' in  prayer  ?"  But  as  M^ell 
may  it  be  asked,  What  need  of  any  prayer  ?  If  we 
are  dependent  on  God,  our  supplies  must  come 
from  him.  And  if  we  believe  our  dependence >  our 
desires  must  be  directed  to  him.  If  we  ought  to  de- 
sire the  things,  which  we  need,  we  ought  to  direct 
our  desires  to  God,  from  whom  comes  every  good 
gift  ;  that  is,  we  ought  to  pray  for  them.  If  the 
things  which  we  desire,  are  great  and  important  our 
desires  should  be  earnest,  and  our  pra}  ers  urgent  and 
persevering.  To  express  warm  desires  in  a  cold, 
indifferent  prayer,  is  inipossiblec      Where  there  ii^ 


210  The  Importunate  Friend* 

earnestness  of  desire,  there  will  be  perseverance  in 
prayer.  As  long  as  the  mercy  is  withheld,  and 
hope  remains,  the  application  will  be  continued. 

God  has  so  constituted  things  in  this  world,  that 
the  diligent  use  of  means,  in  conjunction  with  pray- 
er, is  necessary  to  our  obtaining  the  gifts  of  provi- 
dence and  of  grace.  Where  means  are  in  our  hands, 
we  are  not  to  expect  the  end  merely  by  prayer,  with« 
out  using  the  means.  And  the  same  earnest  desire, 
which  awakens  importunate  prayer,  will  excite  our 
diligence  in  the  duties,  which  ought  to  accompany 
it.  If  there  is  indiflR^rence  in  the  former,  there  will 
be  negligence  in  the  latter. 

If  you  ask,  *'  What  need  of  importunity  in  pray- 
er ?"  you  may  as  well  ask,  what  need  of  diligence 
in  your  labors  ?  You  say,  "  God  is  good,  and  will 
do  good  without  importunate  prayers."  Why  do 
you  not  also  say,  God  is  bountiful,  and  will  supply 
your  Vv^ants  without  your  diligent  labors  ?  Certainly 
he  could  as  easily  feed  and  clothe  your  bodies  with- 
out your  labors,  as  save  your  souls  without  your 
prayers.  His  goodness  does  not  induce  you  to  relax 
your  labors  for  obtaining  the  things  of  this  world ; 
w^hy  should  it  supersede  your  prayers  for  obtaining 
the  things  of  another  world  ? 

The  truth  is,  God  has  required  diligent  labors, 
and  fervent  prayers,  and  both  are  useful  in  their 
place  :  And  we  are  not  to  expect  his  favor  in  the 
neglect  of  the  one,  more  than  in  the  neglect  of  the 
other. 

2.  We  are  here  taught,  that  our  prayers  should 
be  for  such  things,  as  we  need. 

To  illustrate  God's  goodness  in  hearing  prayer, 
Jesus  relates  the  story  of  the  man,  who  in  compliance 
with  his  neighbors  importunity  for  bread,  gave  him 
as  much  as  he  needed.  He  here  signifies,  that  the 
things  which  we  may  ask  and  expect  from  God,  are 


ne  Importunate  Friend.  211 

©nly  such  as  we  need.  He  cautions  his  disciples, 
not  to  take  anxious  thought  for  meat,  drink  and  rai- 
ment ;  **  for"  says  he,  "  your  heavenly  Father  know- 
eth,  that  ye  have  need  of  these  things  ;  seek  ye 
first  the  kingdom  of  God,  and  these  things,"  i.  e. 
the  things  which  ye  need,  "  shall  be  added." 

With  respect  to  worldly  things,  we  are  incompe- 
tent judges,  what  we  do  need.  We  may,  however, 
ask  the  things,  which  we  think  we  need ;  but  we 
must  ask  them  with  humble  submission  to  the  wis- 
dom of  our  heavenly  Father.  With  respect  to  spir- 
itual blessings,  we  know,  or  ought  to  know,  what  we 
need.  And  these  things  we  are  to  ask  with  impor- 
tunity. We  need  the  pardon  of  our  sins  and  the 
salvation  of  our  souls — we  need  grace  to  lead  us  in- 
to truth,  to  assist  us  in  duty,  to  sanctify  us  from  our 
pollutions  and  to  prepare  us  for  heaven.  These 
things  we  cannot  seek  with  too  great  diligence,  nor 
ask  with  too  great  importunity.  Submission  to  the 
will  of  God,  in  seeking  these,  is  to  seek  till  we  find. 
3.  We  may  remark  here,  that  no  time  is  unsea- 
sonable for  applying  to  God  in  prayer. 

The  man,  in  our  story,  applied  to  his  friend  for 
bread,  at  midnight,  when  the  doors  were  shut,  and 
yet  by  importunity  he  obtained  his  object.  * '  Ask, ' ' 
says  our  Lord,  ''  and  ye  shall  receive." 

The  throne  of  grace  is  always  easy  of  access. — 
The  door  which  leads  to  it,  is  readily  opened  to  them, 
who  knock.  We  need  not  wait  for  a  more  favora- 
ble time  :  Any  time  is  favorable  when  our  circum- 
stances direct  us,  and  our  hearts  incline  us  to  pray- 
er. David  prayed  at  morning,  noon  and  night ;  his 
eyes  prevented  the  night  watches  ;  at  midnight  he 
arose  to  commune  with  God. 

Are  you  under  any  affliction  ?  Wait  not  to  see 
what  you  can  do,  or  what  men  can  do  for  your  re- 
lief:   Repair  to  God  immediately;    he  is  a  very 


£12  The  Importunate  Friend. 

present  help  in  trouble.  Are  you  pressed  mth  a 
sense  of  sin  ?  Go,  confess  your  sin  to  God.  Wait 
not  to  know  whether  your  repentance  is  sincere ; 
but  go  with  that  sense  of  sin  which  you  feel, 
and  pray  for  that  grace  which  you  need.  If  God 
has  wrought  in  you  this  sense  of  sin,  you  may  ask 
liim  to  perfect  the  work  which  he  has  begun.  The 
present  time  is  the  accepted  time.  If  you  have 
desires  of  pardon  and  grace,  you  may  express  them 
in  prayer.  If  it  is  not  criminal  to  ha^e  the  desires, 
it  cannot  be  criminal  to  express  them.  Do  you 
think  they  are  too  languid  to  be  directed  to  God  ? 
Prayer  perhaps  will  enliven  them.  If  you  wait  to 
enliven  them  without  prayer,  perhaps  you  will  lose 
them  for  want  of  prayer. 

You  fear,  that  you  are  not  in  a  state  of  friendship 
wdth  God,  and  that  your  prayers  will  not  be  regard- 
ed. But  will  you  never  pray,  until  this  matter  is 
ascertained  ?  A  prayerless  person  is  not  a  friend  of 
God. 

They  who  love  God  supremely,  and  are  recon- 
ciled to  him  in  their  hearts,  have,  indeed,  a  peculiar 
interest  in  his  favor,  and  special  assurance  of  success 
at  his  throne.  But  he  who  hears  the  ravens  when 
they  cry,  may,  and  often  does,  hear  the  cries  of  sin- 
ners  in  their  trouble,  especially  in  that  trouble,  which 
arises  from  a  conviction  of  their  sins,  and  from  a  fear 
of  the  wrath  to  come*  The  same  grace  which 
awakens  them  to  prayer,  attends  to  the  prayer  which 
they  make.  The  householder  arose  and  gave  his 
supplicant  the  bread  which  he  needed,  not  because 
he  was  his  friend,  but  because  of  his  importunity. 
In  order  to  judge,  whether  we  may  pray  with  hope 
of  success,  we  are  not  to  wait  till  we  can  ascertain 
our  habitual  friendship  with  God ;  but  we  are  to 
inquire,  whether  we  have  real  desires  of  the  things 
which  we  ask,  and  whether  these  are  such  things  as 


The  Importunate  Friend.  213 

we  need.  If  we  are  convinced  of  our  past  enmity 
to  God,  and  desire  to  come  into  friendship  v;itlx 
him,  we  doubtless  have  encouragement  to  call  on 
his  name. 

4.  We  may  farther  remark,  how  familiar  and  con- 
vincing is  our  Savior's  manner  of  instruction. 

He  never  deals  in  dry  and  abstruse  reasoning ; 
but  draws  his  arguments  from  nature ;  he  appeals 
directly  to  our  ex^^erience  and  our  feelings.  The 
single  argument  in  our  text,  taken  from  common 
humanity,  has  more  force  to  convince  a  serious 
mind,  that  God  will  hear  prayer,  than  a  whole 
volume  of  nice  and  refined  speculations.  It  is  an 
argument,  not  only  seen  by  the  understanding,  but 
felt  by  the  heart.  It  gives  an  answer  to  all  the  ob- 
jections of  the  timorous,  or  the  cavilling  mind. 

If  you  think  prayer  is  needless,  because  Cod  is 
too  wise  to  be  informed,  and  too  good  to  need  im- 
portunity, read  this  story.  The  power  and  good- 
ness of  men  is  a  reason,  why  we  do  apply  to  them — 
not  a  reason  why  we  neglect  to  apply  to  them.  Or 
if  you  think  your  prayers  are  useless,  because  God 
is  great  and  holy,  and  you  are  mean  and  sinful ; 
read  the  story  again  ;  and  apply  it,  as  you  read  it. 
The  more  perfect  is  the  character  of  your  neigh- 
bor and  the  more  urgent  your  necessity,  the  greater 
is  your  inclination  and  encouragement  to  lay  open 
your  case  to  him.  Adopt  then  our  Lord's  conclu- 
sion, "  Every  one  that  asketh,  receiveth ;  and  he 
that  seeketh,  findeth  ;  and  to  him  that  knocketh,  it 
shall  be  opened."  Farther  to  dispel  your  fears  and 
strengthen  your  hopes,  read  the  argument  which 
immediately  follows.  "  If  a  son  ask  bread  of  any 
of  you  that  is  a  father,  will  he  give  him  a  stone  ?  Or 
if  he  ask  a  fish,  will  he  give  him  a  serpent  ?  Or  if  he 
ask  an  ^^^^  will  he  offer  him  a  scorpion  ?  If  ye  then 
bein^  evil  know  how  to  give  good  things  to  your 


214  The  Importunate  Friend. 

children,  how  much  more  will  your  heavenly  Father 
give  the  holy  Spirit  to  them  that  ask  him  ?" 

5.  How  great  is  our  privilege  ?  How  favorable 
our  situation  ?  A  God  of  infinite  wisdom,  goodness 
and  power  is  always  near  us,  watching,  protecting 
and  supplying  us.  He  holds  forth  to  our  view  the 
richest  blessings,  pardon,  peace,  life  and  glory.  By 
the  voice  of  his  Son,  he  proclaims,  *'  Ask,  and  ye 
shall  receive."  Would  we  receive  on  more  moder- 
ate terms  ?  There  must  indeed  be  importunity  in 
prayer,  and  diligence  in  other  concurrent  duties. 
But  is  this  a  hardship  ?  Contemplate  the  blessings, 
and  your  own  wants  :  Can  you  fail  to  be  importu- 
nate and  diligent  ?  What  ?  Will  you  think  of  guilt, 
and  not  be  solicitous  of  pardon  ?  Will  you  think  of 
an  eternal  existence,  and  not  be  diligent  to  obtain 
happiness  ?  Will  you  think  of  human  weakness,  and 
not  be  fervent  in  seeking  grace  ?  Think  of  riches 
and  honors  you  may,  and  be  indifferent.  But  will 
you  be  indifferent  in  matters  which  relate  to  eterni- 
ty ?  If  you  make  the  required  diligence  and  impor- 
tunity a  matter  of  complaint,  you  spurn  the  blessings 
which  are  offered  you. 

6.  The  story  under  consideration  shews  the  rea- 
sonableness of  religion  at  large,  as  well  as  of  prayer 
in  particular. 

We  all  feel  a  dependence.  In  our  troubles  we 
resort  somewhere  for  help.  The  man  who  wanted 
bread,  went  to  a  friend,  who  was  able  to  supply  him. 
And  he  did,  as  all  men  do.  Hence  our  Savior 
teaches  us,  that  we  are  much  rather  to  make  known 
our  requests  to  God.  And  if  we  are  to  apply  to 
him  in  want,  we  are  to  please  him  in  all  things. 

However  indifferent  men  are  to  religion,  yet  their 
consciences  testify,  and  their  feelings  demonstrate 
its  truth  and  importance. 

No  man  ever  discarded  religion  on  a  calm  persua- 


ne  Importunate  Friend.  215 

sion,  that  it  is  injurious  to  mankind,  hurtful  to  their 
interest,  or  degrading  to  their  dignity.  It  is  the 
corruption  of  the  heart,  that  excites  opposition  to  it. 
But  after  all,  there  remains  an  inward  apprehension, 
that  it  may  be  true  and  important,  and  a  secret  self« 
condemnation  for  the  enmity  which  is  felt. 

The  vilest  despiser  of  religion  w^ould  choose  to  be 
placed  among  honest  and  virtuous  neighbors,  and  to 
be  reputed  by  them,  as  one  of  the  same  good  char- 
acter. Such  are  the  men  to  whom  he  applies  for 
help  in  trouble,  and  in  whom  he  confides  for  the  re- 
dress of  injuries,  and  for  protection  from  wrongs  ; 
and  not  the  men  like  himself.  These,  in  his  private 
concerns,  he  always  distrusts. 

When  his  friends  die,  he  does  not  love  to  view 
them  as  numbered  among  the  beasts  in  the  dust, 
nor  will  he  tumble  them  into  the  dust  among  the 
beasts,  without  any  religious  solemnity.  There  is, 
in  his  breast,  a  hope,  which  follow  s  them  to  a  better 
world.  He  does  not  attempt  to  console  himself 
by  a  recollection  of  their  vices  and  immorahties,  but 
by  a  remembrance  of  their  amiable  and  virtuous 
actions.  You  never  knew  a  man,  who,  when  he 
had  lost  a  son,  or  a  brother,  would  sit  down  among 
his  condoling  neighbors,  and  tell  them,  v»/hat  com- 
fort he  felt  in  thinking,  that  this  son,  or  brother  r.as 
distinguished  in  his  life,  by  gambHng,  dissipation, 
profaneness,  and  the  arts  of  fraud  and  villany.  His 
conversation,  at  this  time,  takes  quite  another  turn. 
He  details,  with  a  sensible  pleasure,  the  >'irtuous 
qualities,  useful  actions,  and  promising  dispositions, 
which  he  had  observed  in  this  friend.  And  he  is 
pleased  with  the  voice,  which  echoes  to  his  own. 
This  is  a  plain  evidence,  that  in  his  most  serious 
hours,  he  cannot  but  think,  there  is,  after  death, 
an©ther  state,  in  which  virtue,  piety  and  goodness 
will  be  happy.     If  he  soberly  believed,    that   there 


216  The  Importunate  Friend. 

was  no  truth  or  solidity  in  religion — no  essential 
difference  between  sin  and  holiness — no  future  ret- 
ribution ;  but  that,  at  death,  all  would  cease  to  ex- 
ist, or  be  alike  happy ;  why  is  he  not  as  well  pleased 
with  recounting  the  vices,  as  the  virtues  of  his  de- 
ceased friends  ? 

There  is  a  story  recorded  in  the  book  of  Acts 
much  to  our  purpose.  A  woman  named  Tabitha 
died  at  Joppa.  This  woman  was  full  of  good  works 
and  alms  deeds,  which  she  did  for  the  poor.  Soon 
after  her  death,  the  apostle  Peter  came  to  the  house; 
and  the  friends  of  the  deceased  took  him  into  the 
chamber,  where  her  corpse  lay  ;  and  they  stood  by 
him  weeping,  and  shewed  him  the  coats  and  gar- 
ments, which  she  made,  while  she  was  alive,  to 
distribute  among  the  poor.  They  took  a  mournful 
pleasure  in  contemplating  and  relating  her  past 
works  of  charity  and  goodness.- 

This  sentiment  is  not  peculiar  to  the  godly  :  It 
is  common  to  mankind.  It  is  a  sentiment  wrought 
in  us  by  the  Author  of  nature  to  be  a  standing  mon- 
itor of  a  future  state,  and  of  the  necessity  of  religion 
to  future  happiness. 

When  we  hear  of  the  death  of  a  person,  whom  we 
knew,  it  is  a  common  inquiry,  how  he  felt  in  his 
sickness,  and  what  views  he  had  of  another  world. 
If  a  child  or  near  friend  is  taken  from  us,  we  catch 
hold  of  every  pious  expression  which  dropt  from  him 
in  his  sickness,  and  apply  it  to  strengthen  our  hope, 
that  he  died  in  the  exercise  of  religion.  We  ob- 
serve, with  attention,  every  cast  of  the  countenance, 
every  motion  of  the  hand,  every  elevation  of  the 
eyes,  which  seems  to  indicate  the  exercise  of  devo- 
tion ;  and  hence  we  encourage  a  persuasion,  that  he 
died  in  faith,  commending  himself  to  the  mercy  of 
God.  Even  they,  who  in  the  ordinary  course  of 
life,  discover  no  great  regard  to  religion,  will  make 


Yhe  Importunate  Friend.  217 

such  observations  on  their  dying  friends.  Hence  it 
appears,  that  all  mep,  when  their  minds  are  soften- 
ed, composed  and  solemnized  by  an  afflicting  prov- 
idence, unavoidably  entertain  a  sense,  that  there  is  a 
future  state,  and  that  religion  is  the  one  thing  need- 
ful. 

7.  We.  will  make  one  reflection  more  and  con- 
clude. How  different  is  the  treatment,  which  Christ 
gives  to  us,  from  that  which  we  give  to  him  ! 

When  we  knock  at  his  door,  he  readily  opens  to 
lis.  He  makes  us  welcome  to  his  arms — takes  us 
into  his  chambers — stretches  over  us  the  banner  of 
liis  love— spreads  a  feast  before  us,  and  bids  us  eat 
abundantly,  without  money  and  without  price.  But 
when  he  comes  to  the  door  of  sinners- — when  he 
knocks  and  urges  for  admission — when  he  calls  to 
them,  *'  Open  the  door,  and  I  will  come  in  and  sup 
with  you  ;"  do  they  as  readily  open  to  him  ?  Nay  ; 
they  often  spurn  him  from  their  door.  There  are 
some,  who  bid  him  depart  out  of  their  coasts. 

May  he  not  often  complain  even  of  his  professed 
friends.  To  them  he  calls  in  such  language  as 
this;  ''Open  to  me,  my  love,  my  undeiiled,  for 
while  I  wait  at  the  door,  my  head  is  wet  with  the 
dew,  and  my  locks  with  the  drops  of  the  night." 
But  how  indifferent  and  thankless  is  the  answer  too 
often  returned.  *'  I  have  put  off  my  coat  for  repose  ; 
how  shall  I  put  it  on  to  meet  thee  ?  1  have  washed  my 
feet  for  my  bed ;  how  shall  I  tread  the  floor  and 
defile  them,  to  let  thee  in  ?" 

Could  such  ingratitude  be  expected  from  those, 
who  have  experienced  the  grace  of  Christ  in  their 
application  to  him  ? 

Remember,  my  Christian  friends,  the  kindness 
of  your  youth,  the  love  of  your  espousals,  when  you 
went  after  Christ  in  the  wilderness.  Remember 
your  former  fears  and  distresses  under  a  conviction 
Vol.  IV.  P 


218  Vhe  Importunate  Friend. 

of  your  sins.     Remember  what  earnest  applications 
you  made  to  your  Savior,  and  what  kind  answers, 
in  due  time,  you  received.     Remember  what  com- 
fort you  felt,    when  you  could  call  him  your  Savior 
and  friend,  and  could  appropriate  the  evidences  and 
tokens  of  his  love.     Remember  your  former  zeal  for 
his  service,  and  your  professed  dedication  to  him. 
Has  your  zeal  languished,  and  your  love  waxed 
cold?    Remember,    how  you    have   received   and 
heard — how  you  have  resolved  aud  promised  ;  and 
hold  fast  and  repent.     If  sinners  treat  with  indiffer- 
ence the  calls  and  invitations  of  the  Savior  ;  yet  who 
would  expect  this  from^^z/  ?    Did  you  not  promise, 
that  you  would  be  holiness  to  the  Lord,  and  that  all 
your  works,  like  the  first  fruits,  should  be  consecrat- 
ed to  him  ?    What  iniquity  have  ye  found  in  him, 
that  you  should  depart  from  him  and  walk  after 
vanity  ?  I  beseech  you  by  the  mercies  of  Christ,  by 
your  own  experience   of  his  mercies,  and  by  the 
promises,  which  you  have  made,  that  you  present 
yourselves  living  sacrifices  holy  and  acceptable  which 
is  your  reasonable  service. 

Now  the  Lord  establish  hearts  unblameable  in 
holiness  before  God,  at  the  coming  of  our  Lord  Jesus 
Christ  with  all  his  saints. 


Avarice  and  Dishonesty  covered  with  the  Pretext 
of  Prudence  and  Charity. 


MATTHEW  xxvi.  8. 


— 'T<3  what  purpose  is  this  waste  f 

A  SERIOUS  question,  one  would  at  first 
Suppose^  importing  a  prudent  concern,  lest  the 
bounties  of  heaven  be  misapplied  or  thrown  away. 
And  certainly  the  blessings,  which  God  bestows, 
ought  to  be  received  with  thankfulness,  and  used 
with  discretion*  In  the  present  case,  however,  the 
complaint  was  without  foundation :  It  proceeded 
wholly  from  dishonesty  and  avarice  ;  not  from  be- 
nevolence and  gratitude.  The  occasion  of  it  was  a 
costly  offering  which  a  godly  woman  made  in  honor 
of  the  Savior. 

As  Jesus  was  sitting  at  table  in  the  house  of  a 
friend,  named  Simon,  there  came  a  woman  with  a 
box  of  precious  ointment^  which  she  poured  on 
Jesus'  head,  in  testimony  of  her  esteem  of  him,  love 
to  him,  and  faith  in  him.  There  were  others  at  the 
table ;  but  hiin  she  distinguished  from  all  the  rest  by 
this  peculiar  token  of  regard.  If  the  disciples  right- 
2 


S20  Avarice  and  Dishonesty* 

\y  calculated  the  value  of  the  ointment,  when  thqr 
said,  "  It  might  have  been  sold  for  three  hundred 
pence,"  it  was  certainly  a  precious  offering;  for 
three  hundred  Roman  pence  were  in  value  equal  to 
about  ten  pounds  sterling.  Precious  as  it  v\  as,  Jesus, 
whose  frugality  never  suffered  the  fragments  of  a 
meal  to  be  lost,  did  not  consider  this  as  a  waste  of 
property  ;  for  he  justified  the  woman's  conduct 
against  those  who  complained  of  it :  "  Why  trouble 
ye  the  woman  ?  She  hath  wrought  a  good  w  ork  upon 
me*" 

In  the  eastern  countries  it  was  a  custom  for  a  peo- 
ple, at  entertainments,  to  pour  fragrant  oils  on  such 
guests  as  they  designed  to  honor.  To  this  usage 
there  is  an  allusion  in  the  fortyfifth  Psalm  ;  *'  God 
hath  anointed  thee  with  the  oil  of  gladness  above 
thy  fellows:"  And  in  the  twenty  third  Psalm  ;  *'Thou 
preparest  my  table,  thou  anointest  my  head  with  oil, 
my  cup  runneth  over." 

By  pouring  this  ointment  on  Jesus,  the  woman 
expressed  her  sense  of  his  high  dignity,  as  the  Son 
of  God,  the  promised  Redeemer,  "  who  vras  an- 
ointed to  preach  the  gospel  to  the  poor,  to  bind  up 
the  broken  hearted,  to  proclaim  deliverance  to  the 
captives,  and  to  set  at  liberty  them  vrho  are  bound," 

Honor  paid  to  this  Savior  is  here  called  *'  a  good 
work." 

Neither  institution,  nor  custom  requires  of  us  the 
particular  offering  made  by  this  woman.  And  as 
Christ  is  no  longer  on  earth,  we  cannot  directly  ad- 
dress him  with  the  ceremony  which  she  used. 
There  are  other  w^ays,  however,  in  \^  hich  we  may 
honor  him  with  as  much  significance,  and  to  as  good 
acceptance,  as  she  did.  Our  profession  of  his  gos- 
pel, obedience  to  his  precepts,  imitation  of  his 
virtues,  zeal  in  his  cause,  support  of  his  worship, 
attendance  on  his  ordinances,  liberality  to  his  friends, 


Avarice  and  Dishonesty.  221 

forgiveness  of  enemies,  and  peaceableress  toward  all 
men,  will  be  like  ointment  and  perfume  to  rejoice 
his  heart.  The  savor  of  our  graces  and  good 
works  will  be  more  precious  to  him  than  ointment 
poured  forth. 

When  the  woman  poured  the  rich  oil  on  Christ's 
head,  *'  the  disciples^  seeing  what  was  done,  had 
indignation.''  Mark  says,  **  There  were  some  who 
had  indignation."  John  mentions  only  Judas  as 
complaining  of  the  waste.  Judas  probably  was  the 
first,  who  objected,  and  his  brethren,  some  or  all  of 
them,  soon  fell  in  with  him.  Judas  was  a  plausible 
creature,  and  by  his  art  and  address  he  had  gained 
great  influence  among  the  disciples.  His  duplicity 
he  covered  with  such  a  fair  outside,  that  they  all 
were  carried  away  with  his  dissimulation.  They 
trusted  him  with  the  stewardship  of  the  family,  and 
probably  thought  it  unnecessary  to  reckon  with 
him.  They  had  full  confidence  of  his  virtue  and 
fidelity.  When  Christ  warned  them  that  there  was 
a  traitor  among  them,  none  suspected  Judas^  each 
sooner  suspected  himself. 

On  the  present  occasion,  his  influence  was  suffi- 
cient to  raise  among  his  brethren  a  clamor  against  a 
good  woman  for  the  honor  which  she  paid  to  the 
Savior. 

There  are  many,  besides  this  hypocritical  disciple, 
who  deem  every  thing  wasted  and  lost,  which  is  ap- 
plied to  the  honor  of  Christ's  name,  and  laid  out  in 
the  support  of  his  religion.  It  is  in  the  Christian, 
as  it  was  in  the  prophetic  age  ;  there  are  some  who 
say,  "  When  will  the  new  moon  be  gone,  that  we 
may  sell  corn ;  and  the  sabbath  that  w^e  may  set 
forth  wheat  ?"  They  call  the  worship  of  God  con- 
temptible, and  they  say,  *'  What  a  weariness  is  it  ?'» 
They  withhold  the  offerings  of  God's  house,  or 
bring  the  torn  and  the  lame  for  sacrifice.     They 


222  jlvarice  and  Dishonesty. 

either  forsake  the  assembling  of  themselves  together, 
or  draw  nigh  to  God  with  their  mouth,  and  honor 
him  with  their  lips,  when  their  heart  is  far  from  him. 
What  are  these  better  than  the  disciple,  who  pro- 
nounced it  a  waste  to  honor  Christ  with  sweet  oint- 
ment  ? 

But  the  man,  it  seems,  had  thought  of  a  better 
way  to  dispose  of  the  ointment.  *'  It  might  have 
been  sold  for  much,  and  given  to  the  poor. "  A  very 
plausible  suggestion.  The  poor,  besure,  ought  to 
be  kindly  remembered.  What  is  bestowed  on  them 
in  Christ's  name,  he  accepts  as  given  to  himself. 
Beneficence  to  them  he  has  injoined  by  his  precepts, 
and  recommended  by  his  example.  When  he  said 
to  Judas,  in  reference  to  his  intended  treachery, 
"  What  thou  dost,  do  quickly,"  the  other  disciples 
supposed,  that  he  commanded  Judas  to  buy  some- 
thing for  the  passover,  or  give  something  to  the 
poor.  It  hence  appears,  that  Christ  often  gave  alms, 
and  that  Judas  was  usually  his  almoner.  Our  Lord, 
though  he  supplied  not  his  own  wants  by  miracles, 
yet  sometimes  wrought  miracles  to  feed  the  hungry. 
The  disciples,  therefore,  would  naturally  suppose, 
that  alms  given  to  the  poor  was  property  well  be- 
stowed. Now  when  Judas  insinuated,  that  it  had 
been  better  to  sell  this  ointment  for  the  benefit  of 
the  poor,  than  to  waste  it  on  Christ's  head,  no 
wonder  if  some  of  his  honest  brethren  were  deceived 
by  the  argument. 

The  truth  is,  the  poor  are  intitled  to  our  atten- 
tion ;  and  so  is  the  honor  of  Christ's  religion.  Each 
is  to  have  its  place,  and  neither  of  them  to  exclude 
the  other.  Christ  condemns  the  pharisees,  because, 
when  they  tythed  mint,  anise  and  cummin,  they 
peglected  justice,  mercy  and  the  love  of  God. 
"  772^^<?,"  says  he,  ''  ought  ye  to  have  done,  and 
not  to  leave  the  other  undone.'* 


Avarice  and  Dishonesty.  223 

You  sometimes  excuse  yourselves  from  this,  and 
that  known  duty  by  alleging  the  superior  impor- 
tance of  another.  But  before  you  rest  satisfied  with 
the  excuse,  ask  yourselves  whether  you  make  it  in 
sincerity,  or  only  in  pretence.  To  determine  this 
question,  inquire  whether  you  are  careful  to  per- 
form this  more  important  duty.  If  you  neglect  this, 
as  well  as  the  other,  there  is  no  honesty  in  your  ex- 
cuse.. You  say,  that  God  will  have  mercy  rather 
than  sacrifice.  It  is  very  true ;  but  if  you  will 
neither  shew  mercy,  nor  offer  sacrifice,  this  rule  is 
nothing  to  your  purpose.  Before  you  apply  this  as 
your  justification  in  omitting  sacrifice,  go  and  shew 
mercy.  You  withhold  from  your  Lord  the  honor  due 
to  his  wor^iip  and  ordinances,  because  you  have  the 
poor  with  you.  But  how  much  have  you  done  for 
the  poor?  Has  your  liberality  to  them  been  so  great, 
as  to  disable  you  from  the  service  which  you  wish  to 
perform  for  him  ?  Did  you  ever  think  of  this  and 
that  poor  man,  before  you  had  occasion  for  an  ex- 
cuse from  some  urgent  duty  ?  Ai"kd  after  all  you  can 
say,  is  it  not  plain,  that  you  can  help  your  poor 
neighbors  quite  as  much  as  you  wish,  and  still  honor 
the  Lord  with  your  substance  as  much  as  he  re- 
quires h- 

In  excuse  for  omitting  the  stated  worship  of  the 
Lord's  day,  you  perhaps  plead,  that  the  labors  of  the 
preceding  week  oblige  you  to  rest  on  this  day^ — that 
distance  and  other  inconveniences  render  your  at- 
tendance at  the  place  of  worship  very  difficult— that 
if  you  employ  your  time  in  i^ligious  exercises  at 
home,  you  may  be  as  much  edified  and  as  well  ac- 
cepted, as  if  you  joined  in  the  devotions  of  the 
church. 

When  you  endeavor  thus   to  pacify   your  con- 
sciences, I  advise  you  to  inquiie,  whether  you  are 
consistent  with  yourselves.     If  you  spend  the  sab- 
4 


224  Avarice  and  Dishonesty^ 

bath  in  exercises  as  laborious,  as  those  of  the  sanctu- 
ary, then  it  is  not  for  the  sake  of  rest^  that  you  de- 
cline the  latter.  If  you  can  break  through  the  diffi- 
culties of  distance,  rough  ways  and  bad  weather,  in 
obedience  to  the  calls  of  the  w^orld,  and  the  solicita- 
tions of  pleasure,  then  these  difficulties  are  not  the 
main  obstructions  to  your  regular  attendance  on 
God's  worship.  If  your  time  on  the  Lord's  day  is 
spent  in  slumber,  diversion,  labor,  or  in  reading 
novels  and  romances,  then  no  more  pretend  that  you 
absent  yourselves  from  God's  house  for  the  sake  of 
private  devotion  and  spiritual  edification. 

Seasons  of  occasional  worship  are  generally  disre- 
garded. You  will  say,  as  almost  every  body  else 
says,  ''  Lectures  may  be  useful;  it  is  well  to  con- 
tinue them ;  w^e  should  be  sorry  to  hear  that  they 
were  laid  aside.  But  as  they  are  not  directly  insti- 
tuted and  expressly  commanded  in  scripture,  we 
view  them  as  matters  of  expedience  only,  not  as 
matters  of  necessity ;  and  when  our  worldly  con- 
venience will  not  comport  with  our  attendance  upon 
them,  we  suppose,  w^e  have  a  right  to  omit  them.'* 
Be  it  so.  But  let  me  ask  you.  Do  you  never  omit 
them,  except  when  worldly  convenience  will  not 
comport  with  your  attendance  ?  At  the  time  when 
your  business  has  detained  you  from  a  lecture,  could 
you  not  have  left  this  same  business  to  receive  or 
give  a  visit — to  attend  a  festivity — to  enjoy  an 
amusement — or  to  gratify  your  curiosity  in  seeing  a 
ropedancer,  a  lion  or  puppet  show  ? — If  your  con- 
duct is  not  consistent  with  itself,  your  pretensions 
are  not  sincere.  If  you  omit  this,  or  that  duty,  be- 
cause there  are  others,  which  you  esteem  more  im- 
portant, go  and  do  the  latter ;  and  then  probably  you 
w  ill  find  that  you  can  do  the  former  a»  so. 

John  has  remarked,  that  Judas  pleaded  in  behalf 
©f  the  poor,  **  not  because  he  cared  any  thing  for  the 


Avarice  and  Dishonesty^  225 

poor,  but  because  he  was  a  thief,  and  had  the  bag, 
and  bare  what  was  put  therein."  Judas  does  not 
ask,  "  Why  did  not  the  vooman^  instead  of  buying 
the  ointment,  give  her  money  to  the  poor?'*  This 
would  not  have  answered  his  purpose.  But  he  asks, 
«  Why  was  not  the  ointment  sold,  and  the  proceeds 
sequestered  for  the  poor  ?'*  Then  the  money  would 
have  been  put  into  his  hands ;  and  he  could  have 
applied  it  to  his  own  use,  and  said,  he  had  given  it  to 
the  poor.  He  was  capable  of  diis  duplicity.  ''He 
was  a  thief;"  and  well  he  knew  how  to  peculate 
from  the  common  treasury,  of  which  he  had  the 
charge.  , 

Many  will  plead  the  cause  of  the  poor,  when  they 
can  thus  serve  their  own  interest.  The  poor  have 
alv/ays  had  more  advocates  than  benefactors. 

The  most  illiberal  and  selfish  wretch  you  can  find, 
will  earnestly  recommend  charity  to  the  poor,  if  he 
sees  a  channel  by  which  this  charity  will  run  into 
his  own  coffers,  or  if  he  hopes,  that,  by  expatiating 
on  the  distresses  of  the  poor,  he  can  decently  turn 
off  a  demand  made  on  his  own  purse  for  some  public 
service. 

All  vice  is  so  palpably  wrong,  that  few  care  to 
avov/  it  in  its  own  proper  colors.  The  man  who 
has  determined  to  do  an  unworthy  action,  studies  to 
throw  over  it  a  veil,  which  may  conceal  it  from  the 
public  eye.  The  forms  of  piety  and  charity  are 
often  assumed  merely  as  cloaks  to  cover  the  detesta- 
ble designs  of  selfishness  and  pride.  The  pharisees 
made  long  prayers,  that  they  might  devour  widow's 
houses.  They  gave  alms  by  sound  of  trumpet,  that 
the  ostentation  of  benevolence  might  prevent  a  sus- 
picion of  covetousness,  and  that  the  show  ofhberali- 
ty  might  facilitate  the  success  of  their  rapacity. 
Jehu  proclaimed  his  zeal  for  the  Lord,  that  he  miglu 
more  surely  execute  his  ambitious  and  cruel  iiiten- 


i225  A'oarice  and  Dishonesty. 

tion  to  mount  the  throne,  and  cut  off  the  family  of 
Ahab.  Judas  seemed  to  have  a  great  concern  for 
the  poor,  when  he  was  contriving  to  get  into  his 
hands  a  purse  of  three  hundred  pence.  But  if  the 
woman's  ointment  had  been  sold,  and  the  money- 
put  into  his  bag,  the  poor  might  have  starved  for 
him.  He  managed  his  hypocrisy  however  with 
such  address  as  to  deceive  the  credulity,  and  abuse 
the  confidence  of  his  honest  brethren.  Had  ihey 
seen  the  avarice  which  lay  concealed  under  the 
mask  of  charity,  their  indignation  would  have  been 
directed  against  his  duplicity,  rather  than  against 
the  woman's  piety. 

If  a  pious  or  useful  design  is  in  contemplation, 
which  will  be  attended  with  some  expense-rr-such  as 
erecting  a  decent  church  for  the  worship  of  God  ; 
providing  a  competent  support  for  Christ's  minis- 
ter's, when  they  are  depressed  by  a  change  of  times  ; 
or  increasing  the  endowments  of  schools  for  the  bet- 
ter edification  of  youth ;  the  man,  who  to  save  his 
own  money,  wishes  to  defeat  the  good  design,  thinks 
of  no  objections  more  plausible  and  popular,  than 
those  which  are  drawn  from  the  necessities  and  in- 
abilities of  the  poor.  Thus  the  institutions,  which 
were  intended  especially  for  their  benefit,  he  labors 
to  defraud  for  their  dear  sakes.  This  pretence  of 
compassion  for  the  poor,  the  miserable  stalking 
horse  of  every  wealthy  hypocrite,  has  been  so  hack- 
neyed from  Judas's  time  to  the  present  day,  that  a 
man  more  honest  than  Judas  will  be  ashamed  to  take 
it  into  his  service.  But  the  man,  who,  to  defeat  a 
laudable  design,  not  only  pleads  compassion  for  the 
poor,  but  endeavors,  by  the  bugbear  of  expense,  to 
alarm  the  poor  themselves  and  draw  them  over  to 
his  party,  might  put  even  Judas  to  the  blush.  Here 
the  traitor's  hypocrisy  is  fairly  outdone. 


A'oarice  and  Dishonesty.  227 

A  hypocrite  may  carry  his  artifice  so  far,  as  to  de» 
ceive  himself,  as  well  as  others.  ''  Evil  men  and 
seducers  wax  worse  and  worse,  deceiving,  and  being 
deceived,"  The  pharisees,  who  did  all  their  works 
to  be  seen  of  men,  trusted  in  themselves,  that  they 
were  righteous,  and  despised  others.  They  talked 
so  often,  and  disputed  so  warmly,  and  made  so  much 
parade  about  religion,  in  order  to  raise  their  own 
reputation,  that,  after  a  while,  they  became  fully  es- 
tablished in  a  confidence  of  their  own  superior  good- 
ness ;  and  they  rejected  with  disdain  the  modest 
souls,  who  were  afraid  to  pretend  to  more  religion 
than  they  had. 

There  are  those,  who  think  themselves  to  be 
something,  when  they  are  nothing  ;  and  who  seem 
to  themselves  to  be  religious,  when  all  their  religion 
is  vain.  Beware,  then,  of  hypocrisy  in  its  lowest 
degree  ;  shun  every  art  of  religious  deception,  lest, 
while  you  study  to  deceive  others  for  your  temporal 
advantage,  you  deceive  yourselves  to  your  eternal 
destruction. 

Jesus,  when  he  heard  the  complaint  against  the 
woman,  rejected  it  with  marks  of  displeasure,  and 
gave  his  open  approbation  of  her  piety.  **  Why 
trouble  ye  the  woman  ?  She  hath  wrought  a  good 
work  upon  me." 

Be  always  ready  to  defend  the  injured  character, 
and  the  misrepresented  conduct  of  your  virtuous, 
unolFending  neighbors.  It  is  not  enough  that  you 
never  speak  evil  of  them  :  You  must  vindicate  them 
from  the  attacks  of  envy  and  malice.  If  you  hear 
a  slander  uttered,*  your  silence  will  patronize  and 
encourage  it.  Though  no  vice  is  more  mischievous 
in  its  effects,  yet  none  is  more  freely  and  frequently 
practised,  than  this  of  evil  speaking  ;  for  though  all 
pretend  to  reprobate  it,  yet  few  have  the  boldness  to 


228  Avarice  and  Dishonesty. 

rebuke  it  on  the  spot ;  and  many  hear  it  with  smiles 
of  approbation  and  pleasure.  Let  Christians  imitate 
their  Lord's  example,  in  frowning  on  the  slanderer, 
and  vindicating  the  innocent  ;  and  soon  the  malig- 
nant tongue  will  be  put  to  silence,  and  drooping  vir- 
tue will  raise  her  head. 

*'  Why  trouble  ye  the  woman  ?" — Reproach  is 
troublesome  to  those  on  whom  it  falls  :  We  feel  it 
to  be  so,  when  it  falls  on  us,  though,  perhaps,  we 
cast  it  on  our  neighbor  with  pleasure.  But  has  no- 
body feelings,  but  we  ?  Let  us  put  ourselves  in  our 
neighbor's  place.  Let  us  ask  our  hearts,  how  it  feels, 
to  have  our  well  meant  actions  perverted — our  faith- 
ful services  despised — rour  innocent  vtords  wrested 
— our  honest  intentions  misconstrued — our  disin^ 
terested  beneficence  abused — our  solicited  confi- 
dence disappointed — our  good  names  defamed  ?— ^ 
As  this  feels  to  us,  just  so  it  feels  to  him.  Let  us 
treat  him,  as  we  wish  all  men  to  treat  us. 

Our  Lord  says,  "  She  hath  poured  this  ointment 
on  my  body  against  the  day  of  my  burying." 

It  was  the  custom  of  the  Jews  to  anoint  the  bodies 
of  their  dead,  before  they  committed  them  to  the 
grave.  In  conformity  to  this  usage,  Nicodemus, 
after  Jesus  was  crucified,  brought  a  mixture  of 
myrrh  and  aloes,  and  took  his  body  and  wound  it  in 
linen  clothes  with  the  spices.  In  embalming  the 
dead,  the  JevvS  applied  a  composition  of  aromatic 
ointments,  which  they  poured  and  rubbed  on  the 
corpses  more  or  less  plentifully  according  to  their 
abilities,  and  the  respect  they  had  for  the  deceased. 
After  the  unction  they  covered  the  bodies  with  a 
shroud,  which  they  bound  with  swathes  and  ban- 
dages. It  is  said  of  king  Asa,  "  They  buried  him 
in  a  bed,  wdiich  was  filled  with  sweet  odors,  and  di- 
vers  kinds  of  spices,  prepared  by  the  apothecaries 


Avarice^  and  Dishonesty.  229 

art."  In  allusion  to  this  custom  our  Savior  says, 
the  woman  had  kept  the  ointment  agamst  the  day  of 
his  burying,  which  was  then  just  at  hand— within 
two  or  three  days.  It  is  not  probable,  that  she  knew 
his  death  to  be  so  near,  or  had  a  direct  intention  to 
prepare  his  body,  by  this  unction,  for  its  interment* 
But  it  was  ordered  in  providence,  that  this  respect- 
ful ceremony  should  be  performed  just  before  the 
time  of  his  death  ;  that  its  near  resemblance  to  the 
Jews*  manner  of  burying  might  give  it  the  appear- 
ance and  effect  of  a  preparation  for  hjs  solemn  en- 
tombment. We  may  therefore  understand  the  Sav- 
ior, as  speaking  to  this  purpose;  ''If  you  think  it 
but  a  decent  token  of  respect  for  a  deceased  friend 
to  anoint  his  body  before  you  lay  it  in  the  grave ; 
blame  not  this  woman,  who  has  paid  the  same  res- 
pect to  me." 

To  shew  the  unreasonableness  of  the  suggestion^ 
that  the  ointment  would  better  have  been  applied  to 
the  relief  of  the  poor,  Jesus  says,  "  The  poor  ye  have 
always  with  you,  and,  when  ye  will,  ye  may  do  thent 
good  ;  but  me  ye  have  not  always."  It  is  as  if  he 
had  said,  '*  Charity  to  the  poor,  is,  indeed,  a  great 
duty  ;  but  there  is  a  time  for  every  purpose.  God 
has  so  ordered  the  state  of  the  world,  that  there  will 
always  be  poor  people  in  it ;  and  if  you  have  hearts 
disposed  to  charity,  you  will  never  be  in  doubt  for 
objects,  to  whom  your  charity  may  be  exercised. 
But  I  shall  soon  be  removed  from  you.  Such  kind 
of  personal  honor  and  respect  as  this  woman  has 
shewn,  must  be  paid  me  now,  or  not  at  all.  The 
poor  you  may  relieve  on  another  day  :  This  day  is 
the  time  to  express  your  love  to  me." 

Our  Savior  teaches  us,  that  we  must  do  every 
duty  in  its  season.  On  this  circumstance  much  de- 
pend tjie  virtue,  beauty  and  usefulness  of  all  our 


230  Avarice  and  Dishonesty. 

actions.  There  is  a  time  for  every  purpose*  fH 
the  day  of  prosperity  we  may  rejoice. — In  the  day 
of  adversity  we  must  consider.  When  we  are  af- 
flicted we  must  prayi  When  we  are  cheerful  we 
must  give  praise.  There  is  a  time,  when  we  are  to 
join  with  others  in  the  worship  of  God,  and  a  time 
when  we  are  to  labor  in  our  worldly  calling.  There 
is  a  time  when  we  are  to  pay  honor  to  Christ,  and  a 
time  when  we  are  to  shew  mercy  to  the  poor.  The 
righteous  man  orders  his  affairs  with  discretion.  He 
so  arranges  his  business,  and  divides  his  time,  that 
every  part  of  his  duty  finds  a  time  in  which  it  may 
be  done,  and  every  portion  of  his  time  finds  a  duty 
in  which  it  may  be  employed. 

To  make  the  disciples  more  sensible  of  their  mis- 
take in  censuring  this  woman,  he  assures  them,  that, 
how  much  soever  they  might  condemn  her,  her  pi- 
ety would  be  celebrated  through  the  world,  and  live 
in  the  memory  of  future  ages.  Eminent  virtue  draws 
the  attention,  and  excites  the  admiration  of  mankind 
in  distant  periods  of  time,  and  in  all  places  of  the 
earth.  "  Wheresoever  this  gospel  shall  be  preached 
in  the  whole  world,  there  shall  also  that,  which  this 
woman  hath  done,  be  told  for  a  memorial  of  her." 

Those  who  honor  Christ,  he  will  honor :  They 
who  despise  him,  will  be  lightly  esteemed.  Every 
thing  which  we  do  for  the  glory  of  his  name,  and 
the  advancement  of  his  cause,  will  redound  to  our 
honor  and  happiness,  both  in  the  present,  and  the 
future  world.  The  piety  of  this  woman  is  recorded 
to  her  praise  in  the  history  of  the  gospel  ;  and  it  is 
spread  as  far  as  the  gospel  goes,  and  will  be  remem- 
bered as  long  as  the  gospel  lasts. 

Our  zeal  and  liberality  to  support  Christ's  cause, 
when  many  forsake  it,  or  withdraw  their  aid  from  it 
through  a  love  of  the  present  world — our  fortitude 


Avarice  and  Dishonesty,  tSl 

and  resolution  to  persevere  in  his  service,  when  few 
will  serve  with  us,  and  many  oppose  and  reproach 
us — our  patience  under  all  our  discouragements 
from  the  malignity  of  his  enemies  and  the  coldness 
of  his  friends,  will  entitle  us,  not  only  to  honor  on 
earth,  but  to  distinguished  glory  in  heaven. 

Be  not  weary  in  well  doing ;  for  in  due  season  ye 
shall  reap,  if  ye  faint  not.  Be  faithful  to  the  death, 
and  ye  sh^  receive  a  crown  of  life. 


SERMON    XV. 


>€>e>€fcei>i'C€>A 


^he  Wisdom  ajid  Importance  of  Religion^ 


PROVERBS  iv.  7. 

Wisdom  is  the  principal  thing;  therefore  get  wisdom^  and 
with  all  thy  gettings  get  understanding. 

W  E  all  know,  that  in  the  sacred  scrip- 
tures, and  particularly  in  the  writings  of  David  and 
Solomon,  wisdom  or  understanding  usually  signifies 
virtue  and  piety.  *'  The  fear  of  the  Lord  is  the  be- 
ginning of  wisdom,  and  tlie  knowledge  of  the  holy 
is  understanding."  Of  this  wisdom  St.  James  has 
given  us  a  complete  description.  "  Who  is  a  wise 
man,  and  endued  with  knowledge  among  you  ?  Let 
him  shew  out  of  a  good  conversation  his  works  with 
meekness  of  wisdom."  *'  The  wisdom  which  is 
from  above  is  first  pure,  then  peaceable,  gentle,  and 
easy  to  be  entreated,  full  of  mercy  and  good  fruits, 
without  partiality,  and  without  hypocrisy." 

Religion  is  called  wisdom,  because  it  is  a  prose- 
cution of  the  best  and  greatest  end  by  the  application 
of  suitable  means. 


The  Importance  of  Religion.  233 

As  we  are  rational  and  immortal  beings,  designed 
in  this  world  only  for  a  temporary^  but  in  the  other 
for  an  eternal  existence,  the  most  important  object 
that  we  can  contemplate  and  propose,  is  the  happi- 
ness of  the  world  to  come.  That  happiness  can  be 
obtained  only  by  a  heart  conformed  to  the  character, 
a  will  subjected  to  the  authority,  and  a  life  devoted 
to  the  service  of  our  Creator.  This  is  religion,  and 
this  is  wisdom. 

Religion  is  a  reasonable  service.  Our  belief  of  it 
must  be  founded  in  an  evidence  of  its  truth  and  re- 
ality ;  our  choice  of  it  must  result  from  a  convic- 
tion of  its  goodness  and  importance  ;  and  our  prac- 
tice of  it  must  be  directed  by  just  views  of  God,  of 
ourselves,  of  the  relations  we  sustain,  and  of  the  ob- 
ligations resulting  from  those  relations. 

As  we  are  guilty  and  impotent  creatures,  our  re- 
ligion must  begin  in  repentance  of  sins  that  are  past, 
and  a  purpose  of  future  obedience,  in  an  application 
to  God's  mercy  for  pardon,  and  a  reliance  on  his 
grace  for  help.  The  fruits  of  this  repentance  are 
watchfulness  against  sin  and  temptation,  and  a  care- , 
fulness  to  please  God  in  all  holy  conver^tion. 

The  means  of  religion  are  the  word,  worship  and 
ordinances  of  God.  In  an  attendance  on  these  we 
are  to  seek  the  aids  of  divine  grace,  make  improve- 
ments in  knowledge,  and  bring  into  operation  the 
great  motives  to  duty. 

We  are  not  to  imagine,  that  the  religion,  which 
God  approves,  and  with  which  salvation  is  connect- 
ed, consists  merely  in  devotional  exercises,  or  mere- 
ly in  social  virtues,  or  merely  in  sober  and  temperate 
manners.  It  comprehends  them  all  :  It  compre- 
hends every  thing  that  is  excellent  and  good.  It 
includes  rectitude  of  temper,  love  to  God,  faith  in 
the  Redeemer,  benevolence  to  mankind,  the  govern- 
ment of  the  heart,  heavenly  affections,  and  holiness 
Vol.  IV-  Q 


234  ^lie  Importance  of  Religion, 

of  life.     In  subservience  to  these  it  requires  an  at- 
tendance on  devotional  duties. 

Some,  who,  under  religious  impressions,  engage 
with  warmth  in  the  work  of  their  salvation,  entertain 
too  partial  ideas  of  this  work.     They  imagine,  that 
what  principally  concerns  them,  at  present,  is  to  dis- 
continue their  former  pleasures  and  amusements, 
and  to  attend  on  devotional  exercises  with  unusual 
frequency  and  diligence  ;  and  they  expect,  that,  in 
this  way,  they  shall  soon  receive  the  comforts  of 
hope  and  the  joys  of  salvation.     But  the  truth  is, 
they  ought  directly  to  apply  themselves  to  every 
thing  which  belongs  to  religion.     They  ought  im- 
mediately to  renounce  not  only  the  gross  forms  of 
vice,  but  every  known  sin — to  shun  every  foreseen 
temptation — to  abstain  from  every  fleshly  lust — to 
cultivate  every  virtuous  disposition,  and  maintain 
every  good  work.     They  must  not   suppose,  that 
only  a  certain  set  of  duties  is  now  incumbent  on 
them,  and  that  others  are  to  come  in  by  and  by  : 
They  must  have  respect  to  all  God's  commands. — 
The  care  of  their  souls  is  their  true  wisdom  ;  but 
this  care  is  discharged  only  when  they  make  choice 
of  religion  as  it  is,  and  take  all  its  parts  in  Connex- 
ion.    As  long  as  they  live  in  the  voluntary  neglect 
of  any  known  duty,  or  the  allowed  practice  of  any 
known  sin,  they  are  not  working  out  their  salvation ; 
for  salvation  is  promised  to  those  only  who  devote 
themselves  to  God  without  reserve,  and  cleave  to 
him  with  purpose  of  heart.     This  is  the  wisdom 
vv4iich  our  text  recommends,  and  which  it  calls  the 
principal  thing. 

In  what  respects  it  may  so  be  called  is  what  we  arc 
now  to  consider. 

1.  Religion  is  the  principal  thing,  as  it  is  the 
care  of  omx  principal  part — our  rational  and  immor^ 
tal  nature. 


