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W0 1
SERMONS
VARIOUS SUBJECTS,/^
EVANGELICAL,
D E V O T I O N A L AND PRACTICAL,
ADAPTED TO
THE PROMOTION Of
CHRISTIAN PIETY,
PAMILY RELIGION.
AND
YOUTHFUL VIRTUE.
BY JOSEPH LATHROP, Id.Vi.
fASTOR OF THE First CHURCH in WESTS P R I N GFIEL D»
PRINTED AT WORCESTER, MASSACHUSETTS,
BY ISAIAH THOMAS.
Sold by him in Worcester ; and by faid Thomas, and Andriws, a$.
Fauii's Scatue, N -wbury Street, Bostow.
MDCCXCIII,
X
N
^ o
CONTENTS.
erraor
I.
K^OD glorified in Heaven for the Works
of Creation a^id Providence.
Page
6
IL
God works not for our Sakes only, but
for his Names Sake,
22
III.
The fame SubjeEl, continued.
37
IV.
The Work of Redemption marvellous, but
divine.
5^
V.
The fame Subject, improved.
69
VI.
Shepherds glorifying God, for the Birth
of a Saviour.
84
VII.
John leaning on Jefus's Bofom. ^^
98
VIII. The SpeBators of the Crucifxion fmit-
ing their Breafls. 112
IX. God's Works, as King of Saints, great
and marvellous, 126
X. The fame SubjeEl^ continued, 140
XI. God
IV.
Sermon Page
XI. God glorified in the Punijhment of
Sinners, 156
XIJ. , The fame SubjeH, improved, 173
XIII. Jejiis rifmg early for Jeer et Prayer. 192
XIV. Family Prayer, 209
XV. The fame SuhjeEl, continued J 224
XVI. A Chriflian Family helping their
Minfter, 240
XVII. Children in the Temple praifing the
Redeemer. 256
XVIII. The Neceffity of early Religion. 272
XIX. The Youth affifled in forming his
religious Sentiments. 289
XX. Samfonfhorn of his Locks, 305
XXI. Reflexions on Abraham's Artifice with
Abimelech. 320
XXII. The Kingdom of God without Obfer-
vation. 335
XX W. The fame SubjeH, improved, ' 347
XXIV. Innumerable gone to the Grave, and
every Man drawing after them, 359
XXV. ReflcElions on Harvefl, 374
God
of (^'zeaiioTi and J "^ovia&Ttce,
Revelation 4, xi.
'thou art -worthy, Lord, to receive glory, and honour,
and power ; for thou hajl created all things, and
for thy pkafare they arc and were created.
T. John, in this chapter, defcribes
a vifion which he had of the
heavenly worfliip. He faw a
throne placed in heaven, with
the appearance of divine glory
upon it ; and feats difpofed a-*
round, on which fat the elders, clothed in white
raiment, with golden crowns on their hes^ ; and
in the midft, and round about the throne, were
the principal angels. Thefe began the worfhip
with celebrating the infinite purity of the divine
nature, and afcnbing all glory to him, who fat
on the throne ; and then the elders joined their
fi, voices.
>ERM
. L
voices, falling before the throne, caRing down
their crowns, and faying, Thou art worthy to re-
ceive glory, and honour, and power ; for thou hajl
,created all things, and for thy pkafure they are and
were created.
In thefe words w-e may obferve,
I. That all things were created by God.
II. That they were created, and are upheld /or
his plcafitre.
III. That all rational beings are to glorify hiin
for his creation and providence.
I. The heavenly church acknowledge that God
treated all things.
If the world was created, there was a time when'
it did not exift. Though it received its prefent
form from preexifting matter, yet this matter muil,
at fome time or other, have received its exiftencc
from the fame hand which moulded it into this
wondrous form. The worlds were framed by the.
word of God ; fo that things zvhich are fcen, were not
made of things which do appear. If the world were
eternal and felf exiflent, it would be immutable ;
for that which exifls neceflarily, is neceffarily what
it is, and not liable to change or diifolution. But
we feetllpfe material things continually fubjed to
alteration and decay ; we may therefore conclude
that they are the creatures of time.
As all creation had a beginning, fo this part of
it had a late beginning. The fcriptural account,
which dates it but a few thoufand years back, is
in
SV.RM. L
in fomc meafure confirmed by obfervation. The
iatenefs of our moft ancient hiftories, the impcr-
fedion of arts and fcicnces, and even of the geog--
raphy of the world, and the vaft trads, which ftill
remain unpopulated, or but fperfely mhabited,
though mankind have, in general, bccii in a ftate
of increafe, make it credible, that the world can-
not have exifted much longer thati the Mofaick
account reprefents*
" But, I Can we fuppofe, that the Deity, who is
eternal, would fufFer fuch along duration topafs
away, before he employed his power, wifdom, and
goodnefs, or made beings to know, enjoy ^ and
praife him ?"
This queftion has been afked, and urged as an
obje6lion againfl the Iatenefs of creation.
But the objedion, if it may be called one, can
refpe6i: only that part of creation of which Mofes
has given an account. Space is boundlefs, as
well as duration endlefs. Beyond our fyftem- —
beyond thefe vifible heavens, there is room for
innumerable worlds to have exifted, millions of
ages before this part of the univerfe rofe into be-
ing. Befides, the objedion itfelf, when it is ex-
amined, vanifties into nothing. If the wprld was
created, there was a time when it be^n. And
if, for its origin, you go back as many millions
of ages as there are funbeams in the heavens,
ftill there was a time, when it had not exifted fix
thoufand years. And this objection might then
A 2 be
8 Serxvi. L
be made, as well as now ; for it was then as true^
as it is now. that there had pafifed a duration with-
out beginning. The difficulty in fuch Cafes is, we
attempt by time to meafure eternity ; and the
meafure is not adequate to the obje6l.
From the things which exift, we know there is
a God. The invifible things of God, from the crea-
tion of the world, are clearly fe en, being underflood by
the things which are made, even his eternal power and
godhead.
If God created all things, then a creating power
belongs not to creatures. It is a power, which
we may fuppofe them incapable of receiving ; for
creation is the higheft a6l of Divinity that we can
conceive of; probably there can be none higher.
"EiY human ability and ingenuity many things
have been done, which to the unexperienced appear
i'urprizing. The combined (kill and power of a
number have produced works far greater ftill. But
all their works are only giving a new form to
things which already exift. They cannot originate
matter, nor animate it when it is made. There
are bemgs above us endued with fuperiour powers ;
but to none of thefe does the fcripture afcribe the
power of^reation. On the contrary, it exprefsly
tells us, all things were created by God. But our
apoftle, inhisgofpel, fays, *' All things were made
by Jefus Chrift, and without him was not any thing
made, that was made." Hence thenwemuft con-
clude, that he is not merely an exalted creature,
but
Serm. I. 9
but properly divine, poircfTcd of divine power,
and entitled to divine honour.
How vafl is creation ! Even this world, when
we view it in compariibn with the little creatures
which inhabit it, appears a mighty thing. But,
what is this, with all its innumerable inhabitants,
to the univerfe ! When we ftep abroad, and call
our eyes up to the heavens, what an aftonifh-
ina; fcene do we behold ! What multitudes of
worlds do we there fee fcattered around, and funk
in the depths of fpace ! At what an amazing
diftance are they placed from us, and from one
another! How fmall is the fpot which our fight
commands, compared with unlimited fpace !
How inconfiderable the number of bodie;s which
we fee, compared with thofe which may be fup-
pofed to exift ! After imagination has taken its
moll diftant flight, flill, How far is it from hav-
ing reached the bounds of creation ! And yet all
thefe things were created and are upheld by one
almighty, omniprefent, eternal Being. ^ Hefpake,
and they were made ; he commanded, and they
flood fa ft. By his word the heavens and the
earth were created, and all the hoft of them by
the breath of his mouth. He ftill upholds them
all by the word of his power. The thunder of
his power, who can underftand !
We proceed to our fecond obfervation.
n. All things are and were created for God'spkaf-
ure ; or for his willi as the word properly fignifies.
If
lO SjtRM. I.
If you allc, why God made the world, and up-
holds it ; why he framed the univerfe, and form-
ed this globe, in fuch time and manner, as he has ;
this fong of angels gives the proper anfwer. " All
things were made for his pleafure." The apoflle
Paul expreffes the fame fentiment : He works all
things acco7'ding to the counfel of his own will.
There has been much inquirj^, and fome con-
troverfy among Chriflians, concerning God's ulti-
mate end in the work of creation; whether it was
his own glory, or the exercife of his goodnefs in the
communication of happinefs. But the apoflle, in
the text, cuts the matter fliort. He introduces the
fpirits in heaven as celebrating the wonders of cre-
ation, and afcribing them all to God's will. Here
is a plain intimation, that thefe fpeculations on the
fupreme and ultimate end of an infinite and all
perfe6l Being, in the formation of all his w^orks,
are too high for mortals. Angels, with greater
modefly, bow down and adore unfearchable wif-
dom. Wife ends he certainly has in all his works.
But, farther than he has given us an account of his
matters, his counfels are too deep for us.
Creation is a vaft and ftupendous work. It is
but a fm^tll part of it which comes within our ob-
fervation ; and even this we know but imperfe6l-
ly. And jf we know not the work itfelf, much
lefs can we know all the purpofes for which it
was intended. For us it is enough to know, that
all things were made by a moft perfe6l Being,
and
Serm. I. 11
and that for his pleafure they are and were
created.
But though we cannot comprehend the works
of God, nor determine that they were made for
this Or that purpofe folely or Supremely, yet there
are certain ufes to which we fee many of them a-
dapted ; and theft it becomes us to obferve.
The heavens declare the glory of God, and the
Armament fhcweth his handy work. The earth
alfo is full of his riches. His power and good-
nefs" every where appear. Manifold are his
works ; in wifdom he has made them all.
As the works which we behold, difplay his
perfeQions, and manifefl, in a particular manner,
his wifdom, power and benevolence ; fo it is cer-
tainly his will, that intelligent creatures fhould
attend to the difplays and manifeftations which
he has made of himfelf, and exercife toward him
correfpondent affedions and regards. Though
we cannot affirm, that this, that, or the other, was
the only or ultimate end of all creation, yet we
know that God made rational creatures to ferve
him ; difcovers to them his character, that they
may love him ; bellows on them his goodnefs, that
they may truft him ; and calls them to himfelf,
that they may enjoy him. The language of
angels, is the voice of reafon. Thou, art worthy to
receive glory, and honour, and power ; for thou haft
created' all things, and for thy pleafure they are and
were created.
This
12 §EaM. I.
This brings us to our lafl obfervation,
III. That all intelligent beings are bound to
glorify God for his works of creation and provi-
dence.
1 . Thefe works fhould lead us to the knowl-
edge and contemplation of their great and glo-
rious Author.
God's works are wonderful, fought out by theni
who have pleafure in them. While the philofo-
pher explores them for the enlargement of his
mind, the amufement of his fancy, and the invef-
tigation of their ufes in common life, the good
Chriflian will regard them in a higher view. He
will look into them, that he may gain a jufter
knowledge, and raife a nobler conception of the
Creator. He will behold God in them, and con-
template the wifdom, goodnefs, and pov/er which
they difplay. When he fees the works, he will
fee God working. He will confider himfelf as
furrounded by the Deity ; animated by his breath ;
infpired with reafon by his fpirit ; fuftained by
his hand ; fupplied by his goodnefs ; guided by
his counfel ; and prote6led by his power.
Of the wicked it is faid, God is not in all their
thoughts. What flupidity is this ! i Is God al-
ways with them, and working before them ?
I Does he manifeft himfelf in the heavens, in the
earth, in rain and funfliine, in winds and ftorms,
in fucceeding their labours, andblefling the works
of their hands ? And, i Can they banifh him
from
Serm. I. 13
from their thoughts ? If we live without God
in a world, which is every where fo full of him,
I What are we better than the heathen ? We
know God, but we glorify him not as God, nei-
ther are thankful. ^ Better than the heathen ?
Nay, we are infcriour to the mere animal. " The
ox knows his owner, and the afs his mailer's crib."
2. Wefhould glorify God in his works, by im-
proving them to awaken in our fouls pious affec-
tions to him.
The Being who made and upholds fo vail a
fyflem ; who fupplies fuch innumerable multi-
tudes ; w^ho has given underflanding to many ;
who has provided for their fubfiftence in this
ftate, and their happinefs through eternity, mull
be great, and wife, and good. To him then are
due our highefl regards. We fhould tremble at
his prefence, reverence his majefty, fubmit to his
pleafure, trull his care, admire his chara6ler,
thank him for his benefits, and acknowledg.e him
in all our ways.
In tracing the connexions, and invefligating
the caufes of things, the philofopher is led up
to the Deity as the grand firfl caufe of all. But
if he introduces into his fcheme the agency of a
God, only as he admits the power of attra6lion,
magnetifm and ele6lricity, to folve the phenomena
of nature, he Hops far ftiort of the proper end of
his refearches. The Chriflian will contemplate
the
14 Serm, I.
the Deity, not merely as a power producing great
efFeds ; but as a Being, whofe power is guided
by wifdom, juftice and benevolence. While he
admires the works, he will love and fear, trufl
and adore the God who made them.
3. The works of God fhould invite us to him
in the humble exercifcs of devotion. He who
offers praife, glorifies God. The Being who made
all things, muft himfelf be independent. The
thmgs which are mademuflbedependent on him.
When we look up to this glorious Being, we
fhould fmk down mto the moft humble thoughts
of ourfelves. What are we amidft this vaft
creation ! How wonderful is his condefcenfion,
that he attends to our wants, and vifits us every
moment 1 "WHien we confider ^he heavens, the
work of his fingers, the moon and ftars, which he
has ordained, ^ How juft is the refledion, What
is man that he Ihould be mindful of him ? — i Does
it not become fuch dependent and indebted cr< a-
tures daily to call on God for what they want,
and daily to thank him for what they receive ?
He is not indifferent to us : i Shall we be indif-
ferent to him ? We daily fland in his prefence,
and receive bounties from his hand : i Shall we
pay no reverence to his charafler, and make no
returns for his beneficence ? From juft apprehen-
fions of God, and of ourfelves/ a fptrit of devo-
tion muft arife.
4. We
SiRM. I. 15
4. We are to glorify God for our own cxiflcncc.
If we arc to praife him for creation in general,
furely fomc gratitude is due for our diRinguiflicd
rank in the creation. I will praifcthee, for I am
fearfully and xuonderfully made. Hoiv precious are
thy thoughts to me ! How great is the fum of them J
(jod has given us a rational exidence ; made
known to us his will ; taken us under his partic-
ular care ; furniflied us with the means of virtue
in this Rate, and eternal happinefs in the next ;
and all along the paflage through this to the fu-
ture world, the blefhngs of his goodnefs attend us.
I Is not rxiflence, under thefe circumftances, to
be regarded as a privilege ? If a happy exillence
is to be valued, an exillence accompanied with
prefent enjoyments, and with the means of ob-
raining higher enjoyments hereafter, is to be con-
templated with gratitude and joy.
Perhaps, in the gloom of a difcontented mind,
you complain of life as a burthen.
Impatience may undoubtedly draw up a long
lift of grievances. But from this lift, let your
fober reafon make proper deduftions.
In the firft place, ftnke out your imaginary
troubles — thofe which arife from pride, vanity,
avarice, habit, irregular paflion, and extravagant
cxpedation. Strike out next the troubles which
are merely negative, confiftmg only in the remov-
al of bleffings which you have enjoyed for a while,
and which, if you had never enjoyed them, you
never
i6 Serm. I.
never would have defired. Strike out alfo your
comparative evils, which owe their exiflence to an
apprehenfion, that your neighbours poflefs bene-
fits denied to you — benefits, which you would not
have thought of, if you had not feen them in pof-
feflion of others. Make thefe deduftions, and
your lift of grievances will be much reduced.
Call gratitude to make the eftimate, and your blef-
fmgs will be found to exceed your troubles.
You have more days of health and comfort,
than of ficknefs and pain. In a courfe of reg-
ular induilry, you have more fuccefs than difap-
pointment. In your connexions, you have many
friends ; few enemies — perhaps none. Remem-
ber alfo, that your real troubles, rightly regarded,
are preparatives for a ftate of pure enjoyment ;
and that death, which of all things here you moft
dread, is your pafTage to that ftate. Confider
thefe things, and then fay, Our light afflidiions, which
are but for a moment^ will work Jor us a Jar more
exceeding and eternal weight of glory.
But ftill perhaps fome will conclude, that their
exiftence is to be regretted : " For revelation in-
forms us, that a great part, yea much the great-
er part of the human race will be miferable for-
ever. It is then, with refpe6l to each one who
comes on this ftage, more probable that he will
be miferable than happy. And if this is his
ftate, I What ground is there to be thankful for
exiftence ?"
Now
5>ERM. I. 17
Now, without entering on the queflion, wheth-
er the proportion of the faved will be great or
Imall, a queftion not fubjed to human calcula-
tion, wc are to confider, v/hether we have the
means and offers of happinefs, and whether we
have them from a Being who may be trufted.
If wc have, then there is caufe of thankfulnefs for
our exiflence ; for we may be happy, if we will
be wife. It is only the abufe of divine goodnefs,
that makes us mifer^ble. Happinefs is propofed
to our choice ; and whether we accept or reject
it, ftill God is good. Our folly alters not the
nature of goodnefs, nor diminifhes the obligation
of gratitude.
You are not to confider the plan of thegofpel,
as the fcheme of a lottery, in which each man's
chance for fuccefs is according to the proportion
of prizes to blanks ; but as a moral and rational
plan, in which each one's fuccefs will be deter-
mined by his own choice. Be the number of the
faved ever fo fmall, this diminifhes not the prob-
ability in favour of thofe, who feek for glory by
a patient continuance in well doing. Be it eve^
fo great, this gives no additional hope to thofe
who negleft their falvation. To determine the
probability of your fuccefs, you need not inquire
how many, or how few will be faved : You are
only to inquire, what you yourfelves are doing.
In the deftruftion of the old world, Noah and his
houfehold, though few, only eight fouls, were
preferved.
i8 StRy.. I-
prefervcd. At the wedding fupper. tlie one un-
worthy gueft was call into utter darknefs. What-
ever may be the number of the righteous, or of
the wicked, the Lord knOweth how to deliver the
godly out of temptation, and how to referve the
unjufl unto the day of judgment to be punilhed.
The apoilie fays to the Corinthians, They zuho
run in a race, run all ; but cne receiveih the prize.
So 7'un, that ye may ohlain. I Jo run, not as wicer-
tainly. In a race, there is only one prize ; and
whatever exertions the combatants make, it is on-
ly the foremoft who wins. In the Chriftian race-
it is otherwife. Here is a prize propofed to each ;
and all may obtain, if they will run well. There-
fore the apoflle fays. So run, that ye may Gbtam.
Ye may all obtain, who enter on the race, and
finifli the courfe. Your fuccefs will not be in-
fluenced by the good or ill fuccefs of others : It
will be determined by your own fincerity, aftivity
and perfeverance. Ifo run, not as wicertainly ; fo
Jight /, not as one who beaieih the air ; but I keep
under my body to bring it into fubjeB^ion, left by any
means, when I have preached to others, I viyfeJf
Jhould be a cajlaway.
5. If creation deferves our praife, redemption
deferves it Hill more, for this is our hope.