The  Importance  of  Religion,  23  S 

We  consist  of  flesh  and  spirit.     Our  flesh  is  form- 
ed from  the  earth,  and  will  go  back  to  earth  again  ; 
our  spirit  is .  given  by  inspiration  of  God,  and  when 
it  quits  the  flesh,  it  will  return  to  God,  and  be  dis- 
posed of  by  him  in  a  manner  suitable  to  the  charac- 
ter, in  which  it  returns.     This  intellectual,  immor- 
tal spirit  is  the  superior  part  of  our  composition.     It , 
is  this  which  constitutes  us  men.     It  is  in  this  that 
our  superiority  to  the  brutes,  and  our  capacity  for 
real  happiness  lies.     And  if  any  attention  is  due  to 
ourselves,  it  is  principally  due  to  this  part  of  our- 
selves. 

There  is  a  care  which  we  owe  to  our  bodies  ;  we 
are  to  consult  their  health,  and  safety,  and  provide 
them  with  food  and  raiment.  But  the  chief  care  is 
due  to  our  souls,  that  they  may  be  assimilated  to  the 
character  of  God,  and  qualified  for  happiness  in  his 
presence.  The  body,  after  all  we  can  do  for  it,  will 
die  and  return  to  dust :  The  soul,  however  we  may 
neglect  it,  will  live  and  exist  forever.  It  is  but  lit- 
tle, that .  the  body  can  enjoy,  or  can  suffer  in  this 
world  :  The  happiness  of  a  godly,  and  the  misery 
of  a  guilty  soul  in  the  future  world,  will  be  great 
beyond  ail  conception.  The  body  separated  from 
the  soul  loses  all  sensation :  The  soul  dislodged  from 
the  body  acquires  new  sensibilities.  The  body  laid 
in  the  grave  will  be  received  again  :  The  soul  lost 
in  hell  will  never  he  redeemed.  "  What  then  will 
a  man  be  profited^If  he  gain  the  whole  world  and 
lose  his  soul  ?  What  will  he  give  in  exchange  for 
his  soul?" 

2.  Wisdom  is  the  principal  thing,  for  this  secures 
our  principal  interest. 

We  have  an  interest  on  earth,  which  deserves 

some  attention.     There  is  an  interest  proposed  to 

us  above,  which  demands  our  supreme  regard. — 

While  we  dwell  below,  we  are  subject  to  various 

9 


236  The  Importance  of  Religion*  ^ 

wants  and  troubles.     To  supply  the  one  and  relieve 
the  other,  some  care  is  necessary  ;  and  all  necessary 
care  prudence  enjoins  and  religion  allows.     So  much 
worldly  property  as  will  satisfy  our  present,  and  pro- 
vide for  our  future  exigences,  is  desirable  ;  and  the 
property  which  we  possess  is  entitled  to  our  care, 
that  it  may  not  be  lost  by  neglect,  nor  wasted  by  fol- 
ly.    Solomon,  in  the  text,  concedes,  that  there  are 
some  things,  besides  wisdom,  which  we  may  law- 
fully acquire.     He  speaks  of  wisdom  as  tht  princi- 
pal thing  ;  but  admits  that  there  are  other  subordi- 
nate things.     "  Get  wisdom,  and  with  all  thy  get- 
tings  get  understanding."     Our  Savior  allows  us  to 
seek  things  needful  for  the  body  ;  but  enjoins  us  to 
seeker.?/  the  kingdom  of  God.     Our  worldly  inter- 
ests are  useful  in  their  place  ;  but  contrasted  with 
our  heavenly  interests  they  appear  vain  and  trifling. 
The  former  are  uncertain,  unsatisfying  and  tran- 
sient ;  the  latter  are  sure,  complete  and  permanent. 
Those  relate  to  the  body  and  to  time  ;  these  to  the 
soul  and  to  eternity.     The  one  we  must  leave  be- 
hind us  when  we  quit  this  world  ;  the  other  we  shall 
find  ready  for  us,  when  we  enter  into  the  future 
world.     Of  earthly  goods  we  need  and  can  enjoy 
but  little  ;  of  heavenly  treasures  we  cannot  possess 
too  much.     The  increase  of  the  former  adds  to  our 
perplexity  ;  the  increase  of  the  latter  v/ill  exalt  our 
felicity.     What  we  have  here  we"tannot  keep  long  ; 
what  we  receive  in  heaven  will  \^S  ours  forever. 

3.  Wisdom  is  the  principal  thing,  as  this  com- 
prises e^oery  thing  that  is  amiable ^  virtuous  and  ex^ 
cellent. 

To  secure  our  future  and  eternal  interest  is  our 
greatest  wisdom.  But  how  is  this  interest  to  be 
secured  ?  Not  by  a  few  acts  of  devotion  only,  but 
by  attending  to  every  thing  which  God  has  com- 
manded.    Reading,  praying,  serious  meditation  and 


The  Importance  of  Religion,  237 

religious  discourse  are,  in  their  place,  means  of  saU 
vation  ;  but  these  are  not  our  whole  work.  That 
benevolence  which  disposes  us  to  do  good  to  men — 
that  sobriety  which  preserves  our  health— ^that  fru. 
gality  which  prevents  a  waste  of  our  substance — that 
industry  which  makes  us  useful  in  our  calling — that 
prudence  which  promotes  our  temporal  welfare — 
that  courtesy  which  renders  us  agreeable  in  the  vari- 
ous relations  of  life,  all  belong  to  the  business. 
When  a  regard  to  our  salvation  predominates,  our 
worldly  cares  will  be  restrained  within  proper 
bounds  :  But  this  restraint  will  rather  help,  than 
hinder  their  success.  We  always  pursue  our  world- 
ly designs  to  the  best  advantage,  when  we  are  guided 
in  them  by  the  best  motives. 

The  good  Christian  is  as  careful  of  his  worldly 
goods,  as  the  miser.  He  is  careful  not  to  waste, 
abuse  or  misapply  them.  But  his  care  is  directed 
to  a  higher  and  nobler  end.  The  miser  is  careful 
of  his  interest  out  of  love  to  the  world,  and  for  the 
sake  of  hoarding  and  increasing.  The  Christian  is 
careful  of  his  interest  in  obedience  and  gratitude  to 
God  and  for  the  sake  of  doing  good.  The  wisdom 
of  the  one  makes  him  sparing  in  acts  of  charity  ;  the 
wisdom  of  the  other  prompts  him  to  use  his  sub- 
stance for  the  honor  of  God  and  the  benefit  of  man- 
kind. ''  A  good  man  shews  favor  and  lends  ;"  and 
for  this  noble  purpose  *'  he  guides  his  aifairs  with 
discretion." 

The  religious  man  is  as  careful  of  his  time,  as  the 
most  industrious  tradesman.  But  he  suifers  not 
the  world  to  occupy  all  his  time.  A  reasonable  part 
of  it  he  devotes  to  the  more  immediate  service  of 
God  and  his  soul.  While  his  hands  are  employed 
in  his  secular  business,  his  thoughts  and  affections 
are  in  heaven  ;  and  whatever  he  does,  he  does  it  to 
the  glory  of  God. 
3, 


238  The  Importance  of  Religion* 

The  worldly  man  conducts  his  business  in  such  a 
manner,  that  it  excludes  religion  :  The  religious 
man  so  manages  his  temporal  concerns,  as  to  make 
them  subservient  to  religion.  He  is  serving  God, 
and  promoting  the  interest  of  his  soul,  when  he  is 
in  his  shop  or  his  field,  as  well  as  when  he  is  in 
the  closet  or  the  sanctuary.  For  religion  consists 
not  in  any  particular  exercises,  but  in  doing  every 
duty  in  its  proper  time  and  place,  and  with  right 
views  and  aims.  And  the  man  whose  heart  is  de- 
voted to  God,  and  filled  with  pious  and  benevolent 
affections,  as  really  exercises  religion  and  advances 
his  spiritual  interest  in  his  secular,  as  in  his  devo- 
tional duties.  In  this  sense  we  may  understand  the 
words  of  our  Savior  :  ''  Give  alms  of  such  things  as 
ye  have,  and  behold,  all  things  are  clear  to  you  :" 
And  the  similar  expression  of  the  Apostle  ;  "  To 
the  pure  all  things  are  pure."  If  we  are  governed 
by  the  pure  principles  of  piety  and  benevolence, 
our  common  duties  become  parts  of  real  religion. 

4.  Religious  wisdom  is  the  principal  thing,  be- 
cause, while  it  secures  our  main  interest,  it  pro- 
motes all  our  subordinate  interests. 

Do  you  desire  competence  of  worldly  goods,  rep- 
utation among  men,  peace  in  your  own  minds,  res- 
pect from  your  friends,  and  quietness  among  your 
neighbors  ?  These  are  best  obtained  by  an  attention 
to  all  the  duties  of  religion,  and  the'  whole  work  of 
your  salvation.  Do  you  take  thought,  what  you 
shall  eat  and  drink,  and  wherewith  vou  shall  be 
clothed  ?  Your  heavenly  Father  knows,  that  you 
have  need  of  these  things.  ^*  Seek  first  the  kingdom 
of  God,  and  these  things  shall  be  added. "  This  is 
a  divine  promise.  But  the  promise  is  never  invert- 
ed ;  seek  first  what  ye  shall  eat  and  drink,  and  the 
kingdom  of  God  shall  be  added.  You  need  not 
tiien  fill  yoiu'  heads  with  devices  and  your  hearts  witfe 


The  Importance  of  Religion.  239 

cares,  how  you  shall  obtain  property,  reputation  and 
pleasure  in  this  world,  and  still  secure  happiness  in 
the  next — how  you  shall  combine  your  different 
ends,  and  unite  the  interests  of  botli  Morlds.  Your 
business  is  plain  and  simple.  Attend  to  the  one 
thing  needful,  and  otlier  things  will  follow.  Pursue 
the  strait  line  of  duty,  and  patiently  continue  in  the 
good  work,  and  all  your  reasonable  wishes  will  be 
accomplished  ;  for  all  your  interests  are  united.  If 
you  have  any  unreasonable  ends  in  view,  these  you 
must  dismiss,  for  to  succeed  in  them  would  be  your 
greatest  calamity.  But  if  your  aims  are  honest  and 
virtuous,  you  need  not  perplex  yourselves  about  the 
measures  to  accomplish  them,  **  Only  let  your  con- 
versation be,  as  it  becometh  th^  gospel  of  Christ." 
This  one  thing  you  must  do,  and  all  is  (Jon^.— r- 
"  Press  toward  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus."  Set  your  face  for 
heaven,  and  go  on  steadily  in  the  path  which  leads 
thither,  and  you  will  find  by  the  way  every  accom- 
modation that  you  need.  You  have  but  one  great 
thing  to  mind.  Regard  this  as  you  ought,  and 
smaller  things  come  of  course.  *'  Godliness  has 
the  promise  of  the  life  that  now  is,  and  of  that  which 
is  to  come." 

5.  This  heavenly  wisdom  is  the  principal  thing, 
for  without  it  worldly  wisdom  will  do  us  no  good. 

By  prudence  and  diligence  in  our  secular  callings, 
we  may  gain  some  worldly  ends,  but  shall  not  obtairn 
heaven — we  may  be  useful  in  our  families  and  in 
society,  but  shall  not  save  our  souls.  A  man  can- 
not accomplish  any  worldly  end,  unless  he  will  at- 
tend directly  to  that  end.  He  cannot  prosper  in  any 
profession,  unless  he  will  mind  the  peculiar  business 
of  that  profession.  How  then  can  we  expect  to  ob^ 
tain  our  salvation,  unless  we  will  apply  ourselves 
directly  to  that  business,  with  which  it  is' connected. 
4 


240  The  Importance  of  Religion. 

Salvation  is  not  a  windfall,  which  drops  into  our  lap 
accidentally,  while  we  are  in  quest  of  something 
else  :  We  must  obtain  it  by  seeking  ;  and  we  must 
seek  till  we  find.  To  think  that  we  shall  go  to 
heaven  only  because  we  are  prudent  husbandmen, 
honest  tradesmen,  and  peaceable  members  of  soci- 
ety, while  we  never  apply  ourselves  to  selfexamina- 
tion,  repentance,  prayer,  watchfulness,  humiliation 
for  sin  and  the  mortification  of  lust,  is  as  absurd,  as 
it  would  be  for  a  husbandman  or  mechanic  to  expect 
that  he  shall  grow  rich  and  eminent  in  his  profess- 
ion, because  he  is  a  good  horseman,  or  an  expert 
huntsman. 

Now  since  all  our  cares  and  labors  for  this  world, 
however  successful  with  regard  to  their  immediate 
object,  will  never  save  our  souls  ;  it  may  truly  be 
said,  that  ^/z^^^,  without  an  attention  to  our  salvation, 
will  do  us  no  good  ;  for  whatever  we  gain,  if  the 
soul  is  lost,  all  is  lost,  and  we  are  not  profited,  but 
undone  forever. 

Besides  :  Our  worldly  goods  are  no  farther  valu- 
able, than  they  contribute  to  happiness.  They  con- 
tribute nothing  to  happiness,  unless  we  can  use  and 
enjoy  them  with  contentment  of  mind,  thankfulness 
to  God,  charity  to  men,  and  hope  of  heaven.  And 
these  tempers  belong  to  religion, 

6.  Religious  wisdom  is  the  principal  thing,  as  it 
is  of  uni'uersal  importance. 

There  are  many  worldly  acquisitions  which  are 
useful  in  their  place  ;  but  none  of  them  is  alike  use- 
ful to  every  man.  The  state  of  human  society  re- 
quires various  occupations,  and  every  man  in  his 
own  occupation  needs  wisdom  or  skill,  that  he  may 
pursue  his  business  with  reputation  and  success. 
It  is  necessary  that  some  should  have  knowledge  in 
husbandr}',  some  in  law  and  politics,  some  in  trade 
and  commerce,  some  in  diseases  and  remedies,  and 


The  Importance  of  Religion,  241 

some  in  mechanics,  and  some  in  this  art,  and  others 
in  that.  And  every  artificer  and  professional  man 
needs  skill  in  his  own  art  and  profession  :  but  no 
man  needs  skill  in  them  all.  The  knowledge  of  this 
or  that  art  or  profession  would  be  useless  to  him 
who  pursues  another  of  quite  a  different  kind.  The 
carpenter  may  erect  a  building  without  an  acquaint- 
ance with  medicine  ;  the  husbandman  may  success- 
fully manage  his  farm  without  the  study  of  politics  ; 
the  householder  may  discharge  his  domestic  obliga- 
tions without  understanding  the  controversy  between 
France  and  Britain,  and  the  citizen  may  perform  his 
social  duties  without  reading  Vattel  or  Puffendorf  on 
the  laws  of  nations.  The  n^an  who  wants  skill  in 
his  proper  profession  is  contemptible  ;  and  he  who 
studies  the  mysteries  of  every  profession  rather  than 
his  own,  is  trifling  and  impertinent. 

But  religious  wisdom  is  of  common  concern.  It 
is  as  necessary  for  one  as  for  another,  and  for  all  as 
for  any. 

This,  you  will  all  agree,  is  necessary  for  a  minis- 
ter^ and  an  officer  in  the  church,  A  teacher  of 
religion,  who  is  ignorant  of  the  doctrines  and  re- 
gardless of  the  duties  of  that  religion  w^hich  he  pre- 
tends to  teach,  is  despicable  in  the  eyes  of  all  men. 
But  why  is  religion  more  necessary  in  a  minister 
than  in  you  ?  Can  you  be  saved  without  it  any  bet- 
ter than  he  can  ?  Or  are  the  terms  of  his  salvation 
different  from  the  terms  of  yours  ?  You  will  say,  he 
is  appointed  a  teacher.  Very  well.  But  if  religion 
concerns  no  body  but  him,  why  should  he  teach.it 
to  others  ?  The  very  institution  of  the  ministerial 
office  shew^s  the  necessity  of  religion  to  all  men. 

This  is  alike  necessary  for  members  of  the  church <, 
and  for  the  men  of  the  ivorld.  It  is  the  general  sense 
of  mankind  that  the  professors  of  die  gospel  should 
understand  it  and  live  agTeeably  to  it.  If  any  of 
them  are  profane,  intemperate,  dishonest,  conten- 


14tQi  The  Importance  of  Religion. 

tious,  or  in  any  respect  openly  immoral  and  vicious, 
every  one  condemns  diem  as  contradicting  their  pro- 
fession, and  belieing  their  character.  But  do  you 
imagine,  that  you  can  safely  live  in  immorality  and 
vice  ?  Do  you  hope  to  be  saved  without  renouncing 
your  wickedness  ?  Do  you  suppose,  that  nothing 
binds  a  man  to  virtue  and  piety,  but  his  public  pro- 
fession ?  Remember,  every  religious  obligation  lies 
on  you  as  completely  as  on  the  Christian  professor. 
If  religion  is  in  its  nature  indifferent,  there  is  no  need 
of  a  profession.  But  if  it  is  true  and  important,  then 
you  and  every  other  man  are  bound  to  make  a  sin- 
cere profession  of  it,  and  to  live  agreeably  to  this 
profession  when  it  is  made. 

Religion  is  alike  necessary  for  rich  and  poor.  As 
the  former  must  be  rich  in  good  works,  and  thus 
lay  up  for  himself  a  treasure  against  the  time  to 
come  ;  so  the  latter  must  be  rich  in  faith,  and  thus 
become  an  heir  of  the  kingdom  which  God  has 
promised.  The  rich  man  must  have  a  heart  weaned 
from  his  worldly  riches  :  The  poor  man  must  have 
a  heart  resigned  to  his  worldly  condition.  The  man 
who,  swallowed  up  in  the  cares  and  anxieties  of  this 
life,  neglects  the  work  of  his  salvation,  can  have  no 
claim  to  heaven,  for  he  is  not  prepared  to  enter  into 
it.  And  it  makes  no  real  difference  of  character, 
whether  his  anxieties  arise  from  his  having  so  much, 
or  having  so  little  of  the  world.  The  poor  man 
who  is  solicitous  for  the  supplies  of  life,  who  dis- 
trusts the  providence  of  God,  and  who  envies  his 
wealthy  neighbors  ;  and  the  rich  man  who  is  soli- 
citous to  preserve  and  increase  his  substance,  who 
trusts  in  his  abundance,  and  who  despises  the  poor 
around  him,  both  discover  the  same  worldly  spirit ; 
and  if  they  should  exchange  conditions,  they  would 
also  exchange  characters.  Each  would  then  feel 
and  act  just  as  the  other  does  now.     The  rich  man's 


The  Importance  of  Religion.  245 

wealth  will  not  purchase,  nor  the  poor  man's  suffer- 
ings merit  the  kingdom  of  heaven.  Both,  before 
they  can  be  admitted  into  it,  must  become  qualified 
for  it  by  a  heart  dead  to  the  world,  and  alive  to  God. 
There  may  be  some  duties  peculiar  to  the  rich,  and 
others  peculiar  to  the  poor  ;  but  the  substance  of 
religion  is  the  same  in  both,  and  alike  necessary  for 
both.  And  if  they  are  suitably  impressed  with  a 
sense  of  the  nature  and  importance  of  religion,  both 
will  be  less  anxious  about  the  interests  of  the  world. 
Religion  is  equally  necessary  for  the  young  and 
for  the  old.  You  who  are  young  think,  that  an  at- 
tention to  futurity  infinitely  concerns  the  aged  ;  for 
they  are  just  about  to  leave  this  world,  and  go  to 
their  long  home.  You  wonder  that  men,  who  ex- 
pect not  to  Jive  more  than  three  or  four  years  longer, 
can  live  a  day  thoughtless  of  their  souls,  which  are 
so  soon  to  pass  away,  and  of  that  eternity  which  is 
Jtist  before  them.  You  wonder  that  men  ixi  this 
solemn  condition  can  have  any  solicitude  about  the 
interests  *of  this  life-^about  ifepairing  their  build- 
ings, enriching  their  furniture,  enlarging  their  farms, 
or  extending  their  business.  It  seems  to  you,  that, 
if  you  were  as  near  to  death,  you  should  think  of 
nothing  but  how  to  meet  it,  and  contrive  nothing 
but  how  to  prepare  for  it.  But  know,  my  friends, 
what  is  wisdom  in  your  fathers,  is  wisdom  in  you. 
You  are  as  mortal  as  they.  You  are  hastening  to 
another  world  as  fast  as  they,  and,  for  aught  that 
any  of  you  can  tell,  you  may  be  there  as  soon.  You 
can  no  more  enter  into  heaven  without  repentance 
of  sin,  and  the  choice  and  practice  of  religion,  than 
others  can.  It  is  not  age  that  makes  religion  neces- 
sary. It  is  necessary  in  its  nature,  and  by  God's 
immutable  constitution.  If  this  will  be  your  wis- 
dom forty  years  hence,  it  is  your  principal  wisdom 
today/    You  see  religion  to  be  importa^it  to  others. 


244  The  Importance  of  Religion. 

But  whatever  reasons  make  it  important  to  them, 
the  same  reasons  make  it  so  to  you. 

Apply  then  the  exhortation  in  the  text,  for  to  you 
it  is  spoken,  *'  Wisdom  is  the  principal  thing ;  there- 
fore get  wisdom,  and  with  all  your  gettings  get  un^ 
derstanding." 

The  word  of  God  is  able  to  make  you  wise  to 
salvation,  and  to  furnish  you  unto  every  good  work. 
They  who  perish  for  want  of  wisdom,  are  the  fools 
who  despise  instruction.  There  is  a  price  in  your 
hands  to  get  wisdom  ;  apply  your  hearts  to  acquire 
it.  In  the  oracles  of  God  you  may  find  all  that  you 
need  to  know  in  relation  to  life  and  godliness.— 
Think  not  that  religion  is  dark  and  mysterious  :  It 
is  plain  and  simple.  To  understand  it,  there  needs 
only  diligent  application  and  an  honest  heart.  When 
knowledge  is  pleasant  to  your  soul,  discretion  will 
preserve  you  and  understanding  will  keep  you. — 
Other  things  you  can  easily  learn  ;  why  not  this  ? 
The  rudiments  of  science  and  of  business  you  can 
acquire  with  facility,  because  your  hearts  are  set 
upon  them.  Apply  your  minds  with  the  same  en- 
gagedness  to  the  doctrines  and  duties  of  religion, 
and  to  the  means  and  the  terms  of  salvation,  and 
you  will  as  easily  learn  them.  The  difficulty  of  ac- 
quiring the  knowledge  of  religion,  arises  not  from 
the  obscurity  of  the  subject,  but  from  the  aversion 
or  the  indifference  of  the  heart. 

You  will  say,  "  It  is  God  who  gives  wisdom." 
This  is  true  :  So  says  the  scripture.  Therefore, 
'*  if  you  lack  wisdom,  ask  it  of  God,  who  gives  lib- 
erally and  upbraids  not,  and  it  shall  be  given  you." 
^'  If  you  cry  after  knowledge,  and  lift  up  your  voice 
for  understanding  ;  if  you  seek  it  as  silver,  and 
search  for  it  as  for  hid  treasures,  then  will  you  un- 
derstand the  fear  of  the  Lord,  and  find  the  knowl- 
edge of  God." 


The  Importance  of  Religion.  245 

Wisdom  comes  to  the  soul  by  diligent  attention 
and  inquiry.  Accustom  yourselves  therefore  to  se- 
rious meditation  and  selfexamination.  Often  re- 
view your  conduct,  search  your  hearts,  reckon  with 
yourselves,  condemn  your  follies  and  correct  your 
errors.  Think  of  the  dangers  of  a  sinful,  and  the 
advantages  of  a  godly  life.  Recollect  what  God  has 
done  for  you — contemplate  what  still  he  is  doing, 
and  is  ready  farther  to  do  ;  what  encouragements  he 
has  set  before  you,  and  what  assistances  he  offers 
you.  Realize  the  uncertainty  of  life  and  the  pre- 
ciousness  of  time.  Walk  circumspectly,  not  as 
fools,  but  as  wise,  redeeming  the  time,  because  the 
days  are  evil. 

The  company  which  you  keep  will  give  a  corres- 
pondent complexion  to  your  habits  and  manners. 
He  whd  walks  with  wise  men  will  be  wise,  but  a 
companion  of  fools  will  be  destroyed.  Therefore 
shun  the  company  of  the  profane,  and  associate  with 
the  godly.  Depart  from  evil  doers,  and  be  the  com- 
panions of  them  who  fear  God. 

Stand  armed  for  sudden  temptations,  and  avoid 
such  as  you  foresee.  A  prudent  man  looks  well  to 
his  goings  ;  he  foresees  the  evil  and  hides  himself  : 
The  simple — the  thoughtless  pass  on  and  are  pun- 
ished. 

Before  honor  is  humility.  He  who  humbles  him- 
self shall  be  exalted.  If  you  see  one  wise  in  his 
own  conceit,  well  may  you  pity  him,  for  there  is 
more  hope  of  a  fool  than  of  him.  Think  not  of 
yourselves  above  that  which  you  ought  to  think,  but 
think  soberly. 

Be  always  attentive  to  hear,  and  forward  to  re- 
ceive instruction  and  reproof.  Think  not  yourselves 
too  wise  to  be  taught,  too  good  to  be  admonished, 
or  too  infallible  to  be  corrected.  He  who  loves  in- 
struction shall  find  wisdom  ;  but  he  who  hates  re- 


246  The  Importance  of  Religion-. 

proof  is  brutish,  h.  scorner  seeks  wisdom  and  finds 
it  not  ;  but  knowledge  is  easy  to  him  who  is  dis» 
posed  to  understand. 

To  depart  from  evil  is  understanding.  Immedi- 
ately renounce  every  known  iniquity,  and  guard 
against  the  temptations  to  repeat  it.  If  you  think 
of  setting  out  in  the  way  of  wisdom,  the  first  step  is 
to  turn  from  the  way  of  folly.  Lay  aside  every 
Aveight — every  sin  which  besets  you,  and  run  witU 
patience  the  race  set  before  you. 

In  a  word ;  devote  yourselves  entirely  to  God ; 
yield  yourselves  to  him  without  reserve  and  without 
delay — serve  him  with  a  perfect  heart,  and  a  willing 
mind.  ''  The  Lord  searcheth  all  hearts,  and  know- 
eth  all  the  imaginations  of  the  thoughts.  If  you 
seek  him,  he  will  be  found  of  you  ;  but  if  you  for- 
sake him,  he  will  cast  you  off  forever," 


SERMON    XVI. 


'f>&e>ccceec< 


I'he turning  Sinners  supplication  to  Godi 


JEREMIAH  xxxi.  18. 

Thou  hast  chastised  me,  and  I  was  chastised  as  a  bullock  un- 
accustomed  to  the  yoke  :  Turn  thou  me,  and  I  shall  be 
turned  {jor  thou  art  the  Lord  my  God, 

X  HE  prophet  in  the  example  of  Ephraim, 
describes  the  exercises  of  a  penitent  heart  under  a 
conviction  of  sin ;  and  he  represents  God's  gracious 
acceptance  of  the  prayers  of  penitents  in  his  attention 
to  Ephraim' s  prayer. 

God  is  here  introduced  as  saying,  «*  I  have  surely 
heard  Ephraim  bemoan^ing  himself  thus,  ''  Thou 
hast  chastised  me,  and  I  was  chastised  as  a  bullock 
unaccustomed  to  the  yoke."  God  sees  the  return- 
ing sinner,  when  he  is  a  great  way  off,  and  hears  his 

penitential  complaints    before  they  are  uttered. 

When  David  said,  "I  will  confess  my  transgres- 
sions unto  thee,"  God  forgave  the  iniquity  of  his 
sin. 

I.  You  here  observe,  first.  What  Ephraim  chief, 
ly  bemoaned  was  his  long  impenitence  under  the 
means  used  for  his  reformation. 


248      The  turning  Sinner'^s  supplication  to  God. 

The  sinner  awakened  to  a  view  of  his  guilt,  la- 
ments  his  sins  particularly^  so  far  as  he  can  recollect 
them  ;  and  for  his  secret  iniquities,  those  which  he 
has  forgotten,  or  never  observed,  he  exercises  a  ^^/z- 
eral  repentance,  adopting  the  language  of  David, 
"  Who  can  understand  his  errors  ?  Cleanse  thou  me 
from  secret  faults/' 

For  secret  faults  David  supposed  a  general  repent- 
ance w^ould  be  accepted.      We   must  distinguish, 
however,   between  sins,  which  we  cannot^  and  sins 
which  we  nxiill  not  remember.     The  former  can  be 
confessed  only  in  general  ;  the  latter  must  be  recol- 
lected and  confessed  particularly.     The  penitent  can- 
not call  to   mind    all  his  acts  of    sin — ail  his  evil 
thoughts — all  his  corrupt  affections  and  irregular  mo- 
tions :     But  he  can  remember  the  several  kinds  of 
sin,  which  he  has  practised  and  habitually  indulged. 
The  profane  person  for  instance,  cannot  recollect  all 
his  impious  speeches  ;  nor  the  intem.perate  man,  all 
his  excesses  ;   but  the  former  may  know,  that  he 
has  been  profane  ;   and  the   latter,  that  he  has  been 
intemperate.     And  every  sinner,  in  order  to  obtain 
pardon,  must  distinctly  repent  of  all  his  sinful  ^voays^ 
but  for  those   particular  steps ^  which  are  not,  and 
cannot  be  within  his  recollection,  a  general  repent- 
ance is  all  that  can  be  exercised ;  and  this  will  doubt- 
less be  accepted. 

What  the  penitent  most  deeply  laments  is  his  ob- 
stinate conthiuance  in  sin  under  all  the  methods,  which 
God  has  taken  to  reclaim  him.  He  says  with  E- 
phraim,  "  Thou  hast  chastised  me ;  and  I  was  chas- 
tised as  a  bullock  unaccustomed  to  the  yoke."  I 
have  been  impatient  under  thy  corrections,  and  per- 
verse under  thy  restraints.  I  have  increased  in  my 
obstinacy  under  the  means  used  for  my  repentance. 
In  tlie  examination  of  his  heart  and  life,  he  sees, 
that  his  sins  are  innumerable.     He  says  with  David, 


The  turning  Sinner* s  supplication  to  God.      249 

*'  My  iniquities  have  taken  hold  on  me,  so  that  I  am 
not  able  to  look  up.  They  are  more  than  the  hairs 
of  my  head,  therefore  my  heart  faileth  me."  But 
his  past  impenitence  is  the  most  aggravating^  circum- 
stance in  his  guilt,  and  the  most  painful  circumstance 
m  his  recollection.  This  is  disobedience  continu- 
ed ;  and  rebellion  repeated  and  justified  :  It  is  en- 
mity to  God  retained  in  the  heart,  and  opposition  to 
him  renewed  in  practice.  One  wilful  transgression 
deserves  death  ;  more  awful  is  the  demerit  of  many 
trangressions  ;  more  dreadful  still  the  guilt  of  all 
these  daily  repeated^  and  repeated  without  regret.  In 
the  contemplation  of  this  guilt,  the  awakened  sinner 
sits  down  astonished.  The  language  of  former  pen- 
itents is  the  language  of  penitents  still.  "  We  are 
ashamed  and  blush  to  lift  up  our  faces  to  thee,  our 
God ;  for  our  iniquities  have  increased  over  our  head, 
and  our  trespass  is  grown  up  to  the  heavens.  Since 
the  days  of  our  fathers  have  we  been  in  great  trespass 
unto  this  day.  We  are  confounded,  because  wc 
bear  the  reproach  of  our  youth.  Remember  not  a- 
gainst  us  the  sins  of  our  youth ;  remember  us  for  thy 
goodness  sake,  O  Lord." 

You  see  the  madness  of  delaying  your  repentance. 
This  delay  is  not  only  a  continuance  in  sin,  but  it- 
self a  sin,  which,  without  a  distinct  repentance,  can- 
not be  pardoned.  To  delay  a  present,  with  the  in- 
tention of  a  future  repentance,  is  to  do  that  which 
you  know  to  be  utterly  unreasonable,  and  extremely 
dangerous,  and  which  you  hope,  you  shall  remember 
with  remorse,  and  shall  wish  you  had  never  done. 
It  is  to  continue  in  sin  with  a  deliberate  purpose  to 
condemn  this  presumption.  What  inconsistency ; 
what  infatuation  is  here  ?  Your  only  wisdom  is  to 
resolve  immediately,  that  you  will  not  oflfend  any 
more. 
Vox.  IV.  R 


S50      57z?  turning  Sinner'* s  supplication  to  God. 

II.  Our  text  teaches  us,  that  a  sinner,  under  a 
conviction  of  his  guilt,  laments  his  past  abuse  of  the 
means  used  for  his  recovery.  He  says  with  repent- 
ing Ephraim,  "  1  was  chastised  as  a  bullock  unac- 
customed to  the  yoke." 

He  reflects  on  the  calls  given  him  from  the  word 
of  revelation.  In  this  his  guilt  and  danger  have  been 
represented  ;  his  hope  and  happiness  exhibited  ;  the 
terms  of  salvation  stated  ;  and  his  compliance  with 
them  urged*  He  wonders,  that  he  could  treat  these 
things  with  indiiference  and  neglect.  He  feels  the 
weight  of  them,  now  and  is  astonished  that  he  ever 
could  make  light  of  them. 

He  recollects  the  admonitions  of  God's  providence. 
He  has  seen  many  cut  down  in  the  midst  of  their 
days  ;  and  some  by  a  sudden  stroke,  and  in  an  un- 
expected hour.  He  has  accompanied  to  the  grave 
some  of  his  intimate  friends  ;  and  some  perhaps, 
who  have  been  his  associates  in  wickedness.  Yea, 
it  may  be,  he  himself  has  been  brought  near  to  the 
gates  of  death,  and  again  sent  back  into  life.  But 
the  serious  sentiments  awakened  in  him  by  these 
providences  have  soon  languished,  and  the  resolu- 
tions excited  by  them  have  been  forgotten.  He 
wonders,  that  he  was  no  more  affected  by  them, 
when  they  were  present,  and  no  more  influenced  by 
them,  after  they  were  past. 

He  thinks  on  those  seasons,  when  the  Spirit  of 
God  strove  with  him ;  and  he  condemns  his  neglect 
of  such  favorable  opportunities.  He  wonders  at  his 
past  perverseness  in  rejecting,  and  at  God's  present 
mercy  in  renewing  so  great  a  blessing. 

These  are  reflections,  w  hich  wound  the  heart  of  a 
humble  penitent. 

You  see  then,  the  importance  of  an  immediate  at- 
tention to  the  means,  which  God  is  using  with  you. 
That  the  gospel  is  ti'ue,  and  its  contents  important. 


f*ke  turning  Sinner's  supplication  to  God.      251 

5^ou  acknowledge — that  death  is  certain,  and  the  con- 
sequences of  it  solemn  and  interesting,  full  well  you 
know — that  you  must,  some  time  or  other,  think 
seriously  of  death  and  futurity,  attend  closely  to  the 
truths  of  God's  word,  and  no  longer  postpone  the 
concerns  of  your  souls,  you  will  not  deny.  Why 
then  do  you  trifle  with  these  things  now  ?  If  ever 
you  apply  your  hearts  to  them  in  earnest,  your  past 
iioattention  will  be  one  principal  source  of  your 
grief;    . 

III.  Ephraim,  in  this  prayer,  expresses  a  deep 
sense  of  his  dependence  on  God  for  grace  to  turn  him* 
*'  Turn  thou  me,  and  I  shall  be  turned." 

Sinners,  when  they  think  of  turning  to  God,  too 
often  forget  their  dependence  on  him  ;  and  when 
they  form  resolutions,  they  form  them  in  their  own 
strength.  But  when  they  come  to  a  just  conviction 
of,  and  actual  turning  from  sin,  they  renounce  self- 
dependence,  and  place  their  hope  in  God.  They  re- 
flect, how  often  they  have  had  serious  intentions,  and 
soon  haV-e  lost  them — how  often  they  have  purposed, 
that  they  would  not  transgress,  and  have  transgressed 
again— how  often  they  have  begun  a  reformation, 
and  have  speedily  abandoned  it.  This  experience 
of  the  deceitfulness  of  the  heart  makes  them  afraid 
to  trust  it  again.  They  now  go  out  of  themselves 
and  run  directly  to  God.  They  cast  themselves  as 
well  on  his  grace  to  turn  them,  as  on  his  mercy  to 
pardon  them. 

Some,  under  a  conviction  of  sin,  are  so  filled  with 
a  sense  of  guilt  and  pollution,  that  they  think  it  pre- 
sumption to  apply  to  God  in  their  present  condi- 
tion ;  and  imagine  they  must  make  themselves 
better,  more  fit  for  his  notice,  and  more  worthy  of 
his  i^gard,  before  they  venture  to  trust  in  him,  or 
call  upon  him.  But  Ephraim,  you  see,  under  the 
deepest  sense  of  guilt  and  un worthiness,  goes  to  God 
2 


252      ^he  turning  Sinner^ s  application  to  God. 

with  this  request,  **  Turn  thou  me,  and  I  shall  be 
turned."  The  sinner  is  not  to  trust  in  God  for  par- 
don, in  any  other  way  than  that  of  repentance,  nor  is 
he  to  ask,  that  God  would  grant  it  on  any  other  con- 
dition ;  for  on  no  other  is  it  promised,  or  can  it  be 
rcceived.  But  as  repentance  is  a  present  duty,  so 
for  grace  to  repent  he  is  to  apply  to  God  without  de- 
lay. If  he  is  sensible  of  the  corruption  of  his  heart, 
he  must  call  on  God  to  create  in  him  a  clean  heart. 
He  is  not  to  wait,  till  he  has  done  something*  to  re- 
commend himself  to  God,  before  he  asks  God  to  do 
any  thing  for  him  ;  but  sensible  that  all  things  are  of 
God,  he  must  pray,  that  God  would  work  in  him 
the  whole  good  pleasure  of  his  goodness.  Are  you 
then  convinced  of  your  sinfulness — do  you  remem- 
ber, that  you  liave  often  made,  and  as  often  broken 
good  resokitions — have  often  set  out  for  heaven,  and 
as  often  turned  back?  Go  to  God  now  with 
Ephraim's  prayer— go  without  delay.  Take  with 
you  words  and  turn  to  the  Lord.  Say  to  him, 
*'  Take  aw^ay  all  iniquity  and  receive  us  graciously; 
heal  our  backslidings  and  love  us  freely," 

Prayer  for  the  grace  of  God  to  turn  you,  must  be 
i^ade  with  correspondent  resolutions:  Otherwise 
you  ask  that,  of  which  you  have  no  desire.  Prayer 
is  the  reasonable  desire  of  the  heart  directed  to  God. 
If  you  sincerely  pray,  that  God  would  turn  you,  it  is 
your  desire  to  be  turned,  and  you  will  frame  your 
ways  to  turn.  It  is  absurd  to  pretend  a  desire  to  do 
a  thing,  when  you  take  no  care  and  use  no  means  to 
dp  it.  Will  you  think  an  intemperate  man  in  ear- 
nest, in  praying  for  divine  restraints  from  excess,  if 
he  immediately  runs  into  the  places  of  licentious  in- 
dulgence ?  Or  the  profane  person  sincere  in  praying, 
that  he  may  be  ruled  by  the  fear  of  God,  if  still  he 
continues  to  associate  with  the  ungodly,  and  sit  in 
the  seat  of  scorners  ? — They  who  pretend  to  pray  at 


The  turning  Sinner'*s  stippUcdtlon  to  God.      253 

all,  often  make  petitions  for  the  grace  of  God  to  give 
them  repentance,  to  renew  their  hearts,  and  torn 
them  from  a  sinful  to  a  holy  life.  If  they  have  any 
meaning  in  such  petitions,  they  will  converse  with 
the  holy  scriptures,  attend  on  the  institutions  of  the 
sattctuary,  oppose  the  corruptions  of  their  hearts, 
shun  known  temptations^  lay  aside  the  sins,  which 
most  easily  beset  them,  apply  the  means  of  repent- 
ance and  holiness,  and  no  more  yield  themselves  td 
work  iniquity  with  greediness. 

Under  awakenings  and  convictions  preparatory  to 
repentance,  there  will  be,  in  many  respects,  an  alter- 
ation in  the  disposition  of  mind,  and  in  the  manneir 
of  life.  The  external  practice  of  wickedness  will 
be  renounced ;  many  duties,  before  neglected,  will 
be  taken  up  ;  and  they  will  be  performed  with  some 
degree  of  attention.  They  who  receive  with  meek- 
ness the  engrafted  word  to  the  salvation  of  their  souls, 
are  described  as  having  first  laid  apart  all  filthiness 
and  superfluity  of  naughtiness.  And  whenever  true 
repentance,  or  conversion  takes  place,  there  is  such 
a  view  of  the  evil  and  danger  of  sin,  and  such  a  sense 
of  dependence  on  God,  that  Ephraim's  prayer  is  a- 
dopted  in  earnest,  ''  Turn  thou  me,  and  I  shall  be 
turned."  It  now  appears  tneet  to  be  said  unto  God, 
**  I  have  borne  chastisement  ;  I  will  not  offend  any 
more  ;  that  which  I  see  not,  teach  thou  me.  If  I 
have  done  iniquity,  I  will  do  no  more."  In  this 
change  the  soul  comes  to  a  full  resolution  against  all 
sin,  makes  an  unreserved  dedication  of  itself  to  God, 
at  the  same  time  places  a  humble  reliance  on  his 
grace,  and  seeks  it  with  the  earnestness  of  the  patri- 
arch, *'  I  will  not  let  thee  go,  except  thou  bless  me." 

IV.   We  are  here  taught,  that  the  conversion, 
which  God  effects  in  the  soul,  is  real  2xA permanent^ 
and  discovers  itself  in  sensible  and  lasting /rz///^. 
When  Returns  sinners,  then  "  they  are  turned." 
5 


254    The  turning  Sinner^ s  supplication  to  God. 

Some  conversions  are  but  transient.  Reforma- 
tions effected  merely  by  human  advice,  by  external 
restraint,  by  motives  of  temporal  interest,  by  the 
terrors  of  apparent  death,  reach  not  to  the  heart ;  and 
they  seldom  last  long.  The  Psalmist  says  of  Israel, 
"  When  God  slew  them,  then  they  sought  him ; 
they  turned  and  inquired  after  him  ;  they  remem- 
bered, that  God  was  their  rock  and  the  high  God 
their  Redeemer  :  But  their  hearts  were  not  right 
with  him,  neither  were  they  stedfast  in  his  cove- 
nant." God  complains  by  the  prophet,  that  ''  their 
goodness  passed  away,  as  the  morning  cloud  ancl 
the  early  dew."  Their  goodness  was  a  reformation 
begun  in  trouble,  and  dismissed  when  the  trouble 
ceased.  In  their  affliction  they  sought  God  early  : 
In  their  prosperity  they  transgressed  his  covenant. 

True  conversion  is  not  merely  the  effect  of  exter- 
nal changes,  threatening  dangers,  or  human  persua- 
sives, though  these  may  have  their  influence  as 
means  in  the  divine  hand ;  but,  in  substance,  it  is 
the  effect  of  divine  operation  on  the  heart,  accom- 
panying the  use  of  external  means. 

When  God  turns  sinners  by  his  grace,  renewing 
them  in  the  spirit  of  the  mind,  then  they  are  turned 
indeed — then  they  become  new  creatures.  The 
iruits  of  Ephraim's  turning  are  described  in  the 
words  following  our  text ;  ''  Surely  after  that  I  was 
turned,  I  repented,"  or  changed  my  manner  of  life, 
"  and  after  that  I  was  instructed,  I  smote  on  my 
thigh,"  in  testimony  of  my  selfabhorrence  ;  "  I  was 
ashamed ;  yea,  even  confounded,  because  I  did  bear 
the  reproach  of  my  youth." 

Real  conversion  discovers  itself  in  the  fruits,  which 
it  produces.  By  these  we  must  judge  of  its  sincer- 
ity. Nothing  is  to  be  called  conversion,  but  that 
which  makes  us  other  and  better  men — truly  hum- 
ble ^nd  holy,  pious  and  benevolent,  averse  to  sin. 


The  turning  Sinner'' s  supplication  to  God,    ^^S 

watchful  against  temptation,  and  active  in  duty.-^ 
And  this  amendment  must  be,  not  temporary,  but 
abiding.  They  who  in  an  honest  and  good  heart 
receive  the  incorruptible  seed  of  God's  word,  brijig 
forth  fruit  with  patience.  They  who  continue  in 
Christ's  word,  are  his  disciples  indeed.  They  who 
engage  in  his  service,  and  endure  to  the  end,  will 
receive  the  promised  reward.  If  any  man  draw 
back,  it  is  to  perdition.  In  him  God  has  no  pleas- 
ure.    We  may  observe,  once  more  ; 

V.  The  hope,  which  Ephraim  expresses  in  hi^ 
prayer,  is  grounded  on  God's  covenant:  **  Turn 
thou  me,  and  I  shall  be  turned,  for  thou  art  the  Lord 
my  God,'^^  As  such  thou  offerest  thyself^— as  such  I 
choose  thee. 

The  great  promise  made  in  the  covenant,  which 
God  proposes  to  us,  is  this  ;  '^  I  will  be  a  God  to 
you."  This  promise  comprehends  every  blessing, 
which  we  need — the  pardon  of  sin,  the  influence  of 
the  spirit,  and  the  happiness  of  heaven.  Turning 
to  God,  and  submitting  to  him  as  our  God,  is  tl)p 
great  condition  of  the  covenant.  The  penitent  turn- 
ing to  God,  acknowledges  him  as  his  God,  in  such 
language  as  this  ;  "  Other  Lord's  have  had  domin^ 
ion  over  me  ;  but  1  will"  now  and  henceforth 
**  make  mention  of  th/y  name."  He  renounces  sin 
and  the  world,  and  devotes  himself  to  God  to  serve 
him  forever.  He  now  lays  hold  of,  and  rests  on  the 
promise  of  the  covenant.  Conscious  of  hi!$  resolu- 
tion and  desire  to  forsake  sin  wholly^  and  to  serve 
God  in  newness  of  life,  he  commits  himself  to  him, 
hoping  for  grace  to  sanctify  him,  and  for  mercy  to 
pardon  him.  The  promises  which  he  finds  in  God's 
word  are  the  only  ground  of  his  hope.  The  cove- 
nant here  stated  and  proposed,  is  his  great  consola- 
tion. To  this  he  flees  for  refuge.  Conscious  of 
guilt  he  can  draw  comfort  from  no  other  source-^ 
4 


256    The  turning  Sinner'' s  application  to  God, 

not  from  the  law,  for  this  condemns  him — not  from 
himself,  for  he  has  transgressed  the  law.  Sin  de- 
serves punishment,  and  nothing  w^hich  he  can  do, 
will  cancel  this  desert.  If  punishment  is  remitted, 
it  must  be  by  an  act  of  God's  mercy.  Whether 
God  will  exercise  mercy  in  this  way,  can  be  known 
only  from  his  word.  His  promise  that  he  will  par- 
don the  penitent,  and  meet  them  who  wait  for  him, 
is  the  grand  encouragement  to  repentance,  hope  and 
prayer.  *'  Repent  for  the  remission  of  sins,  for  the 
promise  is  to  you." 

Returning  sinners,  in  their  prayers  for  pardon  may- 
plead  God's  abundant  mercy,  the  gracious  promises 
of  his  covenant,  and  the  motions  of  his  spirit  within 
them,  giving  them  these  new  apprehensions  and  de- 
sires. They  may  plead  that  he  has  begun  a  good 
work  in  them,  and  excited  them  to  call  on  his  name 
— that  he  has  sent  his  Son  to  redeem  the  guilty,  and 
through  him  has  shed  forth  the  Holy  Spirit.  They 
may  plead  their  ov/n  impotence  and  miser)^,  and  his 
abundant  mercy  and  grace.  They  may  use  the 
humble,  hoping  language  of  scripture ;  '*  Pardon 
mine  iniquity,  for  it  is  great. — According  to  the 
multitude  of  thy  tender  mercies  blot  out  all  my  sins. 
— Save  me,  for  I  hope  in  thee  ;  in  thy  word  do  \ 
hope. — Let  thy  mercy  come  unto  me,  even  thy  sal- 
vation according  to  thy  word. — Remember  thy  word 
unto  thy  servant,  on  which  thou  hast  caused  me  to 
hope." 

The  readiness  with  which  God  accepts  the  sin- 
ner, thus  pleading  with  him,  we  learn  from  his  dec- 
laration in  favor  of  repenting  and  returning  Ephraim. 
**  Is  Ephraim  my  dear  son  ?  Is  he  a  pleasant  child  I 
For  since  I  spake  against  him,  I  do  earnestly  re- 
member him  still :  Therefore  my  bowels  are  troub« 
led  for  him  :  I  will  surely  have  mercy  on  him." 


The  mrnlng  Sinner^ s  siippUcation  to  God.    257 

Encouraged  by  the  calls  and  promises  of  God's 
word,  let  sinners,  under  a  conviction  of  their  impo- 
tence and  guilt,  repair  immediately  to  God,  con^ 
fessing  before  him  their  past  iniquities  and  resolving 
against  them,  imploring  his  grace  to  turn  them,  and 
his  mercy  to  pardon  them,  and  taking  hold  of  his 
covenant,  and  pleading,  "  Thou  art  the  Lord  our 
God." 

My  friends  ;  we  have  been  attending  to  a  matter 
of  serious  consequence,  and  I  am  loth  to  part  from 
you,  before  you  come  to  a  decision  upon  it.  Some 
of  you,  I  suppose,  feel  yourselves  interested  in  our 
subject.  You  are  convinced,  that  you  have  departed 
from  God  :  You  are  conscious  of  inward  corruptions 
and  outward  transgressions.  You  hear,  with  pain- 
ful concern,  the  threatenings  of  God  against  those 
of  your  character;  you  have  some  sense  of  your 
dangerous  state,  and  wish  to  be  saved  from  it.  And 
you  ask,  "  What  shall  we  do  to  be  saved  ?" — The 
answer  is,,  repent  and  turn  to  God,  that  your  sins 
may  be  blotted  out :  Then  times  of  refreshing  will 
come.  You  will  say,  "  We  admire,  but  cannot  ap- 
ply this  prbmise  of  pardon  and  comfort  ;  for  we 
know  not,  that  our  hearts  are  turned  to  God  ;  and 
we  cannot  turn  them."  If  this  is  the  state  of  your 
minds,  then  doubtless  you  have  some  desire  to  turn 
to  God — you  would  think  yourselves  happy,  if  you 
were  turned  to  him,  and  entitled  to  his  forgiveness. 
Your  duty  then  is  plain  :  Go  to  God  with  Ephraim's 
petition  in  your  hearts. 

^  I  am  not  now  speaking  to  the  thoughtless  and  se- 
cure. They  wish  for  no  advice,  for  they  are  con- 
tent where  they  are.  If  one  should  give  them  ad- 
vice, probably  they  would  not  take  it.  What  they 
need  is  such  a  view  of  danger,  as  may  awaken  them 
from  their  indolence.  If  their  danger  were  placed 
|)efore  them,  perhaps  they  would  not  attend  to  it,  nor 


258    ^hc  turning  Sinner'' s  supplication  to  God, 

be  alarmed  by  it.  I  wish  them,  however,  to  con- 
sider it,  and  lay  it  to  heart.  At  present,  I  am  speak- 
ing to  persons  of  another  description — to  those  who ' 
have  a  view  of  their  danger,  and  feel  a  desire  of  be- 
ing delivered  from  it,  and  brought  into  a  different 
state.  If  you  feel  such  a  desire,  and  are  conscious 
of  your  insufficiency  to  effect  its  object,  then  take 
with  you  words,  repair  to  God,  and  say,  *'  Turn 
thou  us,  and  we  shall  be  turned.'^  Go  to  him  now. 
There  is  no  need  of  delay.  You  may  as  well  do 
this,  today  as  tomorrow,  and  this  hour  as  the  next. 

You  ask,  '*  How  can  we  do  this  ?"  I  ask,  how 
can  you  help  it  ?  What  ?  See  your  guilt,  impotence 
and  danger  ;  and  believe  that  God  is  gracious  and 
merciful  ;  and  not  go  to  him  ? — Surely  you  must 
go.  If  you  forbear,  I  much  suspect  you  are  not  in 
that  state  of  mind,  which  is  pretended.  If  you  were 
sick  and  in  danger  of  death,  you  would  call  upon 
God.  And  what  ?  not  call  upon  him  in  your  pres- 
ent case  .'* 

You  will  say,  ''  We  can  do  nothing  of  ourselves 
acceptable  to  God.'^  What  then  ?  If  you  are  in 
the  case  now  supposed,  you  are  not  left  to  your- 
selves. If  God  has  awakened  in  you  such  desires, 
convictions  and  fears,  as  you  speak  of,  then  you  can 
go  to  him.  If  you  have  such  sentiments,  you  can 
express  them  to  a  friend,  or  a  minister  ;  and  can  you 
not  express  them  to  God  too  ?  Can  you  not  tell  him 
what  you  feel,  and  what  you  desire  ? 

"  But  will  God  accept  us  ?"  Gq,  and  see.  I 
cannot  tell  you,  how  you  will  pray,  and  therefore 
cannot  tell  you,  how  you  will  succeed.  This  I  can 
tell  you,  God  has  not  said  to  you,  Seek  ye  me  in 
vain.  Ye  shall  know  ;  if  ye  follovy  on  to  know  the 
Lord. 