Creation difplays God's wifdom, power and
goodnefs ; redemption difplays his holinefs, jullice
and grace. If it is matter of gratitude, that we were
called from nothing into rational exiftence ; it is
matter
Serm. I. 19
matter of higher gratitude, that we are recovered
from darknefs, bondage and fear, to a liatc of light,
liberty and hope. If we are to give thanks, tliat,
when we were nothing, God called us ^nto being, to
behold and contemplate his works ; much rather
fhould we give thanks that when, by perverting the
defignof our creation, we had ruined our felves, in
lain was our help ; that when we were without
flreng.th, in due time Chrifl died for the ungodly.
Finally, we are to glorify God for the profpeds
which are opened before us.
Here we niay know fomethingof God's works ;
for creation is all around us, and providence is
working before us. Angels and faints above
know more of God's works than can be known here.
They have a ftronger fight, and can look to more
diflant objcfts. They are raifed to higher ground,
and can command a more extcnfive view. Their
fight is not bounded by the circle of our horizon,
nor their profpe6l terminated by the canopy of
our fkies. They fee more than we can fee, and
they admire and love more than we can do. But
delightful is the hope, that we fhall one day be
with them, and be like them ; fee as they fee, and
praife as they praife.
We behold many wonders of God's wifdom
and goodnefs in this earth, and in thofe heavens.
But, I What are thefe compared with the wonders
which will crowd upon our fight, when we fhali
tread the new earth, and contemplate the new
heavens ?
20 S'FRM. I,
heavens ? At the opening of thefe new fcenes, all
former glories will be extinguifiied, like a lamp
before the rifing fun. Behold, fays the God of
glory, / create ntw heavens, and a new earth ; and
the former fticil not be remembered, nor co7ne into
mind. Be glad and rejoice forever in that zohich /
create. Behold, I create J'e'rvfalem a rejoicing, and
her people a joy.
The new heavens and earth will need ho fun
or moon to fhine upon them. The glory of the
Lord fhall lighten them, and the nations of them
who are faved Ihall walk in the light thereof, and
there fhall be no night there.
While we dwell in this lower creation, let us
raife our thoughts to the fuperiour world, and
here begin the devout and holy exercifes which
are to employ us there.
If all things were created for God's pleafure,
let us remember, that for his pleafure we were
created too. We are to live, not to ourfelves,
but to him — to make, not our own, but his will,
the rule of our aftions — to pleafe, not ourfelves,
but him whofe will is perfeft — and to expe6l
happinefs, not in the world, but in his favour.
Be not then conformed to this world, but be ye
transformed by the renewing of your mind, that
ye may prove what is the good, acceptable and
perfe6l will of God.
END OF THE FIRST SERMON.
SERMON II.
H^od TvoT^k^ , ozot pr otv'r> ifake^ onCu,
utii ]ox> nu Ji a/m&4 i/akc,
E z E K I E L 36, xxxii.
Not for your fakes do I this, faith the Lord God, ie
it known unto you ;
1 O the Jews, now in captivity at Bab-i
ylon, the prophet, in this chapter, communicates
God's gracious promife of their reftoration to their
own land ; and defcribes the happy circumftances
which fhould attend it. They fhould be reinftat-
ed in their former privileges — fhould receive plen-
tiful efFufions of the Holy Spirit — fhould be blefT-
ed with all temporal and fpiritual good things — •
in a word, the Lord would be their God, and they
fhould be his people. But left, on hearing fuch
rich and gracious promifes, their hearts fliould be
lifted up in pride and felfconfidence, the caution
in the text is fubjoined — Not for your fakes do I
this, faith the Lord God, be it known unto you ; be
afhamcd and confounded for your own ways. The
fame caution is before given in the 2 2d verfe;
% Thus
22 S£RM. IL
Thus faith the Lord I do not this J or your Jakes,
hoiife of Ijrael ; but for my holy name s fake, which ye
had prof aned among the heathens, -whither ye went, I
have had pity for my holy name. I willfantlify iny great
oiamc, which ye had profaned. The heathen fhall
know that I am the Lord, when I fhall be fandified
in you before their eyes.
The reafon of God's granting to the captive Jews,
a refloration to their country, and fo many attend-
ing privileges, was founded, not in their worthinefs,
but his own mercy — not in a partial regard to them,
but in a general regard to the human race.
We will illuflrate our text —
Firfl, As it refpeds the cafe of the Jews in par-
ticular.
II. In its more general application to others.
I. We will confider the text as it immediate-
ly refpefts the cafe of the Jews.
Their deliverance from Babylon was eminently
the work of God. — It was He, who did this. Tak-
en in all its circumftances, it evidently appears to
have been wrought by a divine hand.
The duration of their captivity was exa6lly fore-
told, before it began ; and Cyrus, the prince who
granted their rtleafe, was exprefsly named in
prophecy, before he was born. During a period
of feventy years, they were preferved a di[tin6l
people in the land of their enemies, while other
nations were fwal lowed up and loft. They en-
joyed fome peculiar privileges in their captivity,
cfpecially the privilege of exeicifmg their own
religion,
Serm. II. 23
religion, and attending the miniflratiotis of their
prophets. Some of their prophets and priefts,
men of diflinguifhed abilities, gifts and virtues,
were, by a wonderful concurrence of circum-
flances, admitted to great honour and influence in
the court of Babylon, where, uncorrupted by their
preferment, they retained their zeal for the relig-
ion, and concern for the interefl of their nation,
for whom they procured fome fignal favours. In
this period Cyrus the Per fian is born. Under him
are united the Perfian and Median powers. He
proves a wife and virtuous, as well as a warlike
and viftorious prince. A little before the time
predifted for the deliverance of the Jews, he makes
a conqueft, and obtains the government of the
Chaldean empire. He favours thefe captives, and
grants them liberty to return to their ov/n land^
Under the authority of the decree palfed in his
reign, his fucceffors continue to them this indul-
gence, and afTift them in refettling their country,
and rebuilding their city and temple. Some of
their countrymen, now in honour and affluence at
Babylon, facrifice all their worldly poffeffions and
profpe6]:s to the interefl of this defpifed people, and
not only aid, but accompany them in their return.
Here, under the fmiles of Providence, they incrcafe
in number, flrength and importance, and foon be-
come refpe6lable among the nations around them.
In this great event, utterly improbable to hu-
man forefight, fo confpicuous was the divine hand,
that when God turned again the captivity of Zion,
B z^ it
24 Serm. IL
it was faid among the heathen, The Lord hath
done great things for them,
God would have them confider, that all this was
done, not for their fakes, but for his name's fake.
It was done, not on account of their worlhinefs,
but from pure 7nercy.
They had been lent into captivity for the fms
which they committed in their own land ; and
tliefe fms they carried with them and ftili retained
in the land of their captivity. Thus God com-
plains of them in the precedmg part of this chap-
ter. " When the houfe of Ifrael dwelt in their
own land, they defiled it by their own way, and
hy their doings ; wherefore I poured out my fury
upon them, and I fcattered them among the hea-
then.-— And when they entered unto the heathen,
whither they went, they profaned my holy nam.c,
when it was faid unto them, Thefe are the people
of the Lord, and they are gone forth out of his
land." As if it had been faid, " By their evil
pradicCvS they have brought a reproach on my
name, and given occafion to the heathen to fay,
See what profligate and impious wretches thefe
Jews are, who call themfelves the fen^ants of a
holy God ! No wonder he has expelled them out
of the countrv, which he ^ave them." When God
promifes their reft oration, he calls upon them, to
remember all that they had done, and to be
afhamed and confounded for their own ways.
This deliverance was not intended principally
for their benefit ; but for a more general and ex-
ten five
Serm. IL 25
tenfive good. " I do this," fays the Ahnighty,
'' for my name's fake, and that the lieathen may
know that I am the Lord."
In this work God glorified his great name. He
gave a (Iriking difplay of his pozocr, by refcuing
thefe feeble captives irom the hands of fuperiour
enemies — of his wifdom, in fo dilpofing events as
to accomplifh this mighty purpofe — of his fore-
knowledge, in pointing out the time, manner and
circumilances of their deliverance — oHih faithful-
nefs, in fuIGling the promifes, which had long be-
fore been made in their favour — of his goodnefs,
in watching over this unworthy people, and par-
doning their numerous provocations — of his holi-
nefs, in chaflifmg their iniquities — o^ Yns jiflice, in
punifhing the opprejGTions of their enemies — of his
fovereignty, in calling down a fuperiour nation to
make way for their deliverance — and of the truth
of the religion inflituted among them, by accom-
plifhing the predi6lions of his prophets.
God did not at firft fet his love upon them, be-
caufe they were more in number than any people ;
for they were then the feweft of all people. Nei-
ther did he overturn the empire of Babylon in
order to their deliverance, bacaufe they were the
greatcll nation in the world ; for they were but
an inconfiderable company, compared with the
nation now conquered. He mufl have had fome
higher end than merely the advancement of this
fmall number of captives, fcarcely amounting to
fifty thoufands.
B 3 God's
26 Serm. II.
God's ways are not as our ways, nor his thoughts
as our thoughts. It is by a variety of means, and
by a laboured procefs, that we efFed a fingle pur-
pofc. A variety of vaft and wonderful purpofes
God accompli (lies by the fame means. There is
a connexion which runs through his works. The
end, which feems firfl intended, is one flep in the
procefs, in order to bring about fome diftant and
mor^ important defign.
1. The captivity and deliverance of the Jews
were the means of fpreading in the world the
knowledge of God, and of the true religion.
The heathen were thus made to know that he
was the Lord.
The benefits of the revelation, which God gave
to the Jews, were not wholly confined to them.
They reached to other nations. The frequent
captivities and difperfions of this enlightened peo-
ple, as well as the travels of their prophets, con-
tributed to difTeminate far and wide the knowledge
of the truth. Babylon was the mod celebrated
city, and the capital of the mo ft powerful empire
in the world ; fo that by means of this long cap-
tivity, the knowledge of the true God was more
ext:nfively fpread, than it would have been, had
his profefted worlhippers been fuITered to continue
in their own land. By various other calamities,
as famines, plagues, ftorms and earthquakes, God
could have punifhed thdr manifold iniquities ;
but judgments of this kind were not fo well adap-
ted to difFufe the knowledge of his name.
The
Serm. II. 27
The means made ufeof in Providence fortheiv
deliverance, conduced to the Tame great end. To
make way for this event, the empire of Babylon is
fubdued by the Medes and Perfians, who of courfe
now become acquainted with the Jews, with the
religion which they profefs, and with the God
whom they worfhip. The information which
Cyrus received concerning the predi6lions of the
prophets, and the convidion which he felt of their
truth and divinity, were doubtlefs the motives
which firfl: prompted him to releafe thefe captives.
It is evident that he, as well as fome preceding
and following kings of Babylon, acknowledged
the God of Ifrael to be the true and fupreme
God. If they acknowledged him, many of their
fubjcds would follow their example. So that the
Jewifli revelation was, infa6i;, moreextenfive than
fome imagine. That which at firfl looks like par-
tiality in their favour, was, in its effecls, the ex-
€rcife of general goodnefs.
2. The return of the Jews was a flrong con-
firmation of the truth of their religion, adapted to
give convi61;ion to all who were witneffes of it.
The wonderful fleps of Providence in accom-
plifhing this event, and the exad fulfilment of the
many predi6lions and promifes which had been
made concerning it, were undeniable proofs, that
the God whom they worfhipped, was the only true
God.
3. God preferved this people, becaufe to them
were committed his facred oracles,
B 4 Though
28 Serm. II,
Though they were a fmful nation, yet as the on-
ly inftituted church, and the only written revela-
tion, were among them, he would not utterly de-
flroy them. He fpared them, becaufe a bleffing
for mankind was in them. As the fcriptures,
which they enjoyed, were ultimately dehgned for
general benefit, God would preferve the nation to
whofe care he had committed them. Had thefe
facred wntings been extinguifhed by the deflruc-
tion of the prefent poffeffors of them, the world
would have fuftained a lofs, which could, by no
human means, have been repaired.
4. God reftored and preferved this people, be-
caufe from them was to proceed the great Saviour
of the world.
To Abraham was a promife made, that among
his defcendants, the Redeemer fliouldbe born, and
in his feed all nations fhould be bleffed. As the
time was not yet come for the appearance of the
promifed Saviour, the nation from whom he was
to fpring, and who were firft to be bleifed with his
prefence. mufl: be preferved. Accordingly we find,
that until the time of his coming, this nation was
God's peculiar care ; though he often chaflifed
them, he forfook them not utterly; though he de-
livered them up to captivity, he dilfolved not
their national flat^e. But this fmgular care of them
was not for their fakes ; it was for the fake of
mankind in general, that the bleffing promifed to
Abraham might come on the Gentiles. And there-
forcj
Serm. II. tg
fore, after the Saviour's death, this fpecial care tor
them is withdrawn.
They are foon given up to the power of the Ro-
•mans, by whom they are completely fubdued, and
fcattered over the face of the earth ; and even to
this day they no where fubfifl in a national ca-
pacity.
5. The captivity and deliverance of this people,
were events which conduced much to prepare the
world for the reception of the Saviour.
By thefe means, many learned men, in the mod
refpe6lable nations of the earth, were brought to
the knowledge and belief of the Jewifh fcriptures,
and of the prophecies concerning the MefTiah. The
prophecy of Daniel, which was delivered toward
the end of the captivity, exprefsly pointed out the
time of his appearance. This mufl have been
known to many befides the Jews ; and from hence
probably arofe the prevailing expe6lation in thofe
parts of the world, that fome extraordinary per-
fon would appear, who fhould have a general
dominion. Hence he is called the defire, or ex-
pedation, of all nations. And doubtlefs the great
fuccefs, which the apoilles found in preaching the
gofpel among the Gentiles, was, in fome meafure,
owing to thefe preparatory means.
The time is coming when the knowledge of God
fhall cover the earth, and all nations iliall fee his
faivation. The gofpel will not always be confin-
ed to a fmall part of the human race. It will
have a univerfal fpread, Thofe means which
have
30 Serm. IL
iiave introduced, and hitherto maintained it, were
defigned for the benefit of generations to come, as
well as of thofe which are pad. God's particular
favour to the Jews, will eventually prove a bleif-
ing to all nations.
REFLECTIONS.
1. This paffage, in its connexion, teaches us,
what is intended by the phrafe, fo often ufed in
fcripture, of God's working ybr his own fake^ and
for his name s fake. It is working, that his name
may be more extenlively known and regarded
among men.
This is evidently the fenfe, in which it is ufed
in this chapter. / do this for my names fake, and
J will fauElify my great name ; and the heathen fliall
Inow, that I am the Lord, So it is repeatedly ufed
in the 20th chapter- / tor ought for my name s fake y
that it fhould not be polluttd among the heathen, in
tuhofe fight I made myfelf known.
When we meet with fuch phrafes, we muftnot
underfland them, as if the independent, allperfe6l,
felfsufficient God, had fome defign diverfe from,
and oppofite to, the good of his creatures. For
as he is completely happy in himfelf ; and as
norhing can increafe, or diminifti his felicity and
felfenjoyment, foit is impoffible, that, in this fenfe,
he fhould do any thing for his own fake. But
his a6ting ybr his name s fake, is a6ling for the fake
of making his name, or character, known among
his
Serm. II. gt
his rational creatures, and bringing them to ac-
knowledge, fear and obey him. What he does
for his own fake, has refpeft to their good, and is
fuited to render them virtuous and happy. So
that the phrafe, in the ftrongeft manner, expreffes
his free and difinterefted goodnefs.
When a man is faid to do any thing for his own
fake, we confider him as a6ling felfifhly, and with-
out regard to the interefl of others. But the
phrafe is, in fcripture, applied to the Deity in a
higher and nobler fenfe, as imparting his kind
and gracious intentions toward moral beings.
When he makes his name known, it is, not that
he himfelf, but that his creatures, may be better
and happier.
In like manner we are to underfland the fimilar
phrafe of God's dicing for his own glory. This is
not to make himfelf more glorious ; for he is in-
finitely glorious in his nature : His glorioufnefs
confifls in his unlimited and immutable perfec-
tion : But it is to manifell and difplay among
his creatures his glorious character, that they may
know and love him, adore and ferve him. And
he requires them to admire and worfhip him, not
becaufe he is benefited by their aflFe6lions or
praifes ; for he is not worlliipped by men's hand,
as though he needed any thing from them — their
goodnefs cannot extend to him ; but becaufe thefe
regards are due from them as rational creatures,
and are neceifary to their own happinefs.
In
3« SiRM. ir.
In a fenfe con fi (lent with this, we muft under-
ftand the command, to do all things to the glory of
God, We muft not imagine, that our righteouf-
nt{s is gain to him — that our fervices turn to his
real benefit — that our praifes add any thing to his
excellency. Such ideas of him would be impious.
Eut we then a6i; to his glory, when we imitate his
goodnefs by doing good to mankmd — when we
obey his commands on the motives which he pro-
pofes — and when we fhew forth the glory of his
€hara6ler, in fuch a manner as to promote the
virtueandhappinefsof our fellow creatures. Here-
m is our heavenly Father glorified, that we bring forth
much fruit. We are to abound in the fruits of right-
eoifnefs, which are by Jefus Chrifl, to the praife and
glory of God. Our light is tofhine before men, that,
feeing our good works, they may glorify God. We
are to give glory to God, by exercifmg repentence and
making confeffion of our fms. Whatever we do, we
are to do it to his glory, giving no offence to any man,
mid not feeking our own prof t, but the prof t of many ,
that they may be faved.
2. Our fubjed leads us to admire the grand
fcheme of God's providence.
His difpenfations, both of mercy and corredion
toward particular perfons and nations, look be-
yond thofe who are the immediate objeds of
them ; and produce efiFeds more diftant than we
can trace — more extenfive than we can compre-
hend — more numerous than we can conceive.
The mercies granted to the Jews, were not for their
fakes
Serm. II. 53
fakes only, but for his name's fake, that it might
be known among the heathen. When we con-
template the hiftoiy of his dealings toward thein,
we fee confquences of great and general impor-
tance produced by means, which feemed at firll
to refpeft them only. The ways of his providence
are ftill as wife and gracious — ftill as complex
and interefting, as thole which are the fubje6l of
facred hiflory.
. When we review thofe difpenfations, which
more immediately concern ourfelves, we often
find great effe6ls produced by caufes which to us
feemed fmall — happy confequences following, at
a dillance, from events which, in the time of them,
promifed nothing — fubftantial good iffuing froni
occurrences, which had a contrary afpedl — and
trouble growing out of meafures, which we fondly-
adopted and eagerly purfued. And befides this
connexion of things, which we are able to difcov-
er, there is doubtlefs a more remote and important
connexion, which, in the prefent ftate, we never
difcern. '' What God does we know not now,
but fhall know hereafter."