*'  But  will  God  hear  our  prayers,  before  we  are 
converted  :"  This  is  a  question  nothing  to  your 


ne  turning  Sinner's  supplication  to  God,    259 

purpose.  Surely  you  will  not  think  yourselves  con-, 
verted,  before  you  have  a  disposition  to  pray  :  And 
if  you  have  such  a  disposition,  by  no  means  suppress 
it,  but  act  agreeably  to  it.  If  God  has  awakened 
serious  sentiments  in  you,  he  has  gracious  designs 
in  your  favor  ;  and  beware,  that  you  do  not  oppose 
them.  I  cannot  tell  you,  how  soon  you  will  find  the 
comforts  of  religion.  You  have  no  right  to  expect 
these,  until  you  feel  your  hearts  consenting  to  God's 
covenant,  and  perceive  yourselves  walking  in  it. 
Conversion,  you  know,  is  one  thing,  and  the  evi- 
dence of  conversion  another.  Conversion  is  the 
turning  of  the  heart  to  God  ;  the  evidence  of  this  is 
a  patient  continuance  in  well  doing  ;  and  from  this 
evidence  result  the  comforts  of  Christian  hope. — 
But  look  not  for  the  evidence,  before  you  have  ob- 
tained the  thing  ;  nor  for  the  hope,  before  you  have 
obtained  the  evidence  ;  nor  for  the  comfort,  before 
you  have  obtained  the  hope.  Things  must  take 
place  in  their  order.  What  is  now  before  you  is  to 
turn  to  God,  and  to  pray,  that  he  would  turn  you 
efFectuallyo  And  on  this  point,  you  must  make  no 
delay.  Go  to  him,  plead  your  necessity  and  his 
mercy — your  impotence  and  his  grace — your  un- 
worthiness  and  Christ's  righteousness.  Trust  not 
In  the  value  of  your  prayers,  but  use  them  as  means 
of  God's  appointment.  Plead  his  command,  and 
take  encouragement  from  it,  but  make  not  a  merit 
of  the  work,  which  he  has  begun  in  you.  If  your 
desires  and  prayers  are  excited  by  his  spirit  striving 
with  you,  there  is  reason  to  hope  he  will  regard 
them.  Whether  you  are  at  present  really  converted 
or  not,  of  this  you  may  be  sure,  God  does  not  abhor 
the  work  of  his  own  spirit ;  and  prayers  proceeding 
from  the  convictions  and  desires,  which  his  spirit 
has  awakened,  are  not  to  be  ranked  \^'ilh  those  pray- 
ers which  are  made  in  pretence,  to  devour  widows' 


P' 


260   The  turning  Sinner^s  supplication  to  Goi^ 

houses,  and  in  mere  sensuality  for  the  gratificatioii 
of  lust. 

God  sets  hope  before  you ;  go,  lay  hold  on  it.  I 
leave  you  with  this  advice.  Humble  yourselves  be- 
fore God,  and  say,  Thou  hast  chastised  us,  and  we 
were  chastised  as  a  bullock  unaccustomed  to  the 
yoke.  Turn  thou  u»,  and  we  shall  be  turned  ;  for 
thou  art  the  Lord  our  God. 


SERMON    XVII 


►«*#( 


fbe  good  Man  lying  down  in  Veace^  md  sleeping 
in  Safei 


PSALM  rv.  8. 

/  wiil  hikisy  me  down  in  peace  and  sleep  :  fir  ihiu  Zord 
only  makest  tm  dwell  in  safety^ 

1  HE  Psalm,  of  which  our  text  is  the  con- 
clusion, is  one  of  David's  devout  meditations  in  a  time 
of  great  afiiiction*  His  piety  was  not  an  occasional 
exercise,  but  an  habitual  temper.  He  set  the  LtM^ 
always  before  him,  and  waited  on  him  all  the  day* 
But  there  were  some  seasons  which  he  sequestei^ 
more  especially  for  serious  contemplation,  selfexam- 
ination  and  communion  with  God.  Of  these  seasons 
the  e'Qening  was  one*  When  he  retired  from  tte 
busy  scenes  of  life,  and  was  composing  his  spirit 
and  his  flesh  to  rest,  he  reviewed  the  day,  repented 
of  its  errors,  sought  God's  pardon,  and  contemplated 
his  presence,  grace  and  power,  and  thus  laid  him* 
self  down  in  peace,  and  slept  in  safety* 


262         Tthe  good  Man^  lying  down  in  Peace. 

David  considers  the  season,  when  he  lay  down  to 
sleep,  as  attended  with  some  peculiar  dangers  ;  but 
yet  he  says,  that  confiding  in  God's  watchful  care,  he 
will  lie  down  in  peace. 

I.  We  will  shew  in  wh^t  respects  the  time  of  our 
sleep  is  a  time  of  danger. 

This  is  a  gloomy  season  :  If  we  were  not  accus- 
tomed to  its  frequent  return,  it  would  fill  us  with 
horror.  The  sun  withdraws  his  cheering  presence  ; 
the  night  spreads  her  sable  curtain  over  half  the  globe 
— the  business  of  the  day  is  suspended— the  beasts 
of  the  field,  and  the  fowls  of  heaven  retire  to  rest — 
silence  every  where  reigns.  The  distinction  of  ob- 
jects, is,  in  a  measure  lost — We  see  not  what  is  be= 
fore  us,  and  what  is  near  us.  Imagination  is  at  lib- 
erty to  create  what  evils  it  can,  and  to  magnify  be- 
yond bounds  the  evils  which  it  creates.  In  such  a 
state,  the  mind  is  peculiarly  susceptive  of  fearful  ap- 
prehensions. 

The  night  is  a  season,  not  only  of  imaginary,  but 
of  real  dangers  ;  such,  particularly,  as  the  incursion 
of  thieves  and  the  eruption  of  fires.  Occurrences  of 
this  kind  are  most  frequent  and  most  terrible  in  the 
night,  when  deep  sleep  falleth  upon  men.  The  thief 
Cometh  to  kill,  as  well  as  to  steal.  lire  ravages 
without  distinction,  nor  regards  the  inhabitant  more 
than  the  dwelling. 

In  the  time  of  sleep  we  are  peculiarly  impotent 
and  defenceless.  The  evils,  which,  in  our  wakeful 
hours,  might  have  been  foreseen,  and  prevented  or 
avoided,  now  come  by  surprise,  take  us  unprepared, 
and  allow  us  neither  means  to  resist,  nor  time  to  es- 
cape. 

Sleep  locks  up  our  senses,  suspends  our  reason, 
and  divests  us  of  all  power  to  guard  our  substance, 
or  keep  ourselves.  If  the  irruption  of  evil  suddenly 
rouse  us,  \ve  wake  in  confusion,  and  perhaps  as  des- 
titute of  discretion,  as  we  were  v»  hile  we  slept. 


The  good  Mafiy  lying  down  in  Peate,         26i 

Sleep,  though  necessary  to  repair  and  restore  otir 
nature  exhausted  by  previous  exercise,  yet,  consid- 
ered in  itself,  is  a  dangerous  condition.  It  is  a  state 
so  nearly  resembling  death,  that  it  gives  name  to 
that  awful  change. 

Sleep  is  what  we  daily  experience,  and  find  to  be 
as  necessary  as  our  food.     But  though  it  is  familiar 

to  all,^  yet  who  can  tell  what  it  is,  or  what  it  does 

how  it  refreshes  the  body  and  restores  the  mind 

whence  it  comes  and  whither  it  goes  ?  We  spend 
in  sleep  a  fourth  part  of  our  time,  and  still  are  less 
acquainted  with  it,  than  with  any  other  change  which 
passes  upon  us.  In  every  other  change,  our  facul- 
ties are  awake  to  examine  it :  In  this  our  powers 
are  suspended.  We  are  not  even  conscious  of  our 
condition,  nor  competent  to  any  rational  exercise* 
So  little  are  we  acquainted  with  the  nature  of  sleep* 
that  it  still  remains  a  question  among  philosophers,' 
whether,  in  that  state,  the  mind  always  thinks! 
This  is  a  question,  which  no  man's  experience  can 
decide.  After  we  awake,  we  now  and  then  can 
recollect  some  wild  incoherent  thoughts,  which  we 
call  dreams;  but  whether  these  were  the  exercises 
of  the  mind  in  profound  sleep,  or  only  some  feeble 
eflforts  of  the  fainting  inteUect,  as  it  was  passing-  into 
a  state  of  inaction,  has  been  debated,  nor  is  it  vet  a- 
greed. 

Concerning  the  nature  of  sleep  we  know  but  lit- 
tie  more  than  this,  that  it  is  a  suspension  of  voluntary 
motion.  The  vital  involuntary  motions,  the  respira- 
tion of  the  breath,  the  circulation  of  the  blood,  and 
the  digestion  of  the  food,  are  continued  from  the  same 
mysterious  cause,  as  when  we  are  awake  ;  but  the 
operations,  which  depend  on  the  human  will,  are 
suspended.  In  our  waking  hours,  there  is  a  con- 
nexion between  our  volitions  and  certain  mental  and 
corporeal  operations.     In  sleep,  this  connexion  fails. 

I. 


264  The  good  Man  lying  down  in  Peace. 

We  still  may  have  volitions  ;  but  they  are  impotent 
and  inejSectuah  What  forms  the  connexion  when 
we  are  awake  ;  and  what  breaks  it  when  we  are  a- 
sleep,  we  cannot  understand.  If  in  this  latter  state^ 
we  have  thoughts^  they  are  not  voluntary,  but  the 
eftects  of  certain  habitual  associations  formed  when 
we  were  awake.  The  power  of  recollecting,  com- 
paring and  reasoning,  entirely  ceases. 

Sleep  is  so  striking  an  image  of  death,  that,  if  it 
were  rare  and  uncommon,  the  sight  of  it  would  pro- 
duce terror  in  the  spectators,  and  the  information 
concerning  it  would  give  anxiety  to  the  subject.  To 
lie  for  hours  together  incapable  of  forethought  and 
reflection — of  discretion  and  selfdefence— with  the 
reason  suspended,  the  senses  locked  up,  and  the 
limbs  inactive,  or  moving  only  by  a  kind  of  involun- 
tary mechanism,  we  should  deem  a  very  dangerous 
state.  Once  delivered  from  it,  we  should  dread  the 
apprehension  of  falling  into  it  again.  Mysterious  is 
the  method  which  nature  takes  for  its  own  refresh- 
ment. 

The  scripture  teaches  us,  that  there  are  malignant 
spirits,  who  roam  about,  seeking  whom  they  may 
destroy.  These  are  called  the  powers  of  darkness, 
and  the  rulers  of  the  darkness  of  this  world ;  proba- 
bly because,  in  the  unguarded  and  defenceless  hours 
of  darkness,  they  are  most  watchful  to  ensnare  us, 
and  most  active  to  disturb  us.  It  was  in  the  night, 
that  Satan  collected  his  powers  against  the  Redeem- 
er of  the  world.  It  was  then  that  Judas,  under  this 
hifernal  influence,  perfidiously  betrayed  his  master. 
It  was  then  that  the  suffering  Savior  was  in  his  great- 
est agony.  It  was  then  that  his  enemies  seized  him 
and  carried  him  before  an  unrighteous  council.  It 
was  then  that  his  disciples,  struck  with  unusual  ter- 
ror, forsook  him  and  fled.  It  was  then  that  the  an- 
gel was  sent  from  heaven  to  support  him. 


f%(f  good  Man  lying  doivn  in  Peace,  26S 

The  Psalmist  teaches  us,  that  the  angels  of  God 

are  employed  continuallyj  and  more  especially  in  the 

season  of  darkness  and  sleep,  to  defend  the  godly  a- 

gainst  the  subtle  arts  and  pernicious  designs  of  evil 

spirits.     *'  He  that  dwelleth  in  the  secret  place  of 

the  most  High,  shall  abide  under  the  shadow  of  the 

Almighty.     Surely  he  will  deliver  thee  from  the 

snare  of  the  fowler,  and  from  the  noisome  pestilence*. 

Thou  shalt  not  be  afraid  for  the  terror  by  night,  nor 

for  the   arrow  that  flieth  by  day  ;  for  the  pestilence 

that  walketh  in  darkness,  nor  for  the  destructiori 

that  waste th  at  noonday*     Because  thou  hast  made 

the  Lord  thy  habitation,  there  shall  no  plague  come 

nigh  thy  dwelling,  for  he  shall  give  his  angels  charge 

over  thee  to  keep  thee  in  all  thy  ways.     Thou  shalt 

tread  upon  the  lion  and  adder ;  the  young  lion  and  the 

dragon  shalt  thou  trample   under    foot.      He    that 

keepeth  Israel  shall  neither  slumber  nor  sleep.  The 

Lord  shall  preserve  thee  from  all  evil." 

If  evil  spirits  have  access  to  the  human  mind,  as 
probably  they  have,  through  the  avenues  of  the  im- 
agination, how  easy  might  it  be  for  them,  in  our 
sleeping  hours,  when  the  dominion  of  reason  is  sus- 
pended, to  paint  on  the  fancy  such  alluring,  or  such 
horrible  images,  as  should  decoy,  or  affright  us  to 
some  dreadful  action,  ruinous  to  others,  or  fa- 
tal to  ourselves.  Our  only  security  from  their  mis- 
chievous wiles,  is  the  care  of  that  providence,  which 
never  slumbers  nor  sleeps.  **  The  angel  of  the  Lord 
encampeth  around  them  who  fear  him,  and  deliver- 
eth  them." 

A  state  of  sleep,  viewed  in  itself,  and  apart  from 
God's  merciful  protection,  appears  to  be,  in  many 
tespects,  a  state  of  danger.  So  the  scripture  repre- 
sents it.  Hence,  to  heighten  the  terrors  of  the  last 
judgment,  it  usually  describes  them  as  bursting  forth 
on  a  guilty  world;,  in  the  time  of  midnight  darkness. 
Vol.  IV.  S 


^66  'the  good  Man  lying  dom)n  in  Peace. 

when  men  lie  buried  in  deep  slumber,  and  thought^ 
less  of  the  solemn  scene. 

But  though  night  is  a  season  of  danger,  yet  David 
says,  "  I  will  lay  me  down  in  peace,  and  sleep  ;  for 
thou,  Lord,  makest  me  dwell  in  safety." 

11.  We  will  consider,  in  the  second  place,  what 
is  necessary  to  our  lying  down  in  peace,  and  sleeping 
in  safety.  David's  meditations  in  this  Psalm  will 
give  a  sufficient  ailswfer  to  our  present  inquiry. 

1.  The  first  thing  necessary  to  our  peaceful  and 
safe  repose,  is  a  state  of  preparation  for  death.  This 
is  obtained  only  by  a  life  devoted  to  God. 

David,  in  our  context,  addresses  the  Almighty  as 
"  the  God  of  his  righteousness  ;"  and  he  rejoices  in 
the  persuasion,  that  ''  the  Lord  hath  set  apart  him 
that  is  godly  for  himself."  Firmly  believing  that 
God  would  make  the  righteous  man  his  care  ;  and 
inwardly  conscious,  that  this  was  his  own  character, 
he  laid  him  down  in  peace,  not  afraid  what  the  night 
would  bring  forth,  nor  anxious  whether  it  should  be 
his  lot  to  sleep  or  die.  In  either  case  he  trusted  that 
he  was  safe,  and  that  neither  life  nor  death  would 
separate  him  from  the  love,  or  exclude  him  from  the 
presence  of  his  God. 

Solomon  advises  his  son,  that,  if  he  had  incau- 
tiously pledged  his  word  for  another,  he  should  ex- 
tricate himself  before  he  slept.  "  My  son,  if  thou 
be  surety  for  thy  friend,  if  thou  hast  stricken  thy 
hand  with  a  stranger,  thou  art  snared  in  the  Avords 
of  thy  tnouth.  Do  this  now,  my  son,  and  deliver 
thyself,  when  thou  art  come  into  the  hand  of  thy 
friend.  Go,  humble  thyself,  so  shalt  thou  prevail 
with  thy  friend.  Give  not  sleep  to  thine  eyes,  nor 
slumber  to  thine  eyelids.  Deliver  thyself  as  the  roe 
from  the  hand  of  the  huriter,  and  as  the  bird  from 
the  hand  of  the  fowler."  This  is  excellent  ad- 
vice.    A  prudent  man,  in  an  unguarded  hour,  majr 


The  good  Man  tying  down  in  Peace.  26  f 

be  drawil  ilmto  a  dangerous  suretyship  ;  but  when  he 
reflects  oil  his  rashness,  he  will  immediately  endeav- 
or to  extricate,  or  secure  himself.  Will  you  then^ 
let  a  day  pass^  or  a  night  come,  before  you  have 
sought  God's  mercy  by  prayer  and  obtained  his  par- 
don by  repentance  ?  Will  you  not  take  as  good  care 
of  your  souls,  as  you  would  of  your  property.  You 
may  safely  retire  to  bed  when  you  are  prepared  to 
go  to  heaven.  You  are  fit  to  sleep >  when  you  are  fit 
to  die. 

The  scripture  calls  sinners  to  immediate  repent* 
atice.  It  permits  no  delay.  "Behold,  now  is  the 
day  of  salvation*  Bow  before  the  Lord  your  Maker. 
Today  if  you  will  hear  his  voice ^  harden  not  your 
hearts.  Seek  him  while  he  may  be  found  ;  call  up- 
on him  while  he  is  near." 

As  long  as  your  eternal  salvation  is  depending,  a 
single  day's  neglect  is  presumption  and  madness. 
You  would  not  commit  your  worldly  substance  to 
the  same  hazard^  in  which  you  leave  your  immortal 
souls.  If  you  knew  that  thieves  had  formed  a  design 
to  break  open  and  rob  your  house,  you  would  not  lie 
down  to  sleep,  until  you  had  taken  every  possible 
precaution  for  your  security.  Will  you  venture  to 
pass  a  night  under  the  guilt  of  all  your  sins^  and  ex- 
posed to  the  wrath  to  come  ?  You  can  never  dwell 
in  safety,  until  your  sins  are  forgiven ;  nor  enjoy  true 
peace  of  mind,  until  you  have  exercised  repentance 
towards  God,  and  proved  its  sincerity  by  corres- 
pondent fruits.  They  only  are  safe,  whom  God  has 
set  apart  for  himself;  and  these  are  the  godly.  Per- 
tinent to  all  is  the  advice  which  our  Lord  gave  to  his 
disciples  :  *^  Let  your  loins  be  girded  about,  and 
your  lights  burning,  and  ye  yourselves  like  unto  men 
who  wait  for  their  Lord,  when  he  shall  return  from 
the  wedding,  that  when  he  cometh  and  knocketh 
^ey  may  open  to  him  immediately.  Blessed  are 
2 


^68'         The  good  Man  lying  down  in  Feace^ 

those  servants  whom  the  Lord,  when  he  coineth^ 
shall  find  watching.  And  if  he  shall  come  in  the 
second  watch,  or  come  in  the  third  watch,  and  find 
them  so,  blessed  are  those  servants.  And  this  know, 
if  the  good  man  of  the  house  had  known,  what  hour 
the  thief  would  come,  he  would  have  watched,  and 
not  suffered  his  house  to  be  broken  through  ;  be  ye 
therefore  ready  also,  for  in  such  an  hour  as  ye  think 
not,  the  son  of  man  cometh." 

2.  That  we  may  close  the  day  in  peace,  we  must 
be  zealous  of  good  works,  and  watchful  against  sin. 
This  is  David's  advice  in  our  context,  '*  Stand  in 
awe  and  sin  not." 

The  duties  of  religion  demand  our  daily  attention* 
We  are  not  to  suppose,  that,  by  a  general  repent- 
ance,  we  adjust  our  accounts  with  God  once  for  all^ 
and  may,  in  future,  release  our  minds  from  all  fear  of 
his  displeasure  and  care  of  our  souls.  When  w^e  re^ 
pent  of  sins  past^  we  dedicate  ourselves  to  God  for 
the  time  to  come.  We  then  begin  a  new  life  ;  and 
in  newness  of  life  we  must  walk  every  day.  This 
is  the  instruction  of  scripture,  ''  Be  thou  in  the  fear 
of  God  all  the  day  long/'— ^' What  thy  hand  find- 
eth  to  do,  do  It  with  thy  might." — **  Do  the  work 
of  every  day,  as  the  duty  of  the  day  requires."  As 
moral  and  religious  beings,  we  are  to  set  God  always 
before  us,  and  daily  to  live  under  a  sense  of  our  ac- 
eountableness  to  him  ;  we  are  to  make  his  word  our 
rule,  and  to  guide  all  our  actions  by  it  ;  we  are  to 
watch  against  the  temptations  which  await  us,  de- 
cline such  as  we  see  approaching,  and  resist  those 
v/hich  we  are  constrained  to  meet  ;  we  are  to  attend 
on  the  work  of  our  secular  calling  in  its  place,  use 
the  bounties  of  Providence  with  sobriety,  husband 
our  time  with  industry,  and  order  our  affairs  with 
discretion  ;  we  are  to  acknowledge  God  in  all  our 
ways,  seek  his  direction  in  all  our  doubts,  bless  his 


The  good  Man  lying  down  in  Peacel        269 

liand  in  all  our  successes,  adore  his  sovereignty  in 
all  our  disappointments,  and  preserve  a  temper  cor^ 
respondent  to  the  aspects  of  his  Providence  in  all  con- 
ditions ;  we  are  to  observe  and  obey  the  various  calls 
of  charity ;  to  feed  the  hungry,  guide  the  wandering, 
advise  the  heedless,  relieve  the  unhappy,  and  in  every- 
thing do  good  according  to  our  abilities  and  the  ex- 
igences of  those  around  us.  Every  day  thus  em- 
ployed in  the  duties  of  piety  and  charity,  may  be  re- 
viewed with  approbation  and  closed  v/ith  peace, — 
*'  Keep  sound  wisdom  and  discretion  ;  let  them  not 
depart  from  thine  eyes.  So  shall  they  be  life  to  thy 
soul,  and  grace  to  thy  neck.  Then  shalt  thou  walk 
in  thy  way  safely,  and  thy  foot  shall  not  stumble. 
When  thou  liest  down,  thou  shalt  not  be  afraid*: 
Yea,  thou  shalt  lie  down  and  thy  sleep  shall  be 
sweet.  Be  not^raid  of  sudden  fear,  neither  of  the 
desolation  of  the  wicked  when  it  cometh.  For  the 
Lord  shall  be  thy  confidence,  and  shall  keep  thy  foot 
from  being  taken." 

But  what  peace  or  security  can  there  be  to  the 
wicked  ? — Look  upon  the  man,  who  wastes  the  day 
in  idleness,  and  spends  the  evening  in  riot — the  man 
who  neglects  the  support  of  his  family,  the  care  of 
his  soul,  the  culture  of  his  mind,  and  the  decency  of 
his  manners— the  man  who  strolls  the  streets  for 
want  of  employment,  and  mingles  with' the  vain  and 
intemperate,  as  his  chosen  company — the  man  w^ho 
sees  day  after  day  passing  off  useless  and  unimproved 
and  himself  hastening  on  toward  another  world, 
guilty  and  unprepared — -the  man  who  recollects  no 
good  that  he  has  done  in  any  day,  and  no  day  in 
which  he  has  not  done  much  evil — can  this  man  lay 
himself  down  in  peace  ?  Will  his  bed  seem  smooth, 
and  his  pillow  soft  ?  When  he  perceives  sleep  steal- 
ing upon  him,  will  he  not  start  with  conscious 
guilt  ?  Will  he  not  fear  to  close  his  eyes,  lest  he  next, 
3 


270         The  good  Man  tying  down  in  Peace* 

should  open  them  in  the  world  of  torment  ?  *'  De- 
liver me,  O  Lord,  from  the  wicked — from  the  men 
of  the  world,  who  have  their  portion  in  this  life.-— 
They  who  behold  thy  face  in  righteousness,  will  be 
satisfied,  when  they  awake  with  thy  likeness." 

3.  That  we  may  lay  ourselves  down  in  peace,  we 
must  close  each  day  with  selfexamination  and  repent- 
ance. This  practice  David  adopted  for  himself ; 
and  in  our  context  he  recommends  it  to  others. — 
*'  Stand  in  awe  and  sin  not  ;  commune  with  your 
own  heart  on  your  bed  and  be  still." 

When  the  day  is  finished,  its  transactions  should 
be  called  up  to  pass  in  review  before  us.  We  should 
inquire  what  we  have  done,  and  in  what  manner  w^e 
have  done  it — what  principles  have  governed  our 
actions,  and  what  objects  commanded  our  thoughts 
and  directed  our  pursuits — how  far  we  have  filled 
the  day,  and  what  time  we  have  left  empty — what 
vain  imaginations  have  lodged  within  us — what  idle 
words,  in  our  unguarded  moments,  have  escaped 
from  us — how  we  have  received  mercies  and  borne 
disappointments— what  progress  we  have  made  in 
the  religious  life,  and  what  benefit  we  have  derived 
from  the  indulgence  of  another  day.  In  the  review 
of  the  day,  who  of  us  will  not  find  some  omissions 
of  duty — at  least  deficiences  in  duty?  Happy  the 
man  who  is  innocent  from  real  transgressions.  The 
guilt  of  our  daily  sins  is  removed  by  daily  repent- 
ance. If  repentance  close  not  the  day,  we  lie  down 
under  all  the  guilt  contracted  in  the  day.  Our  daily 
peace  and  comfort  depend  on  the  daily  examination 
of  our  hearts,  review  of  our  actions,  and  renewal  of 
our  repentance  toward  God,  and  faith^  toward  our 
Lord  Jesus  Christ. 

4.  That  we  may  lie  down  in  peace,  we  must  com- 
mit ourselves  to  God  in  humble  prayer.  This  is 
our  Psalmist's  advice  ;  **  Commune  with  your  owp 


ne  good  Man  lying  down  in  Peace.        271 
» 
lieart  on  your  bed — offer  the  sacrifice  of  righteous^ 
ness  and  put  your  trust  in  the  Lord." 

It  becomes  us  daily  to  repair  to  that  Almighty 
and  most  merciful  Being,  in  whom  we  live,  and 
from  whom  every  blessing  comes,  and  thankfully  to 
express  a  sense  of  our  dependence  upon  him.  There 
is  a  peculiar  fitness  in  our  imploring  his  gracious 
care,  at  that  serious  moment,  when  we  are  yielding 
up  our  ordinary  capacity  to  care  for  ourselves.  It 
is  God  who  guards  us  by  day  and  preserves  us  by 
night.  He  compasses  the  path  in  which  we  walk, 
and  the  bed  on  which  we  repose.  But  during  the 
hours  of  sleep,  our  spirit,  our  existence  is  eminently 
in  him.  We  then  can  do  nothing  to  our  own  pres- 
ervation or  security.  The  respiration  of  our  breath, 
and  every  motion  of  our  limbs  are  involuntary,  and 
the  effect  of  God's  continual  influence-  His  visita- 
tion preserves  our  spirits.  He  only  makes  us  to 
dwell  in  safety.  The  peace  of  our  minds,  when  we 
are  sinking  away  into  this  impotent,  inactive,  un- 
conscious condition,  must  depend  on  a  believing 
view  of  God's  presence,  power  and  goodness,  and  a 
humble  trust  in  the  watchful  care  of  his  providence. 
**  Our  help  cometh  from  the  Lord. — He  who  keep- 
cth  us  will  not  slumber. — The  Lord  is  our  keeper, 
he  will  preserve  us  from  evil." 

5.  David,  that  he  might  lie  down  in  peace,  re- 
viewed his  former  experience  of  God's  goodness. 
**  Hear  me,  when  I  call,  O  God  of  my  righteous- 
ness :  Thou  hast  enlarged  me,  when  I  was  in  dis- 
tress ;  be  gracious  unto  me,  and  hear  my  prayer." 

Converse  with  God,  meditation  on  his  providence 
and  recollection  of  his  former  mercies  mightily  con- 
tribute to  the  tranquillity  of  our  minds,  the  strength 
pf  our  faith,  and  the  establishment  of  our  hope. — 
When  Asaph  felt  his  faith  in  God  beginning  to  fail, 
he  awakened  and  confirmed  it  by  a  recurrence  to 
4       - 


272        The  good  Man  lying  dovjn  m  Peacf. 

past  experience  of  God's  mercies.  "  Hath  Go(5 
forgotten  to  be  gracious  ?— This  is  mine  infirmity. 
I  will  remember  the  works  of  the  Lord*  Who  is 
so  great  a  God,  as  our  God  ?  Thou  art  a  God  that 
dost  wonders."  The  contemplation  of  divine  ben- 
efits is  a  proper  exercise  of  the  evening,  and  a  happy 
preparative  for  a  peaceful  night.  We  ought  to  close 
each  day  with  some  pious  and  devout  meditation ; 
and  no  subjects  can  more  usefully  employ  our  con- 
cluding thoughts,  than  the  perfections,  works  and 
jnercies  of  God. 

6.  Another  thing  which  David  suggests,  as  ne- 
cessary to  our  quiet  and  secure  repose,  is  the  exclu- 
sion of  worldly  passions  and  anxieties,  and  the  in- 
troduction of  a  s^ene  and  cheerful  temper.  **  There 
be  many  that  say,  who  will  shew  us  any  good  I 
Lord,  lift  thou  up  the  light  of  thy  countenance  upon 
me.  Thou  hast  put  gladness  in  my  heart  more  than 
in  the  time,  that  their  corn  and  their  wine  increased." 
The  Psalmist  here  teaches  us,  that  they,  who  make 
the  cares  and  solicitudes  of  the  world  the  last  business 
and  the  concluding  exercise  of  the  day,  are  ill  pre- 
pared for  a  good  night's  sleep.  The  world,  thus 
retained  in  their  heads  and  cherished  in  their  hearts, 
will  disturb  their  slumbers,  chase  sleep  from  their 
eyes,  and  turn  the  hours  designed  for  rest  and  re- 
freshment, into  hours  of  vexation  and  weariness. — 
What  this  godly  man  chiefly  desired,  when  dark- 
ness overspread  the  earth,  and  called  him  off  from 
the  business  of  the  day,  was,  that  he  might  enjoy  a 
light  more  cheerful  and  refreshing  than  that  of  the 
jsun — the  light  of  God's  countenance — tl^e  tokens 
of  his  favor,  and  might  feel  the  exercises  of  love, 
hope  and  gratitude  toward  him.  This,  he  says, 
will  give  him  gladness  more  than  the  increase  of  corn 
and  wine.  His  example  instructs  us,  that,  to  pre- 
pare ourselves  for  safe  and  peaceful  sleep,  we  must 


The  good  Man  lying  down  in  Peace,        27S 

banish  unfriendly  passions,  tumultuous  thoughts  and 
earthly  cares ;  and  call  into  their  place  pious,  devout 
and  benevolent  affections. 

Those  thoughts  and  passions,  which  we  indulge 
in  our  last  waking  moments,  will  probably  attend 
us  in  our  sleep,  meet  us  at  every  waking  interval, 
or  be  the  first  to  visit  us  in  the  morning.  "  A  dream 
Cometh  through  the  multitude  of  business,  and  a 
fool's  voice  is  known  by  the  multitude  of  his  words^ 
In  the  multitude  of  dreams  and  many  words  there 
are  divers  vanities."  Our  security  from  these  van- 
ities is  ''  the  fear  of  God." 

Solomon  has  observed,  that  "  the  sleep  of  a  la- 
boring man  is  sweet,"  because  his  duty  is  plain,  his 
cares  are  few,  his  mind  is  free,  and  his  conscience  at 
peace.  "  But  the  abundance  of  the  rich  will  not 
suffer  him  to  sleep."  "  It  is  vain,"  says  the  Psalm- 
ist, ''  to  rise  up  early  and  sit  up  late  and  eat  the  bread 
of  sorrows  ;  for  it  is  God  who  giveth  his  beloved 
sleep." 

It  is  the  Apostle's  advice,  *'  Be  angry  and  sin  not ; 
let  not  the  sun  go  down  upon  your  wrath,  neither 
give  place  to  the  devil."  While  we  are  employed 
in  the  business  of  the  day,  and  conversant  with  the 
men  of  the  world,  many  things  may  occur  to  disturb 
our  passions  and  awaken  our  resentments.  But  we 
must  not  lie  down  to  sleep  with  angry  passions  burn- 
ing in  our  breasts.  We  must  extinguish  the  spark, 
as  soon  as  we  discover  it,  lest  it  rise  into  a  flame. 
Before  we  lay  ourselves  down  to  rest,  we  must  look 
to  our  hearts,  with  as  much  care  as  we  look  to  our 
fires  ;  and  on  the  coals  of  anger,  which  lie  glowing 
there,  we  must  pour  the  water  of  sober  considera- 
tion, lest,  being  neglected,  they  kindle  into  a  con- 
suming fire. 

To  indulge  anger  is  to  give  place  to  the  devil. — 
Sinful  passion  is  often  excited  by  his  influence ;  and 


274        The  good  Man  lying  down  in  Pencil 

when  passion  prevails,  we  fall  under  his  power.  If 
we  would  not  give  him  place,  it  must  be  our  first 
care  to  bring  our  passions  into  subjection. 

To  suppress  irregular  motions,  banish  corrupt  af- 
fections, and  extinguish  malevolent  feelings  should 
be  the  work  of  every  evening  ;  for  who  would  dare 
to  lie  down  and  sleep  with  his  heart  open  to  the 
power  of  the  devil.  We  bolt  the  doors  of  our  houses 
against  thieves  ;  will  we  leave  the  doors  of  our  hearts 
open  to  more  dangerous  enemies  ?  "  Let  not  the 
sun  go  down  on  your  wrath,  lest  you  give  place  to 
the  devil." 

I  have  now  taken  up  the  several  thoughts  contain- 
ed in  this  psalm,  and  have  applied  them  to  the  pur- 
pose, for  which  David  introduced  them,  to  instruct 
us  how  we  may  sleep  in  peace  and  safety. 

We  see  that  retirement  for  sleep  was  with  David 
a  serious  matter.  ^  He  did  not,  like  many,  spend  the 
day  wholly  in  earthly  cares,  unmindful  of  God  ; 
waste  the  evening  in  riot  and  dissipation,  regardless 
of  death  ;  and  then,  overcharged  with  cares,  or  stu- 
pified  with  pleasures,  throw  himself  into  the  arms  of 
sleep,  thoughtless  as  an  animal :  But  the  day  he 
employed  in  the  work  assigned  him  ;  and  the  even- 
ing he  sequestered  to  selfexamination  and  repent- 
ance, prayer  and  praise.  He  communed  with  his 
heart  on  his  bed,  banished  irregular  passions,  invit- 
ed pious  affections,  and  resigned  himself  to  sleep 
with  the  temper,  with  which  he  wished  to  awake. 
Thus  his  days  were  useful,  his  evenings  cheerful, 
his  sleep  secure,  and  his  mornings  bright. 

It  is  by  t^^^  daily  exercise  of  religion,  that  we  hold 
ourselves  hi  constant  readiness  for  death.  David 
lay  down  in  peace  and  slept  in  safety,  because,  in 
the  light  of  God's  countenance,  and  in  the  con- 
sciousness of  his  own  integrity,  he  could  view  all 
events  as  happy.     He  composed  himself  to  rest,  pec- 


The  good  Man  lying  down  in  Peace.        275 

«uaded,  that  whether  he  should  rise  or  expire- — 
awake  or  die,  all  would  be  well.  "  The  Lord  is 
my  light  and  my  salvation  ;  whom  shall  I  fear  ?  He 
is  the  strength  of  my  life  ;  of  whom  shall  I  be  afraid  ? 
He  is  my  shepherd  ;  I  shall  not  want.  He  leadeth 
me  in  the  paths  of  righteousness.  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of  death,  I 
will  fear  no  evil,  for  he  is  with  me.  I  will  bless  the 
Lord  who  giveth  me  counsel ;  my  reins  instruct  me 
in  the  night  seasons.  I  have  set  the  Lord  always 
before  me  ;  because  he  is  at  my  right  hand  I  shall 
liot  be  moved.  Therefore  my  heart  is  glad,  and 
my  glory  rejoiceth ;  my  flesh  also  shall  rest  in  hope. 
Thou  wilt  shew  me  the  path  of  life.  In  thy  pres- 
ence is  fulness  of  joy  ;  at  thy  right  hand  there  are 
pleasures  forever  moret'' 


SERMON    XVIIL 


^9*»»i 


T'be  Saint  employed  in  his  Morning  Devotions, 


PSALM  V.  3. 

My  voice  shalt  thou  hear  in  the  morning,  0  Lord  ;  in  the 
morning  will  I  direct  my  prayer  unto  thee  and  will  look 
tip. 

-L/AVID,  the  author  of  this  Psalm,  was 
eminent  for  his  devout  and  heavenly  spirit.  No  man 
was  more  frequent,  or  more  fervent  in  praise  and 
prayer.  His  various  afflictions  and  signal  deliver- 
ances greatly  contributed  to  the  improvement  of  his 
piety. 

The  stated  seasons  of  his  devotion  were  morning 
and  evening  ;  these  he  observed  with  conscientious 
exactness.  He  says,  "I  cry  unto  thee  in  the  day 
time  ;  and  in  the  night  season  I  am  not  silent.  I 
prevented  the  dawiiing  of  the  morning  and  cried  ; 
I  hoped  in  thy  word.  Mine  eyes  prevent  the  night 
watches,  that  I  might  meditate  in  thy  word.'* 

The  Psalm,  from  which  our  text  is  taken,  was  one 
of  his  morning  exercises.  In  the  time  when  he 
composed  it,  he  was  under  persecutiou  from  the  ad- 


The  Saint  In  his  Morning  Deiiotions,        277 

herents  of  Saul,  or  the  partizans  of  Absalom.  He 
speaks  of  his  enemies  who  took  counsel  against  him. 
He  was  driven  out  from  the  house  of  God,  to  which 
he  expresses  a  hope  of  being  restored.  And  in  the 
place  where  he  was,  he  resolved  still  to  remember 
the  temple  of  God,  and  to  pray  with  his  face  direct- 
ed toward  it. 

An  attention  to  this  psalm  will  be  useful  to  assist 
our  devotional  exercises. 

1.  We  will  consider  the  season  which  David 
chose  for  his  devotions.  *'  My  voice  shalt  thou 
licar  in  the  morning. ^^  He  had  other  seasons  of 
communion  with  God :  But  this  he  esteemed  au 
Important  one,  and  this  he  was  careful  not  to  lose. 

The  scripture,  by  direct  precepts,  and  by  ap- 
proved examples,  teaches  us,  that  we  ought  daily  to 
c^ll  upon  God.  Our  Savior  instructs  us,  in  our 
prayers,  to  say,  "  Give  us  this  day  our  daily  bread." 
The  apostle  exhorts  us  to  "  pray  without  ceasing'^'' — 
to  "pray  always  with  ^//  prayer."  The  psalmist 
resolves,  "  Every  day  will  1  praise  thee — I  will 
daily  cry  unto  thee- — I  will  daily  perform  my  vows." 

Morning  and  evening  are  seasons,  which  scrip- 
ture recommends,  and  which  reason  approves,  for 
our  daily  stated  devotions. 

The  prophet  says,  "  With  my  soul  I  have  desired 
thee  in  the  nighty  and  with  my  spirit  within  me  I 
will  seek  thee  early, ^^  The  Psalmist  approved  it  as 
a  good  thing  "  to  shew  forth  God's  kindness  in  the 
morning  and  his  faithfulness  every  night,  ^^ 

In  the  morning  when  we  awake,  it  is  reasonable 
that  we  should  thankfully  acknowledge  God's  pre- 
serving care,  and  devote  to  him  afresh  the  life  which 
his  power  has  protected,  and  the  strength  which  his 
influence  has  restored.  Our  sleep  Has  been  the  im- 
age of  death.  And  what  is  our  awaking  from  it 
but  a  new  life  given,  us  by  the  Creator  ?     It  is  the 


278  The  Saint  in  his  Morning  Dewdon£ 

faculty  of  reasoning,  sensation  and  voluntary  motion 
renewed  by  his  favor.  We  have,  every  morning, 
fresh  proof  of  our  dependence  on  God,  and  of  his 
watchfulness  over  us  ;  and  we  have  new  encourage- 
ment to  trust  our  interests  in  his  hands,  and  new 
motives  to  spend  our  lives  in  his  service.     "  Thou, 

0  Lord,"  says  David,  ''  art  a  shield  for  me,  my  glo- 
ry, and  the  lifter  up  of  my  head.  I  cried  unto  the 
Lord,  and  he  heard  me,  I  laid  me  down  and  slept ; 

1  awaJked  for  the  Lord  sustained  me." 

David  in  the  morning  w^ould  direct  his  prayer  to 
God  :  His  best  moments— -his  purest  frames  he 
would  employ  in  so  sacred  a  work.  He  would  not 
venture  to  look  abfoad  on  the  world,  before  he  had 
looked  upward  to  heaven.  To  God  he  would  give 
the  preoccupancy  of  his  heart,  lest  an  intruding  world 
should  enter  and  take  possession.  To  heaven  he 
would  send  up  his  affections  and  meditations  in  sea- 
son, before  they  had  mingled  with  the  corruptions 
and  occupations  here  below,  and  hence  had  contract- 
ed a  disqualifying  pollution. 

There  are  certain  external  dangers  peculiar  to  the 
hours  of  sleep.  But  the  danger  of  contracting  guilt 
to  our  souls  is  when  we  are  awake.  We  then  re- 
sume the  employments,  and  return  to  the  society  of 
the  world.  Sensible  objects  again  allure  us,  and 
spiritual  enemies  again  assault  us.  Before  we  step 
forth  on  the  busy  stage,  it  is  our  wisdom  to  call  up 
pious  sentiments  and  resolutions,  and  put  ourselves 
under  God's  gracious  protection  and  guidance. 

In  the  evening,  when  we  have  finished  the  work 
of  the  day,  we  should  recognize  God's  mercies,  re- 
view our  thoughts  and  actions,  confess  our  follies  and 
transgressions,  and  commit  our  souls  to  the  forgiv- 
ing mercy,  and  our  bodies  and  substance  to  the 
watchful  Providence  of  God. 


l^he  Saint  in  his  Morning  Devotions*         279 

it.  As  David  began  the  day  with  prayer  so  he  en- 
tered  on  the  solemn  duty  with  serious  recollection 
and  meditation.  "  Give  ear  to  my  words,  O  Lord ; 
consider  my  meditation  ;  hearken  unto  the  voice  of 
my  cry,  my  king  and  my  God,  for  unto  thee  will 
I  pray." 

His  prayers  were  not  the  ceremonious  formalities 
of  prevailing  custom  ;  but  the  genuine  breathings  of 
a  pious  heart.  "  With  his  whole  heart  he  sought 
the  Lord." 

Prayer  is  the  sacred  intercourse  of  the  soul  with 
God.  We  should  enter  upon  the  duty  with  fear  and 
caution.  So  Solomon  advises;  ''Be  not  rash  with 
thy  mouth,  and  let  not  thine  heart  be  hasty  to  ut- 
ter any  thing  before  God  ;  for  God  is  in  heaven, 
and  thou  upon  earth  ;  therefore  let  thy  words  be 
few." 

David's  first  petition  is,  that  God  would  ''  give 
car  to  his  words."  Sensible  of  his  own  unworthi- 
ness,  he  relied  on  God's  mercy  and  faithfulness,  as 
the  only  ground  of  his  hope  ;  and  cried  to  him  as 
**  his  king  and  his  God.'* 

"  He  who  Cometh  to  God  must  believe,  that  he  is, 
and  that  he  is  the  re  warder  of  them  who  diligently 
seek  him."  We  are  to  prepare  our  hearts  for  com- 
munion with  him,  by  meditating  on  his  wisdom, 
power  and  goodness,  the  gracious  promises  and  in- 
vitations of  his  word,  and  the  glorious  way  of  ac- 
cess to  him  through  the  mediation  of  his  Son.  Our 
encouragement  in  prayer  is  to  be  derived,  not  from 
ourselves  ;  but  from  God — not  from  the  value  of 
our  works,  or  the  fervor  of  our  petitions  ;  but  from 
his  perfections  and  promises,  from  our  experience 
of  his  goodness,  and  from  the  discoveries  of  his 
word. 

IIL  David,  in  his  morning  devotion,  looks  up  to 
God  as  a  Holy  Being,  who  can  be  pleased  with  those 


280         I'he  Saint  in  his  Morning  Dewtions* 

only,  who  are  of  pure  hearts  and  virtuous  lives.  "  In 
the  morning  I  will  direct  my  prayer  to  thee ;  for  thou 
art  not  a  God,  that  hath  pleasure  in  wickedness,; 
neither  shall  evil  dwell  with  thee.  The  foolish  shall 
not  stand  in  thy  sight  ;  thou  hatest  all  workers  of 
iniquity.  Thou  wilt  destroy  them  that  speak  false- 
hood ;  the  Lord  will  abhor  the  bloody  and  deceitful 
man.'' 

A  sensible  view  of  God's  holiness  wdll  humble  our 
souls  in  prayer,  and  strengthen  our  resolutions  a- 
gainst  sin.  While  we  look  up  to  God  as  a  Being 
who  hath  no  pleasure  in  wickedness,  w^e  should  im- 
plore his  grace  to  preserve  us  from  it,  and  to  work  in 
us  the  good  pleasure  of  his  will. 

How  solemn  is  the  thought,  that  we  are  going 
forth  to  transaict  the  business  of  the  day  under 
the  inspection  of  a  holy  God — that  wherever 
we  are,  we  are  surrounded  with  his  presence,  and 
penetrated  with  his  eye — that  our  secret  imagina- 
tions are  open  to  his  view,  and  our  softest  whispers 
reach  his  ear.  What  manner  of  persons  ought  we 
to  be  ?  Let  us  begin  each  day  with  serious  medita- 
tion on  God's  holy  character,  with  humble  reliance 
on  his  quickening  and  restraining  grace,  and  with 
deliberate  resolutions  against  the  sins  which  most 
easily  beset  us ;  then  we  shall  spend  the  day  virtu- 
ously,  and  finish  it  peacefully. 

David,  in  his  morning  meditation,  contemplates 

God  as  abhorring,  in  a  peculiar  manner,  the  men  of 

falsehood  and  slander,  injustice  and  violence.     And 

doubtless  he  entered  upon  the  day  with  a  particular 

resolution  to  guard  against  these  sins. 

The  duties  which  w^e  owe  to  our  neighbors,  such 
as  justice,  charity,  sincerity  and  faithfulness,  are  not 
only  essential  parts,  but  some  ofthe  weighty  matters 
of  religion.  They  are  all  included  in  the  love  of 
God.     For  the  love  of  God  is  a  love  of  his  moral 


The  Saint  in  his  Morning  Demotions.         281 

character,  and  to  his  character  belong  all  those  prop^ 
erties  which  we  call  the  social  virtues..  In  vain 
therefore  do  we  pretend  to  love  and  fear  God,  to  ap- 
prove of  and  delight  in  his  perfections,  while  we 
practise  deceit,  injustice,  slander  and  oppression  to- 
ward our  neighbors.  **  If  a  man  saith,  I  fove  God, 
and  hateth  his  brother^  he  is  a  liar  ;  for  he  that  loveth 
not  his  brother,  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen  r" 

Our  morning  prayers  must  be  accompanied  with 
benevolent  and  social  affections — with  love  to  ail 
men  ;  especially  to  the  "brethren — with  resolutions 
to  watch  over  our  tongues  in  all  the  conversation^ 
and  over  our  conduct  in  all  the  transactions  of  the 
day,  to  do  good  as  we  have  opportunity,  to  relieve  the 
jdistressed  as  there  is  occasion,  to  be  quiet  and  do 
our  own  business,  to  speak  evil  of  no  man,  give  no 
offence,  do  no  injustice,  and,  as  much  as  lies  in  us^ 
live  peaceably  with  all* 

This  benevolent,  peaceable  temper  is  the  saltj 
with  which  we  are  to  season  and  qualify  our  morning 
sacrifice.  *^  Every  sacrifice  shall  be  salted  with 
salt.  Salt  is  good ;  but  if  the  salt  lose  its  savor,  ho\V" 
will  yoii  season  it  ?  Have  salt  in  yourselves,  and  have 
peace  one  with  another." 

David  has  observed)  '*  They  who  seek:  the  Lord 
.shall  not  want  any  good  thing*"  But  hovi  must 
they  seek  him?  He  adds,  ''Hearken  to  me,  and 
I  will  teach  you"-^*'  What  man  is  he  that  desireth 
illfe,  that  he  may  see  good  ?— Keep  thy  tongue  from 
evil,  and  thy  lips  from  speaking  guile,  depart  from 
evil  and  do  good,  seek  peace  and  pursue  it.  The 
eyes  of  the  Lord  are  upon  the  righteous  and  his  ears 
are  open  to  their  prayer  ;  but  his  face  is  against 
them  that  do  evil."  When  he  solicited  God^s  gra- 
cious acceptance  of  his  morning  incense  and  evening 
sacrifice,  well  knowing  that  these,  without  a  corres- 
Vol.  IV.  T 


28.2         The  'Saint  in  his  Morning  DcTotwns* 


<^ 


pondent  heart  and  life,  would  be  rejected,  he  imme- 
diately added,  *'  Set  a  watch,  O  Lord,  before  my 
mouth  ;  keep  the  door  of  my  lips.  Incline  not  my 
heart  to  any  evil  thing  to  practise  wicked  works 
%vith  them  that  do  iniquity.  Let  me  not  eat  of  their 
dainties."  Or  if  I  should  transgress  *'  let  the  right- 
eous smite  me  ;  it  shall  be  a  kindness.  Let  him  re- 
prove me  ;  it  shall  be  an  excellent  oil  which  shall 
not  break  my  head,"  but  heal  it  when  it  is  broken. 
^'  Mine  eyes  are  unto  thee,  O  Lord  ;  in  thee  is  my 
trust.  Keep  me  from  the  snare  of  them  who  work 
iniquity. 

IV,  David  in  his  morning  devotion,  remembers, 
'  \vith  ardent  desire,  the  sanctuary  of  God.  He  loved 
his  closet  :  lie  loved  the  tcfjiple  more.  "  As  for 
mCj  I  V.  ill  come  into  thine  house  in  the  multitude  of 
thiV  mercies.  In  <\\y  fear  will  I  worship  toward  thy 
holy  tem.ple." 

He  alludes  to  the  daily  sacrifice,  ^vhich,  by  divine 
institution,  was  to  be  offered  in  the  temple,  morning 
and  evening  continually.  This  sacrifice  was  accom- 
panied with  prayer.  Hence  the  times,  at  which  it 
was  offered,  were  called  *'the  hours  of  prayer."  To 
this  usage  our  Lord  alludes  in  the  parable  of  the 
Pharisee  and  Publican,  *'  who  went  up  to  the  tem- 
ple to  pray.*'  When  Zacharias  entered  into  the 
temple  to  bum  incense,  "  the  whole  multitude  of 
the  people  were  without  praying  at  the  time  of  in- 
cense." The  prophetess  Anna,  observed  these 
hours  :  Hence  it  is  said,  ''  She  departed  not  from 
the  temple,"  or  neglected  not  the  daily  service  of  the 
temple  ;  *'  but  served  God  with  prayers  night  and 
day,"  or  morning  and  evening. 

They  who,  by  reason  of  distance,  or  other  incon- 
veniences, could  not  attend  at  the  temple,  were  care- 
ful to  pray,  at  the  stated  hour,  with  their  faces  to- 
>vard  the  ,temple.      Thus  they  not  only  enlivened 


The  Saint  in  his  Morning  Devotions.         283 

their  faith  and  devotion,  but  preserved  in  their  own 
hearts  and  recommended  to  others  a  regard  to  the 
temple  worship.  Jonah,  when  he  was  cast  out  of 
God's  presence,  resolved,  that  *'  he  would  look  again 
toward  God's  holy  temple/'  Solomon,  in  his  dedi- 
cation prayer,  thus  addresses  the  God  of  Israel,  "  If 
thy  people  be  carried  away  captive,  and  in  the  land 
of  tlieir  Captivity  return  unto  iliee,  and  pray  toward 
this  house  ;  then  hear  thou  and  forgive."  Daniel,  in 
his  captivity,  prayed  at  the  time  of  the  evening  sac- 
rifice^ and  "  with  his  face  toward  Jerusalem." 

When  David  wrote  this  psalm,  he  was  driven  out 
by  his  enemies  from  abiding  in  the  inheritance  of  the 
Lord  :  But  he  had  not  lost  his  affection  for  the  sa- 
cred privileges  w^hich  he  used  there  to  enjoy  ;  he 
had  not  forgotten  how  amiable  were  God's  taberna- 
cles, and  with  what  delight  he  had  seen  the  glory, 
and  tasted  the  goodness  of  God  in  his  sanctuary. 
He  trusted  in  God's  mercy  j  that  he  should  return, 
and  he  resolved  that,  with  God's  permission,  he 
would  return  to  the  appointed  service  of  the  temple 
— -and  that^  in  the  meantime,  he  would,  as  nearly  as 
possible,  conform  to  the  divine  institution  by  wor- 
shipping with  sincerity  of  heart,  and  with  his  face 
toward  the  temple* 

Our  pious  Psalmist  considered  the  acceptance  of 
his  daily  worship  as  depending  on  his  love  for  the 
temple  worship.  A  disregard  to  the  latter  must,  in 
the  nature  of  it,  be  inconsistent  with  sincerity  in  the 
former.  Solomon  has  observed,  '^  He  that  turneth 
away  his  ear  from  hearing  the  law,  his  prayer  shall 
be  abomination."  God  appointed,  that  the  law 
should  be  read  in  the  temple  at  the  grand  festivals, 
when  the  nation  was  assembled  before  him.  After 
the  synagogue  worship  was  introduced,  a  portion  of 
scripture  was  read  on  every  sabbath.  By  this  usage 
tlie  knowledge  of  the  law  was  communicated  to  all 
2 


284       |?72<f  Saint  in  his  Morning  Bewtions, 

who  were  disposed  to  receive  it.  Now  Solomon 
says,  If  any  man  turned  a^^ay,  and  refused  to  hear 
the  law,  God  would  abhor  his  prayers.  For  there 
could  be  no  sincerity  in  them.  One  who  desires  to 
do  the  will  of  God,  desires  to  know  it,  and  diligently 
attends  on  the  appointed  means  of  instruction. 