We fee, or think we fee, worldly good and evil
diflributed with great inequality. Some are rich,
and others poor. Health of body and fuccefs in
bufinefs, attend one man ; (icknefs, difappointment
and perplexity, are the painful lot of another. Wc
wonder why there is this difference. Impatience
complains, that God's ways are not equal. But
thefc arc matters concerning which we are not
capable
34 S£RM. II*
capable of judging. We fee but in part. The
inward pains which corrupt the rich man's enjoy-
ments, and the hidden confolalions which refrefli
the fpirits of the poor and aillicled, may effentially
alter the balance. The external difference which
we obferve, may be more owing to men's different
tempers, aims and manner of condu61;, than we
imagine. And even fo far as this difference is
properly and dire6lly providential, it is the effe6l,
not of partiality in the Supreme Difpofer, but of
his general goodnefs. The circumflances of a par-
ticular perfon are ordered, not for his fake only,
but for the fake of others. Thefe circumflances
may be produdive of confequences which we can-
not forefee, and do not even fufpecl. Until v/e
can comprehend the various relations and con-
nexions of things, and difcern how one man's con-
dition will afFe61: another, and what confequences
will iffue from particular events, wx are incompe-
tent judges of the wifdom and equity of Provi-
dence. He who governs the world, is a God of
truth, and without iniquity. He is a rock, his way
is perfed ; jufl and right is he. Let us never fuf-
pe6l his ways are unequal. Let us never indulge
an impatient, murmuring fpirit ; but learn in
every flateto be content.
3. We fee the proper foundation of fubmiflion
and gratitude under all the dealings of God. It is
a humble fenfe of our unworthinefs. Be ajhamei
and confounded for all pur zt;^jj'i, fays the prophet.
If
Serm. ir. 35
If you enjoy profperity, imagine not, that heav-
en gives itybrji'our/tz/^^, either for your worthinels,
or folely for your ufe ; but remember that Goddif-
tributes the bounties of his providence, with a
fovereign hand, to the juft and unjuft, as his wil-
dom fees beR — that his bounty is the fource of all
your enjoyments — that you are not worthy of the
Ipafl of all the mercies which he has fhewedyou — '
and that you are to glorify him by an imitation of
his goodnefs, in promoting virtue and happinefs
among your fellow mortals.
If you fuffer adverfity, utter no complaints —
indulge no impatience; but be confounded for all
your iniquities. Thefe have forfeited the bleffings
which you have loft ; and merited the pains which
you feel. Every good is undeferved — every af-
fliction is lefs than you deferve. The more hum-
ble thoughts you entertain of yourfelves, themore
contented and thankful you will be, and the lefs
difpofed to complain of Providence, and to envy
or defpife your fellow men.
Humility in the heart, is the groundwork of re-
ligion. Till we know ourfelves, we fhall neither
love God, nor our duty. When we know our-
felves, we (hall be humble, for we can find noth-
ing within us — nothing done by us, which will
juftify a fpirit of pride. The more clearly we fee
our own unworthinefs, the more highly we fhall
admire God's goodnefs. The deeper fenfe we have
of our own ignorance, the more we fhall confide
in his wifdom — the more fenfibly we realize our
impotence
3^ Serm. II.
impotence and dependence, the more readily we
fhall fubmit to his lovereignty.
The proper efFeQ of God's mercies, is to melt
us into a godly foiTOw for our fms. Not for our
fakes does he grant them, but that we may be a-
fliamed and confounded for all our ways. His
goodnefs will lead an ingenuous mind to repent-
ance. The humble penitent takes ferious notice
of the ways of God, and fees mercy in thofe dif-
penfations, of which he once complained. He
examines himfelf, and difcovers iniquity in thofe
works of his own, in which once he gloried. He
was formerly alive without the law ; but when the
commandment comes, fm revives, and he dies.
When the law enters, the offence abounds. He
fees that his remedy is not in himfelf — he repairs
to the mercy of God. He remembers, and is con-
founded, and never opens his mouth any more
becaufe of his fliame, when God is pacified to-
ward him for all that he has done. Let us con-
fider and know ourfelves, and contemplate the
the ways of God's providence and grace, and we
fhall admire his wifdom and love, and fhall con-
demn our own folly and ingratitude. Not unto us,
Lord, not unto us ; but unto thy name be glory, f 07^
thy mercy ^ and for thy truth's fake.
END OF THE SECOND SER.MON.
SERMON HI.
^od Tvow^ , "not for otoiif kJ akc^ onlu,
ulU foz hid Ji a^m& d uahc,
E z E K I E L 36, xxxii.
Not for your fakes do I this, faith the Lord God, be
it known unto you ; '
The deliverance of the Jews fram their
captivity in Babylon is the work of God here re-
ferred to. This was attended with fuch circumr-
ilances, as proved it to be eminently his work.
When the captivity of Sion was turned, then faid
they among the heathen, " The Lord hath done
great things for them." Under fuch a fuddenand
furprifing change of condition, there was danger,
that, being lifted up with pride, they would vain-
ly imagine, their own virtue had entitled them to
fo great a favour, and Ood had too high a regard
for them to punifh them any more. This caution
is therefore repeatedly given them, Not for your
Jakes do I this, be it known unto you, but for my holy
name s fdke, which ye had prof aned among the heathen.
BeaJJiamed and confounded for all your ways. Thefe
C words,
38 Serm. III.
words, as they refpedthe cafe of the Jews, import
two things : Fiift that God delivered them, not for
their own worthincfs, but in meve goodjiefs^aiid mer-
cy. And, Secondly, that he reflored them, not with
a primary view to their national benefit and im-
portance, but rather m order to the general good
of mankind, and that his great name might be more
extenfively known.
The fame may, with equal tinith, be faid of every
favour which God grants, either to particular per-
Jons — ^to communities — or to the hmnan race.
I. The benefits which God beftows upon us per-
fonal/y, are thefi-uits of his benevolence, not of our de-
fert ; and intended, not merely for our advantage.
but for the glory oihis name, by rendering us more
ufeful in our fphere.
The apoflle fays, " None of us liveth to him-
felf, and no man dieth to himfelf ; for whether
we live, we live to the Lord ; and whether we
die, we die to the Lord ; whether we live there-
fore, or die, wq are the Lord's.*' As we were not
made merely for ourfelves, fo we ought not to
live folely to our own ends. We are the fervants
of him who made us at firft, and who preferves
us ftill : And -by his will, not by our own hu-
mour, are our lives to be governed. We then do
his will the beft, and advance his glory the moft,
when wx dire6l our abilities and opportunities to
the promotion of virtue and happinefs among his
rational creatures.
No man dieth to himfelf, God orders the time,
manner
S£RM. III. S9
manner and circumftances of each man*s death,
to lerve the great and benevolent purpofes of his
providence. The good man's death brings him
indeed to that happinefs, which is the reward of
his virtuous life. In this fenfe, as he lived, fo he
dies, to himfelf. But his death, at the fame time,
anfwers other more general ends. It may imprefs
on furvivors thofe ferious fentiments, which he
taught and inculcated in the courfe of his life.
And in the other world, where he enjoys the
fruits of his piety and goodnefs, he may flill, in
ways unknown to us, do much to advance the fe-
licity of moral beings — may perhaps do more than
he ever did, or could do, here below. As he lived
to the Lord, fo he dies to the Lord,
" Ye are not your own," fays theApoflle, **for
ye are bought with a price : Wherefore glorify
God in your body, and in your fpirit, which are
God's.'* — " The love of Chrifl conftraineth us, be-
caufe we thus judge, that if one died for all, then
were all dead ; and that he died for all, that they
who live fliould not henceforth live to them-
felves, but to him who died for them, and rofe
again.'*
If we are wholly God's property, then fuch is
every thing that we pofTefs. If our life and death are
not for our fakes only, but for his name's fake, then
all his particular gifts are to be regarded in the
fame light, and improved to nobler purpofes than
our own immediate intereft.
Thus we are to regard all the gifts of Nature,
C 2 As
40 Serm. III.
As God hath made different orders of intelli-
gences, fo in each order there is a gradation ; and
all to promote the general happinefs. The lingu-
lar genius of a Ncivion was given, not merely that
he might amufe and gratify himfeif in flating the
tides, mcafuring the diftances of planets, aad trac-
ing the paths of comets ; but that he might explore
the vaft fields of fcience, and coUeci: treafures for
the general benefit of mankind.
^ IVho is a zuife man, fays St. James, and endued
zvith knowledge? Lethimjhcw oiUof agoo(i conver fa-
lion his zuorks with Tneekncfs of wifdony—4nd ih^wij-
dom, ivhich is from above^ is full of mercy and
good fruits.
You have nothing, but what you received; and
if you received it, i Why fhouid you glory, as if
it were your own ? Confider it as bellowed not
merely for your benefit, but for the benefit of oth-
ers ; and ufe it accordingly. To w^om much is
given, of him much is required. Every man is
bound to be ufeful according to his ability ; and
the greater thp al)ility given, the greater the ufeful-
nefs demanded.
Thus alfo we are to view the gifts of Provi-
dence, And thus we all view the gifts which others
poffefs.
When nitn are exalted to an eminent flation,
we at once fee, thi>t not for their fakes God has
done this, but for his name's fake. The civil ruler
is prom.oted, not that he may liye ateafe, wallow-
in luxury, acquire bouudlefs wealth, and pride
himfeif
Serm. hi; 4*
himfelf in honour; but t^at lie ma;^ do good to
mankind. As the minifter of God for their good,
he is fo attend continually on this very thing. A
teacher in the church is to watch for fouls — to
trfke heed to the flock over which he is made an
overfeer — to feed them whom ChrifE has purchaf-
ed with his blood. Pic is Chrifl's fervant for their
fafces, and mufl feek not theirs, but them — not
his own profit, but the profit of many, that they
rriay be faved.
But, I Are rulers and minifters the only men
who are bound to a6i on difmterefted principles ?
I May every body elfe be felfifh ? No : The fame
obhgation which lies on them, extends to all. If
you have a larger portion of worldly goods than'
thofe around you, rernember you received it from
God. If you acquired it by your induflry, it is
his providence, that fucceededyou. It is he who
giveth power to get riches. And not for your fake
hath he done this ; but for his name's fake, that
you might imitate his goodnefs in works of benef-
icence to mankind. " Charge them, who are rich
in this world," fays Paul to Timothy, "that they
be not hicrh minded, neither truft in uncertain
riches ; but in the living God, who giveth us rich^
ly all things to enjoy ; that they do good ; that
they be rich in good works, ready to diflribute,
wilUng to communicate, laying up for themfelves
a good foundation againft the time to come, that
they may lay hold on eternal life/*
If
C3
4 2 Sl;!iM. III.
If we are to live, not to ourf elves, but to God ;
we are to ufe our property, not to our own ends,
but to his glory. To his glory we apply it, when
we improve it for the benefit of our fellow men.
'• He who hath pity on the poor," fays Solomon,
*' lendeth to the Lord.'* The words of our Saviour
are to the fame purpofe. " What ye have given
to my brethren, ye have given to me." What we
thus give to God, we give him. out of his own.
So David acknowledges. " i Who am I ? and,
^ What is my people, that we fhould be able to
offer io willingly after this fort ? For all things
come of thee, and of thine own have we given
thee. All this (lore that we have prepared for thy
name, cometh of thine hand ; it is all thine own.**
The poor man feels the juftnefs of thefe obfer-
vations, and liewifhes the ruler, theminifter, and
the rich man would apply them. But, i Is there
nothing for which you are indebted to God ?
I Nothing which you owe to mankmd ? If you
have health or ftrength, or fkill, this is alfo the
gift of heaven, and you are under the fame obli-
gation as others to do good according to your abil-
ity. To you the Apoflle fays, ''Labour with your
hands the thing which is good." ^ Why ? — i For
yourfelf only ? No ; but " that you may have to
give to them who need ;" i. e. to them who can-
not work with their hands as you can. If you have
been delivered from ficknefs, or from death ; it is
not merely for your own fake ; but that you may
glorify God in the improvement of life and health.
If
Serm. III. 43
If the head of a family is fpared; it is that he
may guide and in(lru61: his children, train them
up in piety, and afTifl them in their preparation
for ufefulnefs in this world, and happinefs in
the next.
If a youth is pre ferved from death; it is for the
comfort of his parents in the dechning period of
life, or for the more extenfive benefit of mankind,
in the prefent and fucceeding generation.
Every inflance of divine mercy fhould be re-
garded as a new obligation, and a frefh call to a
virtuous and ufeful life. We are not to imagine,
that God keeps us night and day, guides our ileps
and prote6ls our {lumbers, merely for our own ends,
that we may eat and drink, and fport and fleep ;
or that we may acquire wealth to be thrown into
a ufelefs heap while we live, and wafted as foon
as we are dead. It is for the nobler purpofes of
his goodnefs and benevolence to mankind.
We may add farther — The gifts of Divine Grace^
as well as thofe of Nature and' Providence, are for
more general purpofes, than the benefit of thofe,
on whom they are immediately beftow^ed.
It is not owing to ourfelves, but to the felfmov-
ing love of the independent God, that a Redeem-
er was fent into our guilty world. It is not ow-
ing to our ptrevious choice, but to the merciful
difpofal of his fovereign providence, that we are
placed under the advantages of the gofpel. ^ Why
has he given us thefe advantages ? One reafon
indeed is, that in the diligent improvement oF
C 4 them,
44 Serm. IIL
them, we may work oufc our own falvation. But this
is not all — we are alfo to affifl others in the fame
work. The parent is to communicate to his chil-
dren that divine and all important knowledge^
which he has received from the gofpel of Chrift.
Chriftians are to confider one another, and pro-
voke unto love and good works. They are to ex-
hort one another, left any be hardened through
the deceitfulnefs of fm. They are to take heed,
left there be among them any profane perfon,
wh >fe evil communications ftiall corrupt good
manners — left any root of bitternefs fpringing up,
trouble them, and thereby many be defiled.
We of the prefent generation enjoy the gofpel,
not for our fakes only, but for the fake of fuc-
ceeding generations. We are to tranfmit it to
our children, and make fuch provifion for its
continuance, that they who come after us may en-
joy it as amply as we have done before them. It
is committed into our hands, as a facred depofit,
for the benefit of thofe around us^ and thofe who
Ihall fucceed us. While we are working out our
own falvation, we are to remember that this is
but a part of our work. As it is not folely for
our owp fakes, that God has given us the means
of falvation ; fo it is not fingly on our own ac-
count, that we are to value and ufe them.
The Chriftianis to attend on the inftituted wor-
fhipof God, both for his own edification, and for
the encouragement of others. He is to live in
-the practice of all good works, both that he may
obtain
SfiftM. IIL 45
©btain the reward of lightcoufnefs, and that oth-
ers, beholding his example, may glorify God.
The cQnverfionof afmner is, in thcwifdomand
goodnefs of God, intended to the benefit of oth-
ers, as well as for the falvationof him, who is the
immediate fubjed of this grace. St. Paul fays of
himfelf, ''I, who was a blafphemer, a perfecutor
and injurious, obtained mercy — and the grace of
our Lord was exceedingly abundant. Howbeit
for this caufe I obtained mercy, that in me firft
Jefus Chrift might fliew forth all longfufFering
for a pattern to them, who fhould afterward be-
lieve on him to life everlailing."
You wonder perhaps why fome great finners
are, by the uncommon grace of God, recovered,
while others, lefs guilty than they, are fuffered to
go on (till in their trefpaffes.
We are not, indeed, very competent judges, who
are the greateft finners, and who have done mofl
to abufe divine grace : But admitting this to be
the cafe, as doubtlefs it may be, we mufl remcAn*
ber, that grace is free, and an undeferved benefit
conferred on one, is no injury to another. Be^
fides, when great finners are thus mercifully dif-
tinguiihed, it is not merely for their fakes, but
for God's name's fake. As it could not be at all
for their worthinefs, fo neither is it altogether for
their benefit ; it is alfo that they may be influen-
tial in encouraging the repentance of others*
The converfion of one may be the means or
the oc<:afion of the converfion of many. So it
evidently
46 Serm. III.
evidently was in the cafe of Paul, i Who could
be more injurious to the caufe of truth, than he
was, while he continued a Pharifee ? — ^i Who more
ufeful than he, after he became a Chriftian ?
I How much evil was prevented — how much good
was done, by the converfion of this one man ?
I What an encouragement to fmners under a fenfe
of guilt, is this example of divine mercy ? — i How
many were converted by Paul's preaching in the
courfe of his miniftry ? — i What lafting and ex-
tenfive benefit have mankind received from the
writings which he has left ? He was a chofen vef-
fel to Chrift to bear his name among the Gentiles,
as well as the Jews. His natural abilities, his
education and accomplifhments, when his heart
was fan6lified by grace, eminently qualified him
for fo great a work.
The converfion of every finner has its ufes,
within a narrower fphere . Every convert is bound
to improve, for the benefit of others, the grace of
G6d toward him. '* When thou art converted,
flrengthen thy brethren ;'' is Chi ill's command to
Peter. This was David's prayer and refolution,
*' Create in me a clean heart — uphold me with
thy free fpirit ; then will I teach tranfgreffors thy
ways, and finners fhall be converted unto thee."
I proceed to obferve,
n. As perfonal bleflings are defigned for the
benefit of many, fo bleflings granted to focietics
are intended for the general good of mankind.
The
Serm. III. 47
The national deliverance of the Jews from the
Eo^yptian fervitude, and afterward from the Bab-
ylonian captivity, was vouchfafed, not fo much
to render them important, as to difplay the glory
of God's name among the heathen. Thepublick
inftitutionsof religion enjoyedby them, were mad«
fubfervient to the happinefs of many other nations.
Revolutions in favour of liberty, in a particular
country, may be produ6live of interefting confe-
quences in lands far remote, and in ages long to
come.
The revolution, which has taken place in A-
merica, is operating to great, and we hope, happy
events elfewhere. What God has done for us,
was not only for our fakes, but for the benefit of
mankind in other regions of the globe, and in
other periods of time. And though Liberty in
her progrefs, will meet with violent oppofition,
and, in her confli61:s, will fufFer dirc calamities,
yet we cannot doubt, butfhe will finally triumph.
We truft alfo, that this revolution will prove
friendly to the intereft of pure religion.
It is indeed complained, that infidelity much
prevails. But perhaps its prevalence is more in
appearance, than in reality ; and it rather throws
off its former difguife, than gains additional*
ftrength. There is greater freedom of inquiry,
and more liberality of fentiment, than in years
paft : Learning is alfo more cultivated, and knowl-
edge more generally diffufed. Thatfpiritof lib-
erty, which fprang up here, and is now fpreading
' in
4« Sei«m. hi;
in the world, will pirobably render the civil gov-
ernmenes of nations more tolerant to free religion,
*& well AS more congenial to the rights of man^
kind. As learning becomes more common in the
body of the people, it will of courfe be deemed a
more requifite qualification in the publick teachers
of religion ; and ignorant pretenders, anddefign-
ing impoftors, will be more ealily difcerned, and
more effe^'tually difcountenanced. As the light
of ti-uth beams on mankind, fuperftition and en-
thufiafm will retire to their primeval darknefs ;
2Lnd rational, fubflantial religion will ftand forth
confefTed in all its divine beaxities. The truth
will bear the fy-idefl inquiry. And though, in
^n inquilitive age, fome novel opinions may be
ftart^d and purfued for a while, yet truth will
eventually be more extenfively known, and more
•firmly believed.
The changes, which we have feen, pi'obably
will never anfwer all the purpofes, which worldly
wifdom has contemplated ; but they will anfwer
the greater and better purpofes of divine wifdom.
They have already contributed much, anddoubt-
Icfs will contribute more to the advancement of
ufcful "knowledge, liberality of fentiment, and the
intercourfe of nations : And as thefe are advanc-
ed, there will be mOre room for religion to have
fr6e courfe and be glorified.
We are apt to contemplate events on the par-
tial fcale of felf interell. The Deity views them
on the extended fcale of benevolence. Our felf-
ifh
Serm. III. 4^
ith expectations are ufually difappointed. The
purposes of divine goodjiels will beuccompliflied.
If we regard events only la reference to our pri-
vate intercft, we Ihall never find them agiceablc
to our wiflies. But if we believe that the divine
government is good, and will extend to all nations
and ages, looks forward to the moll diftant con-
nexions of things, and moves the whole chai« of
events, then we may acqiiiefce in its difpenfationvS,
however unfavourable to our private views. Be-
nevolence will rejoice in the belief of God's gen-
eral goodnefs, when felfifhnefs murmurs at the
dilappointment of its own grovelling defigns.
Farther — The gofpel, which is given to a par-
ticular people, is given them for the benefit of
other nations^-not merely for their own.
The Apoftle obferves, that the preaching and
reception of it in Theffalonica, proved themeaws
of its general diffufion ; for from thence founded
out the word of God, through Macedonia and
Achaia ; yea, in every place the faith of the Thef-
falonians was fpread abroad. He fays to the
Ephefians, " God who is rich in mercy — hath
quickened us together with Chrift, that in the
ages to come, he might fhew forth the exceeding
•riches of his grace in his kindnefs to us by Jefus
Chrift." " He hath made known unto us the
myftery of his will, according to the good pleaf-
ure which he purpofed in himfelf, that in the
difpenfation of the fulnefs of times, he might
gather together jn one M things in Chrift, both
which
50 Serm. III.
which are in heaven, and which are in eartli/*
*ro the Romans, he fays, '' The fall of the Jews,"
who rejeded the Saviour, " was the riches of the
Gentiles." The perfecutions which the Apoftles
fufFered from the Jews, drove them to other na-
tions, and thus proved the occafion of the general
fpread of the gofpel. " But, ^ How much more
their fulnefs ?" The final converfion of the Jews
fhall conduce to the ingathering of the fulnefs of
the Gentiles. " As in time pad the Gentiles have
not believed God, but now have obtained mercy
through the unbelief of the Jews," which has oc-
cafioned the diffufion of knowledge among them.
'* even fo alfo have thefe not believed, that they
through God's mercy to the Gentiles, may finally
obtain mercy." The gofpel, which, through the
infidelity of the Jews, is come to the Gentiles, will
be preferved in the world, and one day be commu-
nicated from the Gentiles to the Jews. " Behold,
the depth of the riches both of the wifdom and
knowledge of God ! How unfearchable are Iils
judgments, and his ways pafl finding out ! But,
HI. We may rife flill higher in our contempla-
tion of this wonderful connexion of God's works.
As favours to particular perfons may be pub-
lick bleffings ; and national bleflings may extend
their influence to mankind in general ; fo God's
mercies to the human race may operate to the bene-
fit of other intelligences ; as the fun beams, which
enlighten the earth, are refleaed back to the fkies.
When God fent hxs Son from heaven to redeem
us
Sl-RM. III. 51
US from guilt and ruin, it was not for our fakes
only, but for his name's fake, that the glory of
his wifdom, grace and holinefs might be difplay-
ed throughout the whole intelledual world. The
angels in heaven praife God for the wonders of
his redeeming love to matikind. They give glory
to him, that there is on earth peace, good will to
men. They defire to look into this aftonilhing
fcheme, which, by the publication of the gofpel
is opened to their view, as well as ours. Paul was
fent to preach among the Gentiles the unfearch-
able riches of Chrift, not only to make men fee
what is the fellow Ihip of the my fiery, which had
been hidden from ages ; but alfo to the intent,
that now unto principalities and powers in heavenly
places might be known by the church the mani-
fold wifdom of God. Angels now join with
faints in the new fong to him who was flain, and
has redeemed us by his blood : And every intel-
leftual and virtuous being, through the creation
of God, afcribes, and will afcribe, riches and
blefling, and glory and honour to him who (its on
the throne, and to the Lamb forever and ever.
REFLECTIONS.
1 . Our fubje6l teaches us, that God's moral govern-
ment is a fcheme of moft aftonifhing benevolence.
The calamities, which he fends among men,
are defignedto promote that virtue and righteouf-
nefs, on which the happinefs of rational beings
depends. His mercies to particular perfons ter-
minate
5^ Skrm. III.
minate not with the immediate receivers ; but, in
their operation, run on and fpread around, be-
yond the reach of imagination. Yea, bleffings
beflovv^ed on the human race, contribute to the
improvement and joy of angels.
Under fudh a govertfment, ^ Who fhall com-
plain ? In obedience to it, ^ Who can but be hap-
py ? The Lord reigns ; let the earth rejoice, and
the multitude of the ifles be glad. This is the
united voice of the myriads which furround his
throne ; ^' Fraife our Cod, all ye his fcrvants ;
and ye who fear him, botli fraall and great. Give
praife, for the Lord God omnipotent reigns. Be
glad and rejoice and give honour to him.
2. We learn that benevolence is an effential
part of true religion. If the bleffings which God
beftows on us, are not for our fakes only, but for
the fake of others, then we fliould apply them to
the benefit of others, as well as our own. To the
nature and intention of God's government we no
farther conform, than we a6t with a regard to his
name, in imitation of his goodnefs, and with a
view to t^ic happinefs of our fellow creatures, in
conjun6lion with our own. All injuflice, avarice,
arabition,^ cruelty, fraud and felfifhnefs, are con-
trary to the defign of God's government, and to
the nature of pure religion. The kingdom of
God is righteoufnefs and peace, and joy in the
Holy Ghoft ; and he who in thefe things ferveth
Chrift, is accepted of God, and approved of men.
3, We learn farther, that under all the adver-
fities
SeRM. III. rr*
fities of life, we have reafon to confide in God's
care, and fubmit to his will.
There is, in the works of God, an extenlive
connexion, which we cannot comprehend, but
which his wifdom perfe6];ly underflands. Events,
which appear to us adverfe, may, in their opera-
tion and defign, be bleiTmgs. Difpenfations,
which feem to be againft us, may be intended for
us. No good thing will God withhold from them,
who walk uprightly. All things are working to-
gether for their good. To know God's will, and
Hand approved in his fight Ihould be cur only fo-
licitude. Secure of his favour, we have nothing to
fear. Let us truft in him and do good, and no evil
will happen to us. He careth for us ; we may cafl
our cares upon him. He is a faithful Creator, un-
to him we may commit ourfelves in well doing.
4. We learn from our fubjecl the folly and
impiety of Q.vivy and difcontent.
I Do you envy the man who polTeflTes a larger
portion of earthly good, than yourfelf ? Remem-
ber, it is given him, not for his own fake, but for
a more general purpofe. If he has a larger por-
tion, he has alfo.a greater ti*ufl committed to
him, and a more difficult part to a61:. There is
more required of him, and he will have a greater
account to render, i Is this an enviable fituation ?
You wifh for his honour, or his wealth, ^i Do you
wifh too for his obligations to difcharge, his duties to
perform, his accounts to fettle, when he fhall clofc
his ftcwardfhip? No: But fUUyou defiiehisworld-
b ly
54 Si:rm. in.
iy condition. You de fire then to have riches and
honours for your own fake — to have them without
an obligation to do good with them, or render an
account for them. ^ What is this, but to dcfire
the fchane of God's government were changed, or
you were made independent of it ?— ^i Do you wifh
that others were free from their obligations to man-
kind, or their accountablenefs to God ? — If not,
I Why fhould you covet fuch a fituation for your-
felf ? — I What advantage is there in earthly things,
but as they are means hy which you may fupply.
your real v/ants, relieve the miferies and promote
the happinefs of thofe around you, and provide for
yourfelves treafures unfailing in the heavens ?
You look on the fuperiour condition of anoth-
er, and are difcontented with your own. But
why difcontented ? The abundance given him is
not for his fake only : It is for 3^our fake alfo,
if you need it, and Providence fees beft that you
fhould receive it. The riches of one are a benefit
to many. If he has not that benevolence, which
becomes his ability, yet heaven is wife and good.
Things arefo conftitu'ced, that even from the mi-
fer's fountain fome involuntary llreams will run,
at which others may drink and be refrefhed.
AVhatever the rich man's heart may be, the God
v/ho gave him riches is as kind to others as to him.
This man is as really dependent on his fellow men,
as the poorefl of his neighbours, and can, no more
than they, fubfi ft without aid. The variety which
we fee in men's outward circumflances, is intend-
ed
Serm. III. 55
ed for general good. A perfe6l equality would be
inconfiftent with human happinefs. It would put
a (lop to mutual fuccour and afliftance ; to the
reciprocation of benefits. It would weaken the
fprings of induflry, and check the fpirit of enter-
prife and invention. It would tend to poverty,
rudenefs and mifery. The bounties of Provi-
dence are difpenfed with wifdom ; and all, though
poffefTed by the fons of men in different meaf-
ures, tend to the general good. Every virtuous
and induflrious man draws from the common treaf-
ury a fhare according to his wants . The poor have
this ; the rich can have no more. Let every man
ftudy to be quiet, to do his own bufmefs, and to
be content with fuch things as he has.
To conclude : How glorious will God's prov-
idential government appear, in the refult, when
all its defigns, connexions and effects fliall be
unfolded to our view !
Now we fee through a glafs darkly ; then we
fhall fee with open face. Then we fhall rejoice
in that, which now is matter of complaint, and
difcern wifdom in that, which now looks like
confufion. Let us acquiefce in the ways of God's
providence, and fubmit to the terms of his gofpel,
and then all things are ours. Whether the world,
or life, or death, or things prefent, or things to
come, all are ours, for we are Chrift's, and Chrift
is God's, To him be glory. Amen.
END OF THE THIRD SERMON,
D2
r%^^^^,;^$11^^|5^^^
SERMON IV,
fj nc ^vo%k of ^&ci&mhiio7i ^narveuou^^^
bat CCCVL7i.6.
Matthew 21, xlii.
This is the Lord's doing, and it is marvellous in our
eyes,
1 HE work here pronounced mai-vellotis
in the eyes of men, is the Redemption of our fall-
en race by the Son of God, fent down from heav-
en, appearing in human flefh, dying on the crofs,
exalted aftenvard to glory, and exalting believers
with him.
This work, faintly exhibited in prophecy, was
a fubje6t of admiration ; difplayed in the a6lual
execution, it" was a fubje6l of higher admiration;
but its final refult in the falvation of believers,
will raife to greater height, and fpread to wider
extent, the admiration of God's manifold wifdom,
and unfearchable grace.
However the Redeemer may be defpifed and re-
jedled now, the day is coming, when he will be
glorified in his faints, and admired in ail them
who believe. The flone, which has been fet at
nought
Serm. IV. 5y
nought by the builders, is madCj and will appear
to have been made, the head of the corner. God
has laid in Sion a chief corner Hone, chofen and
precious ; and he who buildeth thereon fhall not
be confounded. But to many it is a ftone of
flumbling, and a rock of offence. They who fall
on this flone fliall be broken ; but on whomfoev-
er it fliall fall, it will grind him to powder.
The Apoftle obferves, that the do6lrine of Chrifl
crucified for the fms of men, to fome is foolilh-
nefs ; but to others it appears to be the power and
the wifdom of God.
The fcheme of falvation opened in the gofpel,
all who contemplate it, mufl acknowledge to be
wonderful. And fome have thought the wonder
too great to be believed. " Mankind," they fay,
*' are an inconfiderable race of beings — probably
the loweflin the rational fcale. God is perfeQly
happy and glorious in himfelf, and cannot be made
more or lefs fo by the conduft or the condition
of his creatures. ^ Gan it then be thought, that
he would take all that concern for men which the
gofpel repreients him to have done ; that he would
fo pity them in their guilt, as to fend a Divine Re-
deemer, in a human form too, yea, in the lowed
condition of men — would fubje6lhim to an infa-
mous death, number him with tranfgreffors, and
appoint him a grave with the wicked — would af^
terward raife him to heaven in this fame human
body, and there place him at the head of his king-
dom to manage the affairs of it for the benefit of
D 3 believers ?
5^ Serm. IV.
believers ? — ^ Is there in man any dignity or im-
portance which deferves fuch a fingular interpo-
fition ? — I Are not the means out of proportion
to the end ? — i Can we fee any thing in the whole
economy of Providence at all refembling this ?"
Thus the mercy, which appears in the gofpel,
and which furely ought to recommend it to guil-
ty creatures, has been urged as an obje6lion againft
the truth of it.
The examination of this matter will lead us to
fome profitable meditations, and prepare the way
for fome ferious reflexions,
1 . The wonderfulnefs of the fcheme of redemp-
tion, exhibited in the gofpel, is a prefumptive evi-
dence of its divinity.
The farther it lies beyond the reach of human
invention, the more reafon is there to believe that
it came from God. If it is quite a fmgular plan,
and there is nothing in the whole fyftem of na-
ture that bears a refemblance to it, then there is
nothing that could fuggeft it to the wit of men,
or give a hint from which to frame it in the imag-
ination ; confequently it mull be wholly the con-
trivance of divine wifdom, and the difcovery of
divine revelation.
That men are guilty and impotent, is obvious
to experience. This has ever been their acknow-
ledgment and complaint. To inform them of
this unhappy ftate, they have not needed revela-
tion. How they may be recovered, is a natural in-
quiry. But, I Could itj without any intimation,
have
Stku, IV. 59
have entered into the heart of man; to imagine fuch
a fcheme as thegofpel lays before us ? — ^ilf any
had been difpofed to frame a fcheme for the a-
mufement, or deception of their fellow creatures,
Could they pofTibly have conceived fo great,
fo fnicrular a fcheme, as the incarnation, crucifix-
ion, and refurredion of the Son of God ? Man
is indeed an inventive creature ; but his invention
appears rath«r in improving on fuggeflions alrea-
dy made, than in originating things entirely new.
The greatefl difcoveries, which have been made
in arts and fciences, are the fruits of fome fortu-
nate accident, from which a hint was firfl taken,
and afterward ripened by experiment. But as
there could be nothing in nature to fuggeft the
idea of the death of the Son of God for the fms
of men, fo it is abfurd to fuppofe it a human in-
vention. It can rationally be afcribed only to the
wifdom of God.
2. Though, in the works of nature, we fee noth-
ing fimilar to the redemption of man, yet we fee
great preparation made for him, and great good-
nefs exercifed toward him ; and hence we may
conclude, that he is an objed of God's fpecial care.
The provifion made for our prefent accommo-
dation, might as well be faid to be difproportion-
ed to the end, as that which is made for our fu-
ture happinefs ; for there is at lea ft as much dif-
icrence in the ends, as there is in the means.
I If we confider man in relation to the prefent
life, What is he ? Pie is born, grows up, eats
D 4 and
6o Serm. IV.
and drinks, labours and fleeps, provides him a
fucceffor, and foon retires to be feen on earth no
more. Yet behold what God has done for him*
Here is a fpacious world for his habitation ; nu-
merous tribes of animals fubje6led to his domin-
ion ; a mighty fun kindled up in the heavens to
enlighten and warm him ; a vaft firmament ftretch-
ed over his head, and thoufands of luminaries feat-
tered through it for his comfort and convenience ;
the clouds depofite their treafures, and the fun
emits its beams to fruQify the earth for his fup-
port. I Is it not ftrange that fuch mighty prepara-
tion fhould be made for fo inconfiderable and tran-
fient a creature as man ? Strange it would feem
indeed, if his exiftence ended with his life. But
we fee, :hat ail this is done for him. Other pur-
pofes may probably be anfwered by thefe works ;
but the good of man is one purpofe which they
evidently anfwer, and one pui-pofe for which they
were certainly defigned. When I confider ihy heav-
ens, fays the Pfalmift, the work of thy fingers ; the
moon andfiars which thou haft ordained ; ^ What is
man, that thou art mindful of him ; and the fon of
man, that thou vifiteft him ? For thou hafi made him
little lower than the angels, and hafi crowned him with
glory and honour ; thou madefi him to have dominion
over the works of thy hands ; thou hafi put all things
under his feet, the beafis of the field, the fowls of the
air, and the fifii of the fa. Lord, our Lord, horn
excellent is thy name in all the earth I
Xhis vaft preparation for fo fmall and unwor-
thy
Serm. IV. 6t
thy a creature, the Pfalmifl confiders, not as au
obje6tion agaiiift the wifdom of Providence, but
as an evidence of its boundlcfs goodnefs.
Now if God has done all this to accommodate
man, during the prefent fliort term of his exift-
ence, ,i Is it incredible that he fliould do much
more for his happinefs in the future, eternal Hate
of exillence ? — i Is the work of redemption more
difproportioned to man's importance, as an im-
mortal creature, than the works of providence
feem to be, when we confider him only as a mor-
tal creature ? The works both of providence and
of grace, are marvellous. When we trace them,
we meet wonders, which afionifti us. But let us
remember, they are the works of God. While we
admire the works, let us adore the author, and
rejoice in his wifdom and goodnefs.
3. Though man confidered in relation to this
world, may feem but a contemptible creature, yet,
confidered in relation to another world, he is a
creature of vail importance.
Let us contemplate him in this light, andfurely
it will not appear (Irange, that a God of infinite
wifdom and benevolence fhould do great things
for his redemption.
Here is a creature formed hy God's own hand,
infpircd with his breath, and endued by him with
an intclledual mind. This mind, made for im-
mortality, is capable of continual improvement
through all the ages of eternity. Though this
creature is now fmall, yet who can conceive the
extent
62 Serm. IV»
extent to which his capacity may be enlarged ;
the dignity to which his nature may be raifed ;
and the degree to which his virtue and happinefs
may be improved, in fome diflant period of his
exiftence ? Man, confidered as a rational and im-
mortal creature, rifmg and continuing to rife, in
the fcale of being, for ever, and for ever, has a
kind of infinity annexed to him.
I If one rational and immortal foul is fo impor-
tant, What fhall we fay of the human race at
large ? When we view men as mortal, they appear
in a diminutive figure ; but this mortality, which
feems to leffen the importance of the individual,
increafes the importance of the race ; becaufe the
race is multiplied by this quick fuccefTion. Con-
template the vafl number, which compofes one
generation — confider how foon one generation
paffes away, and another comes — refled how
•many fuch fucceflions muft already have pafled —
look forward, and think how many more will fol-
low in the unknown ages, that the world will con-
tinue — realize that all thefe beings will exift for-
ever in happinefs or mifery — that eternal mifery
is the natural confequence of incurable vice, and
that happinefs can refult only from a holy and
virtuous temper — contemplate thefe things, and
then fay, i Whether the redemption of mankind was
a bufmefs too fmall to be undertaken by the Son
of God ? — I Is not the end to be accomplifhed fo
amazingly great, that we may believe a divme
Saviour would be employed in the work ? — i Is
not
Serm. IV. 63
not the work too great and arduous to be under-
taken by a feebler hand ?
When we confider the Saviour as dying for the
redemption of a mortal creature, thtre feems to
be a difparity between the means and the end.
But when we confider this mortal creature as
having an immortal foul, which will exift through
eternity in happinefs or mifery ; and coniider al-
fo, that there are innumerable millions of fuch
creatures, and will be innumerable more of the
fame kind, and in the fame condition ; then our
views muft be altered. It can no longer feem a
thing incredible, that God fhould redeem the
world by his Son.
4. We know not but the human race is effen-
tially connefted with other parts of the moral
world ; and their redemption produ6tive of inter-
efting confequences to other beings. And doubt-
lefs it is fo.