They  who  turn  away  from  the  public  devotions  of 
the  sanctuary,  in  vain  allege,  that  they  can  profitably 
spend  their  time  in  secret  meditations  and  family 
exercises  ;  for  their  careless  neglect  of,  and  cold  in- 
difference to  the  form-cr,  mar  all  the  goodness  of  the 
latter.  An  upright  heart  is  consistent  with  itself. 
It  submits  to  the  whole  v.  ill  of  God.  it  chooses  all 
those  means  of  religion,  which  God  has  instituted. 
It  does  not  set  one  part  of  religion  in  opposition  to 
another,  but  regards  all  in  their  place,  ancj  makes 
each  subservient  to  the  rest. 

V.  The  Psalmist  prays  for  God's  direction  in  a 
time  of  general  corruption,  when  he  was  in  special 
danger  of  going  astray.  **  Lead  me,  O  Lord,  in 
thy  righteousness,  because  of  mine  enemies,"  or 
observers  :  '*  Make  thy  v/ay  strait  before  my  face  ; 
for  there  is  no  faithfulness  in  their  mouth  ;  their  in- 
ward part  is  very  wickedness  ;  their  throat  is  an  open 
sepulchre  ;   they  flatter  with  their  tongue." 

David  made  this  prayer  at  a  time,  when  infidelity 
and  iniquity  of  almost  every  kind  much  abounded. 
Many  were  enemies  to  him  on  account  of  his  faith- 
ful adherence  to  the  laws  and  institutions  of  God. 
They  watched  to  ensnare  him  and  draw  him  aside 
from  the  purity  of  religion.''  They  sought  an  op- 
portunity to  reproach  him,  and  through  him  to 
wound  religion.  He  therefore  prayed,  that  God 
would  lead  him  in  the  path  of  righteousness. 

The  pious  man  will  not  implicitly  follow  the  mul- 
titude, and  blindly  walk  according  to  the  course  of 
the  world  ;  but  he  looks  well  to  his  goings  ;  h« 


The  Saint  in  his  Morning  Bevotiomf.       285 

proves  what  is  acceptable  ia  the  sight  of  God.  It 
IS  not  his  inquiry,  how  he  shall  commend  himself  to 
men,  but  how  he  may  obtain  the  favor  of  God.  He 
does  not  turn  into  this,  or  that  course,  as  humor, 
interest,  or  custom  may  happen  to  dictate  ;  but  he 
chooses  the  way  of  truth,  sets  God's  judgments  be- 
fore him  and  cleaves  to  his  testimonies. 

He  is  especially  careful,  in  evil  times,  to  walk  in 
a  strait  path.  *'  Walk  circumspectly,"  says  the 
Apostle,  "-  not  as  fools,  but  as  wise,  because  the 
days  are  evil." — "  Be  blameless  and  harmless  in 
the  midst  of  a  crooked  and  perverse  nation." 

We  should  walk  circumspectly  in  corrupt  times, 
lest,  being  led  away  v/ith  the  error  of  the  wicked, 
we  fall  from  our  stedfastness,  and  thus  bring  guilt 
on  our  souls,  and  reproach  on  our  religion.  Peter 
exhorts  Christians  to  a  holy  conversation,  that  they 
may  ''  put  to  silence  the  ignorance  of  foolish  men." 

The  professors  of  religion  should  walk  in  wisdom, 
that  they  may  invite  and  encourage  .others  to  walk 
with  them.  A  good  example  does  more  to  recom- 
mend religion  than  an  hundred  speculative  argu- 
ments. This  is  an  argument  sensible  and  obvious 
to  every  capacity.  It  is  an  argument7  which  is  seen 
and  felt,  and  which  cannot  be  refuted.  When  re- 
ligion is  reduced  to  practice,  and  its  manners  and 
virtues  are  exhibited  in  real  life,  it  then  appears  to 
be  excellent  and  good.  If  you  would  confound  the 
enemies  of  religion,  only  let  your  conversation.be 
as  it  becometh  the  gospel  of  Christ.  Your  religion 
has  its  adversaries,  and  you  walk  amidst  observers. 
Let  it  be  your  daily  prayer,  **  Lead  me,  O  Lord,  in 
thy  righteousness  ;  make  thy  way  strait  before  me." 

VL  David  concludes  his  morning  devotions  with 

a  petition  for  the  general  interest  of  godliness,  the 

e:^tinction  of  wicked  works,  and  the  extermination 

of  impious  men,  the  support  qf  truth  and  the.  pros* 

3 


286       The  Saint  in  his  Monii?iz  Dcwticns, 


'<b 


perity  of  its  friends.  ''  Destroy  tliem,  O  God,'* 
i.  e.  the  wicked  and  deceitful  before  described  j 
*'  let  them  fall  by  their  own  counsels  ;  cast  them  out 
in  the  multitude  of  their  transgressions,  for  they  have 
rebelled  against  thee." 

in  several  of  David's  psalms  w^e  meet  with  similar 
expressions,  which  sound  to  us  like  imprecations  of 
evil  on  his  enemies. 

But,  according  to  the  idiom  of  the  Hebrew  lan- 
guage, the  words,  which  sometimes  are  rendered  as 
an  imprecation,  may,  with  equal  propriety,  be  con- 
sidered as  a  prediction.  The  passage  before  us  is 
of  this  sort,  and  may  run  thus  ;  *'  Thou,  O  God, 
wilt  destroy  them.  They  will  fall  by  their  own 
wickedness.  Thou  w/7^  cast  them  out."  In  this 
sense  the  imprecatory  passages  in  several  of  the 
psalms  are  understood  by  the  writers  of  the  New 
Testament.  In  the  IGQth  Psalm,  David,  speaking 
of  one  under  the  character  of  a  wicked  and  deceitful 
man,  says,  '*  Let  his  days  be  few,  and  let  another 
take  his  office."  The  Apostle  Peter,  reciting  this 
passage,  says,  '*  This  is  that  which  the  Holy  Ghost 
by  the  mouth  of  David  spake  before  concerning 
Judii 


as 


Or,  if  we  take  the  expressions  as  they  stand,  they 
will  admit  a  sense  consistent  with  the  piety  and  be- 
nevolence of  the  gospel.  David  does  not  imprecate 
destruction  on  the  wicked  as  his  enemies  ;  but  view- 
ing them  as  the  enemies  of  truth  and  righteousness, 
and  the  promoters  of  vice  and  misery  in  the  world, 
he  prays  that  such  judgments  may  fall  upon  them,  as 
will  arrest  the  progress  of  their  corruptions,  and  de- 
feat their  dangerous  designs. 

Though  we  have  no  right  to  indulge  malice,  and 
study  revenge  against  our  enemies,  }  et  we  may  vAsh 
and  pray  for  the  restraint  of  their  wrath,  and  the  dis- 
appointment of  their  counsels.     Though  we  may 


The  Saint  in  his  Morning  Devotions.      '287 

not  rejoice  in  the  misery  of  an  ejiemy  when  he  falls  ; 
yet  we  may  rejoice,  when  his  wicked  devices  come  \ 
to  nought. 

David's  prayer,  in  the  passage  under  considera- 
tion, amounts  to  no  more  than  this,  that  God  would 
banish  wickedness  from  the  land— that  he  would 
confound  the  implacable  enemies  of  truth — that  he 
would  display  before  all  men  his  love  of  righteous- 
ness and  hatred  of  wickedness — and  would  cause 
the  former  to  triumph  over  the  latter.  Thus  he 
prays  in  the  seventh  psalm,  **  Oh  let  the  wickedness 
of  the  wicked  come  to  an  end,  but  establish  the  just ; 
for  the  righteous  God  trieth  the  reins  and  the  heart." 
David,  finally,  prays,  that  God  would  make  such 
distinctions  in  favor  of  the  godly,  as  may  encourage 
all  to  engage  in  his  service,  and  trust  in  his  protec- 
tion. •'  Let  the  wicked  fall — but  let  all  those  who 
put  their  trust  in  thee,  rejoice  ;  let  them  ever  shout 
^^^  joy>  because  thou  defendest  them  :  Lpt  them 
also  that  love  thy  name,  be  joyful  in  thee."  For 
thou,  Lord,  wilt  bless  the  righteous  :  With  favor 
wilt  thou  compass  him  as  with  a  shield," 

In  this  probationary  state,  good  and  evil  are  dealt 
out  promiscuously  to  the  godly  and  ungodly,  and 
neither  love  nor  hatred  can  be  known  by  the  things 
which  are  before  them  :  A  full  distinction  between 
them  is  reserved  to  another  world.  We  may,  how.  ^ 
ever,  believe  that  God  will,  and  we  may  pray  that  he 
would,  so  far  favor  the  righteous  and  frown  on  the 
wicked,  as  to  make  it  manifest,  w  ho  are  the  happier 
men,  and  have  chosen  the  better  part.  Yea,  we 
may  from  his  word  be  assured,  that  the  time  is  com,, 
ing,  when  he  will  put  away  the  vv  icked  from  the 
earth,  and  make  the  righteous  rejoice  in  his  favor. 
It  becomes  us  then  daily  to  pray,  and  with  faith  in 
his  word  we  may  pray,  that  he  would  cause  truth 
aad  holiness  to  spread  in  the  eardi ;  that  he  would 
4 


288       The  Saint  in  his  Morning  DewtionSo 

extend  the  limits  of  his  church  ;  that  he  would  in- 
crease the  influence  of  his  gospel ;  and  that  he  would 
make  known  his  salvation  and  shew  forth  his  right- 
eousness in  the  sight  of  all  the  nations. 

In  our  prayers  we  are  to  remember,  and  in  our 
benevolence  to  embrace  all  men  ;  but  we  are  more 
especially  to  think  of,  and  intercede  for  the  land  in 
which  we  dwell,  and  the  church  of  God  which  is 
there.  Benevolence  must  be  diffusive  ;  but  it  may 
operate  with  greater  strength  near  the  centre „  than 
at  the  extremity  of  the  circle.  Our  own  country  is 
more  within  our  view,  than  other  countries  :  In  her 
are  our  friends  and  connexions  ;  in  her  prosperity 
we  are  peculiarly  interested  ;  and  for  her  happiness 
we  are  daily  to  pray.  "  Pray  for  the  peace  of  Jeru- 
salem ;  they  shall  prosper  that  love  thee.  Peace  be 
within  thy  walls  and  prosperity  within  thy  palaces. 
For  my  brethren  and  companions'  sakes  I  wall  now 
say.  Peace  be  within  thee.  Because  of  the  house 
of  the  Lord  our  God,  I  will  seek  thy  good." 

We  are  still  more  particularly  to  remember  in 
our  prayers  the  religious  society  to  which  we  belong, 
and  to  accommodate  our  petitions  to  the  cases  of 
particular  members,  so  far  as  the  peculiarity  of  their 
circumstances  is  known  to  merit  a  distinct  consider- 
ation. / 

We  are  to  pray  for  the  edification  of  the  church, 
the  increase  of  faith  and  holiness,  the  success  of  the 
divine  word,  the  conversion  of  sinners,  and  the  es- 
tablishment of  saints. 

One  reason  why  w^e  are  required  to  covenant  and 
associate  with  one  another  is,  that  by  mutual  coun> 
sel,  social  prayer,  reciprocal  example,  and  a  joint 
attendance  on  divine  ordinances,  we  all  may  be  com, 
forted  and  edified,  and  may  all  be  builded  together 
for  an  habitation  of  God  through  the  spirit. 


The  Saint  in  his  Morning  Beiiotions.  *    289 

We  see,  in  the  example  of  David,  in  what  manner 
we  ought  to  bfegin  every  day  that  we  live. .  We 
should  direct  our  morning  thoughts  to  God—lift  up 
our  hearts  alive  to  him  before  they  are  sunk  and  bu- 
ried in  the  world — contemplate  the  holiness  of  his 
character  and  his  displeasure  against  the  workers  of 
iniquity — incline  our  hearts  to  his  testimonies,  and 
fix  out  resolution  against  every  evil  v.  ay — devote 
every  day  so  entirely  to  God,  that  we  may  easily 
pass  from  the  business  of  the  world  to  the  devotions 
of  the  sanctuaiy — implore  the  guidance  of  the  di- 
vine spirit  amidst  the  errors  of  a  corrupt  age — take 
heed  to  our  ways,  that  we  may  not  dishonor,  but 
recommend  religion  by  our  daily  example — -and  by 
our  daily  prayers  solicit  God's  blessing  on  those,  to 
whom  our  immediate  influence  cannot  extend. 

Thus  beginning  the  day  piously,  we  may  spend 
it  profitably,  and  close  it  pleasantly.  Let  every  day 
be  thus  begun  and  thus  employed,  and  our  last  day 
will  be  peaceful,  our  death  bed  easy,  our  change 
safe,  and  our  eternity  joyous.  Thus  our  age  will 
be  clearer  than  the  noon,  our  evening  brighter  than 
the  morning,  and  the  end  of  our  life  better  than  its 
beginning. 


SERMON    XIX. 


•»*•< 


^he  Shortness  of  Time  illustrated. 


I  CORINTHIANS  vii.  2f. 

The  time  is  short. 

xV  CONCISE,  but  solemn  sentence,  and 
pertinent  to  the  season  of  the  year. 

It  is  wintei' — How  short  are  the  days  ! The 

sun  rises  far  towai^d  the  south  ;  and,  just  peeping  o- 
ver  the  hills,  casts  upon  us  a  pale  and  oblique  glance 
— then  withdraws  his  face  and  drops  below  the  hori- 
zon.  We  are  naturally  reminded,  how  short  and 
transient  is  our  time  on  earth,  and  how  soon  the  day 
of  life  will  be  closed.  When  we  rise  to  catch  the  first 
scattering  rays  of  the  morning  sun,  and  assiduously 
employ  the  few  hours,  which  he  lends  us,  to  dispatch 
the  business  in  hand,  we  may  reasonably  contem- 
plate  the  more  important  business,  which  relates  to 
eternity,  and  the  uncertain  period  allowed  us  for  its 
execution.  Hence  we  should  be  excited  early  to  be- 
gin, diligently  to  ply,  and  unremittingly  to  pursue 
our  great  work. 


The  Sh  ortness  of  Time  illus  tratcd,  291 

The  Apostle  introduces  our  text  with  much  so- 
lemnity.     '*  But  this  I  say,  brethren/' What 

does  he  say  ?— ^'  THE  TIME  IS  SHORT/'— 
What  more  interesting  could  he  say  ?  There  is  a 
similar  admonition  in  the  40th  chapter  of  Isaiah  **  The 
voice  said,  CRY.  And  he  said,  What  shall  I  cry  r 
ALL  FLESH  IS  GRASS." 

We  will,  first,  illustrate,  and,  then,  improve  this 
serious  thought. 

1.  The  expression  in  the  text  is  general,  **  Time," 
all  time  "  is  short,''  compared  with  that  incom- 
prehensible duration,  which  is  never  to  end. 

Time  is  duration  measured  by  the  motions  of  the 
heavenly  bodies,  especially  of  the  sun  and  moon, 
which  are  appointed  for  signs  and  seasons,  for  days 
and  years.  When  these  began  their  motion,  time, 
in  relation  to  this  earth,  began  its  existence.  When 
they  shall  be  plucked  from  their  spheres,  then  time 
shall  be  no  longer.  Duration  will  continue  ;  but  it 
will  be  duration  to  which  no  measure  can  be  appli^ 
ed.  The  little  portion  of  time,  which  our  system 
shall  have  occupied,  will  be  lost  in  eternity. 

This  world  has  existed  nearly  six  tnousands  of 
years ;  and  it  may  continue  to  exist  as  many  thou- 
sands more.     The  great  scheme  of  the  Creator  in 
forming  this  globe,  ai^id  placing  man  upon  it,  is  far 
from  being  finished.     The  scripture  foretells  many 
interesting  eveilts  and  mighty  changes,  which  are 
yet  to  be  accomplished.    When  we  consider  the  du- 
ration of  this  globe  by  itself,  or  in  comparison  with 
shorter  periods,  it  seems  long.    Ten  or  twelve  thou- 
sands of  years  is  a  duration  which  cur  minds  cannot 
grasp  :     They  take  it  peaccmeal.     But  still  it  is  a 
duration,  which  will  come  to  an   end.     One  half  of 
it  is  gone  already  :  The  rest  will  follow.     Long  as 
it  may  seem,  it  shrinks  to  a  point,  when  eternity  is 
placed  by  its  side. 


292  The  Shortness  of  Time  illustrated. 

The  revolutions  of  the  sun,  after  awhile,  will  have 
completely  measured  off  sucli  a  period.  But  ail  the 
rays,  which,  in  that  period,  shall  have  been  poured 
from  the  sun,  in  floods  so  constant  and  copious,  as  to 
fill  millions  and  millions  of  leagues  of  space,  will  not 
be  sufficient  to  count  off  the  ages  of  eternity.  Are  we  to 
exist  in  such  a  duration  as  this  ?  Is  its  commencement 
just  before  us  ?  Will  a  few  more  revolutions  of  the 
sun — ah,  perhaps  a  few  more  changes  of  d'ly  and 
night,  bring  us  into  it  ? — How  solemn  the  thought  ! 
How  serious  should  we  be  in  the  contemplation  of 
the  grand  and  untried  scene  before  us  !  How  diligent 
in  the  execution  of  the  business  here  assigned  us  ! 

2.  Short  is  the  time  alloted  to  man  in  the  present 
state  of  his  existence. 

The  duration  of  the  world  is  short  compared  with 
eternity.  Inconsiderable  is  the  life  of  man  compar- 
ed with  the  duration  of  the  world.  Solomon  ob- 
serves, "  One  generation  pcisseth  away,  and  another 
generation  cometh  ;  but  the  earth  abideth  forever," 
or  continueth  for  ages  ;  we  know  not  how  many.^ 
There  is  a  similar  expression  in  the  104th  Psalm. 
*'  God  hath  laid  the  foundations  of  the  earth,  that  it 
should  not  be  removed  forever."  This  is  intended 
to  signify,  not  its  absolute  perpetuity  in  the  present 
form  ;  but  its  permanence  and  stability  compared 
w4th  its  mortal  inliabitants.  For  in  a  preceding 
Psalm  it  is  said,  ''  Of  old  God  hath  laid  the  founda- 
tions of  the  earth,  and  the  heavens  are  the  work  of 
his  hands.  They  shall  perish  ;  but  he  shall  endure 
— Yea,  all  of  them  shall  wax  old  as  a  garment,  and 
as  a  vesture  shall  <hey  be  changed ;  but  he  is  the  same, 
and  of  his  years  there  is  no  end.*' 

In  the  early  ages  of  the  w^orld,  the  life  of  man  was 
extended  to  nearly  a  thousand  years.  But  this  term 
seemed  short  to  those,  who  reflected,  that  man  was 
made  to  be  immortal  ;   to  dwell  on  earth  till  he  wa« 


The  Shortness  of  Time  illustrated.  S9S 

satisfied  with  life,  and  then,  by  an  easy  transition, 
to  enter  into  a  happier  paradise.  Alluding  to  tl>e 
introduction  of  death  by  the  apostacy,  and  to  the 
longevity  of  the  first  generations  Moses  say  s,  "Thou 
turnest  man  to  destruction,  and  sayest,  Return,  ye 
children  of  men.  For  a  thousand  years  are,  in  thy 
sight,  but  as  yesterday,  when  it  is  past,  and  as  a  watch 
in  the  night."  Moses  here  expresses  the  senti- 
ments, which  in  that  early  period,  mscnkind  would 
naturally  entertain  of  human  frailty.  A  life  of  a 
thousand  years  seems  long  to  us,  who  seldom  hear 
of  one  that  lives  a  tenth  part  of  that  time.  But  to 
those  among  whom  death  had  but  recently  obtained 
dominion,  and  who,  after  six  or  seven  generations 
had  come  on  the  stage,  began  to  see  their  aged  peo- 
ple dropping  into  the  dust,  a  thousand  years  were 
but  as  yesterday,  when  it  is  past. 

In  the  time  of  Job,  the  age  of  man  was  much  re^ 
duced  :  But  probably,  then,  it  was  was  three  times 
its  present  length.  Yet  in  what  diminutive  terms 
he  speaks  of  it.  ''  Man  that  is  born  of  a  woman,  is 
of  few  days  and  full  of  trouble  ;  he  comcth  forth  like 
a  flower,  and  is  cut  down  ;  he  fleetli  as  a  shadow,  and 
continueth  not,"  What  similitudes  shall  we  find  to 
represent  its  shortness  now  ?  David  has  chosen  the 
best,  **  Thou  hast  made  my  days  an  handbreadth; 
mine  age  is  nothing  before  thee.  Verily  every  man 
at  his  best  state,  is  altogether  vanity." 

Moses  says,  "  The  days  of  our  years  are  three- 
score years  and  ten  ;  and  if  by  reason  of  strength 
they  be  fourscore  years,  yet  is  their  strength  labor 
and  sorrow ;  for  it  is  soon  cut  off,  and  we  fly  avi4y." 
But  there  are  few  who  reach  to  this  term.  It  is  com- 
puted, that  one  half  of  the  human  race  die  under  the 
age  of  twenty  years.  The  youth  of  twenty  is  then  to 
consider  himself  as  middle  aged  ;  arid  the  man  of  forty 
to  view  himself  as  aged.     How  4short  is  human  life 


^94  'i'he  Shortness  of  Time  illustrated. 

compared  with  the  duration  of  the  world  !  How  ma^ 
ny  generations  of  mortals  have  risen  and  disappear- 
ed, since  our  race  began  !  From  the  creation  to  the 
flood,  there  were  ten.  from  the  fiood  to  Abraham 
about  as  many  more.  From  him  to  the  birth  of 
Christ  four  times  that  number.  Since  Christ's  time 
thei-e  have  probably  been  nearly  as  many,  as  there 
were  before.  How  rapid  is  the  human  succession  I 
If  revelation  tiad  not  opened  to  our  view  a  future  ex- 
istence, what  answer  could  be  found  to  the  Psalm- 
ist's complaint  ?  "Remember,  O  Lord,  how  short 
my  time  is.  Wherefore  hast  thou  made  all  men  in 
vain  ?" 

3.  Short  as  our  time  now  appears,  there  is  anoth- 
er light,  in  which  it  will  appear  shorter  sjtill. 

There  are  some  who  are  dead,  while  they  live.  If 
we  measure  our  life,  not  by  the  suns  which  roll  over 
us,  the  nights  which  we  sleep,  and  the  meals  which 
we  eat,  but  by  our  moral,  rational,  useful  existence, 
it  will  be  reduced  to  a  much  shorter  term,  than  what 
v^e  usually  compute.  Jf  we  deduct  from  the  time 
of  life  the  infant  years  of  incapacity,  the  youthful 
years  of  vanity,  the  aged  years  of  inactivity,  the 
hours  which  daily  pass  in  indolence  and  slumber, 
the  seasons  of  folly  and  trifling  which  are  utterly  lost, 
and  the  time  which  is  worse  than  lost,  and  must  be 
redeemed  by  repentance,  how  little  is  there  left  ? 

4.  Time  is  short  in  comparison  with  the  estimate 
which  we  make  of  it  in  youth. 

Job,  in  the  days  of  his  youth,  when  his  glory  was 
fresh  in  him,  said,  "  I  shall  die  in  my  nest ;  I  shall 
multiply  my  days  as  the  sand."  But  reviewing  life 
in  the  time  of  affliction,  he  said,  "  My  life  is  wind  ; 
it  is  consumed  away  as  a  cloud."  In  youth  we  look 
forv/ard  with  e^ger  expectation  of  many  years  to 
come,  and  with  impatient  desires  of  many  pleasures 
lo  be  enjoyed.     When  we  have  reached  old  age 


The  Shortness  of  Time  illustrated.  f$5 

^vhich  once  appeared  remote,  we  are  surprised  that 
we  have  reached  it  so  soon.  The  intervening  years 
seem  scarcely  to  have  existed.  They  are  gone,  we 
know  not  how.  The  youth  raises  to  himself  flatter- 
ing prospects,  and  longs  to  push  forward  that  he 
may  sooner  realize  them.  He  thinks  little  of  disap- 
pointment, disease  and  death.  The  aged  man  has 
made  a  trial  of  life,  and  by  experience  has  learned 
what  it  is.  He  has  been  deceived  in  his  earthly  ex- 
pectations ;  and  it  is  now  too  late  to  hope  for  pleas- 
ures below. 

When  a  youth  hears  the  aged  talk  of  the  shortness 
and  vanity  of  life,  he  considers  them  as  speaking  the 
language  of  gloominess  and  impatience.  In  con- 
tempt of  such  sober  lectures,  he  expects  to  live  ma- 
ny years,  and  rejoice  in  them  all.  If  he  sees  a  gay 
companion  cut  down  in  the  bloom  of  life,  he  reflects 
that  such  instances  are  unfrequent,  and  flatters  him- 
self, that  a  better  lot'  is  reserved  for  him.  To  con- 
vince him  that  his  time  is  short,  let  him  look  back 
on  the  years  already  past.  From  the  speed  with 
which  these  have  flown,  he  may  form  some  imper- 
fect conception,  how  short  his  future  years  will  seem, 
when  they  are  past. 

Our  apprehensions  of  time  past,  and  time  future, 
are,  in  all  stages  of  life,  very  different. 

One  cause  of  this  diflference  is  the  different  em- 
ployment  of  our  thoughts  with  respect  to  the  past 
and  the  future. 

We  have  always  something  in-  prospect,  Wc 
form  designs  for  months  and  years  to  come.  We 
meditate  on  the  supposed  success  and  happy  issue 
of  these  designs  ;  on  the  means  to  effect  them  ;  on 
the  accidents  which  may  defeat  them  ;  on  the  meas- 
ures to  prevent  or  counterwork  these  accidents. — 
While  our  minds  are  full  of  these  projections  and 


296  TJie  Shortness  of  Time  illustrated, 

c^res,  time  seems  important.  Time  past  .qeases  td 
exist  ;.aiid  we  are  little  disposed  to  reflect,  how  it 
went  a\vay.  And  perhaps  we  hav:e  spent  it  in  such 
a  maimer il  that  we  find  iiQ  pleasure  in  the  revie^w  j 
but  feel  best,  when  we  think  least. 

Our  meraory  is  frail  and  deceitful.  It  can  gather 
up 'but; little  of  .wJTiat  we  liave.done,  or  haye  i^eceiyed  ; 
and  of  tlus  little  it  gathers  up  less  than  it  might.— 
-But  while  meraory  is  iiidoleiit,  imagination  is  al- 
ways busy,  it  runs  forward  and  raises  to  oux  ykw 
a  thousand  objects,  which  never  will  exist.  It  cre- 
ates evils  v/hich  never  yviil  happen  ;  promises  enjoy- 
ments, which  never  will  be  realized  ;  forms  good 
purposes,  .v/liich  never  will  be. executed  ;  and  exhib- 
its plaising  images,  which  never  can  be  embraced^ 
Vvliiie  we  lose  so  much  of  what  is  past,  and  add  so 
much  to  what  is  future,  we  make  the  one  appear 
longer,  and  the  other  shorter,  than  it  is.  Let  us 
give  more  employment  to  serious  reflection,  and  less 
to  a  fooiijsh  imagination,  and  we  shall  view  time 
more,  justly,  and  improve  it  more  usefuii}'. 

Discontent  with  our  present  condition,  and  hopje 
of  something  better  increase  these  different  appre- 
hensions. We  lose  the  sensation  of  past  troublies. ; 
but. we  feel  tho^e  which  are  present ;  and  while  they 
last,  the  time  seems  long.  Impatience  magnifies 
the  troubles,  and  prolongs  the  time  ;  and  anxiety 
comes  in,  and  anticipates  future  evils.  .We  are 
more  solicitous  to  remove  the  pains  .wlxich  vv^e  feel, 
and  to  prevent  those  which  we  fear,  than  to  bear 
tliGm  with  submission,  and  improve  them  to  advfin- 
tap;c.  We  wish  time  to  pass  away,  not  because  we 
Vi^ould  sliorten  life,  but  because  we  would  get  rid  of 
our.  uneasiness.  .While  we  are  restless  in.  our  con- 
dition, time  seems  long.  But  when  that  which ,  js 
future^  is  gone  by,  it  wiiL  like  the  time  already  past. 


^he  Shortness  of  Time  illustrated,  ^97 

tie  scarcely  perceptible.  If  we  measure  our  future 
time  by  the  estimate  which  we  make  of  the  past,  it 
will  be  but  as  a  dream,  and  as  a  watch  in  the  night. 

5.  Our  time  will  appear  short,  if  we  measure  it 
by  the  magnitude  and  importance  of  the  work  which 
we  have  to  do. 

When  business  presses  hard,  the  husbandriiah 
reckons  even  a  summer's  day  too  short.  He  chides 
the  sun's  hasty  progress,  and  wishes  to  check  its 
downward  career,  that  he  may  have  time  to  despatch 
his  work  and  adjust  his  affairs* 

The  Christian,  working  out  his  salvation  with 
fear  and  t«elnbling,  views  life  as  short,  because  his 
business  is  urgent,  and  there  is  much  to  be  done. 

Vast  is  the  object  proposed  to  us  :  It  is  the  hap- 
piness of  immortality^  To  secure  this  is  the  work 
assigned  us  in  the  present  life.  And  great  is  the 
work.  We  are  to  gain  the  knowledge  of  God,  of 
religion,  and  of  ourselves  :  We  are  to  repent  of  our 
sins  ;  acquire  habits  of  holiness  ;  obtain  a  temper 
of  piety  and  benevolence ;  learn  the  mind  which 
was  in  Jesus  ;  correct  our  errors  ;  subdue  our  pas- 
sions and  mortify  our  lusts  :  We  are  to  watch  a- 
gainst  temptations,  and  repel  their  attacks  ;  to  grow 
in  grace,  prove  our  works,  and  make  our  calling 
and  election  sure.  Wlien  we  contemplate  the  great- 
ness, the  moment,  the  difficulty,  and  the  variety  of. 
our  business,  and  the  hindrances  and  interruptions 
to  which  it  is  exposed,  does  not  our  time  seem 
short  ?  "  What  our  hands  find  to  do,  let  us  do  it 
Vv^ith  our  might.  There  is  no  work  in  the  grave,  to 
which  we  are  going," 

6.  Many  may  say.  The  time  is  short  compared 
with  what  it  was  once  ;  and  the  time  which  remains 
is  short,  compared  with  what  is  past. 

That  which  is  gone  by,  is  gone  forever  :  It  can- 
not be  recalled.  It  has  been  ours  :  It  will  be  ours 
Vol.  IV.  U 


298  The  Shortness  of  Tifne  illustrated. 

no  more.  We  can  appropriate  only  what  ret^aains  ; 
and  this,  with  respect  to  many,  is  very  little,  and 
this  little  very  uncertain. 

The  aged  man  may  review  with  thankfulness 
God's  sparin^^  mercy  and  daily  benefits  ;  but  he 
may  well  look  forward  with  seriousness  and  solici- 
tude. He  is  soon — very  soon  to  enter  upon  a  new 
state  of  being,  in  which  his  eternal  destiny  will  be 
fixed.  There  is  little  more  that  he  can  do  for  man- 
kind, or  for  himself.  He  may  say  with  Job,  ''  My 
days  are  past — the  graves  are  ready  for  me." 

As  the  greater,  so  the  better  part  of  his  time  is 
gone.  The  httle  which  remains  will  probably  be 
filled  up  with  pain  and  infirmity,  which  will  embit- 
ter his  worldly  pleasures,  interrupt  his  intended  ser- 
vices, clog  his  mental  powers,  and  chill  the  ardor  of 
his  devotions.  The  past  time  has  been  better,  than 
the  future  can  be,  for  the  enjoyments  of  life,  the  la- 
bors of  benevolence,  and  the  work  of  his  salvation. 

The  youth  sees,  that  to  an  aged  man  the  time  is 
short.  But  who  can  say,  the  same  is  not  true  of 
himself?  Where  is  the  youth,  who  can  be  sure,  that 
the  better  and  longer  part  of  his  life  is  not  spent  ? 
What  is  wisdom  in  an  aged  man,  is  wisdom  in  all 
men,  to  fill  up  with  virtuous  diligence  the  time 
which  remains,  and  to  walk  circumspectly  redeem- 
ing the  time,  because  the  days  are  evil. 


^cfCK:P<:^{^(jK^aa.* 


The  Shortness  of  Time  improved. 


1  CORINTHIANS  vii.  29. 


'-——The  time  is  short. 

1  HE  shortness  of  time  has  been  a  sub^ 
ject  of  our  meditations.  We  will  now  attend  to  the 
reflections  which  it  suggests*  We  will  follow  the 
apostle  who  has  led  the  way. 

1.  If  the  time  is  short,  little  dependence  can  be 
placed  on  w^ordly  friendships  and  connexions  ;  but 
**  they  who  have  wives  should  be  as  though  they  had 
none."  The  same  observation  will  apply  to  all  oth- 
er mortal  relations. 

In  the  present  state  these  connexions  are  necessa- 
ry. Without  them  we  could  not  subsist,  much  less 
be  happy*  We  were  made  for  society.  As  our 
w^ants  and  weaknesses  urge  us,  so  our  affections  and 
feelings  invite  us  to  associate*  The  pains  of  life 
are  softened,  and  its  burdens  alleviated  by  mutual 
sympathy  and  support  ;  its  joys  and  pleasures  are 
heightened  by  reciprocal  participation  ;  the  needful 
supplies  of  the  body  are  procured  by  joint  labors  and 
friendly  cooperations  ;  mental  attainments  are  assist- 


300  i'he  Shortness  of  Time  zmpro'ved. 

ed  by  fatniliar  communications  ;  piety  and  devotioii 
are  enlivened  by  social  and  united  addresses  to  the 
common  parent.  The  nurture  of  infancy,  and  the 
education  of  youth  depend  on  those  of  mature  age- 
Without  attention  to  the  former,  the  infant  must  per- 
ish ;  without  regard  to  the  latter,  the  child  will  grow 
up  in  ignorance  and  vice. 

As  our  natural  relations  are  necessary  to  our  sub- 
sistence, so  our  natural  affections  are  useful  to 
sweeten  these  relations,  and  facilitate  the  duties 
which  belong  to  them.  We  see  the  benevolence  of 
the  Creator  in  assigning  us  our  various  relations,  and 
in  so  framing  us,  that  reciprocal  regards  and  affections 
spontaneously  spring  out  of  them.  How  unhappy 
would  be  our  condition,  if  these  relations  were  abol- 
ished, and  each  one  was  placed  in  solitary  disconnex- 
ion ?  Or  if  these  affections  were  extinguished,  and 
invincible  disgust,  or  cold  apathy  and  indifference 
succeeded  in  their  place  ? 

We  are  to  remember,  however,  that  these  rela- 
tions are  only  for  the  present  life.  In  the  resurrec- 
tion, when  the  children  of  God  shall  be  like  the  an- 
gels, *'  they  w^ill  neither  marry,  nor  be  given  in  mar- 
riage." Hence  we  may  conclude,  that  the  special  af- 
fection, which  unites  near  relatives  here  below^,  will 
cease  in  the  world  above.  Charity^  indeed,  exists 
there,  for  this  never  fails.  But  the  charity  of  heaven 
is  universal  love — love  to  God  and  all  holy  beings 
— delight  in  his  infinite  glory  and  perfection,  and  in 
their  purity  and  happiness.  It  is  not  that  partial  af- 
fection, which  here  unites  a  particular  family  in  dis- 
tinction from  others  ;  but  that  expansive  benevo- 
lence, which  embraces  the  whole  family  of  God. 

I  cannot  say,  but  that  holy  and  virtuous  friend- 
ships, formed  on  earth,  may,  after  they  have  been 
dissolved  by  death,  be  again  renewed  in  heaven.  I 
cannot  say,  but  that  they,  who  have  assisted  one  an- 


The  Shortness  of  Time  improved*  301 

other  in  the  religious  life,  and  have  mutually  con- 
tributed to  improvement  in  holiness,  and  prepara- 
tion for  happiness,  may  meet  in  heaven  with  senti- 
ments of  peculiar  congratulation,  and  feci,  in  each 
other's  company,  the  warm  return  of  former  holy 
endearment.  There  is  something  in  scripture, 
which  favors  this  idea.  To  those  who  had  been 
converted  to,  and  edified  in  the  faith  by  Paul's  min- 
istry, the  Apostle,  says,  '^  What  is  our  hope,  or  joy, 
or  crown  of  rejoicing  ?  Are  not  even  ye  in  the 
presence  of  our  Lord  Jesus  Christ  at  his  coming  ? 
For  ye  are  our  glory  and  our  joy."  .  .  ^^  We  look 
for  the  Savior  from  heaven  ;  therefore  my  brethren, 
dearly  beloved,  and  longed  for,  my  joy,  my  crown, 
stand  fast  in  the  Lord.'' — — "  Work  out  your  sal- 
vation— hold  fast  the  word  of  life,  that  I  may  re- 
joice in  the  day  of  Christ  with  you  all,  ar|d  that 
you  also  may  rejoice  with  me." 

Paul  seems  to  have  expected,  that  his  happiness 
^nd  joy  would  be  exalted  by  meeting  those  in  heav^ 
len,  among  whoni  his  ministry  on  earth  had  been  em- 
ployed with  success  ;  and  that  their  felicity  would 
also  be  enlivened  by  meeting  him,  whose  faithful 
and  friendly  labors  had  brought  them  thither.  For 
the  same  reason,  religious  friendship  among  christian 
brethren,  begun  on  earth,  may  be  renewed  and  con- 
tinued in  Heaven.  As  they  are  to  live  together 
with  Christ,  so  they  should  comfort  themselves  to- 
gether now,  and  edify  one  another.  Pure,  christian 
love^ — holy,  spiritual  friendship  will  pass  from  earth 
to  heaven,  and  be  refined  and  exalted  there. 

But  our  natural  affections,  with  our  natural  rela- 
tions, will  cease.  These  are  only  for  the  present 
time  ;  and  the  time  is  short. 

We  should  view  our  relatives  and  frieuds  as  itin- 
erant, transient  beings,  like  ourselves,  soon  to  emi- 
grate to  another  country,  and  to  have  no  more  an  in- 
3 


302  The  Shortness  of  Time  impronied, 

terest  in  the  possessions,  and  no  more  a  connexion 
with  the  mortals,  whom  they  have  left  behind. 
When  we  rejoice  in  their  prosperity,  or  grieve  in 
their  adversity,  let  us  consider  that  both  the  one 
anrl  the  other  is  but  for  a  moment ;  and  thus  repress 
our  intemperate'  joy,  and  soothe  our  immoderate 
grief.  We  may  take  comfort  in  our  friends  while 
they  are  with  us  ;  but  we  should  remember,  they 
cannot  be  with  us  long — Hence  we  should  be  excit- 
ed to  prepare  for  the  parting  hour,  and  to  place  our 
reliance  on  the  immutable,  allsufficient  God.  We 
should  faithfully  discharge  the  duties  resulting  from 
these  mortal  relations  ;  but  in  our  attention  to  social 
and  relati^'e  duties,  we  must  not  forget  our  superior 
obligations  to  the  allperfect  Creator.  We  are  dili- 
gently to  provide  for  them  of  our  own  household  ; 
but  we  must  never  suffer  earthly  cares  to  divert  us 
from,  or  distract  us  in  our  attendance  upon  God. 
We  should  study  to  render  every  relation  of  life  mu- 
tually pleasant  and  useful,  while  it  lasts  ;  but  chiefly 
labor  to  provide  for  that  time  when  all  these  mortal 
connexions  will  be  dissolved. 

2.  Since  the  time  is  short,  ''  it  remaineth,  that  they 
who  Aveep  be  as  if  they  wept  not." 

The  Apostle  exemplified  his  own  precept  ;  for 
'Mie  was  troubled,  yet  not  distressed  ;  perplexed, 
yet  not  in  despair  ;  sorrowful,  yet  ahvays  rejoicing ; 
poor,  yet  making  many  rich."  Affliction,  which  is 
incident  to  ail,  for  the  present  must  be  grievous  ; 
but  soon  it  may  yield  the  peaceable  fruits  of  right- 
eousness. Whatever  our  trouble  may,  we  have  this 
consolation,  that  it  will  not  last  long  :  It  is  but  for  a 
season — for  a  moment.  It  will  cease  when  our  time 
shall  end.     It  7nay  cease  before. 

It  is  not  usual,  that  any  particular  sorrow  abides 
through  life.  "•  Weeping  may  continue  for  a  night, 
but  joy  comes  in  the  morninsr.     If  God  cause  i[^rief, 


The  Shortness  of  Time  imprcued*  303 

yet  will  he  have  compassion  ;  for  he  does  not  afilict 
willingly."  Most  men  can  number  more  days  of 
health  and  ease,  than  of  pain  and  sickness^ — ^more 
successes  than  disappointments  in  the  prudent  pros- 
ecution of  lawful  designs — -more  friends  than  ene- 
mies, while  they  shew  themselves  friendly — more 
favors  than  injuries,  while  they  walk  inoffensive! v. 

Life,  indeed,  is  a  checkered  scene  ;  but  the  light 
occupies  more  ground,  than  the  shade.  We  may 
walk  a  few  steps  in  darkness  ;  but  soon  we  meet 
a  brighter  sky.  The  sun  is  often  obscured  with  in- 
tervening clouds  ;  but  he  presently  breaks  through 
them,  and  transmits  his  smiling  rays.  None  pass 
through  life  in  the  constant  gloom  of  adversity. 
There  are  many  lucid  intervals  ;  and  in  the  deepest 
shade,  there  are  some  scattering  rays. 

In  the  severest  afRictions,  there  are  comforts  inter- 
mingled, v/hich  sensibly  qualify  and  soften  them  ; 
and  the  composition,  like  acids  mixed  with  honey, 
gives  a  flavor  to  both  the  ingredients,  which  neither 
simply  possessed. 

The  end  of  adversity  is  kind  and  friendly.  God 
chastens  us,  not  for  his  own  pleasure,  but  for 
our  profit,  that  we  may  be  partakers  of  his  holiness 
in  this  life,  and  admitted  to  his  presence  in  the  next. 
*^  Our  light  affliction,  which  is  but  for  a  moment, 
w^orketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory."  The  reward  of  our  patience  is 
sure  as  the  divine  truth,  and  near  as  cur  own  death. 
Let  us  be  patient,  and  stablish  our  hearts,  for  the 
coming  of  the  Lord  draweth  nigh— He  is  even  at  the 
door.  We  have  need  of  patience,  that  when  we 
have  done  the  will  of  God,  we  may  i  iherit  the  prom- 
ise. But  we  need  not  wait  long.  We  are  begotten 
to  a  lively  hope  by  the  resurrection  of  Christ,  to  an 
inheritance  incorruptible,  reserved  for  us  in  heaven, 
and  ready  to  be  revealed,  In  this  hope  let  us  greats 
4 


304  The  Shortness  of  Time  improved, 

ly  rejoice,  though  now  for  a  season,  we  are  in  heavi- 
ness through  many  temptations.     Such  is  our  hope- 
ful state- — such  is  our  glorious  prospect.     In  our  sor- 
rows, let  us  weep  as  if  we  wept  not.    Weep  we  may 
for  there  is  a  time  to  w^ecp  ;  but  complain  we  may 
not,  for  we  suffer  no  wrong.     Let  us  maintain  a  for- 
titude, contentment  and   cheerfulness,  befitting  our 
christian  character  and  our  glorious   prospects.      If 
we  weep,  yet  let  us  not  forget  God's  ruling  and  sov- 
ereign providence,   overlook  his  daily  benefits,   nor 
sink  into  dejection  of  spirit.     We  may  not  so  weep, 
as  to   impute   folly   or   unrighteousness  to  God,  or 
hastily  seek  relief  by  sinful  means.     We  may  not  so 
weep,  as  to  cast  away  the  blessings  which  are  left  us, 
or  to  despair  of  those  which  are  needful  for  us.    On 
the  contrar}/^,  we  must  maintain  our  hope  and  confi- 
dence in  God,  our  fidelity  and   love  to  him,  calmly 
resign  the  blessings  which  are  taken  from  us,  cheer- 
fully enjoy  those  which  remain  to  us,  and  thankful- 
ly receive  those  which   are   sent  us,  patiently  bear 
the  evils  which  we  suffer,  and  stedfastly  look  for  the 
reward  of  our  patience.-    And  "though  the  figtree 
should  not  blossom,  neither  should   fruit  be  in  the 
vine ;  though  the  labor  of  the  olive  should  fail,  and  the 
field  should  yield  no  meat ;  though  the  flocks  should 
be  cut  off  from  the  fold,  and  there  should  be  no  herd 
in  the  stall ;  yet  we  must   rejoice  in  the  Lord,  and 
joy  in  the  God  of  our  salvation." 

3.  The  Apostle  farther  teaches  us,  that  as  the 
time  is  short,  *'  they  who  rejoice  should  be  as  if  they 
rejoiced  not." 

We  are  required,  **  in  the  day  of  prosperity  to 
rejoice."  The  divine  goodness,  which  we  continu- 
ally experience,  we  are  to  observe  with  the  feelings 
of  gratitude,  to  acknowledge  with  the  voice  of 
praise,  and  to  imitate  in  works  of  beneficence.  A 
restless,  discontented  spirit,  always  complaining,  an^ 


I'he  Shortness  of  Time  improved,  305 

jiever  satisfied,  despising  the  mercies  and  wrangling 
under  the  corrections  of  God,  is  as  contrary  to  rea- 
son, as  it  is  to  religion  ;  as  incapable  of  enjoying 
itself  and  the  world,  as  it  is  of  enjoying  God  and 
heaven ;  as  miserable,  as  it  is  abominable.  We 
are  always  in  the  hands  of  a  wise  and  gracious  pa- 
rent ;  we  are  continually  receiving  fresh  benefits 
from  his  benevolence  ;  we  are  to  rejoice  evermore. 
But  our  joy  in  worldly  good  should  be  sober  and 
temperate,  for  our  time  is  short.  As  the  object  is 
transient,  the  joy  should  be  moderate.  Thus  our 
religion  instructs  us,  *'  Let  your  moderation  be 
known  unto  all  men  ;  the  Loixi  is  at  hand."  *'  The 
end  of  all  things  is  at  hand  ;  be  ye  therefore  so- 
ber." 

How  many,  like  David,  say,  in  their  prosperity, 
*'  We  shall  never  be  moved  ?"  Let  us  remember, 
that  by  God's  favor  our  mountain  stands,  and  our 
lives  are  safe.  When  he  withdraws  his  hand  and 
hides  his  face,  our  mountain  will  shake,  and  our 
hearts  be  troubled.  Let  us  view  the  world  in  its 
proper  light,  as  a  place  of  change — ourselves  as  we 
are,  mortal  and  transient — our  time  as  it  is,  short 
and  uncertain  ;  and  thus,  in  days  of  prosperity,  re- 
press the  excess  of  our  confidence,  and  check  the 
intemperance  of  our  joy.  We  may  rejoice  in  the 
good  which  God  bestows ;  but  rejoice  with  trem- 
bling, for  changes  are  before  us.  Health  must  soon 
give  place  to  disease  ;  strength  to  infirmity  ;  suc- 
cess to  disappointment ;  mirth  to  mourning  ;  life  to 
the  king  of  terrors.  But  admitting,  that  present 
prosperity  continues  the  same,  what  find  we  in  it 
that  can  give  permanent  joy  ?  The  successes  of  to- 
day soon  lose  their  power  to  please  ;  we  are  looking 
for  something  new.  Without  some  disappointment^ 
success  becomes  dull  and  insipid.     In  health  we 


305  The  Shortness  of  Time  improved, 

grow  indolent,  if  there  is  no  variety.     Occasional 
interruptions  teach  us  its  value  and  sharpen  our  rel- 
ish.    We  love  life  :  But  what  is  a  life  in  this  world, 
if  none  is  expected  in  another  ?  Do  we  wish  forever 
to  tread  the  same  dull  round  of  occupations,  amuse- 
ments and  pleasures — of  laboring  in  summer  to  pro- 
vide for  the  consumption  of  winter,  and  of  consum- 
ing in  winter  the  fruits  for  which  we  labored  in 
summer — of  business  by  day  to  sweeten  our  sleep 
at  night,  and  of  sleeping  by  night  to  prepare  us  for 
the  business  of  day  ? — It  is  the  prospect  of  a  future 
life,  which  dispels  the  gloom,  enlivens  the  labor,  and 
improves  the  pleasure  of  the  present.     It  is  death 
which  introduces  us  to'  that  better  life.     And  the 
time  which  detains  us  from  it,  is  short.     Let  us, 
then,  no  more  rejoice  in  the  world,  as  if  it  were  our 
home  ;  or  in  the  goods  of  the  world,  as  if  they  were 
our  portion  :  But  remember,  this  is  not  our  rest ; 
we  must  arise  and  depart ;  and  when  we  go,  we 
shall  take  nothing  in  our  hand.     So  short  is  the 
present  life,  compared  with  the  duration  before  us, 
that  prosperity  and  adversity  here  are  inconsiderable 
circumstances.     They  will  but  little  affect  our  con- 
dition on  the  whole.    All  the  good  which  we  receive 
from  God  strengthens  our  obligations,  and  increases 
our  accountableness  to  him.     The   good  in  which 
we  now  rejoice  is  a  trifle  compared  with  that  which 
we  have  in  prospect  ;  and  hovv^ever  it  may  cause 
present  joy,  too  fond  an  attachment  to  it  will  be  bit- 
terness in  the  end.     Let  these  sentiments  possess 
our  minds,  and  we  shall  rejoice,  as  if  we  rejoiced 
not — shall  rejoice,  not  with  a  presumptuous  confi- 
dence, but  with  serious  gratitude,  and  sober  con- 
tentment. 

4.  If  the  time  is  short,  '*  it  remaineth,  that  they » 
who  bay,  be  as  though  they  possessed  not,'*  or  re- 
taint' d  not ;  so  the  word  signifies. 


^he  Shortness  of  Time  improved,  307 

What  we  acquire,  we  cannot  retain  longer  than 
the  short  time  allotted  us  on  earth  :  We  may  not  re- 
tain it  so  long,  for  it  may  take  wing  and  fly  away  ; 
some  part  of  it  we  ought  not  to  retain,  for  the  poor 
have  their  claim. 

It  is  lawful  for  men  to  buy — to  increase  their 
property  and  improve  their  circumstances  by  labor 
and  commerce.  But  what  they  gain,  they  should 
freely  disperse,  when  the  cause  of  piety,  or  the  ne- 
cessity of  the  poor  demands.  *'  They  who  are  rich 
in  this  world,  must  be  rich  in  good  works,  ready  to 
distribute,  willing  to  communicate,  laying  up  for 
themselves  a  good  foundation  against  the  time  to 
come,  that  they  may  lay  hold  on  eternal  life.  Yea, 
even  the  poor,  having  ability  to  labor,  are  to  **  work 
with  their  hands  the  thing  that  is  good,  that  they 
may  have  to  give  to  him  who  needeth  ;*'  to  him 
who  hath  not  ability  to  labor. 

There  are  many  who  buy,  as  if  they  were  always 
to  possess,  and  lay  up  for  themselves,  as  if  they  we're 
alv/ays  to  retain  ;  trust  in  their  wealth,  as  if  it  were 
never  to  perish  ;  and  withhold  from  the  poor,  as  if 
they  themselves  were  never  to  want.  But  this  their 
way  is  their  folly.  With  all  their  riches  they  can- 
not secure  themselves,  or  redeem  a  brother  from 
the  grave.  They  must  die  and  leave  their  wealth 
to  others.  They  can  cany  nothing  away  ; — their 
glory  will  not  descend  after  them.  Some  surviving 
mortal  will  have  dominion  over  all  that  they  have 
left,  and  scarcely  remember  from  whom  he  receiv- 
ed it. 

What  is  the  world  to  those  whose  death  is  so  cer- 
tain, and  whose  time  so  short  ?  It  is  our  Savior's 
advice  ;  *'  Give  alms  of  such  things  as  ye  have  : 
Thus  provide  for  yourselves  a  treasure  in  heaven, 
which  faileth  not."     '' Make  to  vourseives  friends 


$08  ^he  Shortness  of  Time  impraoed, 

of  the  mammon  of  unrighteousness,"  or  of  the  false 
and  delusive  riches  of  this  world,  "  that  when  ye 
fail,  they  may  receive  you  into  everlasting  habita- 
tions." Does  the  man  of  charity  and  benevolence 
so  bestow  his  earthly,  perishing  property  as  to  pro- 
vide a  mansion  eternal,  and  an  inheritance  incor- 
ruptible in  heaven  ?  In  what  a  gainful  commerce  is 
he  employed  1  What  enriching  bargains  he  makes  ! 
Surely  property  was  never  laid  out  better. 

5.  As  the  time  is  short,  ''  they  who  have  the 
world,  must  use  it  as  not  abusing  it,  for  the  fashion 
thereof  passeth  away." 

The  world  is  given  us  to  be  used — not  abused. 
When  we  apply  it  to  our  support  and  comfort,  and 
bestow  it  in  works  of  piety  and  beneficence,  we  use 
it  as  God  requires.  When  we  consume  it  in  the 
gratification  of  vanity  and  pride,  appetite  and  lust, 
or  throw  it  into  a  useless  heap  to  behold  it  with 
the  eye,  spuming  in  the  mean  time,  the  cries  of 
poverty,  and  the  demands  of  piety,  then  we  abuse 
it ;  we  pervert  it  from  its  proper  use — from  its  real 
design. 