In that part of the creation which falls within
our notice, we fee a dependence of one thing upon
another. If one part was llruck out, confufion
would immediately follow. We fee an eafy gra-
dation from the lower creatures to higher, until
we come up to man. We are told, that, above
man, there are intelligent beings, and that among
thefe there are orders and degrees. The grada-
tion may probably be continued beyond all
our conceptions. However we may view the hu-
man race, when we confider it by itfelf, yet if we
confider it in its relation to other beings, and to
the
64 Serm. IV.
the creation of God, we mufl think it to be of in-
finite importance. Should this link, in the chain
of God's works, be broken, the whole order of the
fyflem might be deflroyed.
God certainly had fome wife and great end in
making fuch a race : The prefervation of the race,
when made, and the redemption of it, when fall-
en, might, in the plan of God's government, be
as necelTary as its creation.
We are affured from fcripture, that the redemp-
tion, though it immediately relates to man, is a
work in which other intelligences have fome con-
cern. Our great Redeemer has all power given
him in heaven and earth ; principalities and pow-
ers are made fubje6t to him ; the multitude of
the heavenly hofl rejoiced and fang praife at his
birth ; angels, on divers occafions, miniflered to
him ; they aided him in his perfecutions — ■
llrengthened him in his temptations — attended
him at his refurre6lion and afcenfion — and are
fubjecl to him in his kingdom ; they learn from
the gofpel difpenfation the manifold wifdom of
God ; they join with thofe who are redeemed from
the earth, in fongs of praife to him who fitteth
on the throne, and to the Lamb who was flain.
The work of redemption is far more important
than we are apt to conceive it, when we confider
it only in relation to ourfelves. Though it pri-
marily relates to us, yet we have reafon to believe,
that it is adapted to anfwer other great purpofes
in the moral world. And until we know how
many
Serm. IV, 65
many and how great thefe purpofes are, let us not
pretend to fay, The means are unfuitable or dif-
proportioned to the end. When we enter into
another ft ate, new fcenes will open ; new difplays
of divine wifdom and goodnefs will be made.
Then we fhall fee and admire that proportion in
the works of God, which now lies beyond our fearch.
5. When we confider the works of God we
fhould remember what a being he is.
I Does it feem ft range, that fo great a Being
ftiould do fo much for fo fmall a creature as man ?
To an Infinite Being all things are alike eafy ; and
the exercifes of his power will always be guided
by his perfe6l wifdom. But how perfeft wifdom
will judge, we can no more determine, than we
can comprehend what infinite power can do.
Man, fmall as he is, was formed by God's hand;
and a creature which was not too fmall for him
to make, is not too infignificant for him to pre-
ferve. There are innumerable creatures below
us. Thefe are alfo the obje6ls of his care. A
fparrow falls not to the ground without him. We
are of more value than many fparrows. The
hairs of our head are numbered, i Will our fouls
be neglefted ? A rational foul is of more value
than the world.
When we confider the greatnefs of God, we
muft remember, that goodnefs belongs to greatnefs.
In the contemplation of human greatnefs, we oft-
en leave out the idea of goodnefs, becaufe we fee
that the thmg itfelf is often wanting. Men of
great
66 Serm. IV,
great wealth and power defpiie thofe who are
placed below them. If we fee much condefcen-
fion joined with earthly dignity, we admire it as
fomething rare. But thefe partial conceptions of
greatnefs we muft not apply to the Deity. Good-
nefs is his glory, and theexercife of it is his delight.
That man is unworthy of fuch a work as has
been done for him, is undeniable ; yea, he is un-
worthy of the daily bounties of Providence. But
if the goodnefs of God is equal to the work, then
we may believe, that it has been done. As God
is an infinite and allperfe6l being, his goodnefs
muft exceed all our thoughts . However our guilt
may abound, his grace much more abounds.
We fee and know that God has made kind pro-
vifion for our prefent fupport : — i May we not
from hence reafonabiy hope, that he has done
more for our future happinefs ? We feel that we
are weak, and need the care of his Providence, and
we perceive that we enjoy it. We are confcious
too, that we are guilty, and dependent on his
grace : — i May we not hope for this ? The gofpel
tells us, that he has fent his Son to redeem and
fave us, and given his fpirit to fan6lify and pre-
ferve us : — i Is it not a faithful faying, and wor-
thy of all acceptation ? We are fmners, but ftill
God loads us with his benefits : — ^i May not his
daily bounty encourage our hope in his everlaft-
ing mercy ? We cannot have too humble thoughts
of ourfelves. noj: can we have too exalted thoughts
©f God.
If
Serm. IV. e^
If he had never revealed his mercy to fave us,
we could never have been aflurcd how he would
deal with us. Mere}' is free ; it may do for fm-
ners more or lefs, as wifdom fhall dire6l. The
hopes of nature are doubtful hopes. At mofl
they can only fay, i Who can tell, if God will be
gracious ? If human reafon, without revelation,
could not gain affurance of pardon, much lefs
could it conceive fuch a method of difpenfmg
pardon, as the gofpel difcovers. But fmce the
difcovery is made, and fully attefled by figns and
miracles, we have good reafon to receive it ; and
we ought to receive it with gratitude and joy.
It is the Lord's doing; let it be marvellous in
our eyes.
How great foever the work of redemption is,
it is not too great for perfe6l wifdom to contrive,
boundlefs mercy to adopt, and mfinite power to
execute. Man, however fmall, is the creature of
God, a rational and immortal creature ; and his
race is an innumerable multitude. God, whofe
goodnefs extends to the brutal tribes, which exift
but a few days, may well be fuppofed to regard
fuch a race as the human, created to exill forever.
We fee the race to be important ; and, in its con-
nexion with other beings, it may be vaftly more
important than we can conceive ; and the work
of redemption, though it immediately relates to
man, may anfwer other grand purpofes in God's
moral government. The works of grace then,
though marvellous beyond conception, are ra-
tional
68 Seiim. IV.
tional and credible — rational, as fmtcd to the
wants of man, and agreeably to the goodnefs of
God — credible, as revealed in his word, and at-
tefted by figns and wonders, and gifts of the
Holy Ghoft.
It becomes us then ferioufly to contemplate,
and devoutly to admire thefe works of God ; and
with thankfulnefs and joy to take the benefit of
them. For our falvation God has marvel lou fly
interpofed. i Shall we defpife his grace, and
negleft our falvation ? — i How then fliall we
efcape ? Jefus has oflFered himfelf a facrifice.
If we rejed this, there remaineth no more facri-
fice for fin.
END OF THE FOURTH SERMON,
SERMON
bat atvme.
Matthew 21, xlii.
This is the Lord's doing, and it is marvellous in our
eyes.
Among all the works of God which
have come to our knowledge, the redemption of
fallen men by Jefus Chrifl, is by far the molt
man'ellous. Into this the angels defire to look, and
from this they learn the manifold wifdom of God.
When we behold the glorious Creator and
Governour of the univerfc, giving his own Son to
death, that through him we might live — when
we behold this divine Saviour compailed with
our infirmities, bearing our forrows, and dying
in our caufe — when we behold him, for the fuf-
fering of death, crowned with glory, and bring-
ing many to glory with him — we cannot but fay,
This is mar Villous in our eyes.
In the contemplation of this work, fome have
thought it too marvellous to be believed, and
E have
70 Serm. V<
have made thegreatnefsof it an obje6lion agairill
its credibility.
This objeclion we have examined ; and our
examination, while it removes the objection, and
confirms our faith in the great and admirable
plan of the gofpel, fuggefls to our minds various
ufcful and important reflexions.
1. The fcheme of our redemption is a fubjedt
worthy of our frequent contemplation.
The Icheme is wonderful ; the more we view
it, the more wonderful it appears ; and the more
wonderful, the more evidently divine ; and if it
is divine, it demands our attention and regard.
A defign fo grand in itfelf, fo gracioufly a-
dapted to human weaknefTes and wants, and fo
clearly manifefting the glories of the Divine Char-
after, will acknowledge no author lefs than God*
All the works of the Lord are great, fought out
by them who have pleafure in them. This work
is peculiarly honourable and glorious. In this
he appears gracious and full of compafTion. In
this he has abounded toward us in all wifdom
and prudence. Let this be forever remembered*
Meditation is a rational exercife, and the prop-
er employment of an intelligent being. We
have intelleftual, as well as animal faculties, and
the former as well as the latter ought to be appli-
ed to their proper objefts. The contemplation of
grand and noble fubjefts fwells the foul, enlarges
its capacity, exalts its powers, and purifies its affec-
tions. No fubj e6l can fo ufefully or agreeably em-
ploy
Serm. v. 71
ploy our thoughts, as the work of our redemption ;
for there is none fo great and wonderful, fo fol-
emn and awful ; none in which we are fo deeply
interefted, and in which the glories and perfeftions
of the Deity are fo clearly difplayed. If the an-
gels, who need no redemption, defire to look in-
to the plan of ours, how much fhould it engage
our attention, for whofe benefit it was immediate-
ly defigned !
That we may have more admiring apprehen-
fions of this great work, we muft become ac-
quainted with ourfelves. The reafon why many
think of it fo feldom, or fo indifferently, and dif-
cern in it fo little wifdom and grace, is their ig-
norance of their own character, and their infenfi-
bility of their own condition. Chrifl came to
feek and to fave them who are loft. Had not
men been loft, they would have needed no re-
demption. Until they feel themfelves loft, they
Will not value nor accept redemption. To them,
who realize their ruined and helplefs ftate, a
Saviour will be precious.
Humility is a neceftary preparative for the
kingdom of God. The knowledge of ourfelves
is the ground work of humility. Convinced that
we are guilty before God, and condemned by his
juftice ; that we can make no fatisfaclion to his
juftice, nor refiftance to his power, we ftiall adore
his wifdom and grace in giving a Saviour for us,
and layincr our he^p on one, who is mighty to
hvc : we ftiall admire the compaflion of tiic Sav-
E s iour
72 Serm. V,
hj.
ioLir in bearing our lins on the crofs, that we
might live through him; we fhall rejoice, that he
was delivered for our oflPences and railed for our
juftification ; that he is gone into heaven to pre-
pare a place for us, and has fent down his Spirit
to prepare us for a place with himfelf.
Men's different apprehenfions of the gofpel
fcheme, are chiefly owing to their different views
of themfelves. The fclf confident and carelefs
finner will not fubmit to it, for he feels no need
of it, and fees no excellency in it. The convinc-
ed and humbled fmner, realizing his own impo-
tence and unworthinefs, admires the falvation of
the gofpel, andearneflly defires to become a fliar-
erin it. To him the invitations, calls and prom-
ifes of the gofpel, come with peculiar accepta-
blenefs.
That we may be better prepared for meditation
on this marvellous work of God, we mufl be con-
verfant with ourfelves, fearch our hearts, try our
ways, know our guilt, and learn our weaknefs.
The weary, the hungry, the thirfty, the poor, and
the fick, are called to the Saviour, that they may
. receive relief, comforts and fupplies. They who
fancy themfelves to be full, and in want of noth-
ing, will dcfpifethe call : To men of an oppofite
chara6ler it will come as tidings of great joy.
2. Our fubje6l opens to us mofl glorious and
alloniihing profpefts.
What a marvellous work God has wrought
for the redemption of men ! The end was certain-
Serm. V. 73
\y worthy of the means. The redemption then
contains in it fomcthing far beyond all our con*
ceptions. How vaft mufl be that happmefs,
which was purchafed by the death of the Son of
God! It mufl be more than eye hath feen, or ear
hath heard, or human heart conceived.
Our worldly profpe6ls are low, confined and
precarious. This life is fliort ; the good which
the world affords is but fmall, and only fuitcd to
the body. To obtain this, our endeavours are of
uncertain fuccefs ; and the little which we obtain
is of uncertain continuance. Soon we mufl relin-
quifliall, and lie down in the dull. Had ration-
al beings nothing more to expe6l than what this
world can give, deplorable would be their condi-
tion.
But the gofpel opens to us brighter profpe^ls.
It affures us, that there is a future life ; that the
life to come is eternal, and the happinefs of it
complete. It does not yet appear what we fhall
be. But to raife our hopes and expeftations, let
us remember, that we are not redeemed with cor-
ruptible things, fuch as fiiver and gold, but with
the precious blood of Jcfus the Son of God.
More than this cannot be faid. Contemplate the
greatnefs of the price, and you will have fome idea
of the value of thepurchafc. A^icw yourfclves as
rational beings, defigned for immortality — as foon
i.0 mingle with angels, in theprefence of God and
the Redeemer — as there continually to grow in
knowledge, improve in virtue, rife in dignity, and
E 3 ' advance
74 $£RM. V.
advance in glory and happinefs, through endlefs
ages — as, by and by, to become equal to angels,
and, in the remoter periods of your exiftence, to
be raifed above the prefent perfection of angels —
view yourfelves in this light, and, i Will you not
be tranfported with the profpecl before you ?
I Will you not feel yourfelves already on the
wing, and elevated far above this earth ? — i Will
you not, from this exalted height, look down with
indifference on all the little and leffening glories
of the w^orld; and, like the eagle, with ftrong and
fteady pinion, bear through this terreflrial atmof-
phere,fullon the fun; rifmg, and rifmg, until you
reach that glorious reft, which awaits you in
yonder w^orld ?
3. What a firm and immoveable foundation
has the Chriftian for his faith and hope !
When w^e confider ourfelves as guilty, and the
Almighty God as perfe6];ly juft and holy, we
tremble in his prefence. i If thou. Lord, ftiouldfl
mark iniquity, O Lord, Who can ftand ? If thou
fhouldft contend w^ith us, we cannot anfwer thee.
When our iniquities take hold on us, ^ How fliall
we look up ? — Bui: we will turn our eyes to the
work of redemption. Here we fee, that God is
gracious and merciful, as well as holy and right-
eous. Here we fee pardon and life purchafed by
the blood of his Son, for fallen and guilty men.
There is forgivencfs with him. V\^e will wait for
the Lord, and in his word we will hope, for with
him is mercy and plenteous redemption. He wiM
redeem
Serm. V. 75
redeem us from all our Iniquities. He who fpared
not his own Son, but delivered him up for us all,
^ How fhall he not with him alio freely give us all
things ? He who has fcnt hts only begotten Son,
that we might live through him, will give eternal
life to as many as believe in him. His mercy is
unto all, and upon all who believe in Jcfus, and
there is no difference. We cannot imagine, that
the all wife and unchangeable God, who, for the
falvation of fmners, has performed a work, mar-
vellous in the eyes of all holy beings, will drop his
great defign, throw afide all that he has done, and
leave repenting, believing, hoping fuiners, to per-
ifh. We cannot imagine, that the God, who has
difplayed fuch aflonifhing mercy in laying the
ground work of our happinefs, will fruflrate the
humble expe6lations of thofe, who build on this
foundation. Thus reafons the Apoftle : — '' God
commended his love toward us, in that, while we
were yet fmners, Chrift died for us. Much more,
then, being nowjuftified by his blood, wefiiallbe
faved from wrath by him. For if, when we were
enemies, we were reconciled to God by the death of
his Son, much more, being reconciled, we fhall be
faved by his life.'' Impreifed with a fenfe of guilt,
we may confidently repair to that God, who gave
his Son to expiate our fins by his death, and who
raifed him from the dead, and gave him glory, that
through him our faith and hope might be in God.
There is laid in Sion a corner flone, cle6l and pre-
cious. He who believcth, will not be confounded.
4. Our
76 SiRM. W
4. Oar fubje6l: reminds us of the great evil of
fin, and teaches us the utter inconfiftency of a vi-
cious temper with the happinefs of rational beings.
What a work God has done for the recovery
and falvation of apoftate men ! Having revolted
from him, they could not be reftored to the hope
and profpeft of happinefs, without fuch a divine
work, as fills heaven with wonder. The Son of
God came down from heaven, took part of our
flefti and blood, and offered himfelf on the crofs
a facrifice to God for human guilt. ^ Could any
thing give fo flriking a demonflration of the con-
trariety of fin to the will of God, and to the de-
fign of his moral government ? — We can think of
nothing — i Had it not been oppofite to the nature
of God, inconfiflent with the happinefs of man,
and deflru6live of the beauty and order of the ra-
tional world, Can we fuppofe, any thing like this
would have been done ?
If you think lightly of fin, look to Jefus fuffer-
ing on the crofs to expiate your guilt, and be con-
vinced of your miflake.
If fm is of fuch a deteftable nature, and ruin-
ous tendency, then entertain not the hope of fal-
vation without repentance.
Thegofpel tells us, God would not that any Jhould
jjerifh. At the fame time, it tells us. He would
that all Jhould come to repentance. Without repent-
ance, there can be no falvation. CJiriJl bare our
fins in his own body on the crofs, that we, being dead
to fm, Jhould live to righteoufiefs. He flied his blood,
^hat
Serm. V. 77
that he might redeem us from our vain converfalion.
He gave himfelf for us, that he might purify us to
himfelf, apeculiar people, zealous of good works. He
came to call fnners to repentance^ and thus to favc
them who are lofl. The gofpel difplaj^s the purity^
as well as the mercy of God ; and, while it brings
us the hope of pardon, it fhews the neceffity of a
renovation of our nature. Chrifl died to deliver
us from the wrath to come ; but he delivers us
from wrath only in a way of holinefs. Notwith-
flanding all that has been done, ftill cometh the
wrath of God on the children of difobedicnce.
5. We are taught our obligation to univerfal
benevolence.
The gofpel is a plan of benevolence. Here we
fee the independent Creator exercifing his com-
paffion to fallen creatures. Here we fee the Sav«
iour coming down from heaven, to accomplifh,
by his labours and fufFerings, the wonderful de-
fign which divine wifdom and goodnefs had
formed. Here we fee angels rejoicing and giving
glory to God, that there is peace on earth, and
good will to men. Here we fee the richefl bleif-
ings held forth to the moft unworthy creatures.
Here wc fee heaven expanding its gates to receive
us, and an eternal weight of glory there prepared
for us. The whole fcheme of the gofpel is good-
nefs and love ; and it is perfedly adapted to teach
us our obligation, and infpirc us with a difpofi-
tioia, to do good, as we have opportunity.
Whoever
78 Serm. v.
Whoever really falls in with the gofpel, par-
takes of that fpirit of benevolence, which it ex-
emplifies and inculcates. The man of an envious^
malicious, haughty, unforgiving temper, whatever
regard he may profefs, is, in heart, an enemy to
the gofpel of Chrift. To receive the gofpel, is to
receive the genius and fpirit of it, which is love
and good will. That regeneration, which is our
preparative for the happinefs revealed, is a tranf-
formation of our fouls into the temper required
in the gofpel ; and of this temper, an eminent and
diflinguifhing partis love. " Be ready," fays the
Apollle, " to every good work ; fpeak evil of no
man ; be gentle, fhewing all meeknefs to all men.
For we were fometimes foolifh, difobedient, living
in malice and envy, hateful, and hating one an-
other ; but after the kindnefs and love of God our
Saviour toward man appeared, he, according to
his mercy, faved us by the wafhing of regenera-
tion, and by the renewing of the Holy Ghoft. —
Thus we are made heirs according to the hope of
eternal life." The change, which the gofpel pro-
duces, where it takes efFe6l, is a change from a
temper of envy, malice and hatred, to a temper of
gentlenefs, meeknefs, and good will toward all
men. This change is efiFeded by the kindnefs and
love of God our Saviour ; not by works of right-
eoufnefs which we had done, but according to the
mercy of God, who through Jefus Chrift hath ftied
forth his fpirit abundantly. By this change we
become heirs according to the hope of eternal life.