The  world  is  given  us  in  trust ;  we  are  stewards 
of  God's  manifold  gifts  ;  and  we  must  be  faithful. 
Our  stewardship  will  end  ;  the  day  of  reckoning 
will  come.  The  fashion  of  the  world  is  changing  ; 
its  property  is  shifting  ;  we  are  passing  away  ;  and 
the  time  is  short.  Let  us  be  diligent  in  the  calling 
assigned  us,  wise  in  the  application  of  the  property 
given  us,  and  fervent  in  the  service  of  our  Lord,  that 
we  may  meet  his  approbation  when  he  comes  ;  for 
the  day  is  at  hand.  *'  The  faithful  and  wise  steward 
he  will  make  ruler  over  his  household,  to  give  them 
their  portion  of  meat  in  due  season.  Blessed  is  the 
servant  whom  his  Lord,  when  he  cometh,  shall  find 
so  doing.     Verily  he  will  make  him  ruler  over  all 


^he  Shortness  of  Time  improved.  50^ 

that  he  hath.  But  if  the  servant  shall  say  in  his 
heart,  My  Lord  delay eth  his  coming,  and  shall  begin 
to  smite  his  fellow  servants,  and  to  eat  and  drink 
and  be  drunken  ;  his  Lord  will  come  in  a  day  when 
he  looketh  not  for  him,  and  will  cut  him  asunder, 
and  appoint  him  his  portion  with  unbelievers." 

The  time  is  short :  An  argument  this,  of  which 
our  blessed  Lord  felt  the  weight.  '*  I  must  work 
the  works  of  him  that  sent  me,  while  it  is  day  ;  the 
night  cometh  when  no  man  can  work."  "  I  cast 
out  devils,  and  I  do  cures  to  day  and  tomorrow,  and 
the  third  day  I  shall  be  perfected;"  or  shall  have 
finished  my  ministry  on  earth.  What  was  the  work 
in  which  he  was  so  deeply  engaged  ?  It  was  the 
work  of  our  salvation.  If  he  would  not  lose  a  day, 
which  he  could  employ  in  the  salvation  of  others, 
let  us  not  lose  a  day  which  can  be  applied  to  our 
own.  Dare  we  waste  a  day  ?  We  have  a  vast  work 
in  hand,  a  mighty  interest  depending;  we  are  on 
trial  for  eternal  glory,  and  the  least  delay  may  be 
fatal ;  life  is  short,  time  is  swift,  every  hour  uncer- 
tain. If  this  argument  is  unfelt,  what  other  shall  be 
found  to  awaken  our  diligence  ? 

How  important  is  early  religion  ?  Time  is  short : 
Begin  your  work  in  season,  lest,  while  you  loiter, 
the  day  slip  away,  and  the  time  for  labor  be  ended. 

Short  is  the  winter's  day  :  Unless  you  rise  early, 
little  can  be  effected.  Short  is  this  mortal  life  : 
Unless  you  begin  the  work  of  religion  betimes,  you 
will  make  little  improvement.  Your  dilatory  inten- 
tions may  be  wholly  defeated ;  for  you  know  not 
what  accidents,  or  obstructions  are  before  you.  If 
you  would  lengthen  the  transient  day,  seize  the 
morning  hours.  A  diligent  morning  will  forward 
the  business,  and  facilitate  the  labors  of  the  whole 
day,  and  give  you  a  pleasant  and  cheerful  evening. 


310         The  Shortness  of  Time  improved. 

Though  the  sky  may  be  dark  and  cloudy,  storms 
may  rave  without,  and  winds  may  buffet  your  dwell- 
ing, yet  you  will  have  a  secure  retreat,  review  your 
work  as  finished,  and  find  comfortable  accommoda- 
tions around  you  ;  and  you  may  cheerfully  resign 
yourselves  to  the  long  night's  sleep,  in  hope  of  a- 
\yakening  to  a  calmer  and  brighter  morning. 


SERMON    XXI. 


i'^9^ 


l*he  pernicious  Effects  of  an  ififlamed  tongue. 


JAMES  iii.  6. 

And  the  tongue  is  a  fire ^  a  world  of  iniquity .  So  is  the  tongue 
among  our  members^  that  it  defileth  the  whole  body,  and 
settetk  on  fire  the  course  of  nature^  and  it  is  set  on  fire  vj 
kelL 

O  AINT  James,  in  this  chapter,  gives 
us  an  animated  description  of  the  mischiefs  pro- 
duced in  the  world  by  a  petulant  and  untameable 
tongue. 

The  tongue  has  so  much  to  do  in  all  the  business 
of  life  ;  it  is  so  nimble  and  voluble  an  organ ;  it  is  so 
easily  put  in  motion  by  the  lightest  breath  of  passion 
— and  it  so  instantly  feels  the  impulseof  other  tongUes, 
that  the  regular  government  of  it  is  considered,  in 
scripture,  as  an  evidence  of  high  attainments  in  vir- 
tue. Hence  our  Apostle  says,  "If  any  man  offend 
not  in  word,  the  same  is  a  perfect  man,  and  able  al- 
so to  bridle  the  whole  body.'' 


3 12   7he  pernicious  Effects  of  an  inflamed  Tongue, 

The  tongue  has  an  influence  upon  all  the  humah 
movements  ;  and  he  who  regulates  this  with  wisdom 
and  sobriety,  \\  ill  seldom  grossly  err  in  the  conduct 
of  life.  While  this  moves  aright  he  will  not  go 
wrong.  This  observation  the  Apostle  illustrates  by 
two  similitudes  ;  the  bit  which  guides  a  horse,  and 
the  helm  ^vhich  directs  a  ship.  "  We  put  bits  in 
the  horses'  mouths,  that  they  may  obey  us,  and  we 
turn  about  their  whole  body.  And  the  ships,  which 
though  they  be  so  great,  and  be  driven  with  fierce 
winds,  yet  are  turned  about  by  a  very  small  helm, 
whithersoever  the  governor  listeth.  So  the  tongue 
is  a  little  member,  and  boasteth,"  or  performeth^ 
*' great  things."  It  moves  and  turns  the  whole 
body,  as  the  bit  does  a  horse,  or  the  helm  a  ship. 
Nor  is  its  power  confined  to  the  man  who  possesses 
it  ;  but  extends  to  many  others.  One  tongue,  like 
the  main  wheel  in  a  complicated  machine,  being  set 
a  going,  will  put  a  hundred  more  in  motion.  It  may 
in  this  respect,  be  also  compared  to  fire,  which  is 
the  Apostle's  metaphor.  A  small  spark,  falling  into 
dry  matter,  soon  mounts  into  a  blaze  ;  and  spread- 
ing with  ungovernable  fury,  consumes  cities,  or 
levels  forests  in  its  progress  ;  and  it  is  not  extin- 
guished, as  long  as  there  are,  in  its  way,  any  combus- 
tibles to  feed  it.  "Behold,  how  great  a  matter  a  lit- 
tle fire  kindleth."  "  The  tongue  is  a  fire,  a  world 
of  iniquity  ;  it  defileth  the  whole  body  ;  it  setteth  oil 
fire  the  course  of  nature  ;  and  it  is  set  on  fire  of 
hell.'' 

We  will  make  some  remarks  on  the  Apostle's  de- 
scription of  this  pernicious  evil,  the  inflammation  of 
the  tongue.     And  we  may  observe, 

I.  The  inflamed  tongue  "  is  set  on  fire  of  hell,'''* 
It  is,  indeed,  immediately  set  on  fire  by  th^ passions ; 
but  these  are  infiamed  by  hell  ;  and,  operating  as 
conductors,   the  flame   which  they   catch  from  be- 


The  pernicious  Effects  of  an  inflamed  Tongue.  313 

neath,  they  transmit  to  the  tongue.  They  are  the 
tongs  by  which  the  live  coal  is  taken,  not  from  the 
sacred  altar,  but  from  the  sooty  furnace,  to  touch 
the  unhallowed  lips.  Hence  our  Apostle,  speaking 
of  the  haughty  and  malignant  passions,  envy,  strife, 
deceit  and  vain  gloiying,  says,  "  This  wisdom  de- 
scendeth  not  from  above,  but  is  earthly,  sensual,  dev- 
ilish.''^ Saint  Paul  speaks  to  the  same  purpose; 
*'  Put  away  lying,  let  not  the  sun  go  down  on  your 
Mrath,  neither  give  place  to  the  devlL''^  When  these 
passions,  by  the  operation  of  an  infernal  spirit,  are 
excited  into  action,  the  tongue  obeys  their  impulse 
as  naturally,  as  puppets  dance  to  the  motion  of  the 
wire,  or  a  stringed  instrument  sounds  to  the  stroke 
of  the  bow.  "  Out  of  the  abundance  of  the  heart 
the  mouth  speaketh.  From  within,  out  of  the  heart 
of  man  proceed  evil  thoughts,  false  witness  and  blas- 
phemies,'* 

The  boasters,  false  accusers  and  covenant  break- 
ers, who  shall  come  in  the  last  days,  are  described 
by  the  Apostle,  as  "  proud,  fierce,  high  minded,  un- 
thankful, and  despisers  of  good  men."  When  the 
tongue  is  inflamed  by  the  diabolical  passions,  it  may 
properly  be  said  to  *'  be  set  on  fire  of  hell." 

11.  The  tongue  thus  inflamed,  "  sets  on  fire  the 
course  of  nature  ;"  or  "  defiles  the  whole  body."  It 
spreads  disorder  through  all  the  members  and  pow- 
ers of  the  man. 

As  the  passions  by  their  action  give  motion  to  the 
tongue,  so  this  by  its  reaction  gives  new  violence  to 
the  passions.  If  men  under  high  provocation,  in- 
stead of  hastily  uttering  their  resentments,  would 
apply  themselves  to  sober,  silent,  prayerful  medita- 
tation,  their  passions  might  soon  subside  into  a  calm. 
But  how  often,  without  deliberating  what  they  ought 
to  say,  or  whether  they  ought  to  speak  at  all,  do 
they  pour  out  their  first  feelings  in  a  tornado  of  blus- 
Vol.  IV.  W 


S14  The  pernicious  Effects  of  an  inflamed  Tongue. 

tering  language,  and  thus  urge  their  rising  passions 
into  a  sudden  tempest  ?  How  often  do  men,  who  have 
met  with  a  supposed  injury,  force  themselves  into  a 
rage  by  relating  the  injury  with  all  the  fictitious  ag- 
gravations, which  jealousy  can  invent  ?  Men  of  op- 
posite parties,  or  of  different  sects  may,  at  first,  dis- 
sent%om  each  other  in  their  sober  judgment ;  and 
their  dissent  may  arise  from  their  different  connexions 
or  from  different  degrees  of  information.  But  they 
enter  into  a  dispute,  talk  confidently,  grow  warm, 
perhaps  angry,  each  asserts  more  than  he  knows, 
each  takes  advantage  of  the  other's  mistakes,  and 
each,  instead  of  confessing,  labors  to  defend  his 
errors.  They  soon  begin  to  reproach  each  other  as 
ignorant,  and  to  criminate  each  other  as  dishonest, 
and,  by  degrees,  work  themselves  into  a  belief  of  all 
the  illiberal  things,  which  they  have  said  ;  and 'thus 
contract  a  mutual  hatred,  which  never  would  have 
existed,  if  they  had  curbed  the  licentiousness  of  the 
tongue. 

The  man  addicted  to  sensuality,  by  often  pleading 
in  defence  of  his  conduct,  and  affecting  to  glory  in 
his  shame,  stupifies  his  conscience,  extinguishes 
modesty,  loses  a  sense  of  decency,  and  gives  domin- 
ion to  lust. 

Whatever  corruption  exists  in  the  heart,  it  will 
acquire  strength  by  the  concurrence  of  the  tongue 
in  aiding  and  defending  it.  The  fire  within,  venti- 
lated by  the  mouth,  soon  rises  and  spreads  through 
the  man.  Thus  ''  the  tongue  defiles  the  body,  and 
sets  on  fire  the  course  of  nature.'* 

But  it  does  not  stop  here  ;  for  the  Apostle  says, 
III.  **  The  tongue  is  a  world  of  iniquity."     It 
has  a  concern  in  all  the  mischief  that  is  done  upon 
earth. 

As  it  is  a  principal  agent  in  all  the  transactions  of 
mankind,  it  of  course  has  a  share  in  all  their  injust- 


^he  pernicious  Effects  of  an  inflamed  Tongue.  315 

ice,  fraud,  cruelty  and  oppression.  If  we  look 
through  the  world,  we  see  no  good  work  carried  on, 
and  no  laudable  design  accomplished  without  the 
help  of  this  little  organ.  It  is  by  this,  that  compan- 
ions amuse,  friends  entertain,  and  Christians  edify 
one  another.  It  is  by  this,  that  neighbors  negotiate 
bargains,  and  merchants  manage  their  trade.  It  is 
by  this,  that  families  are  educated  in  piety,  and 
schools  instructed  in  science.  It  is  by  this,  that 
legislators  frame  laws,  advocates  plead  causes,  judg- 
es decide  controversies,  generals  command  armies, 
kings  rule  empires,  and  preachers  proclaim  the  gos- 
pel/ 

The  tongue  has  an  equal  concern  in  w^orks  of  a 
different  kind.     If  this  were  no  more  to  be  used,  all 
social  business  must  cease.     The  work  of  Babel 
was  soon  stopped,  when  the  language  of  the  builders 
was  confounded.     If  language  should  be  generally 
pernjerted,  the  world  would  be  in  a  worse  state  still ; 
it  would  be  filled  with  violence,  and  society  must  be 
disbanded.     When  the  nation  of  the  Jews  became 
an  assembly  of  treacherous  men  ;  when  every  broth- 
er would  utterly  supplant,  and  every  neighbor  would 
Vv^alk  in  slanders  ;  when  all  bent  their  tongues,  like 
their  bows,  for  lies,  and  none  were  valiant  for  the 
truth,  the  prophet  wished  to  find  in  the  wilderness  a 
lodging  place  of  way  faring  men,  that  he  might  leave 
his  people  and  go  from  them.     It  was  the  perversion 
of  speech,  which  made  the  state  of  society  so  intole- 
rable then ;  and  to  the  same  cause  are  owing  the  . 
principal  infelicities  of  society  at  any  time.     If  there 
be  brawls  in  a  family,  they  are  begun  and  kept  up 
by  the  petulance  of  the  tongue.     If  there  be  between 
man  and  man  a  fiery  cojitention,  which  cannot  be 
extinguished,  it  is  because  their  two  tongues,  like 
the  burning  ends  of  two  firebrands,  come  in  contact, 
and  thus  raise  and  continue  the  fiaiile.     If  tliere  b« 
2 


S16  Tlie  pernicious  Effects  of  an  inflamed  Tongue. 

dissentlons  and  animosities  in  a  town,  there  are  some 
secret  whisperers  who  separate  near  friends,  and 
some  talebearers  going  up  and  down  to  scatter  the 
sparks  of  discord.     If  there  be  mutual  slanders  and 
criminations  in  a  neighborhood,  some  tongue  set  on 
fire  of  hell  has  imparted  its  fire  to  other  tongues,  and 
the  flame  fanned  by  every  breath,  as  it  passes,  runs 
swiftly  and  spreads  widely,  until  it  involves  all  in  a 
general  combustion.    If  there  be  divisions  in  church- 
es,  and  brethren  hereticate  and  censure  one  another 
for  trivial  faults,  or  imaginary  errors,  some  tongue 
full  of  deadly  poison  has  infused  into  them  the  ven- 
om of  its  own  pride,  bigotry  and  malice.     If  princi- 
ples subversive  of  the  doctrines  and  virtues  of  the 
gospel,  are  diffused  and  received,  some  mischievous 
tongues  are  busily  at  work,  that  by  evil  communica- 
tions they  may  corrupt  good  manners.     If  there  be 
a  perversion  of  justice  in  a  state — if  iniquity  be 
framed  by  law — if  truth  stand  afar  off,  and  equity 
cannot  enter,  the  evil  tongues  of  unprincipled  and 
imperious  men  have  wrought  the  mischiefs.     If  na- 
tions send  forth  armies  for  mutual  carnage— if  they 
spread  desolation  in  each  other's  territories — if  peace- 
able inhabitants  are  driven  from  their  possessions 
and  robbed  of  the  means  of  subsistence,  in  all  this 
horrible  work  the  tongues  of  men  act  a  distinguished 
part.    Justly  therefore  might  the  Apostle  say,  "  The 
tongue  is  a  world  of  iniquity." 

IV.  The  Apostle  calls  the  tongue  2ijire. 
In  the  virtuous  tongue  there  is  a  cheerful  and  re- 
freshing warmth  ;  but  in  the  evil  tongue  there  is  a 
scorching  and  destructive  heat.  As  fire,  so  the 
tongue  is  a  good  servant,  but  a  bad  master.  Under 
just  direction  and  restraint,  it  is  highly  beneficial  ; 
but  let  loose,  and  left  to  its  own  impetuosity,  it 
works  every  kind  of  mischief. 


The  pernicious  Effects  of  an  inflamed  Tongue.    S 17 

The  lawless  tongue,  like  firCj  makes  no  discrimi- 
nation  of  objects,  but  devours  proniiscuously  what- 
ever comes  in  its  way,  Fire,  when  it  breaks  out, 
consumes  not  only  the  worthless  shrubs,  but  the 
stately  oaks — not  only  the  vile  rubbish,  but  the  pre- 
cious treasure — not  only  the  nauseous  filth,  but  the 
necessary  food :  So  the  wanton  tongue  assails  the 
virtuous  character  as  freely  as  the  vicious,  and  pros- 
trates the  well  deserved  reputation  of  public  bene-^ 
factors,  as  readily  as  the  assumed  and  unmeritedl 
honor  of  self  seeking  boasters. 

Fire,  when  it  breaks  forth  in  combustible  materi- 
als, will  naturally  spread ;  and  the  means  used  to 
repress  or  extinguish  it,  will  often  scatter  its  sparks 
and  augment  its  fury.  So  it  is  with  the  fiery  tongue. 
The  man  who  has  maliciously  uttered  a  slander,  or 
impudently  asserted  a  falsehood,  will  repeat  it,  that 
he  may  be  believed  ;  and  will  grow  more  bold  in  his 
assertions,  that  his  wickedness  may  be  less  suspect- 
ed. Opposition  makes  him  more  violent,  and  con- 
tradiction awakens  new  confidence,  until  he  works 
himself  into  a  partial  belief  of  that,  which  at  first  he 
knew  to  be  totally  false,  and  into  a  real  hatred  of  the 
innocent  man,  whom  at  first  he  slandered  in  a  pet, 
Solomon  observes,  that '' a  wise  man  feareth  and 
departeth  from  evil ;  but  a  fool  rageth  and  is  confi- 
dent." He  has  another  observation  full  to  our  pur- 
pose  :  "  A  lying  tongue  hateth  him,  that  is  afflicted 
by  it,"  His  meaning  is  this  :  If  a  man,  in  order  to 
afflict  his  neighbor,  tells  a  malicious  lie  about  him, 
he  will  endeavor  to  persuade  himself,  that  this  neigh- 
bor deserved  the  slander  ;  and,  by  conjuring  up  in 
his  imagination  evil  surmisings  and  groundless  sus- 
picions, he  will  bring  himself  to  believe,  that  this 
neighbor  is  as  bad  a  man,  as  he  ever  represented 
him  to  be.  Thus  his  own  lie  becomes  the  occasion 
of  his  hating  the  man,  whom  his  lie  has  afflicte^. 
3 


318  The  pernicious  Effects  of  an  inflamed  Tongue. 

Destruction  by  fire  is  not  easily  repaired  ;  nor  is 
the  mischief  done  by  a  maUcious  and  backbiting 
tongue.  When  once  you  have  uttered  a  slander,  it 
is  gone  from  you  forever.  It  is  no  longer  under 
your  command  ;  you  cannot  recal  it,  if  you  v^ould. 
You  have  set  an  hundred  tongues  in  motion,  and  you 
cannot  stop  them.  If  you  can  stop  your  own,  it  is 
well.  You  may  contradict  the  report,  which  origi- 
nated in  your  passion  ;  but  you  cannot  oblige  all  to 
contradict  it,  who  have  taken  it  from  your  mouth, 
and  circulated  it  on  your  credit.  You  may  as  well 
stop  the  progress  of  a  fire,  which  you  have  kindled 
in  a  dry  thicket,  as  stop  the  progress  of  a  slander, 
which  you  have  uttered  in  bad  company.  You  may 
as  well  restrain  the  wind  from  spreading  your  fire,  as 
restrain  mens'  tongues  from  propagating  your  false- 
hood. You  may  as  well  restore  the  verdure,  which 
the  flames  have  consumed,  as  restore  the  reputation, 
v/hich  your  calumny  has  blasted.  The  mischief  is 
done  speedily  ;  the  reparation,  if  made  at  all,  must 
be  a  work  of  time. 

With  little  pains  you  may  propagate  licentious  o- 
pinions  ;  but  with  all  your  pains  you  cannot  extir- 
pate them.  They  have  gotten  possession  of  many 
corrupt  hearts,  and  have  taken  deep  root  in  them  ; 
and  how  much  soever  you  may  detest  them  now, 
you  cannot  pluck  them  out  of  the  soil.  They  have 
been  received,  at  second  hand,  by  many,  whom  you 
never  saw,  and  never  will  see.  And  those  whom 
you  see,  though  they  have  been  corrupted  by  your 
evil  communication,  yet  perhaps  will  never  be  re- 
claimed by  your  sound  reason  and  good  advice. 
Your  evil  words,  like  poisoned  arrows,  have  struck 
the  venom  deep  into  their  hearts,  and  it  will  eat  as 
doth  'a  canker.  The  untam cable  violence  and  irre- 
vocable mischief  of  the  evil  tongue  James  describes 
i\\  the  words  following  our  text.     "-  Every  kind  of 


The  pernicious  Effects  of  an  inflamed  Tongue.  31^ 

beasts  and  of  birds  is  tamed,  and  hath  been  tamed  of 
mankind  ;  but  the  tongue  can  no  man  tame.  It  is 
an  unruly  evil,  full  of  deadly  poison.  Therewith 
bless  we  God  even  the  Father,  and  therewith  curse 
we  men,  who  are  made  after  the  similitude  of  God. 
Out  of  the  same  mouth  proceedeth  blessing  and 
cursing.  My  brethren,  these  things  ought  not  so  to 
be." 

V.  There  is  one  observation  more,  which,  though 
not  mentioned  by  our  Apostle,  yet  naturally  arises 
from  our  subject ;  namely,  that  this  infernal  heat, 
which  usually  sets  the  tongue  on  fire,  and  renders  it 
very  voluble  and  loquacious,  sometimes  causes  a 
swell  and  stiffness,  which  is  accompanied  with  a 
sullen  taciturnity.  This  symptom,  though  not 
so  extensively  mischievous,  as  the  inflammation, 
which  we  have  described,  may  be  as  painful  to  the 
patient,  and  as  vexatious  to  the  bystanders.  We 
read  of  some,  who  were  brought,  by  their  friends, 
to  our  Savior  to  be  cured  of  their  dumbness.— 
Whether  their  dumbness  was  caused  by  the  impo- 
tence of  the  organ,  or  by  the  wilfulness  of  the  mind, 
it  is  not  said  :  But  whatever  might  be  the  immedi- 
ate cause,  there  was  a  satanical  operation  at  the  bot- 
tom. The  patients  are  expressly  said  to  be  *^  pos- 
sessed of  the  devil*' — to  have  "  a  dumb  spirit" — 
And  '^when  the  devil  was  cast  out,  the  dumb 
spake."  If  there  was  real  disability  in //2<^Vr  case, 
as  probably  there  was,  yet  in  some  other  cases  there 
is  mere  crossness  and  obstinacy.  If  the  patient 
like  old  Ahab,  vexed  at  an  unexpected  contradic- 
tion, or  mortified  at  a  worldly  disappointment,  car- 
ries a  thick  gloom  in  his  brow,  affects  sickness,  takes 
to  his  bed,  turns  away  his  face  from  his  friends,  and 
refuses  to  eat  bread,  we  may  conclude,  that  the  mal« 
ady  lies  deeper  than  the  tongue. 
4 


320  The  pernicious  Effects  of  an  inflamed  Tongue, 

There  are  some  who  have  no  rule  over  their  spir- 
its, and  no  command  over  their  tongues.     They  are 
often  angry   without   cause,   and  they  often  speak 
without  consideration,  and  bkister  without  restraint. 
These,  while  the  storm   lasts,  greatly    disturb  the 
peace,  and  disquiet  the  feelings  of  those,  who  stand 
near  them.     The  violent  gust,  however,  soon  blows 
itself  out,  and  leaves  a  more  pleasant  sky.     But  they 
who  indulge  a  sullen  gloom — a   silent  discontent — • 
who  brood  over  their  selfcreated  afflictions,  and  will 
never  say,  what  has   offended  them,  or  what   will 
please  them  ;  who  take  a  perverse  satisfaction  in  ru- 
minating on  their  grievances,  and  in  thinking  that  they 
vex  others  by  keeping  their  grievances  to  themselves 
are  more  troublesome  to  their  friends  and  more  un- 
happy  to  themselves  than  the   former.     They  are 
like  a  close,  muggid  atmosphere,   which  obscures 
the  sun  for  days  together,   and  in  which  one  feels  a 
continual  depression  of  spirit,  and  enjoys  not  an  hour 
of  cheerfulness.     A  fire  which  puts  the  tongue  in 
motion^  though  it  may  do  much  mischief,  yet  is   the 
less  dangerous,  because  it  is  visible,  and  means  may 
be  used  to  check  or  divert  it.     But  if  the  fire  burns 
secretly   and   silently  within,  the  flame  may  burst 
forth,  when  it  is  too  late  to  apply  a  remedy.     It   is 
like  hidden  fire  in  a  building.     It  works  unperceiv- 
ed,  consumes   the   solid  substance,  and  before  it 
breaks  out,  it  has  made  too  great  progress  to  be  ex- 
tinguished. 

To  these  observations  we  will  subjoin  two  or 
three  reflections. 

1.  It  appears  that  the  government  of  the  tongue  is 
an  essential  part  of  religion. 

The  tongue  has  so  much  to  do  in  all  the  duties  of 
life,  and  actually  does  so  much  in  all  the  wickedness 
of  the  world,  that  without  a  sober  government  of  it, 
BO  man  can  pretend  to  possess  the  temper,  and  ex- 


The  pernicious  Effects  of  an  inflamed  Tongue,  321 

hibit  the  manners  of  a  virtuous  character.  ''  If 
man  any  seem  to  be  religious,  and  bridle  not  his 
tongue,  that  man's  religion  is  vain."  The  current 
of  men's  language  is  so  exact  a  criterion  of  their 
character,  that  our  Savior  says,  "  For  every  idle 
word,  which  they  speak,  they  shall  give  an  account  in 
the  day  of  judgment ;  for  by  their  words  they  shall 
be  justified,  and  by  their  words  they  shall  be  con- 
demned." 

In  whatever  point  of  light  we  view  religion,  we 
shall  find,  that  the  regulation  of  speech  essentially 
belongs  to  it.     "  Pure  religion  before  God  is  to  vis- 
it the  widows  and  fatherless,  in  their  affliction.''  But 
to  no  purpose  is  the  visit,  if  nothing  is  spoken  ;  and 
if  evil  only  is  spoken,  the  visit  aggravates  their  afflic- 
tion.    ''  Religion  is  to  keep    ourselves  unspotted 
from  the  world."     But  for  this  we  must  keep  our 
tongue  unpolluted  ;  for  the  foul  tongue   defiles    the 
whole  body.     Religion   implies  an  abstinence  from 
evil,  from  injustice,  deceit  and  slander.  But  these  are 
the  vices  of  the  tongue.     Religion  consists  in  doing 
good ;  and  "  the  lips  of  the  righteous  feed  many,  and 
the  tongue  of  the  just  is  as  choice  silver."     We 
may  do  good  to  others  by  relieving  them   in  their 
outward  wants  ;  but  we  may  do  more  good  by  pru- 
dent counsel,  friendly  exhortation,  timely  reproof, 
edifying  instruction,  and  afiectionate  consolation. — 
For  the  former  kind  of  charity,  the  occasions  are 
rare,  and  our  abilities  small  :  For  the  latter  kind, 
the  occasions  are  frequent,  and  most  men's  abilities 
are  competent.    No  day  passes  without  an  interview 
with  some.     In  every   interview   we  may  suggest 
something  that  will  be  useful  ;    at  least  we  may  a- 
void  every  thing,  that  would  be  hurtful.     Almost 
every  man  may  suggest  some  good  sentiments,  and 
certainly  every  one  may  restrain  his  tongue  from  ut- 
tering evil  ones.     And  this  is  doing  much  good. 


322  The  pernicious  Effects  of  an  inflamed  Tongue, 

as  it  is  an  example,  which  may  prevent  much  eviP 
in  others.  If  in  doing  positive  good,  we  need  some 
'ability,  yet  in  forbearing  to  do  evil  we  need  none. 
If  we  have  not  knowledge  sufficient  to  instruct  oth- 
ers, yet  we  have,  at  least,  knowledge  sufficient  to 
leave  them  uncorrupted.  If  we  cannot  speak  so 
wisely  as  some  of  our  neighbors,  yet  we  can  be  si- 
lent as  well  as  they  ;  and  silence  in  some  is  account- 
ed v/isdom.  Whatever  weakness  or  ignorance  we 
may  plead  as  an  excuse  for  not  being  more  useful, 
we  cannot  plead  either  as  an  excuse  for  being  mis- 
chievous ;  and  least  of  all  can  we  plead  them  as  a 
reason  for  injuring  others  by  our  words  ;  for  how- 
ever unqualified  we  may  be  to  speak,  we  are  neither 
too  ignorant,  nor  too  impotent  to  hold  our  tongues. 
2.  We  see  that  the  due  government  of  the  tongue 
chiefly  depends  on  the  government  of  the  thoughts 
and  passions. 

There  is  so  near  a  connexion  betv/een  sentiment 
and  language,  that  without  attending  to  the  former, 
we  never  can  wisely  regulate  the  latter.  The  man 
who  allows  his  thoughts  to  run  at  random — who  in- 
dulges in  his  heart  evil  imaginations — who  harbors 
in  his  breast  impure  or  malignant  passions,  will,  like 
raging  waves  of  the  sea,  foam  out  his  own  shame. 
In  spite  of  his  studied  reserve,  his  inward  feelings 
will  often  burst  forth.  Hence  the  Psalmist  prays, 
*'  Set  a  watch,  O  Lord,  before  the  door  of  my 
mouth  ;  keep  the  door  of  my  lips  ;  incline  not  my 
heart  to  any  evil  thing."  If  evil  inclinations  are  in- 
dulged in  the  heart,  no  external  watch  can  effectually 
guard  the  door  of  the  lips.  "  Out  of  the  abundance 
of  the  heart,  the  mouth  speaketh."  Solomon  ad- 
vises, "  Keep  thy  heart  with  all  diligence,  for  out  of 
it  are  the  issues  of  life."  If  the  heart  be  filled  with 
£vil  thoughts  and  vile  affections,  the  government  of 
the  tongue,  if  in  any  degree  practicable,  will,  at  best, 


The  pernicious  Effects  of  an  inflamed  Tongues  323 

be  forced  and  irregular.  But  let  the  heart  be  cleansed 
from  evil  dispositions,  and  replenished  with  virtuous 
principles,  and  the  tongue  will  readily  speak  what 
it  ought ;  and  that  which  ought  not  to  be  spoken,  it 
will  easily  repress  ;  not  corrupt  communication  will 
proceed  but  of  the  mouth,  but  that  which  is  good  for 
the  use  of  edifying.  The  government  of  the  tongue 
is  like  that  of  a  state.  Where  the  people  are  virtuous 
and  peaceable,  government  is  easy  ;  where  they  are 
vicious  and  turbulent,  government  is  coercive,  and 
no  coercion  will  prevent  rebellion. 

3.  We  see  the  great  evil  of  the  sins  of  the  tongue. 
"  The"  inflamed ''  tongue  sets  on  fire  the  course  of 
nature,  and  it  is  set  on  fire  of  hell." 

Many  of  these  sins,  as  lying,  slander,  reviling,  and 
seduction,  are  diabolical  in  their  nature.  They  are 
the  very  works  of  the  devil.  The  springs,  which 
give  motion  to  the  evil  tongue,  as  pride,  envy,  mal- 
ice, hatred  and  wrath,  are  satanical  passions — the 
very  passions  which  dwell  in  the  prince  of  darkness. 
And  often  it  is  by  the  influence  of  this  malignant 
spirit,  that  similar  passions  in  the  human  breast 
are  excited  into  action ;  for  he  works  in  the  children 
of  disobedience. 

By  the  abuse  of  the  tongue,  then,  we  submit  to 
the  power,  imitate  the  example,  and  cooperate  in  the 
design  of  the  devil,  and  thus  participate  in  his  guilt. 
The  place  of  punishment  to  which  the  devil  and  his 
angels  are  detruded,  is  called  hell^  and  described  as  a 
lake  o^  fire  burning  with  brimstone.  The  tongue  in- 
flamed by  diabolical  passions,  is  said  to  be  set  on  fire 
of  hell ;  and  from  it,  as  from  the  mouths  of  the  horses 
in  John's  vision,  issue  fire,  and  brimstone  and  smoke. 
Wicked  men,  who  yield  themselves  up  to  the  influ- 
ence of  infernal  spirits,  stand  exposed  to  a  share  in 
their  punishment.  The  sentence  which  awaits 
them,  our  Savior  has  announced,  *^  Depart,  ye  curs- 


324  Thepernlciaus  Effects  of  an  inflamed  Tongue. 

ed,  into  everlasting  fire,  prepared  for  the  devil  and 
his  angels/'  Their  horrible  condition  in  this  lake 
of  fire,  our  Savior  represents  in  the  parable  of  the 
rich  man  and  Lazarus.  When  Lazarus  died,  he 
was  carried  by  angels  to  Abraham's  bosom.  When 
tlie  rich  man  died,  he  lifted  up  his  eyes  in  hell  be- 
ing in  torments  ;  and  seeing  Abraham  afar  off,  he 
prayed,  saying,  '*  Father  Abraham,  send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger  in  water,  and 
cool  my  tongue y  for  I  am  tormented  in  this  flame. ^^ 
The  tongue  set  on  fire  of  hell  here,  will  be  torment- 
ed by  the  fire  of  hell,  hereafter.  Our  Savior's 
advice  with  respect  to  the  other  members  of  the 
body,  may  be  also  applied  to  the  tongue  :  "  If  it 
cause  thee  to  offend,  cut  it  off,  or  pluck  it  out,  and 
cast  it  from  thee.  It  is  better  for  thee  to  enter  into 
life  maimed,  than  with  all  thy  members  to  be  cast 
into  hell,  into  the  fire,  which  shall  never  be  quench- 
ed." He  in  these  wor^s  solemnly  warns  us,  that 
the  perversion  of  our  members  to  the  service  of  hell 
in  this  world  will  be  punished  with  the  pains  of  hell 
in  another  ;  and  those  pains  will  be  so  tormenting, 
that  no  anguish,  which  we  can  conceive  in  the  pres- 
ent life,  not  even  the  amputation  of  a  limb,  or  the 
extirpation  of  an  eye,  can  be  compared  to  them  ;  or 
can  be  too  great  to  be  endured,  if  thus  we  may  es- 
cape them.  The  amputation  of  offensive  limbs  is  a 
metaphor  to  express  the  mortification  of  all  sinful 
lusts  and  passions,  and  the  cultivation  of  all  heavenly 
graces  and  virtues.  Our  Apostle  closes  his  discourse 
on  the  evil  tongue,  by  a  representation  of  the  differ- 
ence between  the  wisdom  from  beneath,  which  brings 
down  to  hell,  and  the  wisdom  from  above,  which 
leads  up  to  heaven.  And  as  he  concludes  his  dis- 
course on  this  subject,  so  I  shall  conclude  mine, 
"  Who  is  a  wise  man,  and  endued  with  knowledge 
among  you  ?  Let  him  shew  out  of  a  good  con  versa- 


The  pernicious  Effects  of  an  inflamed  Tongue,  525 

tion  his  works  with  meekness  of  wisdom.  But  if 
ye  have  bitter  envying  and  strife  in  your  hearts,  glo* 
ry  not  and  lie  not  against  the  truth.  This  wisdom 
defendeth  not  from  above,  but  is  earthly,  sensual, 
devilish,  for  where  envying  and  strife  is,  there  is  con- 
fusion and  every  evil  work.  But  the  wisdom,  which 
is  from  above,  is  first  pure,  then  peaceable,  gentle, 
and  easy  to  be  entreated,  full  of  mercy  and  good 
fruits,  without  partiality,  and  without  hypocrisy.— 
And  the  fruit  of  righteousness  is  sown  in  peace  of 
them  that  make  peace.'* 


*Ja^JJty{^a^ 


lSIoah*s  thankful  Egress  from  the  Ark* 


A  Thanksgiving  Sermon,  preached  November,  1794. 


GENESIS  viii.  20,  21,  «2. 

And  Noah  builded  an  altar  unto  the  Lord,  and  took  of  every 
clean  beast,  and  of  every  clean  Jowl,  and  offered  burnt  oj- 
ferings  on  the  altar.  And  the  Lord smelled  a  sweet  savour^ 
and  the  Lord  said  in  his  heart,  I  will  not  again  curse  the 
ground  any  more  for  man's  sake  ;  for  the  imagination  of 
mans  heart  is  evil  from  his  youth  ;  neither  will  I  again 
smite  any  more  every  living  thing  as  L  have  done.  While 
the  earth  remaineth,  seed  time  and  harvest^  cold  and  heat, 
summer  and  winter,  day  and  night  Jliall  not  cease, 

1  HE  transaction  here  recorded  is  the 
first  which  took  place,  on  earth,  after  Noah  had  es- 
caped, with  his  family>  from  that  dreadful  deUige 
which  destroyed  the  rest  of  the  human  race. 

What  mingUng  emotions  of  sadness  and  joy — of 
grief  and  gratitude  must  the  patriarch  have  felt, 
when,  after  a  long,  wandering  voyage  on  the  shore- 
less deep,  he  and  his  housejiold  were  allowed  to  set 
their  feet  once  more  on  the  solid  earth  ? 

He  embarked  on  board  his  new  constructed  ves. 
sel,  leaving  the  old  world  in  its  usual  prosperity. 


Noah?s  thankful  Egress  from  the  Ark,      S27 

There  were  flourishing  towns  and  populous  cities, 
verdant  meadows  and  cultivated  fields,  pastures 
alive  with  grazing  herds,  and  groves  vocal  with  the 
songs  of  birds,  men  occupied  in  their  several  em- 
ployments, and  youths  pursuing  their  various  sports: 
They  were  building  and  planting,  eating  and  drink- 
ing, marrying  and  giving  in  marriage,  full  of  world- 
ly prospects,  and  thoughtless  of  impending  danger, 
until  the  day  that  Noah  entered  into  the  ark.  But 
on  the  day  when  he  comes  out  of  it,  how  mightily 
is  the  scene  changed  ! — In  what  a  strange  situation 
he  finds  himself ! — His  eyes  look  around  for  former 
objects,  and  his  ears  listen  for  wonted  sounds — but 
all  is  desolation  and  silence.  Towns  with  their  in- 
habitants are  swept  away  ;  groves  are  stript  of  their 
beauty ;  and  fields  despoiled  of  their  fruitage.  No 
face  of  man,  or  footstep  of  beast  is  seen — ^^no  human 
or  brutal  voice  is  heard,  except  from  his  own  few 
attendants — no  sound  salutes  his  ears,  but  that  of 
hollow  winds  howling  through  the  naked  trees. 

But  amidst  this  gloomy  scene,  still  there  was 
room  for  grateful  reflections.  When  the  old  world 
was  doomed  to  destruction,  Noah  and  his  family  had 
a  promise  of  security.  In  the  general  deluge  they 
had  all  been  preserved  through  a  long  voyage,  the 
most  perilous  that  mortal  had  ever  known.  And 
after  rolling,  for  a  full  year,  on  the  tumultuous  ele- 
ment, they  again  beheld  the  face  of  nature,  and 
v/alked  on  the  dry  ground. 

Now  the  patriarch's  first  work  was  to  return  thanks 
to  his  great  Preserver.  *'  He  builded  an  altar  to  the 
Lord,  and  took  of  every  clean  beast  and  fowl,  and 
offered  burnt  ofierings  on  the  altar." 

Noah  was  one,  who  had  walked  with  God,  and 
had  been  found  righteous  in  his  generation.  His  pi- 
ety distinguished  him  in  a  degenerate  age,  and  pro- 
cured for  himself  and  his  family  an  exemption  from 


528        Noah's  thankful  Egress  from  the  Ark. 

the  general  destruction.  As  in  the  days  of  prosper- 
ity he  maintained  the  practice  of  rehgion,  surely  he 
wo^ld  not  neglect  it  in  the  solemn  period  of  danger 
and  confinement.  The  first  thing  said  of  him,  when 
he  came  out  of  the  ark,  is,  that  he  presented  burnt- 
offerings  to  God. 

This  was  an  act  of  social  devotion.  He  had 
preached  righteousness  to  a  degenerate  world  ;  but 
with  little  success,  except  in  his  own  household. — 
Happy  he  was  to  see  them  submitting  to  the  influence 
of  his  instructions  and  example. 

A  ilfiore  melancholy  scene  can  scarcely  be  imag- 
ined, than  this  which  meets  the  patriarch,  on  his  en- 
trance into  the  new  world.  But  here  he  recognizes 
the  mercies  of  God.  There  is  no  season  or  condi- 
tion of  life  so  adverse,  but  that  blessings  attend  it. 
The  godly  man  can  find  matter  for  praise  in  the 
greatest  afflictions.  Paul  and  Silas,  confined  in 
a  prison,  and  fastened  in  the  stocks,  sang  praises  to 
God  at  midnight.  The  prophet  says,  '*  Though 
the  figtree  shall  not  blossom,  neither  shall  fruit  be  in 
the  vine,  the  labor  of  the  olive  shall  fail,  and  the 
fields  shall  yield  no  meat,  the  flocks  shall  be  cut  off 
from  the  fold,  and  there  shall  be  no  herd  in  the  stalls; 
yet  I  will  rejoice  in  the  Lord,  and  joy  in  the  God  of 
my  salvation."  The  Apostle  says,  *'  We  are  sor- 
rowful, yet  always  rejoicing ;  we  have  nothing,  yet 
possess  all  things.  We  are  filled  with  comfort,  we 
are  exceeding  joyful  in  all  our  tribulation." 

Noah,  whatever  grief  and  dejection  he  might  feel 
in  viewing  the  state  of  the  new  world,  could  not  but 
mark  with  gratitude  God's  peculiar  mercy  to  him 
and  his  family.  They,  in  a  time  of  general  destruc- 
tion, were  all  preserved  alive.  God's  judgments  on 
others  should  awaken  in  our  souls  admiring  thoughts 
of  his  distinguishing  goodness  to  us. 


Noali^s  thankful  Egress  from  the  Ark.      329 

We  think,  perhaps,  that  God's  ways  are  unequal. 
But  let  us  view  our  condition  in  a  just  and  impartial 
light.  What  blessing  is  withheld,  which,  we  can 
say,  we  deserved  ?  What  affliction  has  befallen  us, 
which,  we  can  say,  is  unrighteous,  or  unnecessary? 
Is  -there  not  more  good  than  evil  attending  our  lot  I 
Have  we  not  more  days  of  health  and  security,  than 
of  danger  and  distress  ?  More  days  of  plenty  and 
fulness,  than  of  hunger  and  want  ?  In  the  prosecu- 
tion of  our  lawful  calling  do  we  not  find  more  suc- 
cess than  disappointment?  While  we  act  well  our 
part  in  society,  are  not  mankind  our  friends  ?  In 
times  of  calamity,  are  there  any  who  insult  us  ? — Do 
not  most  pity  us,  and  many  contribute  to  our  re- 
lief ?  Do  not  our  troubles  often  rise  from  ourselves, 
our  irregular  passions,  unreasonable  expectations, 
and  vain  pursuits  ?  Do  we  not  fear  more  evils  than 
we  feel  ?  And  do  not  mercies  sometimes  surprize 
us,  which  we  never  had  thought  of  ? 

We  see  some  men,  whom  we  think  to  be  under 
better  circumstances  than  ourselves.  In  this  com- 
parison we  often  judge  wrong.  But  admit  this  to 
be  really  the  case  :  It  is  not  certain,  that  their  cir- 
cumstances would  be  better  for  us.  We  are  proba- 
bly safer  under  our  own.  But  let  us  look  round  a 
little  farther.  Can  we  see  none,  Vv^hose  condition  is 
less  desireable  than  ours  ?  Can  we  see  none  in  pover- 
ty, sickness,  and  real  distress  ?  From  their  calamities 
let  us  learn  gratitude  to  God,  and  compassion  to 
them.  Can  we  find  many,  with  whom  we  would 
wish  to  exchange  conditions  in  full  ?  If  not,  let  us 
be  content  Vvuth  such  things  as  we  have. 

The  little  stock,  preserved  with  Noah  in  the  ark, 
was  all  that  the  world  now^  contained.  From  this  the 
earth  was  to  be  replenished.  But  still  the  patriarch 
devoted  a  part  of  it  to  God.  '*  He  took  of  every 
clean  beast  and  of  every  clean  fowl,  and  offered  burnt 
Vol.  IV.  X 


S50     Noah's  thankful  Egress  from  the  Ark,' 

offerings  on  the  altar."  Present  poverty  was  not 
aihged  in  excuse  for  the  neglect  of  divivne  service. 
All  that  he  had  was  God's  gift,  and  all  his  future 
prosperity  depended  on  God's  blessing;  and  he 
consecrated  a  portion  of  the  family  substance  to  him, 
who  had  been  the  family  Preserver. 

Piety  to  God  is  the  foundation  of  virtue.  With- 
out the  former,  the  latter  cannot  exist.  Our  neglect 
of  the  instituted  means  of  piety  can  be  justified  by 
no  worldly  circumstances,  but  those  which  put  an 
attendance  on  these  means  out  of  our  power.  What- 
ever may  be  the  calls  of  secular  business,  a  part  of 
every  day  must  be  employed  in  devotional  exercises. 
Whatever  may  be  the  calamities  of  the  times,  God's 
w^orship  must  be  maintained.  Whatever  may  be 
our  particular  condition,  we  must  shew  a  forward- 
ness in  his  service.  As  all  our  worldly  success  de- 
pends on  his  blessing,  so  in  all  our  ways  we  must 
acknowledge  him.  We  are  then  most  sure  of  his 
smiles  upon  our  labors,  when  the  fruits  of  them  are 
used  to  his  glory.  *'  Honor  the  Lord  with  thy  sub- 
stance  and  with  the  first  fruits  of  all  thine  increase  ; 
so  shall  thy  barns  be  filled  with  plenty,  and  thy 
presses  shall  burst  out  with  new  wine." — **  Bring 
ye  all  the  tythes  into  the  storehouse,  that  there  may 
be  meat  in  God's  house,  and  prove  him  herewith, 
if  he  will  not  open  to  you  the  windows  of  heaven, 
and  pour  you  out  a  blessing,  that  there  shall  not  be 
room  to  receive  it.^' 

In  Noah's  offering,  **  the  Lord  smelled  a  sweet 
savour."  It  was  acceptable  and  well  pleasing  to 
him,  as  the  fruit  of  Noah's  faith  and  thankfulness. 
''  By  faith  Abel  offered  to  God  a  more  acceptable 
sacrifice  than  Cain."-—''  By  fliith  Noah,  being  warn- 
ed of  God,  prepared  an  ark  to  the  saving  of  his 
house."  And  that  faith,  by  which  he  at  first  obeyed 
the  divine  warning,  moved  him  afterward  to  offer  a 


Noah's  thanliful  Egress  from  the  Afk.      331 

i^acrliice  of  praise  for  the  divine  deliverance.  Plis 
faith  in  preparing  the  ark  was  accompanied  with 
fear :  His  faith  in  leaving  the  ark  was  attended  with 
thanksgiving.  The  essence  of  thanksgiving  con- 
sists in  that  faith ^  by  wliich  we  realize  our  depend- 
ence on  God,  recognize  his  mfercies,  feel  our  obli- 
gations to  him,  and  are  excited  to  obey  his  will  and 
imitate  his  goodness.  ''  He  that  ofiereth  praise 
glorifieth  God,  and  to  him,  who  ordereth  his  con- 
versation aright,  God  will  shew  his  salvation." 
The  external  form  of  thanksgiving  is  no  farther 
valuable,  than  it  is  a  mean  to  promote,  and  a  token 
to  express  our  inward  faith  and  gratitude.  It  was 
hot  in  the  smoke  of  the  burning  sacrifice,  but  in  the 
piety  and  gratitude  of  Noah's  heart  rising  with  the 
sacrifice,  that  God  sm.elled  a  sweet  savour. 

God's  acceptance  of  Noah's  thankoiiering  was 
expressed  in  the  promises  immediately  subjoined, 
"  that  the  ground  should  not  any  more  be  cursed  for 
man's  sake,  and  that  the  regular  succession  of  the 
seasons  should  not  in  future  be  interrupted." 

Though  it  was  only  a  single  family,  which  united 
in  this  thanksgiving,  yet  it  was  as  general  as  it  could 
be  made  ;  for  this  single  family  contained  all  who 
were  left  of  the  human  race.  The  blessings  here 
promised  were  intended  not  merely  for  the  family  then 
existing,  but  for  all  the  families  of  the  earth  in  suc- 
ceeding ages.  Our  public  and  social  devotions  may 
often  be  rewarded  with  extensive  and  lasting  favors 
to  mankind.  It  is  agreeable  to  the  constitution  of 
God's  government  to  bestow  benefits  on  many  in  the 
present  state j  for  the  faith,  piety  and  virtue  of  a  ^tw. 
Thus  he  encourages  our  devotion  to  him,  and  our 
benevolence  to  our  own  species. 

One  promise,  which  God  here  makes,  is  the  fu- 
ture exemption  of  the  earth  from  the  ancient  curse. 
*'  I  will  not  again  curse  the  ground  any  more  fox 
2 


332      Noali's  tJiankful  Egress  from  the  Arh 

man^s  sake,  though  the  imagination  of  his  heart  is 
evil  from  his  youth  ;  neither  will  I  again  smite  every 
living  thing,  as  I  have  done." 

Here  is  a  security  against  a  future  deluge.  **  God 
hath  sworn,  that  the  waters  of  Noah  shall  not  again 
go  over  the  earth."  National  corruptions  will  be 
punished  with  national  judgments ;  but  a  general 
extinction  of  the  human  race  and  the  brutal  tribes 
w^ill  no  more  be  executed,  until  that  timx  shall  come, 
'when  the  frame  of  nature  is  to  be  dissolved. 

The  promise  also  imports,  that  the  curse  denounc- 
ed on  the  ground,  at  the  time  of  the  apostacy,  should 
in  future  be  removed,  or  at  least  greatly  mitigated. 

One  part  of  the  sentence  on  Adam  was  in  these 
w^ords  :  ^^  Cursed  be  the  ground  for  thy  sake ;  in 
sorrow  shalt  thou  eat  of  it  all  the  days  of  thy  life — 
thorns  and  thistles  shall  it  bring  forth,  and  thou 
shalt  eat  of  the  herb  of  the  field.  In  the  sw^eat  of 
thy  face  shalt  thou  eat  bread,  till  thou  return  to  the 
ground.'*  To  comfort  Adam  under  this  melancho- 
ly curse,  assurance  w^as  given  him,  that,  in  some 
future  time,  ^*  the  seed  of  the  w  oman  should  bruise 
the  serpents  head ;"  or  should  relieve  mankind  from 
the  curse  brought  on  them  by  the  influence  of  the 
serpent.  This  promise  ultimately  respected  the 
great  salvation  to  be  procured  by  the  death  of  Jesus 
Christ.  But  to  keep  alive  men's  hopes  concerning  an 
event  then  remote,  God  was  pleased  to  grant  some 
partial  fulfilments  and  anticipations  of  his  promise  in 
the  earlier  ages  of  the  world. 

The  removal  of  the  curse  from  the  ground  seems 
to  have  been  the  expectation  of  mankind  in  the  time 
of  Lamech.  He,  when  his  son  Noah  was  born, 
foretold,  "  This  same  shall  comfort  us  concerning 
the  labor  and  toil  of  our  hands,  because  of  the 
ground  which  the  Lord  hath  cursed."  Of  this  pre- 
diction the  promise  in  the  text  seems  to  be  a  verifi- 


Noah's  thanhful  Egress  from  the  Ark.      £i33 

cation.  God  now  declares,  *'  I  will  no  more  curse 
the  ground  for  man's  sake/'  From  this  promise  we 
have  reason  to  believe,  that,  after  the  flood,  the  earth 
was  more  fertile,  the  seasons  more  favorable,  and 
human  industry  more  successful,  and  subject  to 
fewer  disappointments,  than  they  had  been  before. 
Accordingly  we  find,  that  the  blessing  granted  to 
Adam  before  the  fall,  was,  after  the  flood,  renewed 
to  Noah  completely  and  in  every  circumstance,  v.  ith 
the  additional  grant  of  liberty  to  eat  flesh.  "  God 
blessed  Noah  and  his  sons,  and  said  unto  them.  Be 
fruitful  and  multiply  and  replenish  the  earth;  and 
the  fear  of  you  shall  be  upon  every  beast  of  the 
earth,  and  upon  all  that  moveth  on  the  earth.  Into 
your  hands  are  they  delivered.  Every  living  thing 
shall  be  meat  for  you.  Even  as  the  green  herb  have 
I  given  you  all  things." 

Whatever  might  be  the  state  of  the  antediluvian 
world,  we  now  find  the  earth  sufficiently  fertile,  un- 
der the  hands  of  industry,  to  supply  the  wants  of 
man.  Labor  is  indeed  necessary  to  the  support  of 
life;  and  necessary  it  would  have  been,  even  if 
Adam  had  never  revolted.  He  was  put  into  the 
garden  not  to  riot  in  sloth  and  indolence  on  the 
luxury  of  spontaneous  fruits;  but  to  dress  the  gar- 
den and  to  keep  it.  Whether  greater  industry  may 
not  be  necessary  now,  than  in  the  time  of  innocence, 
it  is  not  material  to  inquire.  Certainly  no  more  is 
necessary,  than  v/hat  conduces  to  human  virtue, 
health  and  comfort.  If  the  earth  was  more  produc- 
tive, men  might  live  with  less  labor ;  but  they  would 
not  enjoy  more  happiness.  The  earth  will  not 
spontaneously  gratify  all  our  foolish  and  fantastic  de- 
sires ;  but,  under  proper  cultivation,  it  bountifully 
supplies  our  real  and  natural  wants.  This  is  as 
much  as  w  ould  ultimately  prove  a  blessing. 


334      Noah's  thankful  Egress  from  the  ArL 

It  is  farther  added,  *'  While  the  earth  remaineth, 
seed  time  and  harvest,  cold  and  heat,  summer  and 
winter,  day  and  night  shall  not  cease." 

These  words  are  by  some  understood  to  signify, 
that  there  should  never  be  another  year,  like  the 
past,  in  which  there  was  neither  sowing  nor  reaping, 
nor  a  regular  distinction  of  seasons,  and  in  which 
the  heavens,  covered  with  thick  clouds,  confounded 
dny  and  night. 

But,  I  think,  here  is  an  intimation  also,  that  the 
seasons,  in  future  should  be  more  favorable  to  the 
husbandry,  than  they  had  formerly  been.  The  curse 
on  the  earth,  in  the  antediluvian  age,  seems  to  have 
been  the  effect  of  unkind  and  irregular  seasons.  Ex- 
cessive rains  and  severe  droughts,  untimely  frosts  and 
intense  heats,  often  frustrated  the  labor  of  man,  and 
sometimes  introduced  famine  and  distress.  This 
seems  to  be  implied  in  the  promise,  that  seed  time 
and  harvest,  cold  and  heat,  in  time  to  come,  should 
not  cease.  The  foregoing  part  of  the  promise, 
^' that  the  ground  should  no  more  be  cursed  for 
man's  sake,*'  certainly  alludes  to  the  curse  pro- 
nounced on  the  earth  at  the  fall :  By  analogy  then 
we  must  suppose,  that  the  promise  of  future  regu- 
larity in  the  seasons  alludes  to  a  different  state  of 
things  in  preceding  ages.  ■         .    .   . 

This  promise  we  see,  from  year  to  year,  made 
good.  Nature  proceeds  in  a  steady  course,  and 
brings  us  seed  time  and  harvest  in  their  appointed 
weeks.  If  the  seasons  were  deranged,  and  their 
succession  often  interrupted,  human  prudence  would 
be  nonplussed,  and  industry  disconcerted ;  for  who 
could  judge  v/hat  line  of  business  to  mark  out,  or  in 
what  mrnner  to  pursue  the  line  vrhich  he  had  mark- 
ed ? '  \W\\o  could  tell,  when  his  seed  must  be  sow  n, 
or  when  a  harvest  might  be  expected — how  long  h^j; 
should  enjoy  the  smiles  of  summer,  and  what  provi-= 


Noah's  thankful  Egress  from  the  Ark,      ^3S 

ftion  he  ought  to  make  for  the  demands  of  winter  ? 
In  such  a  state  of  uncertainty,  the  wisdom  and  the 
labor  of  man  must  be  suspended.  But  as  the  sys- 
tem of  God^s  government  is  uniform,  or  subject 
only  to  small  and  occasional  variations,  we  can  order 
our  business  with  discretion,  and  prosecute  it  with 
success. 

Though  seed  time  and  harvest  fail  not,  yet  they 
are  not  always  equally  favorable.  There  is  then 
such  a  variety,  as  teaches  us  the  supremacy  of  the 
divine  government,  and  our  continual  dependence. 
If  the  course  of  nature  was  invariable^  unthankful 
man  would  forget,  that  there  is  a  God.  Changes 
are  designed  to  awaken  us  from  our  indolence  and 
ingratitude,  and  direct  our  thoughts  to  him  who 
works  all  things  according  to  the  counsel  of  his  will. 

Particular  countries  have,  at  times,  felt  the  dis- 
tresses of  famine.  But  these  have  oftener  been 
caused  by  the  ravages  of  war,  or  the  monopoly  of 
greedy  oppressors,  than  by  the  unkind  disposition 
of  the  season^.  There  may,  in  one  year,  be  a  real 
scarcity,  compared  with  the  plenty  of  common  years, 
and  still  there  may  remain  a  competency  for  human  . 
w^ant ;  or  the  deficiency  in  one  place  may  be  supplied 
by  the  abundance  in  another ;  so  that  distress  will 
be  prevented.  Industry  in  the  culture  of  the  earth, 
charity  in  the  distribution  of  its  fruits,  and  frugality 
in  the  use  of  divine  bounties,  will  ever  be  sufficient 
to  secure  us  from  the  dangers  of  famine.  There 
has  never  been  known  such  a  general  failure  of  seed 
time  and  harvest,  as  can  justly  weaken  our  confidence 
in  God's  ancient  promise. 

The  remarks  which  we  have  made  on  the  words 
of  our  text  will  naturally  suggest  to  us  a  useful  im- 
provement. 

1.  Our  subject  leads  us  to  view  the  world  as  mu^ 
table  and  uncertain. 
4 


$36      Noali's  thankful  Egress  from  the  Ark, 

So  great  and  sudden  a  change,  as  Noah  beheld, 
has  never  since  taken  place  in  our  earth.  But  still 
we  see  the  world  in  continual  mutation  ;  and  noth- 
ing  in  it  can  we  find,  that  is  fixed  and  permanent. 
Every  man  experiences,  fi'om  year  to  year,  some 
alteration  in  his  own  state,  and  in  the  circumstances 
of  his  family.  He  sees  also  similar  alterations  in  the 
families  and  fortunes  of  others.  And,  within  the 
compass  of  a  fev/  years,  there  is  as  great  a  change  in 
the  inhabitants  of  this  globe,  as  that  which  the  patri- 
arch sav/.  This  comes  not  so  suddenly ;  but,  in 
time,  it  is  as  great,  as  the  change  produced  by  the 
flood.  Noah,  when  he  came  abroad  from  the  ark, 
could  find  none  of  the  people,  whom  he  had  seen  a 
year  before.  Take  a  little  longer  time,  and  you  will 
perceive  a  change  almost  as  great. 

The  aged  man  looks  back  to  youth,  recollects  his 
early  companions,  and  the  pleasures  and  amuse- 
ments which  he  once  enjoyed  in  their  company, 
Where  are  they  now  ?  In  vain  he  casts  his  eyes 
around  to  see  them.  They  are  gone — gone  to  the 
grave.  Were  it  not  that  a  new  race  is  come  for- 
ward in  the  place  of  that  which  has  retired,  the  aged 
man  would  be  as  solitary,  as  Noah  when  he  came 
out  of  the  ark. 

The  changing  nature  of  earthly  things,  and  the 
transient  condition  of  mortal  man,  should  raise  our 
thoughts  to  the  future  world,  and  hasten  our  prepa- 
ration for  it.  Great  was  the  change  which  Noah 
saw,  when  he  passed  from  the  old  world  to  the  new\ 
Greater  is  the  change  which  m'C  all  shall  see,  when 
we  pass  from  this  world  to  the  other.  Warned  of 
the  approaching  deluge,  the  patriarch  employed  his 
time  in  preparing  for  so  important  a  scene.  Wis- 
dom will  direct  us  to  fill  up  our  short  life  in  those 
holy  exercises  and  humble  duties,  in  which  coiii 
sists  our  preparation  for  heaven. 


Noah's  thankful  Egress  from  the  Ark,  357 

What  folly  would  it  have  been  in  Noah,  after  the 
divine  warning  had  reached  him,  to  have  spent  all 
his  time  in  building  houses,  erecting  monuments, 
forming  new  plantations,  and  accumulating  property, 
which,  in  only  the  short  space  of  six  score  years, 
would  be  all  swept  away  and  destroyed  !  If  the  patri^ 
arch,  instead  of  providing  for  his  security,  had  di- 
rected his  whole  attention  to  the  designs  of  avarice 
and  ambition,  we  should  have  said,  He  did  not  be- 
lieve the  warning,  which  he  had  heard.  He  did  not 
realize  that  the  end  of  all  things  was  at  hand.  Do 
we  believe,  that  in  less  than  half — in  less  than  a 
quarter  of  that  time,  all  the  property,  which  by  in- 
cessant labor  we  acquire,  will  be  to  us  as  useless  and 
vain,  as  the  treasures,  which  were  swept  away  with 
the  jflood  ? — Labor  not  for  the  meat  which  perishes, 
but  for  that  which  endures  to  everlasting  life. 

2.  We  see  reason  to  rejoice  in  the  divine  govern- 
ment. 

Terrible  was  the  scene  which  Noah  beheld  ;  but 
to  him  and  his  family  joyful  was  the  issue.  The 
destruction  of  the  men  of  the  old  world  was  the  de- 
merit of  their  crimes.  The  preservation  of  the  pa- 
triarch and  his  family  was  the  result  of  their  piety. 
God's  government  is  not  only  just,  but  kind  and  be- 
nevolent, and,  on  the  whole,  favorable  to  virtue.  If 
under  it  any  are  unhappy,  they  must  impute  their 
sufferings,  not  to  its  primary  design  and  real  tenden- 
cy, but  to  their  own  perverseness  and  rebellion. — 
Good  men,  in  their  connexion  with  the  wicked,  will 
in  the  present  state,  have  a  share  in  public  calamities. 
Noah  and  his  household  were,  by  the  corruptions  of 
the  age.  involved  in  danger  and  trcuble.  But  thej 
were  wonderfully  preserved  and  finally  rewarded, — - 
And,  as  the  Apostle  reasons  in  the  case,  '*  If  God 
spared  not  the  old,  but  saved  Noah  a  preacher  of 
righteousness,  when  he  brought  in  the  Rood  ©n  tlic 


338         Noah's  thankful  Egress  from  the  Arh 

world  of  the  ungodly  ;  then  the  Lord  knoweth  how 
to  deliver  the  godly  out  of  temptation,  and  to  re- 
serve the  unjust  unto  the  day  of  judgment  to  be  pun- 
ished. 

Many  remarkable  interpositions  for  the  preserva- 
tion of  the  just,  in  times  of  general  calamity,  are  re- 
corded in  sacred  history,  as  instances  of  God's  jus* 
tice  in  the  government  of  the  world,  and  as  premo- 
nitions of  that  solemn  day  of  retribution,  when  he 
will  separate  between  the  righteous  and  the  wicked. 
Saint  Peter  considers  the  deliverance  of  pious  Noah 
from  the  flood,  which  destroyed  the  ungodly,  as  a 
proof  that  there  is  a  judgment  to  come. 

The  Lord  reigns  :  Let  the  earth  rejoice,  for  his 
way  is  perfect.  All  events  will  be  made  subservi- 
ent to  the  interest  of  holy  and  upright  men.  Much 
we  have  to  fear  from  our  own  iniquities.  Here  is  our 
only  danger.  Let  us  do  justly,  love  mercy,  and  walk 
humbly  with  God  ;  then  from  his  government  we 
have  nothing  to  dread.  No  evil  shall  happen  to  the 
just. 

3.  From  the  calamities  of  others,  let  us  learn 
gratitude  for  God's  distinguishing  favors  to  us. 

Noah  and  his  family,  preserved  in  a  time  of  gen- 
eral desolation,  builded  an  altar  to  God,  and  offered 
upon  it  sacrifices  of  praise  for  his  wonderful  good- 
ness to  them,  v/hen  all  around  them  were  destroy- 
cd. 

Our  blessings,  contrasted  with  the  afflictions  of 
many,  whom  we  sec,  rise  in  their  value  and^  impor- 
tance. If  there  had  been  no  signal  judgment  on  the 
World,  Noah's  preservation  would  have  been  a  com- 
mon favor,  and  no  altar  would  have  been  erected  to 
coramemorate  it.  What  struck  his  mind  with  ad- 
rai ration  and  gratitude  was  the  distinction  made  be- 
tvveen  liis  household   and  the  rest  of  mankind. — 


Noafi's  thankful  Egress  from  the  Ark.         539 

From  the  same  cause  may  our  thansgivings  be   en- 
livened. 

If  we  view  the  state  of  mankind  in  general,  we 
see  them  blinded  with  ignorance,  deluded  with  su- 
perstition and  oppressed  with  tyranny.  If  we  look 
into  Europe,  we  behold  the  horrors  and  desolations 
of  war  ;  armies  collected  to  butcher  their  fellow  mor- 
tals ;  ancient  governments  subverted ;  towns  depop- 
ulated ;  defenseless  citizens  fleeingt  from  their  habi- 
tations and  seeking  refuge  among  strangers.  If  we 
consider  France,  boasting  her  emancipation  from 
rpyal  despotism,  we  find  her  still  under  an  absolute 
government,  engaged  in  arduous  wars,  calling  forth 
her  sons  for  defence  or  invasion,  and  still  remote 
from  that  freedom  and  tranquillity,  which  render  a 
]aation  happy. 

How  difterent  is  our  state  ?  We  enjoy  a  free  and 
settled  government,  the  deliberate  and  unawed  choice 
of  the  people.  We  taste  the  sweets  of  liberty.  We 
dwell  securely  in  our  houses.  We  walk  forth  with- 
out fear  of  a  lurking  enemy.  We  travel  abroad 
without  apprehension  of  a  bloody  assassin.  Wc 
converse  in  the  social  circle  without  suspicion  of  a 
hired  informant.  We  possess  the  means  of  civil  and 
religious  knowledge  in  common,  without  invidious 
discriminations.  We  sit  under  the  light  of  divine 
revelation  and  rejoice  in  its  cheering  beams. 

If  we  bring  our  thoughts  nearer  home,  we  meet 
distinctions,  which  deserve  our  grateful  notice. — 
While  some  of  our  principal  towns  have  been  dis- 
tressed vv^ith  epidemical  and  mortal  sickness,  we  of 
this  society  have,  within  the  year  past,  enjoyed  gen- 
eral and  unusual  health.  But  though  the  deaths 
have  been  few,  still  v/e  see  mourning  families.  Let 
us  who  have  no  rod  of  God  in  our  houses,  gratefully 
acknowledge  his  sparing  mercy  ;  and  remember  also 
tiiat  sorrow  avvidts  our  dwellings,  and  that  death  is 


540         Noah^s  thankful  Egress  from  the  Arh 

appointed  for  us  all.  While  ^ve  sympathize  with 
the  afflicted,  and  rejoice  in  God's  goodness,  let  us 
realize  the  mutability  of  the  world,  and  prepare  for 
days  of  darkness. 

4.  In  times  of  public  calamity  and  private  afflic- 
tion, let  us  recognize  attending  benefits. 

Nations  and  families  see  prosperity  and  adversity 
placed  the  one  over  against  the  other.  When  we 
speak  ofjudgment,  we  may  sing  of  mercy.  When 
we  are  loaded  with  benefits,  it  becomes  us  to  rejoice 
— but  to  rejoice  with  trembling,  lest  by  ingratitude 
and  wantonness  we  bring  down  national  judgments. 
While  we  are  willing  and  obedient,  we  shall  eat  the 
good  of  the  land  :  If  we  refuse  and  rebel,  God  has  a 
a  sv/ord  to  punish  us. 

Though  the  past  year  has  been  less  fruitful  than 
some  preceding  seasons,  seedtime  and  harvest  have 
not  failed.  Disappointment  teaches  us  our  depen- 
dence, and  should  awaken  our  gratitude  for  the  bles- 
sings which  are  reserved  to  us. 

The  usual  regularity  of  the  seasons,  and  fruitful- 
ness  of  the  earth  are  evidences,  that  the  curse  an- 
ciently pronounced  on  the  ground  is,  if  not  wholly 
removed,  yet  greatly  mitigated,  and  that  a  blessing 
has  succeeded  it.  The  alleviation  of  this  part  of  the 
curse  was  to  the  patriarchs  a  pledge  of  the  coming  of 
that  seed  of  the  woman,  in  whom  all  the  families  of 
the  earth  should  be  blessed.  This  Savior  has  come. 
He  is  made  known  to  us.  Through  him  let  us  seek 
deliverance  from  every  part  of  the  curse,  which  sin 
has  brought  on  our  fallen  race.  If  the  ancient  curse 
is  removed  from  the  earthy  yet  on  the  inhabitants  of 
the  earth  it  still  remains  ;  and  from  it  there  is  no  de- 
liverance, but  by  faith  in  the  great  Redeemer.  He 
has  purchased  the  pardon  of  sin,  the  resurrection  of 
the  body,  and  a  life  to  come.  By  faith  in  him  these 
blessings  become  ours.     By  faith  in  him  we  are  de- 


Noali^s  thankful  Egress  from  the  JrL         341 

livered  from  the  dominion  of  sin,  the  condemnation 
of  the  law,  and  the  evil  of  death,  and  are  made  heirs 
of  a  heavenly  paradise.  The  paradise  above  far  ex- 
ceeds, in  felicity  and  glory,  the  earthly  paradise  from 
which  Adam  was  ejected.  There  flows  the  river  of 
life  in  a  perpetual  stream — there  grows  the  tree  of 
life  yielding  its  fruits  every  month — there  is  no  more 
curse  ;  but  the  throne  of  God  is  theie,  and  there  his 
servants  shall  serve  him,  beholding  his  flice  and  re- 
joicing in  his  favor  forever. 

Blessed  are  they,  who  do  his  commandments,  that 
they  may  have  right  to  the  tree  of  life,  may  enter  in 
through  the  gates  into  the  city,  and  may  eat  of  the 
fruit  of  the  tree,  which  is  in  the  midst  of  the  paradise 
of  God. 


SERMON    XXIII, 


»•?>(§< 


7 he  impiety  of  offering  to  God  that  which  costs  uS 
nothing. 


II    SAMUEL  xxlv.  24. 

And  the  king  said  unto  Araunak,  Nay  ;  but  1  will  surely 
buy  it  of  thee  at  a  price  :  Neither  will  J  offer  burntoffer- 
ings  unto  the  Lord  my  God  of  that,  which  doth  cost  me 
nothing. 

For  David's  distrust  of  God's  pronl- 
ised  protection,  and  for  his  confidence  in  his  own 
power,  which  appeared  in  his  numbering  his  people, 
there  was  sent  on  the  land  an  awful  pestilence,  by 
which,  in  the  space  of  three  days,  there  perished 
seventy  thousand  men. 

The  king,  humbling  himself  before  God  for  this 
sin,  and  supplicating  the  removal  of  the  plague  is 
directed  by  a  prophet  to  go  and  erect  an  altar  in  the 
threshing  floor  of  Araunah  the  Jebusite,  and  to  offer 
upon  it  burntofferings  to  God  for  the  expiation  of 
his  guilt  and  the  preservation  of  his  subjects.  When 
David  made  the  proposal  to  Araunah,  the  latter  with 


On  Impiety  to  God,  343 

great  liberality  answered,  **  Let  my  lord  the  king 
take  and  oiFer  up  what  seemeth  him  good.  Behold, 
here  are  the  oxen  for  burnt  sacrifice,  and  threshing 
instruments,  and  other  instruments  of  the  oxen  lor 
wood."  All  these  things  did  Araunah  with  a  royal 
generosity,  give  to  David  :  And  he  said,  "  The  Lord 
thy  God  accept  thee. '*  And  David  said,  *' Nay  ; 
but  I  will  surely  buy  it  of  thee  at  a  price  ;  neither 
will  I  offer  burntofferings  unto  the  Lord  my  God 
of  that  which  doth  cost  me  nothing."  Or  as  it  is 
expressed  in  the  first  bock  of  Chronicles,  "  I  will 
verily  buy  it  of  thee  at  the  full  price  ;  for  1  will  not 
take  that  which  is  thine  for  the  Lord,  nor  offer  burnt- 
offerings  without  cost."  "  So  David  bought  the 
threshing  floor  and  the  oxen,  and  there  built  an  altar 
and  offered  burnt  offerings  and  peace  offerings,  and 
the  Lord  was  intreated  for  the  land."  *'  He  called 
upon  the  Lord,  and  the  Lord  answered  him." 

We  easily  see  the  propriety  of  David's  caution, 
not  to  make  atonement  for  his  own  guilt  at  the  ex- 
pense of  another  man's  property.  The  acceptable- 
ness  of  his  offering  depended,  not  on  its  intrinsic 
value,  but  on  the  temper  with  which  he  represented 
it.  If  through  avarice  and  penuriousness  he  had 
withheld  his  own  property,  and  taken,  without  com- 
pensation, the  Jebusites'  oxen  for  sacrifice,  his  offer- 
ing would  have  been  vain,  because  the  covetousncss 
of  his  heart  would  haye  been  inconsistent  with  sincere 
repentance  and  true  devotion.  It  would  have  been 
that  sacrifice  which  is  abomination,  being  brought 
with  a  wicked  mind.  **  The  Lord  hateth  robbery  for 
a  burntoffering.**  And  covetousncss,  which  withholds 
from  God  our  own,  and  offers  him  another's  proper- 
ty, is  a  species  of  robbery.  We  are  to  honor  the 
Lord  with  our  own  substance,  not  with  the  sub- 
stance of  other  men.  Whatever  ostentation  we  niskc 


544  On  Impiety  to  God. 

of  piety  to  God,  or  liberality  to  the  poor,  if  we  *c6rt- 
trive  to  make  other  people  bear  the  expense,  that  we 
may  save  our  own  substance  ;  it  is  all  hypocrisy  and 
abomination. 

We  are  to  give  unto  God  the  heart  :  And  a  heart 
given  to  God,  is  a  heart  cleaving  to  him  with  faith 
and  love,  and  assimilated  to  him  by  goodness  and 
benevolence.  Such  a  heart  prefers  God's  favor  to 
every  Vvorldly  interest  ;  and,  to  secure  the  former, 
will  cheerfully  give  up  the  latter.  There  can  be  no 
sincerity,  no  piety  in  those  sacrifices,  which  are  made 
under  the  governing  influence  of  love  to  the  world. 

The  prophet  Malachi  condemns  the  Jews,  because 
they  offered  to  God  for  sacrifice  the  blind,  lame,  sick 
and  torn,  when  they  had  in  their  flocks  sound  and 
unblemished  beasts — such  as  God  required  them  to 
offer.  '*  But  why  might  not  these  defective  beasts 
answer  for  sacrifice,  as  well  as  perfect  ones  ?  The 
latter  were  better  for  the  owners — the  former  were 
as  good  for  God,  for  neither  could  be  gain  to  him. 
There  seems  to  have  been  economy  in  this  manage- 
ment." Yes  ;  but  it  was  such  economy  as  hypo- 
crites only  use  in  religion.  It  blasted  the  v/hole. 
Sacrifice  is  not  gain  to  God  ;  but  he  would  have  lis^ 
offer  it  with  such  a  temper,  that  it  may  be  gain  to  us. 
And  this  is  a  temper  of  love  and  devotion  to  him  and 
of  justice  and  benevolence  to  men.  If  Vve  offer  the 
blind  and  lame  for  sacrifice,  it  is  because  vre  wish 
to  serve  him  without  cost,  and  aim  to  give  him  that 
only  which  is  worth  nothing  to  us.  Such  a  spirit 
is  directly  opposite  to  that  piety  to  God,  and  char- 
ity to  men,  which  ought  to  accompany  all  our  exter- 
naUvorship. 

We  will  farther  illustrate  our  subject,  by  shew  ing 
in  particular  instances,  when  men  may  be  said  to  of- 
fer to  God  that  which  costs  them  nothing  ;    and  by 


On  Impiety  to  God.  345 

demonstrating  the  impiety  and  unreasonableness  of 
such  oiFerings. 

First.  We  will  mention  some  cases,  in  which 
men  offer  to  God  that  which  costs  them  nothing. 

1.  If  a  man,  under  pretence  of  zeal  for  religion^ 
but  really  for  the  sake  of  an  easy  livelihood,  should 
devote  himself  to  the  ministry  without  seeking  previ- 
ous qualifications  ;  or  if  under  pretence  of  immediate 
assistance,  but  really  through  indolence  afid  laziness, 
he  should  perform  the  work  of  the  sanctuary  with- 
out previous  labor  and  meditation,  he  would  offer  to 
God,  that  which  costs  nothing,  and  that  which  prob- 
ably is  worth  nothing. 

Christ  has  instituted  a  ministry  of  the  word  for 
the  increase  and  edification  of  his  church.  He  re- 
quires, that  they  who  enter  on  this  office^  should  not 
only  possess  inward  grace,  but  be  furnished  with 
competent  endowments.  These  are  to  be  obtained, 
not  by  immediate  communication  from  God  but  by 
the  faithful  application  of  those  means  which  God  has 
provided  and  which  he  usually  blesses  for  this  purpose. 

Our  Lord,  when  he  began  his  public  ministry, 
chose  a  number  of  disciples  to  be  the  preachers  of 
his  gospel.  But  before  he  sent  them  forth  in  this 
character,  he  took  them,  for  several  years,  under  his 
own  tuition,  and  trained  them  up  for  their  w^ork.— ■ 
Timothy  had  a  good  education  in  his  childhood  ; 
but,  before  he  was  ordained  to  the  ministry,  he  was, 
for  some  time  under  the  instruction  of  the  Apostle 
Paul.  And  when  Paul  gave  him  the  ininisterial 
charge,  he  cautioned  him  not  to  lay  hands  suddenly 
on  any,  and  not  at  all  on  those,  who  were  novices  in 
religion,  or  had  not  a  faculty  and  aptitude  to  teach. 
When  Christ  ascended  on  high,  *' he  gave  pastors 
and  teachers  for  the  perfecting  of  saints  to  the  work 
of  the  ministry,  in  order  to  the  edifying  of  his  body." 
It  was  one  part  of  the  duty  of  the  first  ministers^  to 
Vol.  IV.  y 


546  On  Impiety  to  God> 

train  up  saints  or  holy  men  to  the  ministry,  that 
so  the  church  might  be  edified  by  succeeding  preach- 
ers, as  well  as  by  those  who  where  first  appointed. 
The  Apostle  instructs  Timotliy,  that  in  order  to  his 
rightly  dividing  the  word  of  truth,  and  shewing 
himself  a  w^orkman,  who  needs  not  to  be  ashamed, 
he  must  give  attendance  to  reading,  study  and  med- 
itation. 

If,  in  those  days  of  supernatural  gifts,  a  previous 
education  was  necessary  to  qualify  one  for  the  min- 
isterial office ;  and  previous  study  was  requisite  to 
the  edifying  performance  of  the  ministerial  duties  ; 
how  presumptuous  are  they,  who,  in  these  days,  rush 
into  the  office  without  an  education,  and  attempt  the 
duties  of  it  without  diligent  preparation  ?  Whatever 
pretensions  they  make  of  reliance  on  supernatural 
assistance,  either  pride  and  selfconceit,  or  indolence 
and  avarice  are  at  the  bottom. 

You  would  all  condemn  the  minister,  who  should 
thus  prostitute  a  sacred  office  to  his  worldly  ends. 
You  easily  see,  that  a  man  who  undertakes  a  work 
so  important — a  work  which  relates  to  the  common 
salvation — a  work  in  which  he  is  supported  at  the 
expense  of  his  fellow  mortals,  ought  to  be  previous- 
ly qualified  for,  and  continually  diligent  in  this  work. 
But, 

2.  Let  us,  if  you  please,  turn  the  tables  :  They 
who  expect  the  benefits  of  the  gospel  ministry,  either 
wdthout  supporting  it,  or  without  attending  upon  it, 
incur  equal  guilt  with  a  selfish,  indolent,  earthly- 
minded  minister. 

There  are  few,  but  who,  for  some  reason  or  other, 
choose  there  should  be  a  decent  house  of  worship 
near  them,  and  a  reputable  minister  to  officiate  in  it. 
But  some  seem  to  imagine,  that  the  maintenance  of 
these  objects  is  optional  with  them.  If  there  is  a  min- 
ister, he  must  perform  his  duty  faithfully,  and  trust 
himself  in  the  care  of  providence.     But  for  them- 


On  Impiety  to  God,  347 

iselves  they  feel  at  liberty  whether  they  shall  sustain 
him  or  not.  He  is  under  obligations  to  them  ;  but 
they  think  themselves  under  none  to  him.  He  must 
always  be  at  their  call  ;  but  he  should  have  no  claim 
for,  and  hardly  a  desire  of  a  compensation.  They 
would  have  him  rely  on  providence  for  supplies  ;  but 
they  will  not  rely  on  providence  to  remunerate  the 
smallest  act  of  liberality,  or  even  of  justice  to  him. 
Now  such  ought  to  consider,  that  they  have  no 
more  rightj  than  a  minister,  to  offer  to  the  Lord  that 
which  costs  them  nothing.  When  Christ  sent  forth 
bis  disciples  to  preach,  he  told  them  to  take  with 
them  neither  purse  nor  scrip,  none  of  their  own 
property  ;  for  the  workman  was  w  orthy  of  his  hire. 
And  into  whatsoever  city  they  entered,  if  they  were 
not  provided  for,  and  attended  to,  in  their  sacred 
character,  they  were  to  retire,  and  go  to  some  other 
place,  where  they  might  be  better  received.  They 
were  empowered  to  work  miracles  in  proof  of  their 
mission,  but  not  for  their  own  support  :  This  they 
were  to  expect  from  the  justice  of  those  whom  they 
served.  Christ  would  not  make  his  gospel  so  cheap 
as  to  bring  it  into  contempt.  That  worldly  spirit, 
which  withholds  from  the  ministry  a  competent  sup- 
port, defeats  its  design.  For  this  reason  Christ  com- 
manded his  disciples  to  leave  the  people,  among 
whom  this  spirit  prevailed.  The  cares  of  this  world, 
the  deceitfulness,  of  riches  and  the  lusts  of  other 
things  choak  the  word,  and  render  it  unfruitful. — 
One  may  as  well  sow  his  seed  among  thorns,  as  sow 
the  word  among  those,  whose  hearts  are  overgrown 
with  worldly  lusts.  If  the  brambles  cannot  be 
cleared  away,  the  seed  will  never  come  to  maturity. 
There  are  some,  who,  while  they  contribute  t!^  the 
maintenance  of  the  gospel  ministry,  rarely  bestow 
an  attendance  upon  it.  They  think  such  an  institu- 
tion answers  some  good  purposes.  If  a  minister 
2 


S48  On  Impiety  to  God. 

often  absents  himself  from  the  service  of  the  sanctu- 
ary, or  performs  it  in  a  careless  and  unedifying  man- 
ner, they  judge  him  unworthy  of  his  place.  But 
they  are  seldom  seen  in  the  sanctuary  to  take  a  part 
in  the  service  there  performed.  If  ever  they  appear 
there,  it  is  when  they  shall  experience  no  trouble  or 
selfdenial.  But  what  is  the  ministry  to  them,  if 
they  will  not  attend  upon  it  ?  What  benefit  can  they 
receive  from  the  word  preached,  if  they  wdll  not  hear 
it  ?  Why  may  not  a  minister  neglect  to  preach,  as 
well  as  they  refuse  to  hear  ?  As  far  as  they  are  con- 
cerned, it  matters  little,  whether  he  preaches  w^ell  or 
ill ;  whether  he  explains  the  doctrines  and  duties  of 
the  gospel,  or  gives  lectures  on  husbandry  and  astron- 
omy ;  or  whether  he  preaches  at  all. 

Some  will  say,  "  We  choose  he  should  preach  for 
the  common  benefit."  But  if  you  may  refuse  your 
attendance,  why  may  not  others  ?  The  reasons  w  hich 
oblige  them,  oblige  you  to  attend.  The  precepts 
of  the  gospel  make  no  discrimination  in  this  matter. 
And  if  all  men  should  take  the  same  liberty  as  you 
take,  the  preaching  of  the  gospel  would  cease  ;  for 
there  would  be  none  to  hear  it.  Can  you  expect 
the  word  preached  will  profit  jyi?w  ?  If  it  does,  it  must 
be  in  a  way,  which  costs  you  nothing — no  labor — 
no  attention — no  thought.  The  word  will  never 
work  a  saving  effect  in  this  manner.  Christians  are 
required  to  assemble  themselves  together — to  take 
heed  how  they  hear — and  to  give  earnest  attention 
to  what  they  do  hear.  Thus  they  may  hope,  that  by 
the  divine  operation  the  ingrafted  word  will  save  their 
souls.  It  is  in  the  hearing  of  faith,  that  men  receive 
the  ^Spirit.  They  who  neglect  the  word  preached, 
neglect  the  salvation,  which  it  brings. 

3.  Such  as  content  themselves  with  a  careless 
kind  of  religion,  offer  to  God  that  w  hich  costs  them 
nothing. 


On  Impiety  to  God,  S49 

You  think  it  your  duty  to  attend  on  the  worship 
of  God.  You  wonder  at  some  of  your  neighbors, 
who  seem  to  be  perfectly  easy  in  the  neglect  of  it. 
For  your  parts,  you  highly  value  the  religious  privi- 
lege which  you  enjoy  ;  and  you  hope  to  be  accepted, 
because  your  attendance  upon  it  is  very  constant  and 
regular.  But  is  this  all  the  religion,  which  you  of^ 
fer  to  God  ?  If  it  is,  you  serve  him  with  little  cost, 
and  receive  as  little  profit. 

We  read  of  a  very  wicked  people^  who  daily 
sought  to  know  God's  ways,  and  inquired  of  him  the 
ordinances  of  justice,  as  if  they  intended  to  observe 
them.  But  in  reality  nothing  was  farther  from  their 
hearts. 

What  is  the  end  of  divine  worship  ?-^Is  it  to  be  a 
substitute  for  virtue  and  holiness-— for  charity  and 
good  works  ?  No  :  It  is  tp  be  a  mean  of  pronioting 
these.  You  must,  then,  come  to  God's  house  with 
serious  preparation  of  mind,  with  a  purpose  to  hear 
what  is  spoken,  and  to  apply  what  you  hear.  You 
must  guard  against  all  guile,  envy  and  hypocrisyj 
and  desire  the  sincere  milk  of  the  word,  that  you 
may  grow  thereby.  **  You  must  be  doers  of  the 
word,  and  not  hearers  only  ;  for  if  any  man  be  a 
hearer  of  the- word,  and  not  a  doer,  he  is  like  a  man 
who  beholdeth  his  natural  face  in  a  glass,  and  then 
goeth  his  way,  and  forgetteth  what  manner  of  man 
he  was.  But  whoso  looketh  into  the  perfect  law  of 
liberty,  and  continueth  in  it,  being  not  a  forgetful 
heareri  but  a  doer  of  the  work,  this  man  shall  be 
blessed  in  his  deed  ? 

A  profitable  hearing  of  the  word  is  a  matter, 
which  will  cost  you  something.  It  must  cost  you 
attention,  examination,  application,  prayer,  repen- 
tance, seifdenial,  correction  of  heart,  and  amendment 
of  life.  Without  such  exercises  as  these^  it  is  a  ser- 
vice, which  costs  you  little,  and  will  do  you  Uttte 


550  On  Impiety  to  God. 

good.  Barely  to  come  and  sit  an  hour  in  God's 
house  is  the  smallest  and  cheapest  part  of  the  offer- 
ing. 

Besides  the  ordinary  attendance  on  the  stated 
worship  of  the  sabbath,  you  have,  ^perhaps,  made  a 
profession  of  Christ's  religion  ;  and  you  come,  at  the 
usual  time,  to  the  ordinance  of  his  supper.  And 
because  you  have  called  Christ  your  Lord,  and  have 
eaten  and  drunk  in  his  presence,  you  flatter  your- 
selves, that  you  shall  be  admitted  into  his  kingdom. 
But  remember  ;  some  who  could  make  the  same 
plea,  were  shut  out  of  it.  If  you  have  only  adopt- 
ed the  words  of  a  Christian  profession,  and  eaten  and 
drunk  at  Christ's  table  with  his  disciples,  what  have 
you  offered  him  ?  You  have  offered  that  which  costs 
you  nothing.  Calling  him  your  Lord,  and  sitting 
at  his  table,  if  you  do  no  more,  are  things  of  little 
difficulty,  and  little  value.  Have  you  professed  his 
religion  with  a  real  belief  of  it  and  love  to  it  ?  Have 
you  taken  pains  to  understand  and  obey  it  ?  When 
you  come  to  his  table,  do  you  bring  the  temper 
which  he  requires  ?  Have  you  repaired  all  known 
injuries,  repented  of  your  past  sins,  banished  un- 
friendly passions,  and  called  up  the  exercise  of  faith 
and  charity  ?  When  you  sit  at  the  table,  do  you  di- 
rect your  attention  to  the  great  things  there  repre- 
sented— the  evil  of  sin,  the  worth  of  the  soul,  the 
grace  of  the  Savior,  and  the  nature  of  the  gospel  cov- 
enant  ?  Do  you  feel  or  even  desire  to  feel  corres- 
pondent tempers  and  affections  ?  Do  you  here  offer 
to  your  Lord  the  love  and  gratitude  of  your  hearts 
and  fresh  resolutions  of  future  obedience  ?  Do  you 
here  renew  your  covenant,  intending  to  abide  in  it  ? 
Do  you  forgive,  if  you  have  ought  against  any  man, 
as  you  hope  God  for  Christ's  sake  will  forgive  you  ? 
And  is  it  your  care  to  live  agreeably  to  the  purpos- 
es, which  you  here  renew,  and  the  vows  which  you 


On  Impiety  to  God,  351 

here  repeat  ?  Then  you  offer  that  which  costs  you 
something,  and  which  your  Lord  will  accept. 

4.  There  are  some  who  offer  to  God  only  ih^  pur- 
pose of  a  future  religion.  This,^at  present  besure, 
costs  them  nothing. 

You  who  are  young  will  acknowledge,  that  you  are 
bound  to  devote  yourselves  to  God,  and  you  intend 
to  do  so,  at  a  convenient  time.  But  you  wish  to  en- 
joy the  pleasures  of  the  world  first.  When  you 
come  forward  into  the  active  and  busy  scenes  of 
life,  you  will  have  the  same  intention  ;  but  still  be 
reluctant  to  a  present  execution.  The  cares  of  the 
world,  and  the  prospect,  or  the  desire  of  riches  will 
occupy  your  thoughts  ;  and  you  will  then  reserve 
for  God  only  the  service  of  your  old  age  after  it  shall 
have  become  incapable  of  the  labors  and  pleasures  of 
life.  And  perhaps  at  last  you  will  deny  him  even 
this.  New  difficulties  will  now  arise,  and  the  long 
habit  of  procrastination  will  hardly  yield  to  reason's 
pressing  demands  for  an  immediate  decision. 

In  this  dilatory  state  of  mind,  what  is  it  that  you 
offer  to  God  ? — No  present  service,  or  direct  obedi- 
ence— no  repentance  of  sin,  or  performance  of  duty 
— no  denial  of  your  ruling  passions,  or  mortification 
of  worldly  lusts — nothing  more  than  a  cold,  waver- 
ing, ineffectual  resolution,  that  you  will  make  him 
such  an  offering,  some  time  or  other.  And  what  is 
this,  but  to  offer  him  that  which  costs  you  nothing  ? 
It  costs  you  nothing  at  present  ;  and  you  intend, 
that  it  shall  cost  you  nothing  hereafter  ;  for  you  re- 
serve the  execution  to  that  period  of  life,  when,  you 
imagine,  the  world  will  have  no  charms,  and  religion 
will  obtrude  itself  upon  you  from  necessity.  If  ye 
offer  the  blind  for  sacrifice,  is  it  not  evil  ?  If  ye  of- 
fer the  lame  and  the  sick,  is  it  not  evil  ?  And  if  you 
offer  to  God  your  own  service  only  when  you  are 
blind,  lame  and  sick,  and  when  you  are  incapable  of 
4 


552  On  Impiety  to  God, 

any  worldly  enjoyment  is  not  this  also  evil  ?  Will 
God  accept  such  an  offering  at  your  hands  ?  He  is  ^ 
great  king,  and  his  name  is  dreadful.  If  you  hope  for 
his  acceptance,  present  yourselves  a  living  sacrifice. 
This  is  your  reasonable  service  ;  and  it  is  reasona- 
ble nonjo.  Make  an  immediate  dedication  of  your- 
selves, and  of  all  that  you  have.  Renounce  all  your 
iniquities,  and  all  the  evil  customs  of  a  corrupt 
world  ;  attend  to  all  the  duties  of  a  holy  life,  and  all 
the  instituted  means  of  religion,  and  cleave  to  God 
with  purpose  of  heart.  All  this,  you  think,  will  cost 
you  something.  It  will,  indeed,  cost  you  vigilance, 
diligence  and  selfdenial.  But  unless  you  will 
submit  to  this  cost,  your  sacrifice  will  be  of  little 
value. 

5.  They  who  content  themselves  with  a  superfi- 
ciaU  formal  religion,  offer  to  God  what  costs  them 
nothing. 

Our  Savior  teaches  us,  that  if  we  would  be  his 
disciples,  we  must  take  up  the  cross  and  follow  him. 
He  advises  us  to  sit  down,  and  count  the  cost — to 
examine  whether  we  can  forego  the  interest  and 
pleasures  of  the  world  for  his  service.  It  is  only  the 
deliberate — not  the  hasty,  inconsiderate  resolution, 
which  will  be  permanent. 

There  are  some  who  resolve  on  a  religious  life, 
without  understanding  what  it  is.  They  make  up 
for  themselves  a  religion  consisting  in  a  few  personal 
or  social  virtues,  which  agree  to  their  natural  inclina- 
tion  ;  or  in  the  practice  of  some  external  duties, 
which  are  easy  to  be  done  ;  or  in  the  observance  of 
certain  forms,  which  are  fashionable  ;  or  in  an  absti- 
nence from  some  particular  vices,  against  which  their 
interest  secures  them ;  and  they  leave  out  every 
thing,  which  contradicts  their  inclinations,  crosses 
their  corruptions,  or  condemns  their  manners.  With 


On  Impiety  to  God.  353 

^uch  a  kind  of  religion  they  pass  quietly  along 
and  never  allow  their  consciences  to  condemn  them 
for  partiality,  or  insincerity.  When  they  look  around, 
they  see  many,  who  indulge  the  vices,  which  they 
forbear  ;  and  neglect  the  duties,  which  they  practise. 
Hence  they  are  confirmed  in  the  favorable  opinion 
of  themselves,  which  they  have  before  entertained. 
And  yet,  if  they  were  to  examine  their  religion,  they 
would  find,  that  it  cost  nothing,  and  was  worth 
nothing.  It  is  all  to  make  the  best  of  it,  no  more  than 
what  they  would  do  for  their  bodily  health,  their  secu- 
lar interest,  or  their  social  character,  even  though  they 
believed  not  a  single  word  of  the  gospel.  The  Phar- 
isee trusted  in  himself  that  he  was  righteous,  because 
he  was  not  a  liar,  extortioner  or  adulterer,  and  be- 
cause he  observed  certain  customary  forms  ;  /but  he 
was  not  aware  of  ;  the  pride,  envy  and  uncharitable- 
ness,  which  reigned  in  his  heart. 

Now  if  you  practise  no  more  religion,  than  what 
easily  falls  in  wdth  your  natural  propensities,  or 
worldly  views^ ;  if  you  can  make  no  sacrifice  of  in- 
terest, reputation,  humor  or  friendship,  for  the 
honor  of  God,  and  the  salvation  of  your  soul  ;  if  you 
explain  away  every  obligation,  which  would  subject 
you  to  the  least  degree  of  selfdenial,  then  you  offer 
to  God  that  which  costs  you  nothing,  and  which  be 
will  not  accept  at  your  hands.  If  we  think  of  serv- 
ing God  acceptably,  we  must  give  him  our  hearts, 
present  our  bodies  living  sacrifices,  yield  ourselves 
to  him  as  those  who  are  alive  from  the  dead,  and  our 
members  instruments  of  righteousness  to  hinr  ;  we 
must  devote  ourselves  to  him  without  reserve,  and 
choose  his  services  without  exception.  Then  shall 
w^e  not  be  ashamed,  when  we  have  respect  to  all  his 
commandments,  and  when  our  hearts  are  inclined 
to  keep  all  his  statutes,  always  even  to  the  end. 


554  On  Impiety  to  God. 

We  have  seen  what  it  is  to  present  unto  God  that 
which  costs  us  nothing. 

The  folly  and  injustice  of  such  a  service  will  come 
under  future  consideration. 


SERMON    XXIV 


>aJJ^(IJ(jf{?a< 


%he  Impiety  of  offering  to  God  that  which  costs  m 
nothing. 


II    SAMUEL  xxiv.  24. 

And  the  king  said  unto  Araunah,  Nay  ;  but  I  will  surely 
buy  it  of  thee  at  a  price  :  Neither  will  I  offer  burntoffer^ 
ings  unto  the  Lord  my  God  of  that,  which  doth  cost  me. 
nothing, 

1  HUS  David  answered  Araunah,  who 
proposed  to  give  him  his  threshing  floor  for  the 
place  of  an  altar,  his  oxen  for  a  sacrifice,  and  his 
utensils  for  fuel,  that  the  king  might  present  unto 
God  a  burnt  offering  for  the  removal  of  a  pestilence, 
which  raged  among  the  people. 

David,  humbled  for  his  own  sin,  which  had 
brought  distress  upon  his  people,  and  desirous  to 
testify  the  sincerity  of  his  repentance,  declined  to 
accept  Araunah 's  liberal  proposal ;  for  he  thought  it 
incompatible  with  the  religious  end  of  sacrifice,  to 
offer  it  at  the  expense  of  another. 

In  a  former  discourse  we  pointed  out  some  cases, 
in  which  men  pretend  to  serve  God,  but  serve  him 
without  cost  to  themselves.     We  will  now,  in  the 


356  On  Impiety  to  God, 

second  place,  shew  the  folly  and  injustice  of  offering 
to  God  such  a  serivce  as  this. 

1.  An  offering  which  costs  us  nothing,  will  bring 
us  nothing. 

If  David,  governed  by  a  spirit  of  avarice,  had  spar- 
ed his  own  property,  and  made  an  offering  at  the  ex- 
pense of  this  liberal  Jebusite,  his  sacrifice,  in  divine 
estimation,  would  have  been  of  no  value  ;  the  cove- 
tousness  of  his  heart  would  have  marred  all  the  vir- 
tue of  his  religious  service.  The  same  temper,  op- 
erating in  our  religious  services,  is  equally  inconsist- 
ent with  their  virtue  and  acceptance. 

Our  Savior  has  taught  us,  that  if  we  do  our  alms, 
make  our  prayers,  observe  our  fasts,  or  perform  any 
religious  duties,  to  be  seen  of  men,  to  gain  their  con- 
fidence, and  thus  to  facilitate  our  worldly  designs, 
we  are  to  expect  no  reward  from  our  father,  who  is 
in  heaven. 

God  looks  on  the  heart ;  and  the  religion,  which 
he  approves,  must  have  its  seat  there— it  must  con- 
sist in  a  love  of  his  character,  a  subjection  to  his 
will,  a  reliance  on  his  grace,  a  relish  for  heavenly 
things,  benevolence  to  mankind,  and  a  disposition  to 
do  good  to  them,  as  their  occasions  require.  These 
tempers  ruling  in  the  heart  will  discover  themselves 
in  correspondent  manners.  The  Christian,  renew- 
ed in  the  spirit  of  his  mind,  puts  off  the  old  man  with 
his  deeds,  and  puts  on  the  new  man,  which  after 
God  is  created  in  righteousness  and  true  holiness. 
Whatever  he  does,  he  does  it  heartily  as  to  the  Lord, 
and  not  to  men.  The  motives  of  the  gospel  come 
home  to  his  feelings,  and  operate  with  power  on  his 
soul.  Its  threatenings  awaken  his  fears,  and  its  prom.- 
ises  animate  his  hopes.  By  the  contemplation  of  a 
future  world  he  lives  above  this.  In  obedience  to 
divine  call  he  can  give  up  his  mortal  interest. 
Knowing  that  he  has  in  heaven  an  enduring  sub- 


On  Impiety  to  God.  357 

stance,  he  can  take  patiently  the  loss  of  his  earthly- 
goods.  Moses  chose  rather  to  suffer  affliction  with 
the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season,  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt ;  for  he 
had  respect  to  the  recompence  of  reward.  The 
apostles,  supported  by  faith,  submitted  to  afflictions 
and  death  in  the  cause  of  Christ ;  and  while  their 
outward  man  perished,  their  inward  man  was  re- 
newed day  by  day ;  for  they  believed,  ,that  these 
light  and  temporary  sufferings  were  working  for 
them  a  far  more  exceeding  and  eternal  weight  of 
glory. 

A  religion,  animated  by  the  motives  and  directed 
by  the  precepts  of  the  gospel,  is  pure  and  undefiledj 
uniform  and  constant,  and  will  receive  a  heavenly 
reward  ;  but  that,  which  proceeds  from  the  spirit  of 
the  world,  is  external,  partial  and  versatile  ;  it  has  no 
life,  nor  consistency  ;  it  changes  its  form,  as  occa- 
sions vary,  and  ceases  to  operate,  when  the  world 
suspends  its  demands.  St.  James  says,  "  He  that 
wave  re  th  is  like  a  wave  of  the  sea,  driven  with  the 
wind  and  tossed.  Let  not  that  man  think,  that  he 
shall  receive  any  thing  of  the  Lord.  A  double 
minded  man  is  unstable  in  all  his  ways." 

There  are  some  who  take  great  pains  in  religion 
without  any  love  to  it,  and  merely  from  worldly 
motives.  But,  in  regard  to  a  future  reward,  all 
their  religion  is  vain.  They  may,  indeed,  as  our 
Savior  observes,  '^  have  their  reward" — -the  reward 
which  they  seek — their  worldly  advantages.  If  they 
are  temperate,  frugal  and  industrious,  that  they  may 
preserve  tlneir  health  and  increase  their  property ;  or 
if  they  pray  and  give  alms,  that  they  may  obtain  a 
good  leputation,  thus  far  they  may  accomplish  their 
purpose — they  may  have  health,  property  and  reputa- 
tion.    But  as  their  religion  looks  no  farther  than  this 


358  On  Impiety  to  God^ 

world,  it  will  secure  them  no  reward  but  in  thk 
world.  There  is  no  more  religion,  properly  so  call- 
ed, in  praying,  giving  alms,  and  fasting,  merely  to  be 
seen  of  men,  than  there  is  in  wearing  gay  apparel, 
and  building  elegant  houses,  to  be  seen  of  men;  for 
the  temper  and  intention  of  the  mind  are  the  same  in 
both.  If  the  former  may  be  more  useful,  as  an  ex- 
ample to  men,  who  can  see  only  the  external  actions, 
yet  it  has  no  more  of  the  nature  of  religion,  and  can 
no  more  claim  a  future  reward,  than  the  latter. 

If  then  we  offer  any  thing  to  God,  let  us  offer  the 
heart  with  it*  The  Christians  in  Macedonia,  who 
contributed  bountifully  to  their  suffering  brethren  in 
Judea,  are  said,  "  to  have  first  given  themsehes  td 
the  Lord*"  Whatever  we  pretend  to  bring  as  an 
offering  to  God,  if  we  yield  not  ourselves  to  him,  but 
intend  still  to  be  governed  by  our  own  will,  rather 
than  his,  our  offering  is  Tain.  Though  we  give 
all  our  goods  to  feed  the  poor,  and  even  our  bodies  to 
be  burned,  if  we  have  not  that  charity,  which  is  the 
end  of  the  commandment  and  the  bond  of  perfect- 
ness,  our  offerings  will  profit  us  nothing.  And  if 
such  costly  offerings  as  these,  made  without  love  to 
God  and  benevolence  to  men,  can  claim  no  reward ; 
what  can  we  expect  as  the  reward  of  those  offerings 
which  cost  us  nothing  ? 

2.  As  a  pure  and  faithful  service  will  entitle  us  to 
a  divine  reward,  so  the  reward  will  be  greater  in  pro- 
portion to  our  cost. 