They
They who have feen fuch an example of love
in the Saviour of the world, and have felt the
power of his love on their own hearts, will put on,
as the clc<^ of God, bowels of mercies, kindnefs,
humblenefs of mind, meeknefs and longfuflFering.
They will rejoice in the happinefs, and fympa-
thize in the miferies of their fellow creatures.
They will look with concern on ftubborn finners,
who appear to be hallening their own deftruc-
tion, in contempt of all the grace of the gofpel.
They will wifh the univerfal fpread of true relig-
ion, and rejoice in the hope of its future power
and prevalence among the nations of the earth.
They will pray for all men, knowing, that this
is acceptable in the fight of God our Saviour, who
will have all men to be faved, and come to the
knowledge of the truth.
If the benevolence of the gofpel infpires our
hearts, we Ihall not only defire and pray that
others may Ihare with us in its bleffings, but en-
deavour, within our fphere, to promote its influ-
ence. We fliall openly profefs it before men, and,
by a converfation agreeable to it, Ihall recommend
it to all around us. We fhall encourage an at-
tendance on its inflitutions, not forfaking the af-
fembling of ourfelves together, but confidering
one another, to provoke unto love and good works.
We fhall regard, with particular attention, the
young who are placed under our care ; fhall lead
their tender minds to fome jufl apprehenfions of
the gofpel ; fhall inculcate on them the tempers
and
80 Serm. V.
and duties which it enjoins, and aid their prepa-
ration for that glorious ftate which it reveals ; and
great will be our joy, when we fee them walking
in the truth.
Did the kind and friendly fpirit of the gofpel gen-
erally prevail, how greatly would it diminifh the
miferies, and advance the happinefs of the world !
It is the nature of true religion to make men hap-
py. Its work is peace, and its efFed is quietnefs
and affurance forever.
6. Awful is the danger of thofe who reje61; the
gofpel.
A way of falvation fo marvellous, as this, which
the gofpel reveals, we may be alfured is the only
way. They who refufe it, muft perifh ; and
marvellous will be their deftruclion. Hear the
Apoftle's warning to the contemptuous, unbeliev-
ing Jews: — " Know ye, that through Jefus Chrifl
is preached to you the forgivenefs of fms ; and
by him, all who believe, are juflified from all
things, from which they could not be juflified by
the law of Mofes. Beware therefore left that come
upon you, which is fpoken of in the prophets : — ■
*' Behold, ye defpife7-s,*and wonder , and per iJJi." — Ye
fhall perifh wonderfully — " fori work a work in
your days, which ye will in no wife believe, though
a man declare it to you.'' As the way of falva-
tion is wonderful, fo will be the deftruftion of
thofe, who defpife it. It will be wonderful, as
it will come upon them by furprife — will exceed
all human apprehenfion — will be inconceivably
aggravated
Seku, V. 81
aggravated by their abufe of God's grace — will
be dillinguifhed, by its feverity, from thepunifti-
ment of other finners.
A like warning follows our text. Our Saviour
tells the Jewifli rulers, that in them would be
fulfilled the prophecy of the Pfalmift : — " The
flone, which is rejefted of the builders, is made the
head of the corner." Though they defpifed him,
and would foon put him to death, yet he was
to be exalted to glory, and made the Head of God's
moral kingdom. " Whofoever Ihall fall on this
(lone, {hall be broken.'' Whoever, through ig-
norance, prejudice, or an implicit confidence in
falfe leaders, fhall ftumble at the gofpel, will be
grievoufly wounded by his fall, and unlefs he re-
covers himfelf, will finally perifh. " But on
whomfoever this ftone fhall fall," after its eleva-
tion in the building, as vengeance will hereafter
fall, with accumulated weight, on thofewho con-
tinue in unbelief, " it fhall giind him to powder."
Chrill, you fee, here makes a diftindion between
different kinds of finners ; between thofe who
ftumble at the flone, and thofe who defpife and
rejeft it. And he makes an anfwerable diflindion.
in their punifhnient : The former are wounded
by their fall ; the latter arc ground to powder.
There arc fome heedlefs, inattentive creatures,
who walk on in the wMy in which they chance to
be led, and feldom confider whither they are go-
ing, or where their courfe will end. Thefe are
like men. who ftumble at the flone. There are
others,
82 Serm. v.
others, who hate the truth and will not come to
it ; who defpife the gofpel, and labour to infufe
their own prejudices into the minds of others.
Thefe are the mad builders, who pufh away the
chief corner ilone and fet it at nought. The
former will meet a punifliment proportionable to
their guilt : On the latter, wrath will come to the
uttermoft. The ftone, which in contempt, they
roll afide, will fall back upon them, and crulh
ihem into ruins. Awful will be the doom of the
Carelefs — more fo that of the avowed enemies of
truth. Since God has wrought fo great a work
for the falvation of guilty men, to them who
negleft this falvation there can be no efcape.
But a ftill forer punifhment awaits thofe who
tread under foot the Son of God. To them who
fin wilfully, after they have received the knowl-
edge of the truth, there remaineth no more facri-
iice for fin, but a fearful looking for of judgment,
and fiery indignation, which ftiall devour the ad-
verfaries.
Let finners, invited by the grace, and warned
by the terrors of the gofpel, flee from the wrath
to come, and lay hold on eternal life, ^j If you
reje61: the Saviour, To whom will you go ? — i If
you refufe the falvation propofed. What other
will you find ? — As finn?rs, you are dependent
on mercy. The mtrcy of God is revealed — the
terms of it are ftated — affidance is offered — pa-
tience is waiting — the Spirit of Grace is driving —
the day of your probation is haflening to a clofe.
Know,
Serm. V.
83
Know, in this your day, the things which belong to
your peace, b.efore they are hidden from your eyes.
Marvellous is the work which Jelus has done
for you. — Let it not be faid of you, as was faid
of the contemptuous Jews — He marvelled, be-
caufe of their unbelief.
END OF THE FIFTH SERMON.
of
CI fJ aViOlLT,
A COMMUNION SERMON.
Luke 2, xx.
And the JJiepherds returned, glorifying and praifing
God for all the things that they had heard and
Jeen, as it was told them.
1 HE birth of Jefus Chrift was attended
with circumftances of folemn majefly and gran-
deur, as well as of fmgular poverty and mean-
nefs. His parents were in a low condition, but
of royal defcent. The place of his birth was a
fmall village, but worthy of notice in ancient
prophecy. The apartment was a liable, but at-
tended by angels. The firft who received intel-
ligence of his birth, were Ihephv^rds in the field ;
but the heralds, who announced the event, were
SI multitude of the heavenly hod.
Jufl before the Saviour's birth, an order from the
Roman Emperour, that the whole empire fhould
be
Serm. VI. 85
be numbered and enrolled, obliged all the people
to repair to their refpe6livc cities. Jofcph and
Mary, the parents of Jefus, being of the lineage
of David, went, on this occafion, to Bethhhem,
which is called the city of David. So great was
the concourfe of people, that perfons, in the poor
condition of this happy pair, could find no ac-
commodation in the publick lioufes. They wera
therefore compelled to feek a fhelter in a liable .
Here was born that glorious perfon, who was to
redeem a guilty world.
In the neighbouring country, were ihepherds
attending their flocks : While in their turns they
kept the watches of the night, they were fuddeniy
furprifed with a light which blazed around them,
and the prefence of a fuperiour being ftanding
near them.
The heavenly melTenger foon calmed their fears.
Behold, fays he, / bj'ing you good tidings of great joy,
-which Jhall be to all people ;for unto you is born, this day^
in the city of David, a Saviour, who is Ch7'ijl the Lord.
And this is thejign by which ye Jhall know him, He is
wrapt in fwaddling clothes, and lies in a manger.
Scarcely had he delivered his meflage, when he
was joined by a multitude of the heavenly hoft^
who celebrated the wonderful event in an anthem
ofpraife — Glory to God in thehighejl; and en ear ill
peace ; good will to men. Having finifbed their
hymn, they difappeared ; they became again in-
vifible ; the glory, which fhone around, vaiiiihed
away, and Nature refumed her nightly afpeft.
F The
gg Serm. VL
The wondering fwains confer together on the
unufiial fcene. They fay one to another, Let u^
go to Bethlehem, and fee the things which are come to
pafs, and which God has made known to us. -They
believed the heavenly mefLige, but to confinn their
faith, they went with hafte to the place where the
infant lay. Here they found the parents, and
here they beheld the peifon of the newborn Re-
deemer. They faw him \yirig in a manger, as
the angel had defcribed him. The correfpondence
of circumilances, with the defcription, put it be-
yond a doubt that this was the promifed Meffiah.
They returned, publifhing the joyful news, and
glorifying and praifmg God for all that they had
heard andfeen.
We will contemplate the things for which, and
the manner in which, they glorified God, and
will intermingle fome pra6tical reflections.
I. We will confider the matters for which
they glorified and praifed God. Thefe were the
things, which they had heard andfeen.
1 . They glorified God, that the promifed Sav-
iour was now born.
They feem to have been fome of thofe pious
people, who looked for redemption in Ifrael. In
their rural occupation they enjoyed leifure for
fpiritual contemplation, and for con verfe with the
book of prophecy, ilence they learned, 'that a
Redeemer was promifed to Ifrael and to the world.
Free from that pride and ambition, which poflelf-
cd the minds of the opulent and great men of the
nation^
Serm. VI. 87
nation, they formed more jufl ideas of the defign
and manner of his appearance. That he fhould
be born in fuch humble circumflances, fhocked
not their faith, for they were looking, not for tem-
poral grandeur, but for fpiritual falvation.
Worldly affe6lions are oppofite to the genius
of Chrift's religion. ^ How can ye believe, fays he to
the Pharifees, who receive honour one of another, and
feek not the honour which cojneth only from God ?
They who receive Chrifl as their Redeemer and
Lord, muft crucify the flefti, and renounce the
world. The fimple manners and humble views
of the fhepherds, were better fuited to the fpirit
of the gofpel, than the profpe6ls and refinements
of the great.
2. They rejoiced that this Saviour was bom
for them. The angel fays, Unto you is horn this
day a Saviour,
Confcious of their impotence and unworthinefs,
they felt their need of a Saviour, and efteemed it
matter of great joy, that he was come to bring
falvation to them.
They doubtlefs admired the diflinguifhing
grace of God, in vifiting them firfl of all with the
glorious tidmgs. While the rich and great were
paffedby, humble fliepherds were regarded. Not
many mighty, not many noble, are called. Things
which are hidden from the wife, are revealed to
babes. The pride and parade of courts, are the
contempt of angels ; but the cottage of the fhcp-
herd is honoured with their prefence. Let no
F 3 man
88 Skrm. VI.
man repine at the mcannefs of his own condition,
or envy the luperiour circumflances of another.
God dwells with humble fouls. He has chofen
the poor m this world, rich in faith, to be heirs
of his kingdom. He fills the hungry with good
things, but the rich he fends empty away.
How joyous the melTage to thefe humble fwains,
A Saviour is horn to you ! Every penitent foul may-
apply the gracious declaration. ^ Do you per-
ceive your own guilty, helplefs condition ? — i Are
you anxious for deliverance ? — ^ Do you feel
your incapacity to effc61: your own falvation ?
Here are tidings of great joy : A Saviour is born —
and born to you. His gofpel is come to you, and
the invitations and promifes of it are dire6led to
you. He came to {2iyefinners — the chief o^ finners ;
to comfort them who mourn; to bind up the brok-
en hearted ; to ranfom the prifoners ; to give fight
to the blind; to bring falvation to the poor. The
weary, the.thirfty, the naked, deflitute and forlorn,
he calls to himfelf, that they may receive reft, re-
frefhment, and every needed fupply ; and receive
them freely, without money, and without price.
Be of good comfort, arife, he calleth thee.
3. The fhepherds rejoiced that the Saviour was
bom for others, as w^ell as themfelves.
I bring you good tidings, fays the angel, which
Jh,all he to all people. The heavenly hoft fub-
join, Peace on earth, good will to men.
When the good man looks around, he fees the
world lying in wickednefs. In the hours of feri-
ous
S£RM. VI. 89
ous contemplation, he feels a painful folicitude
for his felloiv mortals. He conhders, that they,
as well as he. are foon to quit this tranhtory
fcenc, and enter on a ftate of everlaRins^ retribu-
tion. He is deeply afFe61;ed witli the thought of
that dreadful end, to which muhitudcs, with lit-
tle concern for themfelves, appear to be haflen-
ing. It is, however, a joyful confideration, that
a Saviour has been born, and has lived and died
for mankind, and that the benefits of his death
are of extenfive defign ; that through him pardon
is offered without diflindion of nation, age or
chara6ler ; through faith of him, the mercy of
God is unto all, and upon all who believe, and
there is no difference. While he laments that fo
many nations of the earth are flrangers to the Sav-
iour, and among thofe who have heard of him,
fo many live regardlefs of him, he rejoices in the
perfuafion, that a time is coming, when falvation
fliall be proclaimed through the v/orld, and meet
with general acceptance among a fallen race. In
the mean time, he is folicitous to work out his own
falvation, and by his example and converfation, to
awaken to fo important an objecl, the attention of all
around him. By his daily prayers he implores di^
vine grace for thofe at a diflance. whom he has nev-
er feen ; for his country ; for the church of God ;
for all mankind m the prefent, and infucceeding
ages.
4. The fhepherds glorified God for what they
hadyjv??, as well as what they had heard.
F 3 They
go Serm. VL
They had feen the Saviour — feen him in the
very place, and condition in which the angel had
defcribed him. They had feen full evidence, that
this was indeed the promifed MefTiah, They had
feen in him the accomplifhment of the ancient
prophecies, which foretold, that he fhouldbeborn
of a virgin, of the lineage of David, in the city of
Bethlehem, and in an obfcure condition ; fhould
grow up as a tender plant, ahd as a root out of
dry ground. The manner of his birth, and the
circumflances which preceded it, they doubtlefs
learned in converfation with Jofeph and Mary.
When they faw the predi6lions of fcripture, and
the information of the angel, fo exadly verified,
they could no longer doubt but this mufl be the
Saviour, who was come to accomplifti the great
and good things foretold of him.
Happy were they, that they Ihouldlive in a time,
when the Saviour was born, and in a place near the
city, which was honoured with his birth — that they
fhould be notified by angels concerniiig this glori-
ous event — that they fhould have an opportunity
to behold him, pay their honours to him, fee the
prophecies fulfilled in him, and confirm their faith,
by a fight of this wondrous babe, now wrapt in
fwaddling clothes, and lying in a manger; but or-
dained to be the Saviour and Lord of the world.
Thefe were the things for which they glorified
God. Let us now,
IL Confider the manner in which they glorified
him.
1. They
SjiRM. VI. 91
1. They glorified God by fdith in the Saviour,
whom he had font.
They believed the heavenly meUage, that a Sav-
iour was born ; they fought him in the place point-
ed out to them ; and when they law him, they re-
ceived him with joy.
"Qy faith in the Redeemer, we give glory to God.
His firfl appearance was attended with evidence
of his heavenly dcfcvfnt. When he entered on his
pubiick miniftry, more full demon flration was
given of his miflion from God. We have not
feen him in the tlefh, but his gofpel is come to
us, in a manner, under circum fiances, and with
charaders, which prove it divine. We have as
full evidence for the ground of our faith, as they
who lived when Jefus was on earth — much fuller
evidence than thofe ftiepherds who had only feen
him in his infant Hate, i If they, on the firfl no-
tice of his birth, fo readily fought him, and be-
lieved in him, How inexcufable are w^ to re-
je6l the great falvation, which began to be fpoken
by the Lord, and was confirmed by the teilimony
of thofe who heard him, by the figns and won-
ders which were wrought in his name, and by the
completion of a feries of prophecies uttered from
his own mouth and the mouth of his Apoflles ?
If, after all the light which we have received, we
rejeQ; this Saviour, difbelieve his gofpel, and de-
fpife the falvation purchafed with his blood, we
make God a liar, and judge ourfelves unworthy
of eternal life.
F 4 2. They
Q2 Serm. VI.
2. The)' glorified God by a ready obedience.
Being informed by a heavenly meffenger, where
the Saviour lay, they came io him with hajle. They
made no delay, but immediately obeyed the di-
vine intimation.
Faith operates in a way of cheerful obedience.
I If thc'fe ihepherds had refufed to repair to Beth-
lehem, Would you have thought that theybdiev-
ed the tidings fent them ? — ^ If the care of their
flocks had nov/ detained them from the Saviour,
Would you have imagined that they regarded him
more than thefe ? — The faith which produces no
obedience, is unprofitable and vain. How many
praQicaliy deny the Saviour, whom they profefs to
honour ! You fay, you believe that the Son of God
has come into the world, been manifefted in our
fiefli, died on the crofs, rifen from the dead, and af-
cended to heaven ; that he is able to fave to the ut-
termoil;, and that there is falvation in no other.
Thefe indeed are important truths. But, i Do
you really believe them ? — ^ Have you repaired
to Jefus for falvation ? — ^; Have you received him
in all his characters ? — ^ Have you renounced
fm a^id the world ? — ^ Have you chofen his re-
ligion, and given yourfelves up to the diredion
of his gofpel ? Then you believe indeed ; but if
TiOt, your iailh is but mere pretence.
3. They glorified Godhy confejjing ^rxAfprcading
the Saviour's name. " AVhen they had feen him,
they made known abroad what had been told them
concerning the child.
They
Serm. VI. 9y
■ They were not alliamed to own him as the Mel-
fiah, even in his infant ftate. They waited not
to fee what would be the Current opinion ; they
confefifed him early ; they were the firft who
acknowledged him in his high chara6ler.
You fee, that true faith will prompt you to
honour Chrifl before men. i Do you believe
that he came to fave a loft world, and ftill do
you decline, or negle6l to confefs him in this
chara6i:er, to dedicate yourfelf to him, and to at-
tend his ordinances ? — i Where is your confiftency ?
I Do you delay to profefs your faith in him, be-
caufe others are in a different pra6tice ? — i Do
you wait to fee what they will do ? — i Are you
reftrained by the apprehenfion of contempt ?
^ Where is your fincerity ? Thefe humble, honefl
fhepherds, waited not for example : They only
waited for time to confirm their faith. They
would not confefs him implicitly, nor fully rely
on the word of an angel. They firft fought the
token, by which the angel's information was to be
verified ; and when they had found it, they fpread
abroad the tidings.
4. They glorified God by an attendance on
the means of faith.
The angel who announced the Saviour's birth,
gave them a token by which they might knov/
him. Tliisjhallbe afign toyou, Ye fliall Jind the
babe -wrapt in jw addling clothes, lying in a manger,
— And they came zviih Iwjle, and found as he had
told them,
God
94 ' Serm. VI.
God gave them a particular fign for the con-
firmation of their faith ; and he has appointed
{landing means to ftrengthen and enliven ours.
Jefus Chrift is exhibited to us in his word, in his
fan61:uary, and at his table. Here we are to feek
him, and converfe with him, that we may in-
creafe our faith and warm our loves. ^ Had the
fhepherds refufed to fee the newborn Saviour in
Bethlehem, and to accept the offered confirmation
of the angel's word, What would you have thought
of them ? — I Would not fuch a condud have
been marked with ingratitude, unbelief and con-
tempt ? — I Will you negle6l the more eafy means
of awakening into exercife, your faith in, and
love to, the crucified and afcended Saviour ?
I Shall his gofpel lie by you unread and unre-
garded ?— <i Shall the doors of his houfe in vain
be thrown open for you to enter ? — ^ Shall his ta-
ble, from time to time, be fpread, and this King
of Glory take his feat there, and will you turn a-
way your faces, and retire with cold indifference ?
How unlike are you to thefe pious fwains !
I Would you have ran with them from a neigh-
bouring field to Bethlehem, to fee your Redeemer
in his manger, wrapt in his infant robes ? And,
I Will you not come to his table to behold him
dreffed in all the bright ornaments of grace and
love — to behold him offering himfelf a facrifice
to God for your falvation, and flretching forth
the arms of his mercy to invite you to his affec-
tionate embraces ? The fame faith and love, which
winged
Serm. VL 95
winged the feet of the (hepherds on their way to
Bethlehem, would waft you to the houfe, where
lelus has appointed to meet you, and place you
down at the altar, where he exhibits himfelf cru-
cified for you.
5. They glorified God with the voice cf praife.
It is faid, They returned — returned to their
fields and flocks, to the bufinefs of their calling :
But they returned praifing God. Their rural occu-
pation could not engrofs their thoughts. While
they attended the duties of their fecular calling,
their thoughts ran on higher themes. The fight
of the Saviour left their minds replete with fen-
timents of gratitude, admiration and praife. Pi-
ous affeclions and devout contemplations fweetly
mingled with their worldly employment. They
converfed together on the things which had paffed,
and they praifed God for the wonders they had
feen. The main fubjecls of their private medi-
tation and mutual difcourfe, were Jefus, and his
falvation.
When you have beheld the Lord at his table,
return not to the world with unafFeQed hearts.
Suffer not the devout thoughts fuggefled here, to
languifb into indifference, or to be loft in earthly
cares ; nor the warm affedions kindled at the altar,
to die away as foon as you retire. Continue to
glorify and praife the God of wifdom and grace,
for the wonders, which you have feen and heard.
Great was God's condefcenfion to the fhepherds,
in fending them a mefl'age by angels : Greater is
his
9^ Serm. VL
his condefcenfion to our fallen race, in fending
them falvation by his Son. This is grace, which
angels contemplate with aftonifhment. ^j Shall we
be unaffeded ? When the Redeemer was born,
joy and admiration llrung their harps and tuned
their voices : On wings of benevolence they flew
to bear the happy tidings, and teach mortals how
to praife. The multitude of the heavenly hoft
fang, Glory to God in the highejl ; and on earth
peace ; good will to men. Thefe miniftering fpirits
ftill vifit the churches, and hover around the
worftiippingaffemblies of Chriflians, though invifi-
ble to mortal eyes, i If when the Saviour came,
they, tranfported with joy, flew in eager hafl:e to
proclaim the news, as what, above all things,
fhould be welcome to guilty mortals, What
think you ? — i Are they not aftoniflied to fee our
ingratitude and indiff'erence ? — j To fee in a Chrifl:-
ian land the number of prof effing Chrifl:ians fo
fmall ? — I To fee the afl'emblies in Chrift's houfe
fo thin ? — I To fee fo few gathermg round his
table ? — I To hear our fongs of praife to the Re-
deemer rife with fo partial, and fo faint a found ?
I If mere benevolence fo deeply interefled them
in this great event, What mufl: they think, when
they fee us, whofe eternal falvation depends up-
onit, fo indifiFerent to it — fo negligent to fecure
to ourfelves its infinite and everlafling benefits ?
£ Shall the air ring with angelick praifes for
man's redemption, and earth not catch the found ?
— The Ihepherds in tke field heard the voice,
and
Serm. VI
97
and felt the devotion — ^ Shall we, under advan-
tages for fuperiour knowledge and ilronger faith,
be dead to all fenfe of gratitude ? — i Shall we nev-
er learn the fong of thofe who are redeemed from
the earth ? — .; Shall the fields and cottacres of If-
rael's fhepherds be more vocal in the Redeemer's
praife, than the churches of Chriflians ?
£ND OF THE SIXTH SERMON.
I
SERMON VIL
A COMMUNION SERMON.
John 13, xxiii.
Now there was leaning on Jcfuss bofom one of his dif-
ciples, whom jfefus loved.
vJUR blefled Lord, having nearly finifh-
ed his work on earth, and knov/ing that the time
of his death was juft at hand, cxprefTed an earned
defire to celebrate the pafTover once more with
his difciples. Preparation being made, accord-
ing to his inftrudions, he fat down with them to
the feafl. This precious feafon he employed in
fuch difcourfe as was adapted to their prefent
circumftances. When the firft meal wc.s made
ready, he, to teach them condefcenfion and love,
went round among thera, and wafhed their feet ;
giving them notice, at the fame time, that he
fhould foon be delivered into the hands of his
enemies, and be betrayed by one of them. This he
knew would be furprifing intelligence ; he there-
fore
Serm. VIL 99
fore communicated it with caution. When he
had wafhed their feet, he faid, Now ye are clean,
but not all. An intimation this, that there was
among them one who was not clean, and who
had no part in him. He had reference to the
traitor ; but the difciples did not fully compre*
hend his meaning. He therefore, a little after,
fpeaks more plainly. If ye know thefe things^
which I have done, happy are ye, if ye do them, I
Jpeak not of you all ; I know whom I have chofen :
But that the fcripticre may be fulfilled, He that eateih
bread with me, iiath lift up his heel againfl me. Now
I tell you before it come, that when it is come to pafs, ye
May believe that I am he. This premonition put
them on thinking. But that one of his own fam-
ily fhould join his enemies, feemed fo incredible,
that they fcarcely yet underftood him. While
he dwelt on the melancholy fubjeft, his fpiritwas
greatly troubled : But painful as it was, he at length
fpeaks not the matter fully — Verily I fay unto yoii,
that one ofyoufhall betray me. Struck dumb with
horror, the difciples fat, and looked on one another,
doubting of whom he f pake.
Now there was leaning on Jefus bofom one of his
difciples, whom he loved. This, as we learn from
the laft chapter in this gofpel, was John himfelf.
He is often called the beloved dfciple. At fuppcr
he fat next to Jefus, and reclined on his bofom. Pe-
ter, feeing John in this attitude, beckoned to him,
that he fhould afk Jefus, which was the difciple
of whom he fpake, John then lying on Jefus's
breaft,
100 Serm. VII.
breaft, fays to him. probably in a low voice,
^ Lord, Who is it ? Jefus, in the fame manner, an-
fwered, It is he, to whom I Jhall give the fop ^ when
J have dipped it. — And he dipped the fop and gave it
to Judas. That this converfation between Jefus
and John was unheard by the other difciples, is
evident ; for they knew not that Judas was the
traitor, until afterward, when Jefus pointed him
out by his dipping his hand with him in the difh.
The circumftance of John's leaning on his Lord's
bofom at fupper, is feveral times mentioned, and
may be fuppofed to import fomething worthy of
our notice. Surely it was not by accident that he
fat in that pofture, nor without defign that it is fo
often marked in the hiflory.
It will doubtlefs fuggeft to us fome thoughts
pertinent to the fimilar occafion now before us :
And happy the difciple, who, at this fupper, fhall
by faith and love, lean on the breaft of his Re-
deemer.
1. Chrift, by admitting this difciple to lean on
his bofom, fhewedajj^^cz^/and peculiar affeBion for
him.
It is obferved in the text, that he who leaned
on his breaft, was the one whom he loved. He lov-
ed the others ; but this he loved with fuperiour
affe6lion. In the temper and behaviour of John,
there was fomething which recommended him to
his Lord's particular efteem, and entitled him to
this endearing appellation, the difciple whom Jefus
loved.
The
Serm. VII. idt
The writings of this Apoftle ftiew him to have
been a man of a warm and afFetlionate turn of
mind. This fenfibility of his heart, and his con-
flancy and fidelity in duty, pointed him out as a
perfon capable of the ftritleft and moft endearing
friendfhip. None of the facred writers dwell fo
much on benevolence and brotherly love ; intro-
duce the fubjed fo often, or urge the temper with
fo much earneftnefs. The argument from which
he principally deduces our obligation to love one
another, is the wonderful example of love exhib-
ited by Jefus Chrift, in giving himfelf for our fms.
As this argument feems ever to be uppermoft in his
mind, we may conclude, that he felt it to an un-
common degree. None were more ftrongly afFe61:-
ed with a fenfe of the love of Chrift, or had more
of the fame mind which was in him. That benevo-
lence which operated fo powerfully in his own breaft,
he wifhedtofee transfufed through the hearts of alL
As he was diftinguifhed by a kind and friendly
difpofition,fo he (hared largely in the love of Chrift,
and was admitted to fpecial intimacy with him. He
was one of the three difciples, who accompanied
Jefus, when he went to heal the ruler's daughter —
when he afcended into the mountain todifplay the
glory of his transfiguration — when he retired to the
garden for prayer, juft before his crucifixion. This
was the difciple to whom he, on the crofs, com-
mitted the care of his aged mother. He placed
particular confidence in John, as one who would
faithfully execute the tender charge.
tC2 SlRM. VIL
Every fnicere Chriftian is an objeQ of the
Redeemer's love. But lome are admitted nearer
to him than others. His love is not, like human
affe6lion. arbitrary and capricious ; it is guided by
a clear difcernment of the comparative degrees of
holinefs in his different difciples. As the graces
of religion, efpecially the more amiable graces of
humility, meeknefs, condefcenfion, conftancy, fi-
delity and benevolence, abound in them, they fhare
more largely in his approbation and regard. We
are often attached to perfons by things foreign to
their charadler ; by the comelinefs of their form,
the dignity of their ftation, the politenefs of their
n^anners, the brilliancy of their wit, the pleafant-
nefs of their natural temper, or the elegance of
their drefs and appearance. But thefe arecircum-
flances on which the love of Chrifl will never
turn. It is real virtue and righteoufnefs, redi-
tude of heart, and purity of life, which entitle us
to his ^fleem. The more we have of that mind
which was in him, the greater and ilronger inter-
eil have we in his friendlhip and regard.
John was highly honoured in being the difciple
whom Jefus Joyed. But let us remember, that
the fame temper which was fo pleafmg to Jefus
in this difciple, will equally meet his approba-
tion wherever it is found.
2. John's leaning on Jefus's bofom, denotes m-
imacy and faviiliarity.
Between Chrifl: and his other difciples there was
an endearing friendfhip. He allowed them near
accefs
Serm. VIL i03
accefs to him, and communicated to them many
things, which he imparted not to the world. He
fays, I call you not jtrv ants, for thejervant knoiocth not
what his Lord doth ; but I have called you friends, for all
things which I have heard of my Father, I have made
known unto you. To them he expounded in pri-
vate many things, which he had publickly deliver-
ed in parables. To them he foretold many events,
of which he gave no general notice. To them he
opened the my lleries of the kingdom of God, before
he faw fit to reveal them to the multitude. He ad-
mitted them to join with him in his prayers. He
often retired with them for devotion, and they well
knew the place whither he ufually reforted. With
them he celebrated the laft paffover, and the firfl
fupper. He converfed with them freely, attended
to their inquiries, and refolved their doubts. Thus
familiar was he with them all. But John enjoyed a
peculiar intimacy. While they fat at the palfover,
he took his feat by Jefus's fide, and reclined on his
bofom : And in this nearnefs to his Lord, he
enjoyed a converfe which was unknown to his
brethren.
When Chrifl teftified to them, faying, One of
you fhall betray me, they knew not whom he
meant, Peter beckoned to John, to a(k him who
the traitor was. His beckoning to John on this
occafion, is an evidence that John had, before
now, enjoyed fpecial intimacy and freedom with
his mafler. John alked him, of whom he fpake
this. Jefus faid, It is he to whom I fhall give the
G z [op,
iQi Serm. VII.
Jhp, zvhen I have dippeS. it. This converfation was not
Beard by the other difciples. John was the lirft
who knew Judas to be the traitor — the firfl who
was relieved from the torturing anxiety, left he
himlelf were the unhippy man. When Chrift
had given Judas the fop, he faid to him. What
thou dojl, do quickly. To what intent he fpakc
this, none at the table knew, except John. Some
of them thought, that, becaufe Judas had the bag,
Chrift meant that he ftiould go and buy the things
which were neceflary for the fcven enfuing days
of the feaft ; or that he ftiould give fomething to
the poor, as was cuftomary at the time of the
pafTover. As Chrift's general premonition had
pointed out no particular perfon, they were ex-
ceeding forrowful, and began, each for himfelf, to
inquire. ^ Lord, Is it I ? — j Lord, Is it I ? Jefus now
diftinguifties the traitor. Judas's hand was in the
fame difti, out of which Jefus was eating : At this
inftant Chrift fays, It is he, who is dipping his hand
xoith me in the dijh. This was the firft fign, by
which they knew who ftiould betray their Lord.
John only knew this before, by the token of the fop.
We fee, that Chrift's beloved difciples enjoy
the privilege of intimate communion with him.
All fmcere Chriftians have this privilege ; but
fome have it in a more fenftble manner than oth-
ers. John, in this refped, was privileged above
his brethren. The greater is our love and fideli-
ty to Chrift, the nearer accefs may we find. How
happy is the devout, humble, fervent Chriftian !
Whatever
SliRM. VII. 105
Whatever are his burdens, he may lean on Chrift's
bofom — may whifper to him his inward forrows
and fecret defires, and may receive from liim kind
and feafonable anfwers, in a manner unobferved
by others. This intimacy with the Saviour de-
pends much on our likenefs to him. If we have
in us that temper of love and goodnefs, humility
and meeknefs, devotion and heavenlinefs, which
was in him, we fhall know where to find him —
we may come even to his feat — we may exprefs
our defires in groans and afpirations, which can-
not be uttered — we may hear his ftill fmall voice,
and feel the gentle illapfes of his grace ; while
thofe around us, know not what is palling between
us and our heavenly friend.
We think John was highly privileged in being
admitted fo near to Chrift. But our Lord can
hear us, as eafily as he heard him. From his
throne in the heavens, he bends down his gra-
cious ear to receive our prayers. He attends to
the fincere, though filent language of the heart.
His love to pious fouls he manifefts by the fecret
communications of comfort, flrength and peace.
The fecret of the Lord is with them who fear him,
and he will fhew them his covenant.
3. John, by leaning on Jefu^'s bofom, exprcffed
his love to his Saviour. He chofe to be as near him
as pofTible ; not only to take a feat by his fide,
but to recline on his bread.
In the writings of this Apoflle. love to Chrifl
is charadGriftiek of a fincerc difciplc. Saint Pe-
G 3 tcr,
io6 Serm. VII.
ter, writing to believers, many of whom had not
feen Chrifl in the flefh, fays, Though ye have not
Jeen him, yet ye love him; and though now ye fee him
not, yet believing, ye rejoice in him, Thofe who love
our Lord Jejus Chrijl in fincerity, are, by Saint
Paul , pronounced thefuhjeBs of his grace.
This love is not a fenfitive paffion, awakened
by the imaginary view of a beautiful form, or of
fome refplendent external glory. It is a calm, ra-
tional approbation of that holy charader in which
the gofpel reprefents the Redeemer — It is a delib-
erate choice of his do6lrines, precepts and exam-
ple — a grateful fenfe of his goodnefs and compaf-
fion to a perifhing world — an efleem of him, and
complacence in him, as the image of the invifible
God, the only Mediator, an allfufficient and moft
fuitable Saviour.
This love to Chrifl will exprefs itfelf in obedi-
ence to his commands — in an imitation of his ex-
ample — in doing good to his friends — ^in acknowl-
edgments of his love — in promoting the intereft
of his kingdom — infrequent converfe with him —
and efpecially in a ready attendance on thofe or-
dinances, which are the appointed means of com-
munion with him. It was at the ordinance of
the paflover, which immediately preceded the in-
IHtution of the fupper, that John was feen lean-
ing on his Saviour. The pafchal fupper prefig-
ured, and the facramental fupper commemorates,
the death of Chrifl. They both had the fame
general defign, with this difference only ; one
looked
Sjerm. VII. lOjr
looked forward to a future cvetM, the other re*
fpeds that event already pad. The gofpei fup-
per is appointed in remembrance of Chrift's dy-
ing love. The Chrifiian, under the influence of
love to his Saviour, delights to attend on this in-
llitution, that he may have a more lively view of
this once fufFering, and now exalted friend — may
ftir up in his heart warmer afFc6lions to him, and
more firmly fix his refolutions of obedience.
A carelefs neglc6l of fo kind an infl:itution, in-
dicates a heart dead to pious and grateful fenti-
ments. True love may indeed be attended with
fuch felfdiilruft, as will deter fome timorous and
tender minds from this ordinance. But a carelefs
negle6l of, and habitual indifference to this gra-
cious and dying inllitution of Chrifl, proves the
intire w^ant of love to him.
4. John's pofture at fupper, befpoke a grief of
heart under the apprehenfion of approaching tri-
als. Leaning on the bofom of a friend, is an at-
titude expreflive oiforrow and langidfhment,
Jefus had often warned his difciples, that he
mufl fuffer death at Jerufalem. As the time drew
near, his warnings were more frequent and ex-
plicit. He had juil intimated to them, that this
was the lafl paffover which he fhould celebrate
with them. With defire, fays he, have I defred to
eat this pojfover with you, before I fiffer. The
thought of the approaching trial deeply affeded
thsm all, and efpecially the beloved dilciplc.
His trouble was increafedby the premonition, that
G 4 Jcfus
io8 Serm. VII.
Jefus would be betrayed by one of his own fami-
ly ; and he knew not yet but himfelf might be
the man. Contemplating the fad fcene which
was before him ; compaflionating his dearell
friend who was foon to fufFer in an unexampled
manner ; and, at the fame time, anticipating the
folitary and dangerous condition, in which he and
his brethren would be left, he funk into his Sav-
iour's arms, unable to fuftain the weight of his
forrow.
As his heart was more afFe6lionate, and his love
to Jefus more ardent, than that of his brethren, fo
his grief under prefent apprehenfions, bore, with
peculiai" weight on his fpirits. This might be one
reafon, why Chrifl faw fit to fatisfy him before
the reft, that he would not be the traitor.
The fmcere believer is affefted at the confide-*
ration of Chrift'sfuflFerings. But what efpecially
aflFeds hmi, in the contemplation of this fubje6l,
is, that Jefus fufFered for the hns of men, and
that he, by his own fins, has crucified the Son of
God afrefh. When he views the Redeemer dy-
ing on the crofs, he reflefts, *' Jefus was wound-
ed for my tranigreflions, and bruifed for my in-
iquities. He has borne my fins, in his own body,
on the tree, that with his flripes I might be heal-
ed/' The contemplation of Chrifl's death, awak-
ens in him an abhorrence of fin. While he med-
itates on this fad fcene, his great confolation is
a confcioufnefs of his fmcere repentance, a hope
pf his interell in the purchafed falvation, and a
vigorous
Serm. VII. 109
vigorous refolution, that he will not offend any
more.
5. John's leaning on Chriil's bofom, expreffed
Jaith and conjidence in him. Leaning on another
is a pofture of reliance. The bride, in the Can-
ticles, is defcribed, as coming up from the wilder-
nefs, leaning on her beloved.
This was a time of great anxiety and diflrefs.