Our  hearts  must  first  be  right,  and  our  motives 
pure  :  Then  may  we  expect  a  recompence  answera- 
ble to  our  diligence  and  zeal.  '*  Be  ye  stedfastand 
unmoveable,  always  abounding  in  the  work  of  the 
Lord,  for  as  much  as  ye  know,  that  your  labor  is  not 
in  vain  in  the  Lord."  The  smallest  service,  per- 
formed with  an  upright  mind,  will  be  graciously 
accepted.     *'  He  who  gives  to  a  disciple,   in   the 


On  Impiety  to  God.  Z59 

name  of  a  disciple,  a  cup  of  cold  water  only,  shall  in 
no  wise  lose  his  reward.'*  The  greatness  of  the  re- 
ward depends  not  so  much  on  the  magnitude  of  the 
service  performed,  as  on  tlie  proportion  of  the  work 
to  the  servant's  ability,  and  on  the  goodness  of  his 
heart  in  performing  it.  **  If  there  be  a  willing  mind, 
a  man  is  accepted  according  to  that  he  hath,  and  not 
according  to  that  he  hath  not."  The  poor  widow's 
two  mites  were  by  our  Lord  more  highly  estimated, 
than  all  the  costly  offerings  of  the  rich  ;  for  the  two 
mites  were  all  she  had  to  bestow,  and  if  she  had 
possessed  more,  she  would  have  given  more.  Ser- 
vants are  encouraged  to  a  cheerful  performance  of 
the  duties  of  their  humble  station,  by  an  assurance 
*'  that  whatsoever  good  thing  any  man  doth,  the 
same  shall  he  receive  of  the  Lord,  whether  he  be 
bond  or  free.''  The  more  active  is  our  diligence  in 
the  w^ork  assigned  us,  the  richer  will  be  our  recom- 
pence  in  the  day  of  general  retribution.  As  it  is  in 
the  natural,  so  it  is  also  in  the  spiritual  husbandry ; 
**  He  that  soweth  sparingly  shall  reap  also  sparing- 
ly ;  and  he  that  soweth  bountifully,  shall  reap  also 
bountifully." 

We  need  not  then  be  afraid  of  any  cost  or  labor 
in  the  service  of  God  ;  for  whatever  we  do  for  him, 
will  be  abundantly  remunerated :  From  his  treasury 
all  our  expense  will  be  refunded.  "  He  who  hath 
pity  on  the  poor,  lendeth  to  the  Lord ;  and  what  he 
hath  given,  God  will  pay  him  again."  '*  He  halh 
dispersed  and  given  to  the  poor,  his  righteousness 
remaineth  forever,  and  the  fruits  of  his  righteous- 
ness God  will  increase." 

In  our  intercourse  with  mankind  we  usually  act 
with  caution,  because  we  are  dealing  with  selfish 
beings,  who  too  often  seek  to  benefit  themselves  at 
other  people's  cost.  But  in  the  service  of  God  we 
are  to  act  on  a  different  principle  :  Our  caution  here 


360  On  Impiety  to  God, 

must  be,  not  lest  we  do  too  much,  but  lest  we  come 
short  of  what  we  ought  to  do.  The  service  which 
we  perform  for  him  is  not  for  his  benefit,  but  our 
own  ;  and  all  our  cost,  bestowed  according  to  his 
acquirements,  will  turn  to  the  increase  of  our  true 
riches.  God  is  not  unrighteous  to  forget  our  works 
of  piety  and  love.  "  There  is  that  scattereth,  and 
yet  increaseth  ;  and  there  is  that  withholdeth  more 
than  is  meet,  and  it  tendeth  to  poverty." 

3.  The  cost  to  which  true  religion  subjects  us  is 
too  small  to  be  made  a  matter  of  complaint :  It  is 
much  less  than  the  cost  which  attends  the  false  re- 
ligions invented  by  men. 

That  there  is  a  God,  whom  we  are  bound  to 
serve,  mankind  have  been  generally  agreed.  But 
the  service  which  they  have  contrived  to  give  him, 
has  been  very  different  from  that  which  he  has  re- 
quired, and  far  more  troublesome  and  expensive. 
The  prophet  introduces  a  superstitious  heathen,  or  a 
deluded  Jew,  inquiring,  '*  \^^ierewith  shall  I  come 
before  the  Lord,  and  bow  myself  before  the  High 
God  ?  Shall  I  come  before  him  with  burnt  offerings, 
and  calves  of  a  year  old  ?  Will  the  Lord  be  pleased 
with  thousands  of  rams,  or  with  ten  thousand  rivers 
of  oil  ?  Shall  I  give  my  first  born  for  my  transgres- 
sion, the  fruit  of  my  body  for  the  sin  of  my  soul  ?" 
The  prophet  answers,  *'  He  hath  shewed  thee,  O 
man,  what  is  good :  And  what  doth  the  Lord  thy 
God  require  of  thee,  but  to  do  justly,  to  love  mer- 
cy, and  to  walk  humbly  with  thy  God  ?" 

The  Jewish  dispensation,  as  God  gave  it,  was  far 
less  burdensome,  than  the  heathen  superstition. 
The  Christian  dispensation,  as  we  find  it  in  the  gos- 
pel, is  more  easy  and  simple  still. 

Religion  substantially  consists  in  righteousness 
and  charity  to  men,  and  in  supreme  love  to  God  and 
a  humble  walk  v/ith  him.     The  institutions  which 


On  Impiety  to  God*,  36 1 

belong  to  it  are  only  such  as  tend  to  promote  its 
essential  tempers  and  duties.  Now  where  is  the 
cost  of  justice,  mercy,  humility  and  piety  ?  All  the 
cost  lies  in  the  denial  of  the  lusts  and  passions  which 
oppose  them.  Where  is  the  cost  of  prayer  and 
praise,  of  attending  on  God's  worship,  and  convers- 
ing with  his  word  ?  The  cost  chiefly  lies  in  conflict- 
ing with  the  reluctance  of  the  heart  to  these  duties. 
In  all  this  there  is  nothing  more  than  men  will  dOj 
or  seem  to  do,  for  their  own  worldly  ends.  The 
Pharisees  could  make  a  show  of  justice,  charity,  de- 
votion, abstemiousness  and  mortification,  in  order  to 
gain  the  world  and  exalt  their  character.  And  they 
carried  the  external  show  much  beyond  the  mark  of 
sincerity.  It  would  have  been  cheaper  and  easier  to 
be  really  pious,  just  and  charitable,  than  to  make 
all  their  hypocritical  parade  by  praying  in  the  streets, 
sounding  a  trumpet  when  they  gave  alms,  fasting 
two  or  three  times  in  a  week,  and  disfiguring  theit 
faces,  when  they  fasted. 

Some  people  complain  of  the  expense  of  main- 
taining public  worship  :  But  without  any  complaint 
they  can  incur  much  greater  expense  to  gratify  their 
inordinate  appetites  and  ungodly  lusts. 

Besides  :  A  virtuous  and  wise  man,  in  regard 
to  the  peace  and  happiness  of  society,  will  cheerful- 
ly encourage  the  morality  of  the  gospel.  To  this 
end  he  knows  public  worship  to  be  important,  be- 
cause it  tends  to  promote  knowledge,  piety  and  vir- 
tue, without  which  society  cannot  be  free  and  happy. 
If  mankind  can  be  governed  by  a  sense  of  right  and 
wrong,  by  a  love  of  virtue  and  abhorrence  of  vice^ 
by  a  hope  of  the  favor,  and  a  fear  of  the  displeasure 
of  God,  this  method  will  certainly  be  much  better 
and  much  cheaper,  than  to  rule  them  by  the  force 
and  terror  of  bodily  pains.  In  reality,  then,  the 
gospel,  as  a  rehgious  institution,  costs  us  nothing*; 
Vol.  IV.  Z 


362  On  Impiety  to  God, 

for  notliing  more  is  required  for  its  support,  than 
what  good  citizens  would  ciieerfully  contribute  for 
the  benefit  of  civil  society. 

Now  since  God  has  made  his  service  so  plain  and 
simple,  so  cheap  and  easy,  surely  we  may  perform  it 
without  complaining  of  cost  and  difficulty.  We 
may  apply  the  expostulation  made  with  Naaman  by 
his  servants.  *'  If  the  prophet  had  bidden  thee  do 
some  great  thing,  wouldst  thou  not  have  done  it  ? 
How  much  more,  when  he  saith  to  thee,  Wash  and 
be  clean  ?" 

4.  We  ought  not  to  grudge  the  cost,  which  God's 
service  requires  of  us,  for  it  requires  only  his  own. 

We  are  his  creatures,  and  ail  that  we  have  is  his 
gift.  Vvhen  Ave  yield  to  him  all  our  possessions, 
and  serve  him  with  ail  our  powers,  we  render  to  him 
what  we  have  received.  "  Ye  are  not  your  own  ;" 
says  the  apostle,  *'  for  ye  are  bought  with  a  price  ; 
therefore  glorify  God  in  your  body  and  spirit,  which 
are  God's.''  WHen  David  had  richly  provided  for 
building  the  house  of  God,  instead  of  making  a  merit 
of  his  liberality,  he  thanked  God  for  his  ability. 
**  Now,  O  God,  we  thank  and  praise  thy  glorious 
name.  But  who  am  I,  and  what  is  my  people,  that 
we  should  be  able  to  offer  so  willingly  after  this  sort  ? 
For  all  things  come  of  thee,  and  of  thine  own  have 
we  given  thee.  O  Lord,  all  this  store,  which  we 
have  prepared  for  thy  holy  name,  cometh  of  thine 
hand  ;  it  is  all  thine  own.  But  thou  triest  the  heart, 
and  hast  pleasure  in  uprightness.'* 

5.  When  we  offer  to  God  that  which  costs  us 
nothing,  we  are  dissatisfied  with  it  ourselves ;  we 
distrust  its  goodness,  and  fear  its  rejection. 

There  is  a  pleasure  of  mind,  which  attends  relig- 
ion ;  but  then  it  must  be  a  pure,  entire  and  uniform, 
not  a  hypocritical,  partial  and  superficial  religion. 
Where  the  heart  is  not  engaged,  the  work,  if  done 


t)n  Impiety  to  God.  5^3 

kt  all,  is  done  with  reluctance,  and  consequently  can 
yield  no  pleasure.  *'  What  a  weariness  is  it  ?"  says 
the  hypocrite.  He  dares  not  wholly  neglect  relig- 
ion :  But  he  does  as  little  as  his  conscience  will  al- 
low, and  excuses  himself  as  far  as  he  can.  He 
makes  much  of  the  little  which  he  does,  substitutes 
the  form  for  the  power  of  godliness,  a  few  ceremo- 
nies for  real  good  works,  and  external  performances 
for  inward  virtues.  And  after  all  that  he  has  done, 
he  cannot  be  fully  satisfied ;  for  he  feels  a  strong 
suspicion,  that  his  reUgion  is  vain,  his  heart  corrupt 
and  his  service  unacceptable.  The  good  man  has 
this  for  his  rejoicing,  the  testimony  of  his  conscience^ 
that  in  sinlphcity  and  godly  sincerity  he  has  his  con- 
versation in  the  world.  He  feels  his  heart  consent- 
ing to  the  gospel ;  he  perceives  its  steady  influence 
in  governing  his  life  ;  he  is  conscious  of  an  aim  to 
approve  himself  to  God ;  and  he  enjoys  sweet  peace 
in  his  soul.  **  Great  peace  have  they  who  love 
God's  law,  and  nothing  shall  offend  them."  Hope 
and  comfort  spring  spontaneously  from  sincerity  of 
heart.  *'  If  our  heart  condemn  us  not,  we  have  con- 
fidence toward  God."  But  the  hypocrite's  hopes 
and  comforts  are  forced  and  artificial :  They  are  ac- 
companied with  distrust :  *'  His  heart  condemns 
him ;  and  God  is  greater  than  his  heart,  and  know- 
eth  all  things," 

6.  God  has  not  been  sparing  in  his  bounty  to  us  ; 
W€  should  not  be  grudging  in  our  service  to  him# 
He  gives  us  liberally  without  upbraiding  ;  we  should 
serve  him  cheerfully  without  complaining. 

He  daily  loads  us  with  benefits;  He  affords  us 
a  thousand  enjoyments  in  this  world  ;  and  has  pro- 
vided for  our  eternal  happiness  in  the  next.  He  has 
given  his  word  to  instruct  us  in  our  duty,  sent  forth 
his  Son  to  redeem  us  from  guilt,  and  shed  down  his 
Spirit  to  sanctify  us  from  sin,  and  make  us  meet  for 
2 


564  On  Impiety  to  God* 

heaven.  By  the  mercies  of  God,  let  us  be  persuad- 
ed  to  present  ourselves  holy  and  acceptable  to  him, 
which  is  our  reasonable  service.  When  v\re  con- 
template the  bounties  of  his  providence,  and  the 
wonders  of  his  grace ;  the  riches  of  the  heavenly 
inheritance,  and  the  price  with  which  it  was  pur- 
chased, can  we  think  of  offering  unto  God  in  return 
that  which  costs  us  nothing — a  merely  external,  su- 
perficial, heartless  religion — or  only  some  future 
service  to  be  paid  in  the  time  of  sickness  or  old  age  ? 
Is  this  all  that  we  have  to  give  in  acknowledgment  of 
the  riches  of  his  goodness  ?  Will  he  accept  the  torn 
and  lame  for  sacrifice  ?  Surely  we  would  not  think 
of  making  such  a  return  to  a  human  benefactor. 

7.  We  should  be  willing  to  offer  to  our  Lord  and 
Savior,  that  which  costs  us  something,  for  he  offers 
to  us  that  which  cost  him  much.  He  offers  us  tlae 
pardon  of  sin  and  an  inheritance  in  heaven,  which  he 
has  purchased  by  his  own  blood*  "  He  gave  him- 
self  for  us,  that  he  might  redeem  us  from  iniquity, 
and  purify  to  himself  a  people  zealous  of  good 
works."  "  This  love  of  Christ  should  constrain  us, 
because  we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead,  and  that  he  died  for  all,  that  we  who 
live  should  not  henceforth  live  to  ourselves,  but  to 
him  that  died  and  rose  again."  "Forasmuch  as 
Christ  has  suffered  for  us  in  the  flesh,  let  us  arm 
ourselves  with  the  same  mind — and  no  longer  live, 
the  rest  of  our  time  in  the  fiesh,  to  the  lusts  of  men, 
but  to  the  will  of  God."  I'he  sufferings  of  Christ 
for  the  sins  of  men  are,  with  sincere  Christians,  a 
powerful  argument  to  holiness  of  life.  Paul  felt  this 
argument  in  himself,  and  he  pressed  it  on  others. 
*' I  am  crucified  with  Christ,'*  says  he,  "neverthe- 
less I  live ;  yet  not  I,  but  Christ  liveth  in  me ;  and 
the  life,  which  I  live  in  the  flesh,  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me,  and  gave  himself 


On  Impiety  to  God.  365 

fbr  me."  He  says  to  the  Roman  comerts,  "  Our 
old  man  is  crucified  with  Christ,  that  henceforth  We 
should  not  serve  sin.  As  he  died  unto  sin  once,  and 
liveth  unto  God,  so  reckon  ye  yourselves  to  be  dead 
indeed  unto  sin,  but  alive  unto  God  through  our 
Lord  Jesus  Christ.  Let  not  sin  therefore  reign  in 
your  mortal  body,  that  ye  should  obey  it  in  the  lusts 
thereof,  but  being  made  free  from  sin,  have  your 
fruit  unto  holiness,  and  the  end  everlasting  life." 

We  have  seen,  this  day,  some  of  the  many  ways, 
in  which  men  offer  to  God  a  religion,  which  costs 
them  nothing — an  empty  unsubstantial  religion  with- 
out spirit  and  life  :  We  have  seen  also  the  folly  and 
injustice  of  thinking  to  satisfy  God  with  such  an  un- 
meaning service. 

The  result  of  our  meditations  should  be  a  full  re- 
solution, that  we  will  devote  ourselves  wholly  to 
God  ;  will  consecrate  to  his  glory  all  that  we  have, 
and  all  that  we  can  do  ;  will  serve  him  with  an  un- 
divided heart ;  will  embrace  all  his  commands  with- 
out exception ;  will  bow  to  his  pleasure,  when  it 
contradicts  our  own ;  will  trust  his  promises  in  our 
greatest  darkness  ;  will  be  contented  with  our  con- 
dition, however  perplexed ;  will  follow,  the  call  of 
his  providence,  though  we  know  not  whither  it  may 
lead  us ;  will  pursue  the  path  of  known  duty,  what- 
ever difficulties  may  embarrass  us ;  will  secure  the 
happiness  of  the  world  to  come,  whatever  we  may 
hazard  in  this  world ;  reckoning,  that  all  the  suffer- 
ings and  all  the  enjoyments  of  the  present  time  are 
not  worthy  to  be  compared  with  the  glory,  that  shall 
be  revealed. 

Let  us  well  understand  what  religion  is  in  its  tem- 
per and  practice,  what  assistances  accompany  it,  and 
what  rewards  await  it ;  and  then  say,  whether  it  can 
cost  us  so  much  in  this  world,  as  will  justify  us  in 
renouncing  its  prospects  in  another.  We  are  to 
3 


16^  On  Impiety  to  God. 

count  the  cost,  but  not  to  magnify  it  beyond  the 
truth.  Against  the  cost  we  are  to  place  the  gain, 
and  observe  how  the  latter  preponderates.  Having 
seen  the  nature,  and  contemplated  the  reward  of  the 
service,  which  God  requires,  let  us  take  it  as  it  is, 
submit  to  it  without  reserve,  and  perform  it  without 
reluctance — not  be  slothful,  but  zealous  in  it — not 
wavering  and  unsteady,  but  stedfast  and  unmovea- 
ble — not  sparing  of  our  lalor,  but  abounding  in  our 
Lord's  work — not  forsaking  his  service,  but  endur- 
ing to  the  end.  Thus  we  shall  receive  the  crown  of 
life. 


SERMON    XXV. 


•»>«•»( 


Joseph  discovering  himself  to  his  Brethren. 


GENENIS  xlv.  3. 
/  am  Joseph, — ■ — 

1  HIS  Joseph  was  one  of  the  twelve  sons 
of  the  patriarch  Jacob,  who  lived  in  the  land  of  Ca- 
naan. The  partial  fondness,  which  Jacob  expresses 
for  this  son,  together  with  some  extraordinary  dreams 
which  Joseph,  in  his  youthful  simplicit}^,  related  to 
his  brethren,  pui-porting  his  future  superiority  in  the 
family,  excited  in  them  a  spirit  of  jealousy  and  en- 
vy, which  was  not  appeased,  until  they  had  sold  him 
into  Egypt  for  a  slave.  Here,  after  passing  through 
various  scenes  of  danger  and  trouble,  he  was  by  a 
wonderful  providence  exalted  to  the  presidency  of 
all  the  country,  and  made  the  next  in  command4in- 
der  the  king  himself.  Being  divinely  premonished 
of  a  long  and  grievous  famine,  which  was  coming  on 
Egvpt  and  the  adjacent  countries,  he  in  the  preced- 
4 


368     Joseph  discovering  h  imself  to  his  Brethren. 

iiig  years  of  plenty,  provided  such  ample  stores,  as 
were  sufficient  to  supply  the  wants  of  the  people  in 
the  unfruitful  period,  which  was  approaching.    The 
famine,  ^vhen  it  came,  was  soon  felt  in  Canaan,  where 
his  father's  family  lived  ;   and  ten  of  his  brethren, 
urged   by  scarcity,  came  into  Egypt  to  buy  com 
for  their  households.     They  were  admitted  to  the* 
presence  of  the  governor,  w^ho  immediately  knew 
them  to  be  his  brethren.     But  his  long  absence,  the 
change  which  years  had  made  in  his  appearance,  and 
especially  his  unthought  of  advancement,  prevented 
their  recognizing  him.     For  particular  reasons   the 
governor  chose  for  the  present,  to  remain  unknown 
to  them.     He  made  himself  strange,  affected  a  sus- 
picion of  their  integrity,  inquired  concerning  their 
country  and  parentage,  spake  to  them  roughly,  and 
called  them  spies.     He  furnished  them,  however, 
with  a  temporary  supply  of  corn  ;  but  demanded, 
that  to  verify  their  information,  and  to  clear  them- 
selves from  suspicion,  they  should  come  again,  and 
bring  with  them  that  young  brother,  whom,  they 
said,  they  had  left  with  their  father.     In  the  mean 
time,  to  ensure  their  return,  he  detained  one  of  their 
number  as  an  hostage. 

When  they  had  consumed  their  first  supply,  com- 
pelled by  necessity,  they  returned  to  Egypt  with  their 
youngest  brother,  Benjamin,  whom  they  brought 
solely  against  the  will  of  their  father.  Here  again  they 
were  admitted  to  a  conference  with  the  governor, 
who  treated  them  with  hospitality,  but  contrived  to 
bring  them  into  such  embarrassments,  as  might  a- 
waken  reflections  on  their  form^er  ill  usage  of  him, 
and  give  him  a  pretext  to  detain  Benjamin,  who  was 
his  brother  by  the  same  mother.  He  released  the 
hostage,  filled  their  sacks,  and  sent  them  away.  But 
they  had  not  gone  far,  before  they  were  recalled  on  a 
charge,  that  one  of  them  had  stolen  the  governor's 


Joseph  discovering  himself  to  his  Brethren.     369 

favorite  silver  cup,  which,  by  his  order,  had  been 
artfully  put  into  the  young  brother's  sack,  and  which, 
on  search,  was  found  there.  Astonished  and  con- 
founded, they  return,  acknowledge  a  fact,  which 
could  not  well  be  denied,  and  submit  themselves  to 
the  governor's  mercy.  He  proposes  to  detain  for 
his  servant  the  youth,  with  whom  the  cup  was  found 
and  to  dismiss  the  rest.  One  of  the  number,  in  com- 
passion to  his  aged  father,  whose  heart  was  bound 
up  in  the  lad,  oifers  himself  to  remain  a  servant  in 
the  place  of  the  lad. 

The  governor,  by  this  time,  had  carried  the  arti- 
fice as  far,  as  fraternal  and  filial  affection  would  per- 
mit. He  felt  for  his  father  in  Canaan,  now  anxious- 
ly looking  for  the  return  of  his  children—for  the  re- 
turn of  his  youngest  son.  He  felt  the  anguish  which 
must  wring  the  father's  heart,  when  he  should  see  that 
this  son  was  not  among  the  rest.  He  felt  for  his 
brethren,  now  trembling  in  his  presence,  and  wait- 
ing with  painful  solicitude  the  result  of  his  delibera- 
tions. He  felt  for  Benjamin,  an  innocent  youth, 
charged  with,  and.  to  appearance,  found  guilty  of  a 
crime,  which  had  never  entered  into  his  heart.  He 
could  no  longer  refrain  himself.  He  commanded 
every  Egyptian  to  retire.  None  remained  in  his 
presence,  but  these  strangers  from  Canaan.  What 
was  now  to  be  done,  they  could  not  conjecture.  In 
this  critical  moment  many  anxious  suspicions  rush- 
ed into  their  minds.  Here  stood  the  governor — ^his 
brethren  stood  at  a  distance  in  terror — he  partook  of 
their  feelings.  He  wept — he  \\  ept  aloud.  As  soon 
as  his  voice  could  force  an  utterance,  he  said,  /  am 
Joseph,  When  his  suffocated  voice  was  again  at 
liberty,  he  asked,  Doth  my  Father  yet  live  ?  Over« 
come  with  astonishment  they  could  not  answer  him. 
He  saw  their  embarrassment.  Beins:  a  little  recov- 
ered  from  the  first  gust  of  brotherly  ail'ection,  he  said 


5  70     Joseph  discovering  himself  to  his  Brethren. 

to  them,  '^  Come  near  to  me,  I  pray  you."  They 
came  near.  And  he  said,  ''  I  am  Joseph  your 
brother,  whom  ye  sold  into  Egypt.  But  be  not 
grieved  with  yourselves,  for  God  sent  me  here  be- 
fore you  to  preserve  life.''  By  this  time  he  was  able 
to  give  them  a  summary  relation  of  his  advance- 
ment, and  to  inform  them  of  the  continuance  of  the 
famine  which  was  begun.  He  invited  them  to  come 
themselves  and  to  bring  their  father  and  children 
with  them  into  Egypt,  and  to  dwell  in  the  best  of 
the  la<nd.  He  conversed  with  them  familiarly,  kiss- 
ed them  affectionately  sent  them  away  laden  with 
his  bounties,  and  charged  them  to  hasten  their  re- 
turn. 

We  will  make  some  reflections  on  the  manner  in 
which  Joseph  discovered  himself  to  his  brethren. 

/  am  Joseph.  It  is  an  expression  of  great  humil- 
ity. He  was  the  governor  of  Egypt,  entrusted  with 
its  richest  treasures,  and  distinguished  by  its  high- 
est honors.  He  was  arrayed  in  silken  robes,  he  wore 
on  his  hand  the  royal  signet,  and  around  his  neck 
hung  a  golden  chain.  He  rode  in  the  king's  sec- 
ond chariot,  and  heard  the  heralds  proclaim,  *'  Bow 
the  knee  before  him."  He  ruled  all  the  people  with 
such  undisputed  authority  that  without  him  no  man 
lifted  up  his  hand,  or  his  foot  in  the  land.  This  is 
the  same  man,  who  a  little  while  before  was  sold  for 
a  slave,  and  confined  among  criminals  in  the  com- 
mon prison.  So  great  and  sudden  an  elevation  would 
have  swelled  a  vain  heart  with  pride,  and  intoxicated 
an  empty  head  with  sclfimportance.  Few  would 
have  borne  it  with  any  degree  of  moderation,  or  have 
behaved  under  it  with  tolerable  decency.  But  this 
governor  was  still  himself.  He  remembered  that  he 
was  Joseph  a  Hebrew — the  son  of  an  old  pilgrim^ 
who  now  sojourned  in  Canaan,   and  the  brother  of 


Joseph  disco*vermg  himself  to  his  Brethren,     571 

these  plain  and  'vulgar  strangers,  who  depended  on 
his  goodness  and  solicited  his  clemency. 

How  amicable  is  humility,  especially  in  those, 
whom  providence  has  distinguished  by  wealth  and 
power.  To  Joseph  this  virtue  was  a  brighter  orna- 
ment, than  the  royal  signet,  the  golden  chain,  or  the 
silken  robe.  It  was  the  virtue  of  his  mind — -not  the 
trappings  of  his  dignity,  which  transmitted  his  name 
with  honor  to  distant  ages.  He  might  have  worn 
the  badges  of  power,  and,  like  a  thousand  other  pom- 
pous mortals,  have  been  soon  forgotten.  It  was  his 
virtue,  which  embalmed  his  memory.  The  orna- 
ment of  a  meek  and  quiet  spirits— of  a  kind  and  modest 
deportment  is  of  great  price  in  the  sight  of  God  ; 
and  it  is  a  high  recommendation  in  the  sight  of 
men,  ''  He  who  exalteth  Jiiniself  shall  be  abas- 
ed ;  He  who  humbleth  himself  shall  be  exalted." — 
That  we  may  preserve  this  ornament  unsullied  and 
unimpaired,  we  must  remember  what  we  are — often 
look  to  our  origin,  to  the  hole  of  the  pit  from  whence 
we  were  digged.  Whatever  distinctions  providence 
makes  among  us,  we  all  rose  out  of  the  same  dust — 
we  all  are  kept  up  by  the  same  hand — we  are  all  fed 
by  the  same  bounty,  and  must  all  return  to  the  same 
parent  earth.  What  have  we,  that  we  have  not  re- 
ceived ?  What  have  we  for  which  we  are  not  ac- 
countable ?  Why  then  should  one  glory  over  a- 
nother  ? 

It  was  Joseph's  humble  virtue,  which  laid  the  foun- 
dation of  his  high  advancement,  and  made  this  an 
honor  to  himself,  and  a  blessing  to  mankind.  Ye 
youths,  set  out  in  life  with  humble  thoughts  of 
yourselves,  with  a  pious  sense  of  your  dependence 
upon,  and  accountableness  to  your  Creator,  and  with 
a  just  regard  to  your  social  relations.  Humilit}% 
cultivated  in  the  heart,  and  exhibited  in  the  deport- 
mentj  will  secure  to  you  a  good  name,  raise  ygu  to 


3 72     Joseph  discovering  himself  to  his  Brethren, 

as  much  distinction  as  is  desireable,  and  reconcile 
you  to  a  low  condition,  if  this  be  the  lot  assigned 
you. 

/  am  Joseph.  Here  is  a  soft  and  gentle  reproof. 
The  governor  well  knew,  that  on  the  mention  of  his 
name  to  his  brethren,  their  past  guilt  would  rush  to 
their  remembrance,  and  no  other,  admonition  would 
be  needful.  He  had  seen  that  their  hearts  were  not 
callous  to  remorse.  He  had  overheard  them,  when, 
in  their  embarrassment,  they  said  one  to  another, 
*'  We  are  verily  guilty  concerning  our  brother,  in 
that  we  saw  the  anguish  of  his  soul,  when  he  be- 
sought us,  and  we  would  not  hear  him  ;  therefore, 
is  this  distress  come  upon  us."  He  had  heard  the 
eldest  brother  thus  upbraid  the  rest,  "  Spake  I 
not  unto  you,  saying,  *' Do  not  sin  against  the 
child,  and  ye  would  not  hear  ?  Therefore,  behold, 
his  blood  is  required."  He  doubtless  was  well 
pleased  with  these  hopeful  indications  of  virtuous 
sensibility,  and  wished  they  might  be  carried  to  true 
repentance.  He  knew,  that  the  discovery  of  his 
person  would  awaken  severe  reflections  on  their  for- 
mer  inhumanity.  The  cruel  transaction  could  not, 
at  this  time,  pass  unnoticed ;  but  he  touched  it  with 
the  greatest  delicacy.  He  would  give  them  no  un- 
necessary pain  :  Their  own  reflections,  he  was  sure, 
would  be  sufficiently  pungent,  without  his  upbraid- 
ings  to  urge  them  home.  He  first  simply  mentions 
his  own  name — a  pause  ensued — he  then  calls  them 
near — he  repeats,  '-^  I  am  Joseph — whom  ye'sold  into 
Egypt."  He  hints  at  their  crime  ;  but  without  me- 
naces or  reproaches.  He  alludes  to  it,  as  if  he  only 
aimed  to  palliate  it.  He  makes  the  only  excuse, 
which  his  benevolence  could  devise,  "Now  there- 
fore be  ye  not  grieved,  nor  angry  with  yourselves ;" 
or,  as  it  is  better  rendered  in  the  margin,  "  let  there 
not  be  anger  in  your  eyes  ;"  i.  e.  anger  toward  one 


Joseph  discovering  himself  to  his  Brethren^     373 

another ;  for  he  had  heard  their  mutual  criminations ; 
"  be  not  angry  among  yourselves,  that  j^e  sold  me 
hither,  for  God  did  send  me  before  you  to  preserve 
life." 

It  could  not  be  Joseph's  intention  to  exculpate 
his  brethren's  inhuman  conduct  toward  him ;  for 
whatever  might  be  the  consequences,  the  action  it- 
self was  highly  criminal ;  nor  was  its  criminality 
diminished  by  the  happy  effects,  to  which  it  was 
overruled.  But  his  intention  doubtless  was  to  con- 
sole their  aking  hearts,  by  leading  them  to  contem- 
plate the  wisdom  and  goodness  of  providence  in 
bringing  their  evil  designs  to  so  merciful  an  issue. 

A  penitent  will  condemn  his  own  sinful  acts,  what- 
ever may  be  their  consequence.  But  still  it  is  a  sen- 
sible relief  and  consolation  to  see  that  providence  has 
graciously  interposed  to  prevent  the  mischief,  which 
might  naturally  have  ensued  from  those  sinful  acts. 
While  he  laments  his  own  iniquities,  he  rejoices  in 
God's  wise  and  merciful  disposals.  Joseph,  ahxady 
acquainted  with  the  compunction,  v/hich  stung  his 
brethren's  hearts,  in  the  remembrance  of  their  f@rmer 
guilty  transaction,  studies,  not  to  exasperate,  but  to 
soothe  their  pain.  He  suggests  to  them,  how  the 
evil,  which  they  intended,  has  been  prevented,  and 
blessings  unforeseen  had  been  educed.  *'  God  sent 
me  before  you  to  preserve  you  a  posterity  in  the 
earth,  and  to  save  your  lives  by  a  great  deliverance. 
It  was  not  you  that  sent  me  hither,  but  God.  You 
thought  evil  unto  me,  but  God  meant  it  for  good  to 
save  much  people  alive. ' ' 

Here  is  an  example  of  kind  and  tender  rebuke. 
If  our  brethren  trespass,  we  are  to  reprove  them ; 
but  we  must  choose  out  acceptable  words.  When 
we  remind  them  of  their  sin,  let  us  discover  a  love 
to  their  persons,  a  compassion  for  their  weakness, 
and  a  concern  for  their  happiness.     Let  no  resent- 


374     Joseph  discoi}entig  himself  to  his  Brethren* 

ments  mingle  with  our  expostulations,  no  upbraid- 
ings  embitter  our  instructions.  Faithful  are  the 
wounds  of  a  friend.  Kind  are  the  strokes  of  the 
righteous ;  they  are  like  excellent  oil,  which  heals  a 
wounded  head. 

/  am  Joseph.  Here  is  the  language  of  forgive^ 
ness,  **  Though  your  brotherly  affection  tome  was 
once  lost  in  envy  ;  though  forgetting  the  ties  of  na- 
ture, you  sold  me  into  bondage,  I  am  your  Joseph 
still — still  I  am  your  brother,  I  remember  our  re- 
lation ;  no  injuries  shall  obliterate  my  regards  for 
you.  I  forget  all  that  is  past.  I  love  you,  and  will 
treat  you  as  the  children  of  our  common  parent." 
In  token  of  this  forgiveness,  he  kissed  them,  and 
wept  upon  them.  He  talked  familiarly  with  them ; 
he  loaded  them  with  kindnesses ;  and  promised  them 
in  their  distress  every  assistance,  which  Jiis  power 
could  give  them. 

This  forgiveness  proceeded,  not  merely  from  a 
sudden  flow  of  passion ;  but  from  settled  goodness 
of  heart.  It  was  permanent ;  it  lasted  through  life ; 
it  was  never  recalled. 

Some  years  after  this,  when  their  father  was  dead, 
their  apprehensions  returned.  They  said  among 
themselves,  "  Joseph  will  now  hate  us,  and  will  cer- 
tainly requite  us  all  the  evil,  which  we  did  to  him.'* 
They  sent  messengers  to  him,  with  instructions  to 
say  in  their  name,  "  Thy  father  did  command  us, 
before  he  died,  saying,  So  shall  ye  say  unto  Joseph, 
Forgive,  I  pray  thee,  the  trespass  of  thy  brethren  and 
their  sin  ;  for  they  did  unto  thee  eyil.  And  now, 
we  pray  thee,  forgive  the  trespass  of  the  servants  of 
the  God  of  thy  father/*  And  Joseph  wept,  when 
they  spake  to  him.  Encouraged  by  the  favorable 
report  of  the  messengers,  his  brethren  went  to  him 
themselves,  and  they  fell  down  before  his  face  and 
said,  "  Behold  we  arc  thy  servants."     And  Joseph 


Joseph  discoiiering  himself  to  his  Brethren,     375 

said  unto  them,  *^  Fear  not,  for  am  I  in  the  place  of 
God  ?  Fear  ye  not ;  I  will  nourish  you  and  your  lit- 
tle ones."  And  he  comforted  them,  and  spake 
kindly  to  them. 

How  amicable  is  this  forgiving  spirit  !  What  a 
bright  resemblance  of  the  example  of  the  Redeem- 
er !  How  deeply  had  the  patriarch  in  Egypt  em  bib - 
ed  that  benevolent  temper,  which  long  after  was 
taught  by  the  Son  of  God  from  heaven  !  How  does 
his  example  reprove  the  implacable,  ungracious 
spirit,  which  too  often  appears  in  the  professed  fol- 
lowers of  Jesus,  and  the  professed  believers  of  his 
gospel  ?  Do  you  long  remember  an  injury  ?  Does 
anger  rest  in  your  bosoms  ?  Do  you  reject  overtures 
of  reconciliation  ?  Do  you  study  revenge,  or  rejoice 
in  the  calamities  of  those  who  have  offended  you  ? 
Do  you  take  back  a  promised  forgiveness  ?  Do  you 
allow  old  grudges  to  spring  up  afresh,  after  they 
have  once  been  suppressed  ?  Do  you  upbraid  an 
enemy  of  former  wrongs,  wdien  he  has  sought  your 
friendship,  and  you  have  pretended  to  grant  it  ? 
How  unlike  are  you  to  this  ancient  Joseph,  who  had 
never  read  the  gospel,  nor  heard  of  the  example  of 
Jesus  ? 

/  am  Joseph*  Here  is  a  pious  reference  of  his 
brethren  to  the  wonderful  works  o^ providence. 

They  easily  understood  him,  as  speaking  to  this 
purpose,  "  You  remember  Joseph^  your  brother, 
and  certain  transactions,  when  he  was  a  youth.  You 
recollect  the  dreams,  which,  in  his  simplicity,  he 
related,  and  which  seemed  to  purport  a  future  su- 
periority over  you.  And  you  know  how  you  at- 
tempted to  defeat  those  dreams  by  selling  him  into 
a  distant  country.  I  am  that  same  Joseph,  You 
see  that  God  has  accomplished  the  purpose,  which 
you  intended  to  frustrate.  You  see  that  men  can- 
not make  void  the  divine  counsels.     You  see  that 


376     Joseph  discovering  himself  to  his  Brethren, 

God  can  raise  to  eminent  stations  the  lowest  of  the 
sons  of  men,  and  can  use  the  meanest  mortals  as 
instruments  to  effect  the  grand  purposes  of  his  good- 
ness. Revere  and  trust  that  providence,  which  has 
in  me  displayed  its  marvellous  wisdom,  kindness 
and  power.  You  see  that  your  Joseph,  the  lad  whom 
you  had  doomed  to  death  or  perpetual  slavery,  is 
employed  of  God  to  preserve  you  and  your  families 
from  misery  and  ruin.  Go,  trace  the  footsteps  of 
providence,  and  make  thankful  returns  for  the  won- 
ders, which  you  have  seen.  When  you  hear  the 
name  of  your  brother,  think  of  the  wisdom  and 
goodness  of  your  God." 

There  are  few  scenes  so  wonderful  as  this ;  few 
which  bear  such  striking  marks  of  divine  agency. 
But  if  we  will  observe^  we  may  all,  in  our  own  cases, 
see  enough  to  convince  us,  that  there  is  a  divine 
eye,  which  watches  over  us — a  divine  hand,  which 
guides  and  protects  us.  Have  not  many  events, 
which  seemed  to  be  against  us,  been  overruled  for 
our  benefit  ?  Have  we  not  been  mysteriously  extri- 
cated from  difficulties,  which  baffled  our  prudence, 
and  supported  under  burdens,  which  exceeded  our 
strength  ?  Have  not  blessings  been  brought  us  by 
unpromising  means,  and  from  unexpected  sources  ? 
Have  not  afflictions  turned  to  our  comfort,  and  dis- 
appointments operated  to  our  success  ?  In  all  our 
ways  let  us  acknowledge  God,  for  it  is  he,  who  di- 
rects our  paths.  To  trace  the  works  of  providence 
toward  ourselves,  our  families  and  friends  is  a  pious 
and  useful  exercise.  This  will  strengthen  our  faith, 
enliven  our  devotion,  sweeten  our  duty,  and  con- 
firm our  hope. 

I  am  Joseph*  This  is  an  expression  o^JiUal  af^ 
fection  ;  for  mark  what  immediately  follows  ;  "  Doth 
my  father  yet  live  ?"  The  aged  father  is  first  in  his 
thoughts — first  in  his  cares.     How   tender — how 


Joseph  discovering  himself  to  his  Brethren*     3.77 

affectionate — how  dutiful  the  question  ?  He  was 
elevated  high  in  power ;  but  not  elevated  above  his 
relation  to,  and  solicitude  for  the  old  patriarch,  from 
whom  he  descended.  What  is  his  first  instruction 
to  his  brethren  ?  ''  Haste  ye,  go  up  to  my  father,  and 
say  to  him.  Thus  saith  thy  son  Joseph,,  God  hath 
made  me  Lord  of  all  Egypt.  Come  down  unto  me ; 
tarry  not.  Thou  shalt  dwell  near  to  me,  and  I  will 
nourish  thee."  While  all  Egypt  bowed  the  knee 
before  him,  he  could  feel  the  affection  and  duty  of  a 
son  to  an  aged  parent,  whom  he  liad  not  seen  for 
more  than  twenty  years. 

How  diverse  from  this  example  is  the  spirit  of 
those  sons,  who  despise  the  infirmities  and  neglect 
the  necessities  of  their  aged  parents  ?  When  I  see  a 
father  who  is  a  burden  to  his  children — when  I  see 
the  poor  old  man,  who,  incapable  of  labor,  has  in- 
cautiously given  them  all  his  substance,  now  tossed 
from  child  to  child,  unwelcome  to  them  all,  I  lament 
his  hard  lot — I  wish  him  a  son,  who,  like  Joseph, 
can  say  with  a  dutiful  heart,  ''  Come,  my  father, 
dwell  near  to  me  :  I  will  nourish  thee."  It  is  the 
charge  of  Solomon  to  his  son,  **  Hearken  unto  thy, 
father,  who  begat  thee  ;  and  despise  not  thy  mother, 
when  she  is  old."  "  The  eye  that  mocketh  at  a 
father,  and  despiseth  to  honor  a  mother,  the  ravens 
of  the  valley  shall  pick  it  out,  and  the  young  eagles 
shall  eat  it." 

Once  more  :  Here  is  an  expression  of  general 
hene'Violence,  "  I  am  Joseph^  whom  ye  sold  into 
Egypt. 

The  mention  of  his  being  sold  into  Egypt ^  reminds 
him  of  his  duty  as  lord  o^  J^gypt*  *'  God  sent  me 
hither  to  preserve  life."  He  considered  himself  as 
promoted  to  power,  not  for  his  own  sake,  but  for 
the  public  good ;  and  to  this  end  he  applied  the  pow- 
er, which  he  possessed. 
Vol.  IV.  A  a 


its     Joseph  discovering  himself  to  his  Brethren. 

Every  man,  to  whom  is  committed  power,  wealth, 
learning,  or  any  other  talents,  should  remember, 
that  he  is  a  steward  of  the  gifts  of  God ;  and  that 
it  is  required  of  stewards,  that  they  be  faithful. 
We  think  that  men  in  high  office  should  act  for  the 
good  of  mankind.  But  the  obligation  to  do  good 
is  not  confined  to  distinguished  characters.  To 
whom  much  is  given,  of  them,  indeed,  much  is  re- 
quired. But  to  whom  little  is  given,  of  them  some- 
thing is  required.  Benevolence  is  a  principle,  which 
ought  to  govern  every  man,  whether  in  a  public,  or 
private  station.  Every  man  is  to  do  good,  as  he 
has  opportunity,  and  according  to  the  ability,  which 
God  has  given  him.  "  If  there  be  a  willing  mind, 
a  man  is  accepted  according  to  that  he  hath,  and  not 
according  to  that  he  hath  not."  *'  And  whatsoever 
good  thing  any  man  doth,  the  same  shall  he  receive 
of  the  Lord,  whether  he  be"  rich  or  poor,  "  bond 
or  free."  **  He  who  soweth  sparingly,  shall  reap 
also  sparingly,  and  he  that  soweth  bountifull}',  shall 
reap  also  bountifully.  Therefore  be  not  weary  in 
well  doing,  for  in  due  season  ye  shall  reap,  if  ye  faint 
not.  Always  abound  in  the  work  of  the  Lord,  for 
your  labor  will  not  be  in  vain." 


SERMON    XXVI 


^aacf:?^l(^aa(f* 


Abstaining  from  E'viL 


PROVERBS  iii.  27. 

Withhold  not  good  from  them  to  whom  it  is  due,  when  it  is 
in  the  power  of  thine  hand  to  do  it* 

vxOD  has  placed  men  in  a  state  of  mu- 
tual dependence^  that  there  may  be  occasion  and 
opportunity  for  mutual  beneficence.  If  there  were 
no  need  of  good  to  be  done,  and  no  ability  to  do 
good,  benevolence  would  not  be  a  virtue.  There 
is  no  man  so  selfsufficient,  but  that  he  needs  help 
from  others  ;  and  no  man  so  impotent,  but  that  he 
can  give  some  help  to  others.  And  Solomon,  in 
our  text,  prescribes  a  rule,  by  which  we  may  judge, 
when  and  how  far  we  are  bound  to  assist  one 
another. 

We  are  first,  to  inquire,  "  to  whom  good  is  due  ;'* 
and  then  to  consider  *'  the  power  of  our  hand  to  do 
it."  Good  is  due,  not  to  those  only,  from  whom 
we  have  received  good,  or  to  whom  we  have  made 
promises,  but  to  those  also  who  are  in  want.  *'  La- 
bor with  your  hands  the  thing  which  is  good,  that 
ye  may  have  to  give  to  him  that  needeth."  The 
2 


530  Abstaining  from  EijiL 

man  wlio  needeth,  is  one  Vvho  cannot  stif>ply  his 
wants  by  his  own  labor  ;  for  he  who  can  labor  is  re- 
quired to  give  to  such  as  need.  There  are  indeed, 
reciprocal  courtesies  and  kindnesses,  which  ought  to 
take  place  among  thein  who  can  labor ;  yea,  among 
the  wealthy  and  opulent,  for  no  man  can  subsist  by 
himself  al<jne  ;  but  good  is  especially  due  to  the  in- 
digent and  helpless.  And  such  we  may  find  every 
day,  for  "  the  poor  we  have  always  with  us,  and 
when  we  will,  we  may  do  them  good." 

If  good  is  due  to  such,  then  the  question  is,  *'  from 
whom  it  is  due.  Is  it  due  frSmus  ?"  And  here  we 
must  inquire,  ''  Is  it  in  the  power  of  our  hand  to  do 
it  I'*  There  are,  perhaps,  others,  whose  power  is 
greater  than  ours.  But  their  power  excuses  not  us. 
They  may  not  know  the  case,  or  may  not  attend  to 
it,  or  may  think  of  our  comparative  power,  as  we 
think  of  theirs.  And  if  every  man  leaves  it  to  his 
neighbor  to  do  the  good,  which  ought  to  be  done 
by  somebody,  it  will  never  be  done  by  any  body. 
If  VvC  see  the  case  which  calls  for  relief,  the  only 
question,  in  which  we  are  concerned  is,  whether  w<? 
have  power  to  relieve  it.  '•  Say  not  to  thy  neigh- 
bor, Go,  and  come  again,  and  tcmorrow  I  vtill  give 
thee,  when  thou  hast  it  by  thee."  '^  Give  to  him 
that  asketh,  and  from  him,  that  would  borrow  of  thee, 
turn  not  thou  away." 

There  are  two  things  implied  in  this  advice  of 
Solomon  ;  one  is  that  we  do  not  evil  to  any  man  ; 
the  other  is,  that  we  do  positive  good  according  as 
we  see  occasion,  and  feel  ability. 

1.  If  we  aim  to  do  good,  our  first  care  must  be  to 
do  no  evil. 

This  branch  of  goodness  is  certainly  in  every 
man's  power.  Many  plead  inability  in  excuse  for 
not  bestowing  benefits ;  but  no  man  can  plead  ina- 
bility as  an  excuse  for  not  abstaining  from  mischief. 


Abstaining  from  Mvil.  3S1 

If  you  carmot  help  your  neiglibor,  yet,  at  least,  you 
can  forbear  to  hurt  him.  if  you  cannot  contribute 
to  his  relief  in  trouble,  yet  you  can  be  silent ;  you 
need  not  dissuade  other  people  from  relieving  him. 
If  you  cannot  afford  direct  aid  in  the  promotion  of  a 
good  cause,  yet  you  are  under  no  necessity  of  op- 
posing the  cause,  and  diverting  the  honest  intentions 
of  better  men. 

With  respect  to  this  branch  of  duty,  v^^e  ought  to 
exercise  particular  caution,  because  it  is  always  more 
in  our  power  to  do  hurt,  than  to  do  good.  It  is 
easier  to  inflict  a  M^ound,  than  to  heal  it — easier  to 
destroy  property,  than  to  replace  it — easier  to  injure 
a  fair  reputation  than  to  repair  it — easier  to  corrupt 
good  manners,  than  to  restore  them. 

Besides  :  The  injuries  which  we  do  to  a  man  are 
more  sensibly  felt,  than  our  kindnesses.  The 
diminution  of  his  substance  or  reputation  gives  him 
more  pain,  than  an  equal  addition  to  either  of  them 
would  give  him  pleasure.  We  can  more  easily  de- 
tract from  his  enjoyment,  than  we  can  increase  it. 
The  former  may  be  done  in  a  moment,  by  a  single 
word  or  action ;  the  latter  is  ordinarily  a  work  of 
time,  attention  and  diligence. 

For  this  reason  the  Author  of  our  nature  has  put 
into  our  constitution  stronger  restraints  from  injuring 
others,  than  excitements  to  help  them.  We  sympa- 
thize with  the  distresses  of  our  neighbors  more 
feelingly,  than  with  their  felicities.  Our  compassion 
for  a  man,  who  has  suddenly  lost  half  his  substance, 
even  though  he  has  enough  left,  is  much  more  pow- 
ful,  than  our  joy  would  be  at  an  equal  addition  to 
his  substance,  though  even  then  it  might  not  be  too 
large.  This  natural  compassion  for  human  misery 
is  designed,  not  only  to  prompt  our  endeavors  for  its 
relief,  but  also  to  restrain  us  from  actions  which 
would  cause,  or  increase  it. 


582  Abstaining  from  EmL 

Hence  to  do  evil  is  more  criminal,  than  to  omit 
doing  good,  because  it  is  a  more  direct  violation  of 
the  constitution  of  nature. 

Solomon  not  only  exhorts  us,  in  the  text,  to  do 
good ;  but  cautions  us,  as  in  the  following  words, 
not  to  do  evil  :  "  Devise  not  evil  against  thy  neigh- 
bor, seeing  he  dwelleth  securely  by  thee.  Strive  not 
with  a  man  without  cause,  if  he  have  done  thee  no 
harm.  Envy  not  the  oppressor,  and  choose  none  of 
his  ways  ;  for  the  fro  ward  is  an  abomination  to  the 
Lord,  but  his  secret  is  with  the  righteous." 

We  will  here  mention  some  of  those  ways  in 
which  we  are  liable  to  hurt  our  neighbors,  and  which 
we  must  cautiously  shun,  if  we  intend  to  do  them 
good. 

1.  It  is  possible,  we  may  injure  them  in  our 
ihoughtSy  and  do  them  evil  by  indulging  a  bad  opin- 
ion of  them. 

You  will  say,  *'  Whatever  thoughts  I  have  of  my 
neighbor,  if  1  keep  them  to  myself,  what  hurt  is 
done  him?"  Less,  besure,  than  if  you  published 
them ;  but  still  some  hurt  is  done  him.  He  values 
the  good  opinion  of  others,  and  yours  among  the 
rest.  And  if  you  think  evil  of  him  without  cause, 
you  so  far  injure  him,  though  you  never  should 
speak  a  word  against  him. 

Besides:  ^'  Out  of  the  abundance  of  the  heart, 
the  mouth  speaketh."  If  you  indulge  evil  thoughts 
of  him,  these  thoughts  will  grow  into  hatred  ;  and 
it  is  a  wonder,  if,  in  some  companies  and  on  some 
occasions,  you  do  not  let  them  out,  and  throw  them 
into  circulation.  No  man's  reputation  is  safe,  while 
it  depends  on  the  caution  of  one  who  hates  him. 

But  though  you  should  keep  your  thoughts  to 
yourself,  they  will,  at  least,  influence  your  own  con- 
duct toward  him.  You  will  not  be  so  forward  to 
help  him  in  trouble,  to  defend  him  against  slander, 


Abstaining  from  Evil,  S83 

to  employ  him  in  your  service,  or  to  trust  him  with 
your  property,  as  if  you  thought  justly  of  him. — 
And  the  reserve  with  which  you  treat  him,  will  influ- 
ence the  conduct  of  others  toward  him.  Your  evil 
thoughts,  however  secret  you  aim  to  keep  them, 
will  be  more  mischievous  than  you  imagine. 

The  religion  of  Christ  forbids  jealousies,  envyings 
and  evil  surmisings.  It  cautions  us  not  to  judge 
and  set  at  nought  our  brethren.  It  requires  us  in 
lowliness  of  mind  to  esteem  others  better  than  our- 
selves. It  enjoins  that  charity,  which  thinketh  no 
evil,  but  hopeth  all  things. 

The  better  we  think  of  others,  the  more  agreeable 
will  be  our  feelings  toward  them,  and  the  more  easy 
the  duties,  which  we  owe  them. 

There  are  those,  whose  evil  manners  determine 
tlieir  character.  But  we  ought  always  to  think  fa- 
vorably where  we  can.  In  doubtful  cases,  our  hearts 
sliould  incline  to  the  charitable  side.  Charity  may 
go  on  presumption ;  censure  must  always  have  evi- 
dence. If  charity  errs,  it  is  e^cuseable ;  if  censure 
errs,  it  is  criminal.  We  always  have  a  right  to  think 
well  of  men  without  direct  proof  of  their  goodness  : 
We  have  no  right  to  think  evil  of  them  without 
positive  evidence  of  their  wickedness. 

We  should  distinguish  between  particular  actions 
and  a  general  character,  We  may  see  in  others 
some  instances  of  conduct,  which  we  disapprove, 
while  we  esteem  their  character  at  large.  Their 
WTong  actions  may  be  but  imprudences  or  mistakes, 
the  effects  of  passion,  temptation,  or  misinforpiatjon ; 
not  of  vicious  habit  or  perverse  dispositipq.  A, 
course  of  criminal  action  indicates  a  corrupt  h^ait. 
That  we  may  think  well  of  men,  we  must  make  it£| 
rule  to  excuse  where  we  can;  to  condemn  only 
where  we  must, 
4 


384  Abstaming  from  EviL 

This  leads  us  to  say, 

2diy.  Much  hurt  is  done  by  slander. 

If  a  man  may  suffer  injury  by  our  uncharitable 
opinion  of  him,  much  greater  injury  will  he  suffer 
by  our  proclaiming  this  uncharitable  opinion.  By 
a  secret  suspicion  he  is  deprived  of  the  favor  of 
one  ;  by  open  slander  he  is  deprived  of  the  favor  of 
many. 

A  good  character  is  what  men  value  more  than 
property.  The  love  of  esteem  is  a  prim.ary  and  nat- 
ural passion.  The  love  of  property  is  a  secondary 
passion,  growing  out  of  the  former.  In  a  state  of 
uncultivated  nature  men  pay  little  regard  to  property, 
farther  than  to  supply  their  real  wants  ;  but  they 
naturally  love  and  seek  distinction.  In  a  state  of 
civil  society  men  seek  property,  beyond  what  their 
wants  require,  because  this  gives  them  distinction 
and  raises  their  importance.  Hence  slander  used  in 
Gur  language  is  a  greater  crime,  and  a  more  sensible 
wrong,  than  injustice  practised  in  our  dealings,  be- 
cause it  tends  more  to  deprive  a  man  of  that  social 
esteem  and  confidence,  v.  hich  he  values  more  than 
property.  And  it  is  often  an  injury  in  a  double 
respect.  You  may  take  away  a  man's  property  by 
injustice  without  hurting  his  character.  But  if  you 
destroy  his  reputation,  you  hurt  him  in  the  business 
of  his  profession,  deprive  him  of  the  confidence  of 
his  neighbors,  and  thus  injure  him  in  his  substance, 

Many  will  take  up,  and  spread  around  infamous 
reports  of  a  neighbor,  when  they  u  ould  abhor  the 
thought  of  breaking  open  his  house,  or  robbing  him 
of  his  money  ;  and  yet  the  latter  is  a  more  tolerable 
evil,  and  a  less  heinous  crime.  He  can  better  de- 
fend his  property,  than  his  name,  and  can  more  easi- 
ly obtain  redress  in  the  loss  of  his  substance,  than 
in  the  loss  of  ^  his  reputation.  If  you  destroy  his 
substance,  you  injure  him,  and  perhaps  him  only ; 


Abstaining  from  EmL  Sg^ 

at  the  worst,  the  injury  falls  on  but  few.  If  you 
destroy  his  character,  you  injure  all  who  are  nearly 
connected  with  him  in  business,  or  affection ;  and 
if  he  is  in  a  public  station,  you  injure  society. 

We  are  not  bound  to  think  or  speak  well  of  all 
men.  "  Some  men's  sins  are  open  beforehand 
going  before  unto  judgment."  And  if  they  will 
take  no  care  of  their  own  reputation,  they  are  not  to 
expect,  that  w<?  should  treat  it  with  much  tenderness. 
He  who  forfeits  his  character,  must  blame  himself 
for  the  loss.  But  if  we  rob  a  good  man  of  his 
reputation,  the  guilt  lies  on  us. 

Public  and  notorious  crimes  may  be  subjects  of 
our  discourse  in  a  way  of  lamentation,  or  of  mutual 
warning.  The  evil,  which  we  know  of  another,  we 
may  mention  to  a  third  person  to  prevent  imposition. 
This  is  just — this  is  benevolent.  But  we  are  never 
to  speak  evil  of  another  without  evidence  of  the  truth 
of  what  we  say,  nor  without  some  reasonable  cause 
for  speaking  what  we  know.  We  should  never  pay- 
much  regard  to  defamatory  stories  handed  round  by 
an  enemy  of  the  person  defamed,  or  by  one  addict- 
ed to  slandering  his  neighbors,  or  by  one  who  loves 
to  sow  discord  among  brethren.  If  we  suspect  evil 
of  a  man,  it  is  better  to  expostulate  with  him  in  pri- 
vMe,  than  to  make  our  suspicions  public.  We 
should  be  cautious  how  we  speak  and  what  we  say 
of  those,  against  whom  we  feel  a  strong  .prejudice  or 
unfriendly  passion — of  those  who  belong  to  another 
sect  or  party,  or  who  have  supplanted  us  in  a  com- 
petition, or  opposed  us  in  a  favorite  design.  If  we 
have  occasion  to  speak  evil  of  such  persons,  let  us 
not  say  too  much,  nor  convey  to  others  a  worse  o- 
pinion,  than  we  ourselves  entertain.  Dark  hints, 
and  oblique  insinuations  are  the  worst  kind  of  slan- 
der, because  they  leave  the  hearers  to  suspect  any 


585  Abstaining  from  Evil, 

thing  and  every  thing,  which  a  jealous  or  malignant 
heart  can  suggest. 

3.  There  is  need  of  caution,  that  we  hurt  not  oth- 
ers in  their  substance. 

In  a  state  of  society  there  must  be  a  distinction 
of  property.  This  is  necessary  to  industry,  frugali- 
ty, the  culture  of  the  mind,  and  the  exercise  of  be- 
nevolence, as  well  to  the  improvement  of  arts,  and 
the  increase  of  wealth.  In  a  state  of  nature,  it  is  ob- 
served, men  have  few  vices  :  It  is  also  true,  they 
have  fewer  virtues.  For  vices  they  seldom  have 
the  means  ;  for  virtues  they  have  little  opportunity  ; 
the  occasions  and  calls  for  justice,  fidelity  and  be- 
nevolence are  but  rare.  Hence,  in  such  a  state,  men 
are  generally  cruel  and  ferocious  ;  for  the  tender  feel- 
ings have  never  been  cultivated  in  the  little  circles  of 
family  and  neighborhood  ;  and  a  sense  of  wrong  and 
a  regard  to  right  have  never  been  acquired  by  an  in- 
terchange of  benefits.  It  was  the  design  of  provi- 
dence, that  men  should  live  in  society  and  main- 
tain the  exercise  of  social  affections  and  virtues. 
Heaven  is  a  state  of  society ;  and  to  prepare  for 
heaven,  we  must  learn  the  social  tempers  here  be- 
low. 

The  rule  which,  which  our  Savior  has  given  to  di- 
rect  our  conduct  to  one  another  is,  that  we  do  to  our 
neighbors  the  same,  as  we  wish  them  to  do  to  us. 
The  rule  is  plain  and  obvious  ;  and  if  we  will  hon- 
estly apply  it,  we  can  judge  from  our  own  feelings 
what  is  right.  We  are  seldom  in  doubt,  how  oth- 
ers ought  to  treat  us  :  It  is  only  then  to  change 
places,  and  we  shall  see,  how  we  ought  to  treat  them. 
We  value  our  own  rights,  and  we  know  that  our 
neighbors  ought  not  to  invade  them  by  force  or  in- 
jure them  by  fraud.  They  have  rights  as  well  as 
we,  and  they  value  them  in  the  same  manner  as  we  do 
ours.     And  every  viol.ition  of  them  is  as  criminal 


Abstaining  from  £vil.  387 

in  us,  as  the  same  violation  of  our  rights  would  be 
in  them. 

The  high  crimes  of  robbery,  theft  and  forgery  most 
men  abhor,  and  few  practise.  These  are  such  an  out- 
rage on  society,  that  we  are  generally  agreed  to  bring 
them  to  detection  and  punishment.  But  if  it  is  wrong 
to  take  to  ourselves  another's  property  by  theft  or  rob- 
bery, it  is  wrong  to  do  it  by  any  kind  of  deciet  or  op- 
pression. The  law  which  forbids  us  to  steal,  for- 
bids us  *'  to  deal  falsely,  or  to  lie  one  to  another" — 
"  to  go  beyond  and  defraud  a  brother  in  any  mat- 
ter." If  a  man  is  unfaithful  to  a  trust  reposed  in 
him — embezzles  goods  committed  to  his  care — 
contracts  debts  without  ability  or  intention  to  pay 
them — -takes  advantage  of  men's  necessity  or  igno- 
rance to  make  undue  profits  in  dealing  with  them, 
or  avails  himself  of  an  unforeseen  change  of  times  to 
defeat  the  spirit  of  a  fair  contract---if  by  idleness  and 
intemperance  he  reduces  himself  to  poverty,  and 
thus  in  a  time  of  infirmity  becomes  a  burden  to  his 
neighbors,  or  by  alienating  and  secreting  his  proper- 
ty he  frustrates  the  just  demands  of  his  creditors,  or 
by  any  other  unfair  and  indirect  means,  transfers  or 
retains  to  himself  the  property,  which  belongs  to 
others,  he  is  as  really  guilty  of  injustice,  as  the  man 
who  steals  from  his  neighbors ;  and  the  crime  is 
very  little  different ;  for  he  takes  or  detains  from 
them  their  right  without  their  free  consent. 

4.  We  do  hurt  and  injury  to  men,  when  we  scat- 
ter the  seeds  of  disaffection  and  contention  among 
them. 

Peace  and  mutual  confidence  are  the  happiness  of 
families,  neighborhoods  and  other  societies ;  and 
every  thing  which  we  do  to  disturb  the  social  harmo^ 
ny,  is  evil  in  itself,  and  tends  to  vice  and  misery. 
It  is  a  precept  in  the  divine  lav/,  "-  Thou  shalt  not 
go  up  and  down  as  a  talebearer  among  thy  people."^ 


588  Abstaining  from  Evil. 

Such  a  character  Solomon  describes  as  peculiarly 
mischievous  and  detestable.  *'  An  ungodly  man 
diggeth  up  evil,  and  in  his  lips  is  as  a  burning  fire. 
A  fro  ward  man  soweth  strife.  A  talebearer  revealeth 
secrets,  and  a  whisperer  separateth  chief  friends. 
Where  there  is  no  talebearer,  the  strife  ceaseth." 

Some  unguarded  things  may  be  spoken  in  the 
social  circle,  which  would  be  harmless,  if  they  had 
died  there.  But  if  we  take  them  up  and  hand  them 
round,  we  may  excite  a  disturbance,  which  cannot 
easily  be  quieted.  The  expressions  may  have  been 
innocently  intended  at  iirst,  but  the  recital  of  them 
has  usually  an  evil  design.  The  w^ords  first  spoken 
are  so  altered  in  the  repetition,  as  to  .  carry  quite  a 
different  meaning,  and  make  quite  a  different  im- 
pression, from  w  hat  was  originally  intended  or  im- 
agined. There  are  no  greater  pests  in  society,  than 
they,  who  curiously  pry  into  the  concerns  of  their 
neighbors,  the  affairs  of  families,  and  the  behavior 
of  relatives  toward  one  another — who  pick  up  ifl 
stories  of  this  and  that  person  to  spread  them  in  con- 
versation— who  tell  one  neighbor  what  another  said 
of  him,  and  bring  back  to  the  latter  w^hat  was  heard 
from  the  former,  and  perhaps  communicate  to  a 
hundred  more  what  the  two  said  of  each  other. 
Disquietudes  and  contentions  often  arise  from  this 
foolish  curiosity  and  impertinent  loquacity  ;  and  per- 
haps oftener  from  this  cause,  than  from  any  real 
injury,  which,  the  parties  at  variance  have  ever  re- 
ceived from  each  other.  This  busy  humor  does 
not  always  proceed  from  malice;  but  sometimes 
from  weakness  of  mind  and  vacancy  of  sentiment, 
or  from  a  mere  love  of  talking  and  telling  new^s,  and 
sometimes  from  idleness  and  want  of  employment. 
The  Apostle  says,  *'  There  are  some,  who  walk 
disorderly,  w^orking  not  at  all,  but  are  busybcdies. 
They  learn  to  be  idle,  wandering  about  from  house 


Abstaining  from  Evil,  S89 

4 

to  house,  and  not  only  idle,  but  tatlers  also,  speaking 
things  which  they  ought  not."  To  prevent  this 
evil,  he  advises,  that  all  study  to  be  quiet,  and  do  their 
own  business. 

If  all  would  attend  to  their  own  business^  as  much 
as  prudence  directs,  and  concern  themselves  in  other 
people's  affairs  no  more  than  charit}^  requires,  there 
would  be  little  disturbance  in  families,  contention 
among  neighbors,  or  animosity  in  societies. 

5.  VVe  do  men  great  injury,  when  we  corrupt 
their  religious  principles ^  and  vitiate  their  morals. 

To  strengthen  the  hands  of  evil  doers,  and  hinder 
their  return  from  their  wickedness,  is  termed  in 
scripture  a  horrible  thing.  There  are  none  so  se- 
verely condemned,  as  they  who  corrupt  the  earth 
with  their  abominations.  Of  him  who  turns  from 
the  law  of  God  and  draws  others  after  him  Moses 
says,  '*  The  Lord  will  not  spare  liim,  but  his  anger 
will  smoke  against  him,  and  he  will  separate  him 
unto  all  evil."  The  chief  ground  of  the  woes 
against  the  pharisces  was,  that ''  they  shu*  up  the 
kingdom  of  heaven  against  men."  We  find  not  in 
all  the  bible  a  more  awful  rebuke,  than  that  which 
Paul  gave  to  Elymas  the  sorcerer,  who  sought  to 
turn  away  the  deputy  of  Paphos  from  the  faith  of  the 
gospel.  **  O  full  of  all  subtilty  and  mischief;  thou 
child  of  the  devil ;  thou  enemy  of  all  righteousness; 
wilt  thou  not  cease  to  pervert  the  right  ways  of  the 
Lord  ?  Behold  now,  the  hand  of  the  Lord  is  upon 
thee.'*  Paul  says  of  the  Jews,  who  forbade  the 
Apostles  to  speak  the  w^ord  of  salvation  to  the  Gen- 
tiles, *'  They  please  not  God,  and  are  contrary  to  all 
men.  They  fill  up  the  measure  of  their  sins  ahvays, 
that  wrath  may  come  upon  them  to  the  uttermost." 

By  fraud,  oppression  and  slander  v/e  may  do  much 
hurt  to  mankind  in  their  w^orldly  interest.  But  all 
this  wdll  appear  trilling,  w  hen  we  compare  it  w  ith  the 


590  Abstainmg  from  EmL 

injury  done  to  them  in  their  spiritual  interests  by  in- 
fusing into  their  minds  corrupt  sentiments,  and  se- 
ducing them  to  vicious  manners.  The  two  cases 
are  as  different  as  body  and  soul — time  and  eternity. 
If  we  think  it  would  be  vile  and  criminal  to  cheat  a 
man  out  of  his  substance,  or  rob  him  of  his  good 
name,  shall  we  deem  it  a  light  thing  to  seduce  him 
from  religion  and  destroy  his  soul  ? 

We  are  required  "to  be  fellow  helpers  to  the 
truth — to  consider  one  another,  that  we  may  pro- 
voke unto  love  and  good  works." 

Some  of  you  will  probably  say,  "  There  is  little 
that  we  can  do  in  promoting  religion  among  men. 
Our  age  and  station  in  life  will  not  allow  us  to  take 
a  distinguished  part  in  a  business  of  this  kind.  We 
must  leave  it  to  heads  of  families,  aged  people,  pub- 
lic teachers,  who  by  their  office  and  relation  are  par- 
ticularly called  to  such  work.  We  are  young  and  in 
a  private  capacity  ;  we  must  be  excused." 

You  may,  however,  at  your  age  and  in  your  sta- 
tion, do  something  in  so  great  and  good  a  cause. 
At  least,  you  may  forbear  to  injure  the  cause.  If 
you  cannot  help  forward  the  piety  and  salvation  of 
your  fellow  mortals,  yet  you  may  be  careful  not  to 
divert  them  from  a  godly  life,  and  hinder  them  in 
working  out  their  own  salvation.  You  are  under  no 
necessity  of  setting  before  them  a  vicious  example, 
of  enticing  them  into  wicked  company,  and  of  em- 
boldening them  in  the  practice  of  iniquity.  You 
are  under  no  necessity  of  using  impious  language  or 
of  profaning  holy  time.  You  are  under  no  necessity 
of  treating  with  open  contempt  the  instituted  means 
of  religion,  the  word,  worship  and  ordinances  of 
God.  You  need  not  plead  in  defence  of  impiety, 
and  of  those  opinions  which  lead  to  it.  You  need 
not  ridicule  the  virtue  and  seriousness  of  others  and 
take  pains  to  bring  a  religious  character  into  dis* 


Abstaining  from  EviL  391 

repute.  You  need  not  say  any  thing  against  the 
sacred  scriptures,  or  the  doctrines  contained  in  them. 
You  need  not  spread  licentious  opinions,  nor  invite 
others  to  read  books,  which  would  corrupt  their 
manners  and  extinguish  virtuous  sentiments. 

How  much  positive  good  you  may  do,  it  is  diffi- 
cult to  say.  But  it  is  certain,  you  can  forbear  to  do 
evil.  No  one  can  plead  his  impotence,  or  his  pov- 
erty or  his  youth  in  excuse  for  not  omitting  to  hurt 
others ;  for  this  is  only  forbearing  to  act.  This 
forbearance  requires  no  great  abilities.  We  read  of 
some,  who  weary  themselves  to  commit  iniquity. 
It  need  not  cost  you  any  weariness  to  cease  from 
iniquity.  If  you  are  active  to  do  evil,  in  vain  you 
plead  an  inability  to  do  good.  The  same  ability,  by 
which  you  do  the  former,  might,  if  properly  direct- 
cd,  as  well  do  the  latter. 

We  all  know  the  difference  between  virtue  and 
vice.  The  youth,  with  moderate  instruction  and  lit- 
tle attention  can  discern  this  difference.  He  is  a 
judge  of  the  nature  of  religion,  so  far  as  it  relates  to 
practice.  And  he  ca?n  judge  also  of  the  truth  and 
importance  of  doctrines,  if  he  will  consider  their 
practical  tendency.  Opinions,  which  tend  to  virtue, 
he  may  conclude  to  be  true  and  important  ;  those, 
which  tend  to  vice,  he  must  see  to  be  false  and  dan- 
gerous.  The  difficulty  of  discerning  between  truth 
and  error  in  religion  arises  not  from  the  obscurity  of 
the  matter  in  question,  but  from  the  corruption  of 
the  heart  in  examining,  or  rather  from  a  disinclina- 
tion to  examine  at  all.  If,  in  our  inquiries,  we  aim 
at  doing  the  will  of  God,  we  shall  find  no  great  diffi- 
culty in  learning  what  his  will  is  ;  for  "  the  meek 
he  will  guide  in  judgment,  and  the  meek  he  will  teach 
his  way." 

We  ought  never  to  embrace  an  opinion  merely  on 
the  authority  of  another ;  but  we  are  to  examine  its 


392  Abstaining  from  Evil, 

evidence  for  ourselves  ;  at  least,  its  practical  evi^ 
dence  ;  its  moral  tendency  ;  for  of  this  we  are  ccm- 
petent  to  judge.  We  should  never  take  pains  toi  instil 
an  opinion  into  others,  till,  on  this  evidence,  we  are 
fully  convinced  of  its  truth  and  importance.  Let  us 
seriously  inquire,  vvhether  there  is  reason  to  think, 
that  this  opinion  fully  embraced  would  make  them 
better  men.  To  settle  this  question,  let  us  inquire 
whether  it  has  made  us^better  men.  Are  we  become 
more  humble,  pious  and  prayerful ;  more  attentive  to 
our  eternal  interest ;  more  concerned  for  the  salvation 
of  our  fellow  men  ;  more  meek,  peaceable  and  conde- 
scending ;  more  virtuous  in  our  general  temper  and 
behavior  ?  If  we  find  none  of  these  good  effects  from 
it  in  ourselves,  certainly  we  cannot  promise  our- 
selves, tliat  it  will  produce  these  effects  in  others. 

Let  this  be  our  first  aim,  in  all  our  social  conduct, 
to  be  harmless  and  inoffensive — to  do  do  no  evil  to 
any  man  in  his  character,  in  his  property,  or  in  his 
virtue.  But  we  must  not  stop  here.  As  we  must 
be  simple  concerning  evil,  so  we  must  be  wise  to 
that  which  is  good. 

This  branch  of  our  general  subject  may  be  illus^ 
trated  in  another  discourse. 


SERMON    XXVIL 


*9'^»i 


Doing  Good, 


JPROVERBS  iii.  27. 

Withhold  not  good  fr dm  him,  to  whom  it  is  due,  when  it  is  iii 
the  power  of  thine  hand  to  do  it. 

1  HE  text  enjoins  doing  good  to  men. 
It  points  out  no  particular  kind  of  good,  but  good 
in  general — good  of  every  kind.  The  objects  of 
this  good  are  those  to  whom  it  is  due — not  due 
mecely  on  promise,  gratitude  or  justice  ;  but  due  on 
any  footing — due  on  the  ground  of  humanity  and  mu- 
tual connexion — -of  necessity  on  the  one  part,  and  a- 
bility  on  the  other.  The  Apostle  says,  '*  Labor  with 
your  hands  the  thing  which  is  good,  that  ye  may 
have  to  give  to  him  that  needeth."  The  necessities 
of  others,  in  some  cases,  have  a  claim  upon  us  equal 
to  that,  which  arises  from  a  contract  made  with 
them,  or  a  benefit  received  from  them.  The  good 
to  be  done  is  according  to  the  necessity  of  the  ob- 
Vol.  IV.  B  b 


394  Boing  Good. 

jects,  and  the  measure  of  our  ability.  And  the  timt 
of  doing  it,  is  when  the  necessity  calls,  and  our  abil- 
ity permits.  *^  Withhold  not  good  from  him  to 
whom  it  is  due,  when  it  is  in  the  power  of  thine  hand 
to  do  it.  Say  not  to  thy  neighbor,  Go,  and  come  a- 
gain,  and  tomorrow  I  will  give  thee,  when  thou  hast 
it  by  thee." 

We  have  observed,  that  there  are  two  things  im- 
plied in  this  precept.  One  is  that  we  do  no  evil.  It 
is  absurd  to  talk  of  doing  good,  unless  we  abstain 
from  doing  evil.  While  we  do  as  much  evil  with 
one  hand,  as  we  do  good  with  the  other,  there  is  no 
good  done  on  the  whole.  What  Solomon  enjoins  is 
riot  a  life  made  up  of  good  and  evil,  or  a  mere  pre- 
ponderance of  good,  but  good  without  evil,  or  a 
steady  course  of  usefulness  according  to  our  relation 
and  ability.  We  are  to  abhor  evil,  and  cleave  to 
that  which  is  good — to  be  simple  concerning  evil, 
and  wise  to  that  which  is  good.  Where  evil  is  not 
carefully  avoided,  good  is  not  honestly  intended. 
Malice  and  benevolence  are  incompatible*  They 
cannot  subsist  together^  The  Apostle  says  to  tlifc 
Corinthians,  *^  I  pray  God,  that  ye  do  no  evil,  but 
that  ye  should  do  that  which  is  honest." 

We  have  shewn  some  of  the  ways,  in  which  men 
often  do  injuries  one  to  another. 

We  shall  now, 

II.  Attend  to  our  subject  in  a  {)ositive  view.— 
*'  Withhold  not  good  from  them  to  whom  it  is  due.'' 
**  Do  good  to  all  men,  as  ye  have  opportunity." 

Religion  is  not  merely  a  negative  thing.  It  con^ 
tains  positive  goodness.  Abstinence  from  evil  be- 
longs to  it ;  but  the  love  and  practice  of  goodness 
complete  it.  The  Apostle  distinguishes  between  a 
righteous^  and  sigood  man.  *'  Scarcely  for  a  right- 
eous man  will  one  die  ;  yet  peradventure  for  a  good 
man  some  would  even  dare  to  die."     The  latter  is  a 


'Doing  Good.  39S 

higher  and  nobler  character  than  the  former.  The^ 
righteous  man  is  one  who  does  justice,  keeps  his 
word,  fulfils  legal  demands,  and  commits  no  real  in- 
juries. The  good  man  besides  all  this,  studies  to 
jbe  useful  in  his  place,  and  to  promote  the  virtue  and 
happiness  of  all  around  him.  He  can  sacrifice  his 
pwn  private  interest  for  a  greater  and  more  extensive 
benefit  to  mankind.  He  seeks  not  merely  his  own 
profit,  but  the  profit  of  many.  To  justice  he  adds 
brotherly  kindness  and  charity. 

The  man,  who  is  barely  righteous,  may  pass  for  a 
valuable  member  of  society  ;  for  though  he  has  no 
public  spirit,  yet  the  public  will  avail  itself  of  some 
advantage  from  his  ability  and  property.  But  a  man 
may  be  useful  in  society  on  earth,  and  yet  not  fit  fpr 
the  pure  and  benevolent  society  above. 

Many  entertain  too  low  ideas  of  religion,  as  if  it 
wholly  consisted  in  an  abstinence  from  gross  vice. 
But  the  gospel  makes  it  consist  in  positive  holiness 
and  goodness.  It  requires  us  not  only  to  put  oiF 
the  old  man  with  his  deeds,  but  also  to  put  on  the 
new  man,  which  is  created  after  the  image  of  God. 

In  reading  the  parables  and  discourses  of  our  Sav- 
ior we  shall  find,  that  the  characters,  which  he  ex- 
cludes from  heaven,  and  condemns  to  eternal  pun- 
ishrrient,  are  not  usually  taken  from  the  profligate 
and  abandoned,  but  from  the  decent  and  orderly  part 
of  mankind.  He  thus  teaches  us,  that  his  religion 
ponsists,  not  merely  in  specious  manners,  regular  be- 
havior, and  abstinence  from  vice,  but  in  a  holy,  pi- 
bus,  humble  and  benevolent  spirit  and  conduct.  The 
young  ruler  mentioned  by  the  evangelists  doubtless 
passed  among  his  neighbors  for  a  virtuous  and  amia- 
ble nian  ;  and  our  Savior  observed  in  him  soniething, 
which  attracted  his  attention  and  regard.  But  when 
this  man  was  put  to  a  trial,  it  appeared,  that  religion, 
though  not  wholly  neglected,  had  been  but  a  subor- 
2 


S96  Doing  Good. 

dinate  object,  and  the  love  of  the  world  reigned  su- 
preme in  his  heart.     The  prosperous  farmer,    who, 
foreseeing  a  plentiful  harvest,    enlarged  his  barns, 
and  proposed  to  himself  a  long  and  cheerful  enjoyment 
of  his  goods,  stands  in  the  story,  not  as  a  vicious  and 
debauched,  but  rather  as  a  discreet  and  good  humor- 
ed man.      All  his   fault  lay  in  an   attachment   to 
worldly  enjoyments,  and  a    deadness  of  heart    to 
real  piety  and   goodness.     He  laid  up   treasure  for 
himself,  and  was   not  rich  tovv^ard  God.     The  un- 
faithful servant  in  the  parable  is  condemned,  not 
because  he  had  lost,  but  because   he  had  neglect- 
ed his  talent— not  because  he  had  been  mischievous, 
but  because  he  had  been  unprofitable.       The  sin- 
ners, who,  from  under  the  gospel,  shall  be  condemn- 
ed at  the  last  day,  are  not  described  in  general,  as  a- 
bandoned  to   proliigacy  of  life,  but  as  destitute  of 
virtuous  and  holy  tempers,  and  regardless  of  the  du- 
ties, which  respect  the   Redeemer  and  his  faithful 
friends.      The   dreadful   sentence  against  them  is 
grounded,  not  so  much  on  the  hurt  which  they  have 
done,  as  on  the  omission  of  the   good,  which  they 
ought  to  have  done* 

The  reason  why  our  Lord  has  so  often  repeated 
such  instructions  and  warnings,  is  doubtless  be- 
cause we  are  too  apt  to  satisf}^  ourselves  with  a  neg- 
ative, superficial  and  partial  religion,  and  to  hope 
that,  on  the  foot  of  such  a  religion,  we  shall  be  well 
accepted,  though  we  feel  no  concern  to  do  good,  to 
serve  the  interest  of  the  gospel,  and  to  promote  the 
happiness  of  mankind. 

The  ways  in  which  we  are  to  do  good  will  here 
naturally  come  under  our  consideration. 

1.  We  at'e  to  do  good  by  diligence  in  our  calling. 

Every  man  is  bound  to  have  some  occupation — 
some  stated,  regular  employment.  And  this  ought 
to  be  such  as  may  be  useful  to  mankind.     No  man 


Boi7ig  Good.  397 

has  a  right  to  acquire  property  by  a  business  which 
is  wholly  nugatory  and  trifling  ;  much  less  by  an  oc- 
cupation which  would  necessarily  be  hurtful  and  in- 
jurious, because  every  man  is  bound  to  be  useful 
in  some  way  or  other. 

And  as  every  man  should  have  a  calling,  so  he 
should  be  diligent  and  faithful  in  it.  This  is  the  ad- 
vice of  the  Apostle,  *'  Let  ours  maintain  good  works." 
or  as  it  is  in  the  margin,  ''  let  them  profess  honest 
trades  for  necessary  uses,  that  they  be  not  unprofita- 
ble. Let  every  man  abide  in  the  calling,  wherin  he 
is  called ;  and  be  quiet  and  do  his  own  business." 

In  a  secular,  as  well  as  in  a  sacred  calling,  every 
man's  principal  object  should  be  the  same  ;  not  the 
acquirement  of  worldly  property  for  himself,  but  the 
advancement  of  happiness  among  others.  As  the 
minister,  in  preaching  the  gospel,  must  aim  not 
merely  at  his  own  profit,  but  at  the  profit  of  many  ; 
so  the  laborer,  in  working  with  his  hands,  must  aim, 
not  merely  to  supply  his  own  wants,  but  also  to  give 
to  them  who  need.  When  benevolence,  or  a  regard 
to  the  general  good  governs  us  in  the  choice  of  our 
profession,  and  in  the  discharge  of  the  duties  of  it, 
then,  whether  our  profession  be  secular,  civil  or  sa- 
cred, our  industry  is  a  virtue,  and  our  labor  a  part  of 
religion. 

Industry  is  itself  a  virtue.  It  is  an  aid  to  every 
other  virtue.  It  contributes  to  health  of  body  and 
improves  the  strength  of  the  mind.  It  is  a  security 
against  temptations  and  a  guard  against  vice.  The 
scripture  speaks  of  the  idle,  as  being  often  too  busy 
in  other  mens'  matters,  as  wandering  about,  and 
speaking  things  which  they  ought  not,  and  thus 
sowing  discord,  separating  friends,  and  disturbing 
social  peace. 

2.  We  are  to  do  good  by   attending  to  the    appro- 
priate duties  of  our  several  relations* 
3 


598  Boing  Good. 

The  great  Ruler  of  the  world,  in  order  to  the  gen- 
eral happiness,  has  assigned  us  various  relations. 
Every  relation  has  its  special  duties,  in  the  faithful 
performance  of  which  the  general  good  is  promoted. 
The  relations  subsisting  among  men,  the  Apostle  il- 
lustrates by  comparing  them  to  the  relations  be- 
tween the  members  of  a  human  body.  When  these 
regularly  perform  their  respective  offices,  the  body 
is  supported  and  preserved  in  health.  If  the  opera- 
tion of  any  part  is  suspended,  pain,  debility,  and 
sometimes  death  ensues.  So  it  is  in  families  and 
larger  societies. 

The  parent  has  the  immediate  charge  of  his  chil- 
dren. He  is  not  only  to  nourish  them  in  their  help- 
less infancy,  but,  as  they  come  forward  in  years,  he 
is  to  train  them  up  in  such  knowledge  of  secul^ 
business,  habits  of  industry,  and  scientific  acquire- 
ments, as  may  qualify  them,  in  their  turn,  to  sup- 
port themselves,  educate  a  family,  and  be  useful  to 
mankind.  He  is  also  to  consider  them  as  proba- 
tioners for  another  w^orld,  and  to  assist  them  in  a 
tim.ely  preparation  for  it.  He  is  to  teach  them  their 
duty  to  God,  the  Redeemer  and  their  fellow  mortals, 
call  their  attention  to  their  eternal  interests,  state  the 
terms  of  future  happiness,  and  urge  their  compliance 
with  them.  The  heads  of  the  family  are  to  live  to- 
gether as  heirs  of  the  grace  of  life,  and  by  their  con* 
curring  influence  to  educate  the  subjects  of  their 
common  charge  in  knowledge,  virtue  and  piety,  and 
thus  form  them  for  the  part,  which  they  have  to  act 
in  this  world,  and  for  the  felicity  proposed  to  them 
in  another. 

A  family  thus  educated  is  not  only  a  comfort  to 
the  heads,  but  a  blessing  to  the  world.  From  one 
religious  household  a  happy  influence  may  spread  to 
many  others,  and  descend  to  distant  generations. 


Doing  Good,  599 

The  ministers  of  religion  are  to  warn  every  man, 
and  teach  every  man  in  all  wisdom,  that  they  may 
present  every  man  perfect  in  Christ  Jesus. 

Civil  rulers  are  ordained  of  God  to  be  terrors  to 
/evil  doers,  and  a  praise  to  them  who  do  well,  and  to 
attend  continually  to  the  common  happiness.  Thus, 
acting  under  the  steady  influence  of  piety  and  be- 
nevolence, they  will  be  ministers  of  God  for  good  to 
those  over  whom  they  are  placed. 

Men  thus  pursuing  the  design  of  their  respective 
relations,  and  fulfilling  the  obligations,  which  result 
from  those  relations,  are  doing  good  to  those  to 
whom  it  is  due. 

3.  We  are  to  dp  gppd  by  "works  of  charity  to  the 
needy  and  impotent. 

That  diversity  of  conditions,  in  which  God  has 
placed  us,  evidently  tends  more  to  general  virtue  and 
happiness,  than  a  perfect  equality  could  do.  If  all 
were  indigent  and  helpljess,  none  could  receive  suc- 
cor from  his  neighbor.  If  all  were  alike  rich  and 
opulent,  riches  would  lose  all  their  use  and  value, 
because  no  man  would  give  his  labor  or  skill  in  ex- 
change for  them  ;  but  every  man  must  depend  on 
himself.  Consequently  the  various  arts  which  con- 
tribute to  the  happiness  ot  man,  would  cease ;  or 
rather  they  would  never  have  been  introduced. 
Riches  is  a  relative  term.  If  there  was  no  difference 
among  men,  there  would  be  no  room  for  a  compari-^ 
son ;  and  no  man  would  be  deemed  rich,  because 
no  man  would  be  found  poor. 

|n  this  diversity,  there  is  to  be  a  reciprocation  of 
benefits.  The  strong  must  bear  the  infirmities  of 
the  weak  ;  the  healthful  must  minister  to  the  neces- 
sities of  the  sick ;  the  rich  mvist  supply  the  wants 
of  the  destitute.  This  is  to  do  good  to  them  to 
whom  it  is  due. 
4 


400  Doing  Good. 

If  God  has  given  us  health  of  body,  it  is  not  mere^ 
ly  that  we  may  enjoy  the  pleasures  of  eating,  drink- 
ing and  sleeping,  but  that  we  may  relieve  the  dis- 
tresses of  those,  who  are  deprived  of  these  enjoy- 
ments J  or  if  he  has  bestowed  on  us  a  distinguished 
portion  of  worldly  goods,  it  is  not  that  we  may  live 
more  at  ease,  and  assume  higher  importance  than 
our  neighbors,  but  that  we  may  supply  the  wants  of 
the  poor,  and  mitigate  the  pains  of  the  afflicted. 
To  us  as  stewards  God  has  committed  his  goods,, 
and  a  part  of  them  we  are  to  distribute  among  the 
members  of  his  household  according  to  their  vari- 
ous exigencies.  Paul  says  to  Timothy,  '*  Charge 
them  that  are  rich  in  this  world,  that  they  trust  not 
in  uncertain  riches,  but  that  they  be  rich  in  good 
works,  ready  to  distribute,  willing  to  communicate j 
laying  up  for  themselves  a  good  foundation  against 
the  time  that  is  to  come." 

The  rich,  we  all  see,  have  important  duties  to 
perform.  And  there  are  duties  incumbent  on  the 
poor  also.  They  are  to  be  industrious  in  their 
places,  frugal  in  using  the  fruits  of  their  industry, 
cheerful  and  contented  in  their  condition,  attentive 
to  the  care  of  their  souls  and  to  the  virtuous  educa- 
tion of  their  families.  Thus  they  may  be  as  really 
useful,  and  do  as  substantial  good  in  the  world,  as 
the  rich.  For  the  happiness  of  society  depends  as 
much  on  their  faithful  and  virtuous  industry,  as  on 
the  enterprize  and  liberality  of  the  opulent.  The 
rich  could  on  more  subsist  without  them,  than  they 
without  the  rich.  The  king  himself  is  served  of  the 
field. 

4.  We  are  to  do  good  by  our  conversation. 

No  corrupt  communication  should  at  any  time 
proceed  out  of  our  mouth,  but  that  only  which  is 
good  to  the  use  of  edifying,  and  which  may  minister 
grace  to  the  hearers. 


Doing  Good,  401 

We  are  to  do  good  by  instruction.  This  is  a  duty 
incumbent  not  only  on  parents  toward  their  children 
and  on  ministers  toward  their  people,  but  also  on 
Christian's  toward  one  another.  "The  lips  of  the 
righteous  feed  many."  If  Christians,  laying  apart 
all  vain  disputation,  would  charitably  converse  to- 
gether on  the  important  subjects  of  religion,  they 
might  gready  assist  one  another,  and  much  advance 
the  common  interests  of  truth  and  holiness. 

There  may  be  occasions  for  brotherly  reproof.  It 
is  a  command  in  the  law  of  Moses,  ''  Thou  shalt 
in  any  wise  rebuke  thy  brother,  and  not  suffer  sin 
upon  him.'^  There  is  a  similar  command  in  the 
gospel  of  Christ.  '' If  thy  brother  trespass  against 
thee  rebuke  him  ;  and  if  he  repent  forgive  him."— - 
We  are  to  watch  over  one  another,  not  with  jealousy 
and  hatred,  but  with  candor  and  love — not  to  espy 
faults  where  there  are  none,  or  to  publish  faults  when 
we  find  them  ;  but  to  give  seasonable  counsel  and 
reproof,  when  there  is  occasion,  and  thus  to  assist 
each  other's  repentance  and  improvement. 

"  Exhort  one  another  daily,*  ^  says  the  Apostle, 
**  lest  any  be  hardened  through  the  deceitfulness  of 
sin.  Consider  one  another  to  provoke  unto  love  and 
good  works."  Christians  may  usefully  communi- 
cate to  each  other  their  experiences  in  the  religious 
life.  We  are  not,  indeed,  to  make  the  experience 
of  others  a  standard  by  which  to  judge  our  spiritual 
state ;  or  our  experience  a  standard,  by  which  to 
judge  theirs.  This  would  be  to  substitute  human 
experience  in  the  place  of  divine  truth.  Nor  ought 
we  to  disclose  our  secret  exercises  for  the  sake  of 
gaining  applause,  like  the  pharisecs,  who  prayed  in 
the  corners  of  the  streets  to  be  seen  of  men.  Nor 
ought  we  to  demand  of  others  an  account  of  their 
secret  exercises,  for  the  sake  of  judging  their  hearts  j 
for  we  are  to  judge  nothing  before  the  time.     BuJ. 


40?  JDoing  Good. 

then  there  are  many  cases,  in  which  Christians  may 
jay  before  others  their  fears,  perplexities  and  tempta- 
tions, in  order  to  obtain  counsel  and  consolation ; 
and  in  such  cases  Christians,  who  have  experienced 
similar  trials,  may  greatly  strengthen  their  brethren. 
This  friendly  intercourse  will  awaken  intercession, 
enUven  affection,  and  warm  rehgious  zeal.  It  will 
improve  spiritual  knowledge,  recal  the  remembrance 
of  things  already  known,  confirm  good  resolutions, 
rouse  into  action  the  slumbering  principles  of  piety, 
counteract  the  influence  of  worldly  objects,  and  re- 
lieve the  mind  from  the  distractions  of  earthly  cares. 
**  Ointment  and  perfume  rejoice  the  heart;  so  doth 
the  sweetness  of  a  man's  friend  by  hearty  counsel." 

5.  We  are  to  do  good  by  example. 

It  is  the  command  of  the  Savior,  "  Let  your  light 
so  shine  before  men,  that  they  may  see  your  good 
works^  and  glorify  your  Father  who  is  in  heaven.'* 
The  Apostles  inculcate  the  same  precept.  "  Let 
not  your  good  be  evil  spoken  of-— walk  in  wisdom 
toward  them  who  are  without— provide  things  honest 
in  the  sight  of  all  men — shew  put  of  a  good  conver- 
sation your  works  with  meekness  of  wisdopi.?' 

Virtuous  example  is  attended  with  peculiar  ad- 
vantages. It  gives  force  to  our  instructions  and 
reproofs ;  supports  the  credit  of  our  Christian  pro- 
fession ;  exhibits  religion  in  real  life,  and  shews  it 
to  be  not  merely  a  speculative,  but  rather  a  practical 
acheme.  This  displays  the  beauty  and  usefulness 
of  religion  before  the  eyes  of  men,  and  puts  to  silence 
the  ignorance  of  the  foolish  and  the  objections  of  the 
captious.  This  instructs  the  weak  and  simple  iiVati^ 
easy  and  f^imiliar  manner,  adapted  to  their  capacity. 
However  difficult  it  may  be  for  the  young  to  learn 
the  sublime  doctrines  of  the  gospel  by  their  own 
study,  or  from  the  instructions  of  others,  they  will 
find  no  difficulty  in  understanding  what  are  its  prac- 


Boing  Good.  403 

tical  duties,  when  they  see  them  exhibited  in  the 
daily  walk  of  professing  Christians.  And  whatever 
doubts  some  may  pretend  concerning  the  evidences 
of  the  gospel,  yet  if  they  should  behold  Christians 
in  general  living  agreeably  to  its  precepts,  and  ex- 
ercising that  piety,  benevolence,  humility,  peacea- 
bleness,  contentment  of  mind  and  sobriety  of  man- 
ners, which  it  inculcates,  they  would  have  no  evil 
thing  to  say  of  it,  but  be  constrained  to  confess,  that 
it  is  excellent  in  itself,  and  happy  in  its  tendency. 

That  our  example  may  do  good,  it  must  be  steady 
and  uniform,  not  fluctuating  and  inconstant — it  must 
embrace  the  whole  compass  of  practical  religion, 
hot  confine  itself  to  particular  duties— it  must  regard 
things  great  and  essential,  not  merely  circumstances 
and  forms— it  must  be  familiar  without  meanness — 
cheerful  without  levity — strict  without  austerity — ; 
open  without  ostentatiofi,  and  condescending  with- 
out sinful  compliance.  And  especially  it  should  ap- 
pear to  proceed  from  the  conviction  and  disposition 
of  the  heart,  not  to  be  assumed  and  effected  merely 
to  serve  a  turn. 

By  such  an  example  much  good  will  be  done. 
And  in  this  way  every  man,  who  loves  and  feels  re- 
ligion in  his  heart,  may  do  good  daily.  If  he  has 
not  knowledge  to  instruct  others  in  religion,  yet  he 
may  shew  what  it  is  by  his  practice.  If  he  dares  not 
reprove  the  wicked,  or  exhort  the  careless — if  he  has 
not  learning  or  capacity  to  confute  gain  say  ers,  or  to 
silence  cavillers,  yet  he  may  safely  set  an  example  of 
religion  before  all  whom  he  sees,  and  leave  them  to 
judge,  whether  it  is  worthy  of  their  choice.  He  may 
practically  say  to  them,  "  If  this  religion  seems  evil 
to  you,  then  find  a  better ;  as  for  myself,  this  have  I 
chosen,  and  in  this  will  I  abide." 

6.  We  may  all,  if  we  have  hearts  to  pray,  da 
good  by  oiiir  praters. 


404  jDoing  Good* 

As  God  has  placed  us  in  a  mutual  connexion,  so 
he  requires  us  to  serve  one  another  in  works  of 
charity.  Intercession  is  one  exercise  of  that  charity, 
which  we  owe  to  mankind ;  and  there  is  the  same 
reason  to  believe,  that  God  will  make  our  interces- 
sions, as  that  he  will  make  our  instructions,  or  re- 
proof, or  alms,  or  any  other  work  of  charity,  benefi- 
cial to  our  fellow  men.  It  is  his  invisible  influence, 
which  gives  efficacy  and  success  to  these,  as  well  as 
to  our  prayers. 

What  a  cheap  and  easy  way  we  have  to  do  good  ? 
We  want  nothing,  but  faith  in  God  and  benevolence 
to  men,  to  do  more  good  tlian  we  can  conceive. 

You  perhaps  excuse  yourselves  from  works  of 
liberality,  because  you  have  little  property,  or  from 
works  of  instruction,  because  you  have  little  ability  : 
But  you  cannot,  on  any  such  ground,  excuse  your- 
selves from  prayer.  For  this  exercise  of  charity 
you  have  the  same  ability  as  if  you  were  ever  so 
rich,  or  ever  so  learned.  The  success  of  prayer  de- 
pends not  at  all  on  your  worldly  possessions  or  your 
mental  talents  and  acquirements,  but  wholly  on  the 
reasonableness  of  the  things,  which  you  ask,  and  the 
sincerity  of  your  heart  in  asking  them.  Were  your 
worldly  abilities  ever  so  large,  your  alms  could  ex- 
tend to  but  few  ;  but  be  your  abilities  ever  so  small, 
the  benefits  of  your  prayers  may  extend  to  thousands, 
to  a  whole  nation,  to  the  world,  to  distant  genera- 
tions. Were  your  powers  of  mind  and  your  knowl- 
edge of  arts  ever  so  great,  yet  there  are  many  things 
needful  for  those  around  you,  which  your  power  and 
wisdom  cannot  effect.  But  the  power,  wisdom  and 
goodness  of  God  are  infinite.  And  prayer  to  such  a 
Being  may  procure  blessings  richer  and  greater  than 
you  ask  or  think. 

You  often  see  distressing  cases,  in  which  you  say, 
You  wish  you  could  afford  relief.     Let  these  cases 


Doing  Good.  405 

awaken  your  prayers  to  him,  who  can  afford  relief. 
You  see  the  afflicted  mourning  the  loss  of  near  friends, 
and  you  wish  you  could  comfort  them.  Go,  com- 
mend their  case  to  God  :  He  can  impart  comforts 
which  they  will  feel.  If  you  should  speak  to  them, 
perhaps  you  will  speak  only  to  the  ear.  God  can  speak 
to  the  heart.  If  you  really  pity  them,  give  them  a 
share  in  your  intercessions.  This  you  can  give 
them,  if  you  have  nothing  else  to  give. 

You  may,  now  and  then,  see  an  afflicted  person, 
cast  among  strangers,  and  far  removed  from  the 
friends  in  whom  he  used  to  trust.  You  think,  that, 
if  his  friends  were  about  him,  he  would  find  it  a 
consoling  circumstance.  You  cannot  place  him 
among  his  former  friends,  but  you  can  act  the  part 
of  friends  ;  you  can  implore  for  him  the  presence  of 
God's  grace,  which  will  refresh  him  more  than  the 
sympathy  of  a  thousand  mortals. 

You  sometimes  see  careless  sinners  running  head- 
long toward  destruction.  You  wish  to  arrest  their 
attention  and  restrain  their  progress.  What  can  be 
done  ?  Some  of  them  you  have  warned  in  vain ; 
some  are  so  placed,  that  you  cannot  address  them 
on  the  subject  of  their  danger  ;  or  perhaps  you  seem 
incompetent  to  an  office  of  this  kind.  There  is  one 
thing,  however,  which  you  may  do  under  any  cir- 
cumstances. You  may  pray,  that  God  would  send 
them  suitable  monitors,  w^ould  awaken  their  stupid 
hearts,  would  bring  them  to  seasonable  repentance, 
and  save  their  souls  from  death.  And  you  know 
not,  but  your  prayers  will  avail  much. 

You  often  hear  of  some  in  poverty  and  adversity, 
who  are  beyond  the  reach  of  your  charitable  hand. 
But  these  are  not  beyond  the  reach  of  your  benevo- 
lent prayers.  Go,  commend  them  to  the  care  of 
that  wonderful  Being,  whose  immensity  embraces 
^em,  as  well  as  you,  who  is  alike  present  in  all 


406  Doing  Good. 

places,   arid  whose  tender  mercies  arc  orer  all  hi^ 
works. 

You  know,  there  are  thousands  and  millions  in  the 
world  who  have  never  heard  of  salvation  by  Christ ; 
and  among  those  who  have  heard  of  it,  you  know 
there  are  many,  who  enjoy  not  the  means  to  obtain 
it.  You  lament  their  unhappy  situation.  You  wish 
that  the  light  of  the  glorious  gospel  may  shine  unto 
them.  Toward  spreading  the  gospel  among  them  it 
is  but  little  that  you  can  do,  and  this  little  you  re- 
solve to  do,  and  wish  you  could  do  more.  More 
you  can  do.  You  can  pray  daily,  that  the  word  of 
God  may  have  free  course  and  be  glorified  through 
the  world — that  heralds  may  be  sent  forth  to  pro- 
claim the  glad  tidings  of  salvation  among  the  perish- 
ing sons  of  Adam,  and  that  the  hearts  of  them  who 
hear,  may  be  opened  to  receive  with  joy  the  glorious 
tidings  proclaimed. 

If  we  will  not  attempt  any  good  for  our  neigh- 
bors, for  the  church,  for  our  country,  for  mankind, 
in  a  way  so  cheap  and  easy  as  this,  what  pretence 
can  we  make  to  Christian  benevolence  ?  We  may- 
have  a  kind  of  mechanical  compassion,  which  is 
awakened  by  the  sight  of  an  object  in  distress  ;  or 
there  may  be  some  favorite  political  design,  which 
prompts  our  exertions.  But  if  no  serious  and  humble 
prayers  are  mixed  with  our  compassion  for  distress,  or 
with  our  exertions  for  the  public  good,  there  is  no 
virtuous  benevolence  in  our  hearts.  True  benevo- 
lence to  men  will  warm  our  devotions  toward  God, 
on  whom  all  human  happiness  depends. . 

We  have  seen  our  obligations  to  do  good,  and 
the  various  ways,  in  which  it  may  be  done.  In 
some  or  other  of  these  ways  each  of  us  may  do 
something,  perhaps  much  to  promote  the  general 
happiness.  If  we  would  all  unite  in  the  work,  we 
might  soon  introduce  a  pleasing  change  in  the  state 


Doing-  Good. 


407 


bf  families,  churches  and  other  societies.  The 
miseries  of  the  world  arise  from  the  selfishness  of 
those  who  dwell  in  it.  When  there  are  perilous 
times,  it  is  because  men  are  lovers  of  their  own 
selves.  When  benevolence  prevails,  happiness  will 
increase  and  spread.  Men,  under  the  influence  of 
this  principle,  will  not  hurt,  but  serve  one  another; 
Let  us  therefore  do  good  to  all,  as  we  have  opportu- 
nity, especially  to  them,  who  are  of  the  household  of 
faith.  Let  us  pray  always  with  all  prayer,  and  watch 
thereunto  with  all  perseverance.  Let  us  strive  to- 
gether in  our  prayers,  that  the  word  of  the  Lord  may 
be  glorified  among  us,  and  that  the  whole  earth  may 
see  his  salvation^ 


?Forks  preparing  for  the  Press  by 

ISAIAH  THOMAS,  Jun 


ry  OLLIKOFER's  Fiftytwo  Sermons  on  the  DIG- 

Z^  NITY  of  MAN,  and  the  value  of  the  objects  principal- 
ly relating  to  Human  Happiness. — 2  Vols.  8vo. 

IG"  PROPOSALS   for  this  work  were  issued  about   two 

years  since,  but  not  then  meeting  with  sufficient  encouragement  to  warrant aa 
Edition,  the  Editor  was  compelled  to  lay  the  work  aside,  until  the  public 
became  more  thoroughly  acquainted  with  the  merits  of  the  Author.... Si  nee  the 
issuing  of  the  Proposals  a  little  work  by  this  eminent  divine,  entitled  "  Ex. 
ercises  of  Piety"  has  been  published,  and  the  avidity  with  which  it  was  sought 
atfer  by  all  classes  and  the  encomiums  which  it  received,  from  feveral  popular 
preachers  in  various  parts  of  the  United  States,  has  induced  the  Editor  now 
to  make  arrangements  for  laying  it  before  the  public,  at  his  own  risque. 

LATHROP's  SermonSjOn Various  Important  Sub^ 

jects — Adapted  to  the  promotion  of  Christian  Piety,  Family 
Religion  and  Youthful  Virtue — being  the  three  volumes  which 
have  long  been  before  the  public,  with  considerable  additions 
thereto. 

The  Complete  Works  of  the  late  Reverend  JON- 
ATHAN EDWARDS,  President  of  the  College  of  New- 
jersey,  in  8  Vols.  8a^o, 

TOOKE's  PANTHEok,  epitomised.... r.being 

a  complete  and  comprehensive  history  of  the  Heathen  Gods 
— decorated  with  upwards  of  Thirty  elegant  Engravings,  and 
impressed  on  a  beautiful  wove  paper,  and  a  new  type. 

SCHREVELIPs  GREEK  LEXICON  will  be 

put  to  Press  in  the  course  of  the  Summer,  and  finished  with  all 
possible  dispatch. 

Dr.  REID's  New  and  Improved  Edition  of  CIJL- 

LEN's  First  Lines  on  the  Practice  of  PHYSIC  ;  with  Supple- 
mentary Notes,  iricluding  the  more  recent  improvements  in 
the  Practice  of  Medicine,  to  vdiich  is  perfixed  a  concise  his- 
tory of  the  Cowpox, 

Worcester,  Marchj  j8oS. 


.^^oliM  AiiiclclacM 


La  'CMOS  J  a,  t  ^w.  ^