The difciples were foon to fee their Lord in the
hands of his enemies. But John gives not up his
hope. Still he refts on his Saviour's arm, cafts
his burden on him, and trufts that he will fuftaia
him.
Here is the Chriflian's refuge. Preffed with
affliction, confcious of weaknefs, burdened with
a fenfe of guilt, he repairs to the Saviour for par-
don, confolation and fupport. In the fufferings
of Chrift, he fees the great evil of fm, and fees
alfo ground of hope. The fame blood, which
difplays the wrath of God againft fmners, mani-
fefts alfo the mercy of God to pardon the believer.
While he beholds the fuffering Saviour, he re-
fleds — ^ If ihefe things were done in a green tree.
What will be done in the dry ? But at the fame
time, his foul gathers hope and confidence froni
this thought — He who fpared not his own Son, but
delivered him up for us all ^ How fhall he not with
him alfo freely give us all things ? — ^ Who is he that
condemneth ? It is Chrifi who died. He glories
in Chrifi Jefus, and has no confidence in the.
flefh.
6. The
110 Serm. VII.
6. The particular time, when John leaned on
Jefus's bofom, deferves to be remarked. It was
while he was fitting with him, at the pafchal /upper.
His attendance with him, at this folemnity,
awakened thofe fentiments of love, faith, grati-
tude and hope, which he expreffed by leaning on
his bread.
While he looked back to that great national
falvation. which was reprefented in the paflbver,
we may fuppofe, his thoughts reached forward
to the fpiritual falvation typified therein. He
faw, at the table, the Lamb of God, who, by his
blood, was to take away the fm of the world, and
who was prefigured in the pafchal lamb. While
he ate at this table, his eyes, his faith, and his af-
fedion, were fixed on the Redeemer by his fide,
who was now giving his flefh to be meat indeed,
and his blood to be drink indeed, for hungry and
thirfty fouls.
Such exercifes were certainly proper in a dif-
ciple, who fat by his Saviour, and ate with him
at the fame table, in the evening before he gave
himfelf a facrifice for the fins of the world.
W^e fee then with what meditations and affec-
tions we fhould approach this table now fpread
before us. This ordinance was inflituted in the
fame evening, when Chrifl celebrated the lafl
paffover with his difciples. It was defigned as
a memorial of his fufferinffs. Herein we fhew
o
forth his death. We are to attend it in remem-
brance of him. He fat with his difciples in the
firft
Serm, VIL 111
firft fupper. He is now on his throne in the
heavens ; but his eyes look down on us ; his ears
are attentive to hear what we i'peak — what is the
voice of our lips, and the language of our hearts.
We may here view him as near us. When we
take our feats at this table, let us confider, that
our Saviour is by our fide. Here is his fpiritual
and gracious prefence. Let us fit down, leaning
on his bofom. He admits the humble believer
near to himfelf ; allows him to fpeak in his ear — •
to whifper the complaints and delires of his foul.
While we fit by him, let us converfe with him,
confefs to him our fins, lament our unbelief and
hardnefs of heart, feek the fupports of his grace,
and the pardoning efficacy of his blood. Let our
fouls go forth toward him in love of his divine
excellencies, in thankfulnefs for his wonderful
goodnefs, and in defiresof a nearer conformity to
him, and of a clearer interefl in his falvation.
Under a humble fenfe of our fins, and of the im-
perfedlion of our beft works, let us lean on his
bofom ; for in him we have righteoufnefs and
ftrength. By thus leaning on him, let us gain a
more familiar acquaintance with him, and grow
in our preparation to be received into his bofom
in heaven, and to eat bread with him in the king-
dom of his Father.
EUD Of THE SEVENTH SERMON.
SERMON VIII.
dnc ifh&ciato^^ of ike k^t^wcluccioti pni tinct
in&tr- Jo%6aU^.
A COMMUNION SERMON.
Luke 23, xlviii.
And all the people, that came together to that fight,
beholding the things which were done, fmote their
breajls and returned.
Plow exceedingly changeable were the
afFeftions and fentiments of the Jews with regard
to Jefus of Nazareth ! In the courfe of his min-
iftry, they had exprefled the highell efleem of
him. They had followed him to the remotefl
corners of the country, to hear his dotlrines and
fee his works. When he entered into Jerufalem
on a publick occafion, they received him with
loud acclamations. There was a time, when they
intended to take him by force and make him their
king. But after they perceived, that his king-
dom was not of this world, and that their earthly
views were likely to be difappointed, their affec-
tion foon turned to refentment and hatred. Now
they
Serm. VIII. 113
they joined in the attempts to deftroy him, and
were inflant with loud voices to have him crucified.
When the governour declared him innocent, and
propofed to releafe him, they fpurned the pro-
pofal, and repeated their demand. Crucify him !
Ci'ucify him I
Their clamours prevail. He is fentenced to
death, and carried to execution. As he hangs
on the crofs, they feaft their eyes, for a time, with
the difmal fpe6lacle. They pafs by him, wag-
ging their heads, and faying, *' Ah ! Thou, who
deflroyefl the temple, and buildeft it in three
days, fave thyfelf, and come down from the crofs."
They call on him a fcornful eye, and fay, *' He
faved others ; himfelf he cannot fave. Let him
fave himfelf, if he is a king."
But foon the fcene changes. The fun with-
draws his beams, and the heavens, at noon day,
are wrapt in darknefs ; the earth trembles ; the
rocks are rent afunder ; the repofitories of the
dead are difclofed ; and the infulted Saviour,
commending his fpirit to God, bows his head,
and, in exclamations of anguifli, expires.^ — Look
on the multitude now — fee how they appear —
They, who before had triumphed in his mifery,
are ftruck with deep aftonifhment. One fays,
** Surely this was a righteous man." Another
fays, " This is the Son of God." And all the peo-
pie, -who came together to that fight, feeing what had
pafl, fmote their breafls and returned. They came
to the execution with eager hafle, and bitter zeal.
The/
114 Serm. VIIL
They retired flow, filent, and penfive, with down-
cafl looks and labouring thoughts.
Their fmiting their breafts indicated fome pain-
ful fenfations within.
1. It exprefied their conviction of the innocence
and divinity of this wonderful fufferer.
Whatever fentiments they had entertained in
the morning, they had now feen enough to ex-
tort from them an acknowledgment, that this was
a righteous man — this was the Son of God.
This charaQer Jefus had openly affumed ; and
with unwavering conflancy he maintained it to
the lad. Through all his trials he never once
difTembled it ; nor, in the lead degree, departed
from it, to prevent danger, or avoid death.
Obferve his calmnefs. Amidfl the rudefl and
mofl provoking infults, he difcovered no malice or
refentment toward his enemies ; but all his lan-
guage and behaviour was mild and gentle. When
he was reviled, he reviled not again ; but com-
mitted himfelf to him who judgeth righteouily.
See his benevolence. He attended to the cafe of
his afflidled mother, and commended her to the
care of his beloved difciple. He wrought a mir-
acle to heal an enemy wounded in the attempt
to feize him. He extended mercy to a malefactor,
who was fufFering by his fide. He implored par-
don for thofe, who were torturing him to death,
and urged in their behalf, the only excufe which
their cafe could admit — They know not what they do,
Confider
Serm. VllL 115.
Confider his humble pie ly. He maintained his
confidence in God ; called him his God and hii
Father ; and into his hands committed his fpirit.
Such dillinguifhed piety, benevolence and con-
ftancy, under trials like his, fhewed him to be a
righteous man — to be more than man.
And heaven itfelf bare folemn teftimony in his
favour.
The darknefs, which overfpread the land, was
evidently Tupernatural. It happened at the full
moon, when there could be no natural eclipfe of
the fun. The total darknefs, which, in a natural
eclipfe, can laft but a few minutes, here continued
for the fpace of three hours. At the time of his
death, the great curtain of the temple, which fep-
arated the mofl holy place from the common
fanQuary, was torn from top to bottom. The
earth was thrown into convulfions. The rocks
were rent in pieces, and the graves, made in the
rocks, were of courfe laid open. The dead bodies
there depofited were expofcd to view, and many
of them rofe after his refurre6i;ion.
The concurrence of fo many miraculous events
at the time of his death, forced on the minds of
the fpedlators a full convi6Uon, that he was the
Son of God.
2. Their fmiting their breads was expreffiveof
their compajfion for this innocent and glorious
fufferer.
Their rage, which had been wrought up to the
highefl drain, now began to fublide, and give
way
ii6 Serm. VIIL
way to the tender feelings of humanity. They
had difcharged their malice, they had feen Jefus
bow his head in death, and heard him groan his
lad ; and their pity could fleep no longer. It
was natural ior them to refleQ, how barbaroufly
he had been ufed, and how ferene he appeared — ■
how horridly he had been injured, and how meek
was his temper — how cruelly they had mocked
him, and how fervently he prayed for them— ^
how confidently they had declared him guilty,
and demanded his death ; and yet how innocent,
how worthy of life. Here was the malicious ex-
ecution of an innocent man. — Here was goodnefs
in its real perfedion, fuffering death in all its
tortures.
Amidfl thefe refle6lions, which mufl now rufh
into their minds, no wonder if compafFion fwell-
ed too big for utterance — no wonder if, in the an-
guifh of pity, they fmote their breads and returned.
3. This a6lion expreifed a deep remorfe of con-
Jcience,
When they had feen fuch convincing demon-
flration of the innocence of Jefus, and felt the re-
turn of natural compaffion, they could not well
avoidfomerefieftionslike thefe : — ^i Why did we
foclamoroufly demand his death ? — ^i Why fo rafh-
ly and refolutely urge his crucifixion ? — i Why
did we not confider and examine, before we afted ?
I Why did we not move for his deliverance ; at
leaft accept it, when it was offered ? — ,1 How
could we prefer an infamous robber to this holy
and
Serm. VIII. 117
and juft one ? — ^ How ihall we forgive ouifelves
in being fo a6live to procure the death of one in
whom no fault could be found ?
With fuch felfupbraiding thoughts, they with-
drew from the execution. The declaration of
the foldiery, that he was the Son of God, and
the deep fenfe of anguifh which the fpe6lators
cxpreffed in fmiting their breads^ may jullly lead
us to conclude, that convi6lion5 compaffion, and
remorfe, now laboured in their minds.
We fee what a mighty effe^l the fight of Chrifl's
fufFerings had on the multitude : Whether it
operated in any of them to a real repentance, we
are not informed. But from the great fuccefs,
which the preaching of the Apoftles foon after had
among the Jews, it is probable, that what they
faw, heard and felt, on the day of the crucifixion,
prepared the minds of many for a more ready
reception of the gofpel.
'* A proper view of the fufFerings of Ch rift, in
their circumftances and defign, has a powerful
tendency to move and aflPeQ the mind, and dif-
pofe it to religion.'*
To behold this divine Saviour in the flefh, and
to fee him expire on the crofs, was the lot only of
thofe, who lived in his day. But the frequent
contemplation of his death, is a matter of fomuch
importance, that he was pleafed, juft before he
fuff^ered, to appoint an ordinance for the purpofe
of exhibiting his death to our view^ and bringing
it to our remembrance.
H ilf
ii8 Serm. VIIL
^ If Chrifl were now to fuffcr, in a place near at
hand, Should we' not choofe to attend thefcene,
fad and mournful as it would be ? — i Should we
not wifhto be near him, in his lad hours, that we
might teftify our regard to him, obtain a blefling
from him, hear his departing counfels, receive new
confirmation of our faith, and feel frefh motives
to obedience ? — i If we would attend his fuffer-
ings, Why not attend an ordinance inO.ituted to
reprefent his fufFerings ? — ^ If it would have been
ufeful to fee him on the crofs, Why may it not be
ufeful to behold him in this folemnity ? — Here he
is fet forth crucified before our eyes. — ^ Do we
turn awa)' from this ordinance ? We have little
reafon to think we fhould have attended the cru-
cifixion on any higher motive than mere curiofi-
ty. If a rcal regard to him would have invited
us to follow hirn to the crofs, the fame regard will
invite us to come and fee him at his table.
This table fome of us are now approaching.
Let us come with the fame ferioufnefs and collec-
tion of thought, as if we were coming to the crofs
itfelf. Let us attend to the defign of this inftitu-
tion, that our minds may be duly afFe6led, and
that proper convi6lions, defires and refolutions,
may be awakened.
1. I Have any of you entertained indifferent
notions of Chrift and his religion ? — Come here,
and refle61; on thofe characters of divinity, which
he exhibited.
When
Si^M. VIII. H9
Whenyouconfider the purity of his life — the vari-
ety of his miracles — the beneficence of his works —
his patience under fufferings — his meeknefs un-
der injuries — what wonders attended his death —
how glorioufly he was raifed from the dead,
and exalted to heaven — and what plentiful efFu-
fions of the Divine Spirit foon followed his afcen-
fion — you mufl confefs, that he proceeded and
came forth from God.
When farther you confider how excellent are
the precepts which he gave — how fublime the
doftrines which he taught — how perfeQ the whole
fyflem of religion which he left to his difciples —
how full of benevolence this religion is — how
adapted to enlarge the underftanding, exalt the
thoughts, elevate the afFedions, give peace to the
confcience, and infpire with cheerful hopes — and
how happy mankind will be in a conformity to
his example, in a fubjeftion to his commands,
and under the influence of his doftrines, you
cannot doubt, but his religion is all divine, and
infinitely important. If you have before indulg-
ed different thoughts, fmite your breafts with con-
vi61ion, and return with jufter fentiments, and
better refolutions.
2. Here meditate on the worth of your fouls.
I Have you, in the eager purfuit of earthly de-
figns, forgotten your eternal intereft, and negleQ-
ed the falvation of your fouls ? — Here fee what
falvation is, what it coft, and how it ought to be
valued. You are not redeemed with corruptible
H 2 things,
120 SeRM. Vlll.
things, but wjtjiythe precious blood of Chrift.
Think how the ; Son of God came down from
heaven, alTumed iiuman fiefh, dwelt among men,
laboured, fufferedand died. ^ For what end was
^^11 this ? — To procure falvation for fuch as you.
How precious is the foul, which could be redeem-
ed by a price no lefs than this ! How criminal
to neglect your own fouls, for the redemption of
which Jefus was willing to die ! How jufl, how
: aggravated the condemnation of thofe, who dcf-
pife a iiilvation fo dearly purchafed ! You cen-
fure the Jews, who. when Pilate offered to releafe
to them Jefus, prefered a murderer before him.
^ Hoiv then will you excufe yourf elves, in prefer-
ing the pleafures of fin, before that falvation
which he has bought with his blood ?
^ Does not their fin become yours ? — ^ Does
not your cenfure upon them fall upon your-
felvcs ? — -Look upon your fuffering Saviour.
.Smite your breafts with conviction of the worth
of your fouls — «return with new refolutions — work
out your falvation with fear and trembling.
3. Here behold the great evil of fm.
I Have you beendifpofed to excufe it — to make
light of it — to flatter yourfelves that God will not
remember it — that he will admit you to happi-
nefs without repentance ? — Look here, and learn
another fcntiment. Jefus, the Son of God, once
iuffered and died, i Why ? — It was for fin — not
his own, but ours. He was wounded for our
tranfgreiTions, that by his wounds we might be
healed.
SeiSim. VIII, r2i
healed. He was made fm for us, that we might
be made the rightt^oufncfs of God in him. ^ Could
not fm be forgiven without fo vail a facrifice ? It
is then exceeding fmful — odious to God, and dan-
gerous to us. It mufl be forfaken, or we cannot
be accepted. The death of Chrift has opened a way
for our pardon, but it has not changed tlie nature
of fm. We can no more be happy in the love
and indulgence of it, than if Chrill had not died.
He bare our fms, that we, being dead to fm,
Ihouldlivetorighteoufnefs.^If Jefus thus fuffer-
ed, when our iniquities were hiid upon him ;
Whatmuil they fuflPer, who, continuing impenitent,
finally bear their own iniquities ?--^ If thefe things
were done in a green tree, What will be done in
the dry ? Look on a dying Saviour ; confider how,
and why, he fuflFered ; fmite your breads under a
fenfe of guilt ; implore forgiving mercy ; return
with penitent hearts, and refolutions of new
obedience.
4. Here itieditateon the zoo7id erf id mercy of God,
You fee the goodnefs of God in his daily prov-
idence. You feel his kindnefs in fupplying your
wants, healing your infirmities, refcuing you from
dangers, and relieving your paiss. Great are
thefe mercies in themfelves, but fmall in com-
parifon with this which you now fee.
Here you behold his own Son given to hc^ your
Saviour. Here you {tc this S^lyiouy crucified for
you, fuffcriu^ \n your ftead, dying for your fins, that
yOH might obtain pardon, life and glory. God
H 3 fent
122 Serm. VIII.
fent his Son to be a propitiation for your fins,
that you might live through him.
Here then is a fure foundation for your faith
and hope. ^ He who fpared, not his own Son, but
delivered him up for us all, How ftiall he not
with him alfo freely give us all things ? Go to
God with deep repentance, and beafTured, he will
not call you away. The blood, which has been
ihed, is fufficient to expiate, and the mercy which
has been difplayed, is fufficient to pardon the moil
accumulated guilt. Look unto Chrift, and be ye
faved. Behold him fuffering for fmners like you,
fmite your breafts in deep contrition, and fay, God
be merciful to us finners. Thus may you return
juftified, while they, who trufl in their own
righteoufnefs, and commit iniquity, will be fur-
prifed with aggravated condemnation.
5. Look here, and behold an inftru6live ex-
ample of patience and refignation.
We live in a world full of adverfity. i Do
we cenfure the ways of God, and think our lot
undefervedly fevere ? Let us turn our eyes to the
fuflPering Saviour — i How calm, how patient
was he, under trials far greater than ours ? He
was brought as a lamb to the flaughter ; as a fheep
before her ihearers is dumb, fo he opened not his
mouth. Yet he fuffered, not for his own fms, or
for his own benefit, but for ours. We are corre6l-
ed for our own profit. It is only, if need be,
that we are in heavinefs through manifold temp-
tations. Let us learn of him, who was meek and
lowly.
Serm. VIII. 123
lowly. When we confider the patience of^ our
Redeemer, let us reBukc our own complaints, and
chide* our fretful fpirits ; let us fmite our breafls
in fliame, and learn to be like him.
6. Look to Chrift and learn to defpife the worliL
I Are your afFe6lions fet on things below ?
I Are you anxious for future fupplies ? — i Do
you diflruft the care of Providence under your
worldly flraits and embarrallments, ? — Confider
him, who gave himfelf for you, that he might
deliver you from this prefent evil world. Think
how he lived above it ; how contented he was in
the mod humble condition ; how he fhewed the
Vanity of the world, by dying on the crofs ; what
bleffings his death has purchafed for believers ;
and whither he is gone to prepare for them a
place with himfelf. Confider thefe things, and
fmite on your breafls, and fay, We are crucified
to the world, and the world is crucified to us, by
the crofs of Chrifl.
7. Look to Chrifl, and learn meeknefs and for-
givenefs,
I When you meet with injuries, Do your paf-
fions rife ? — i Do malice, and revenge, kindle and
glow in your breafls ? Think how different was
the mind that was in Chrift. How calm and
gentle was he under the greatefl provocations !
Far from the thoughts of revenge, he prayed for
thofe who fhed his blood. In fervent intercefhons
for them he employed his dying breath, i Can
you, with this example before you, fuffer anger
H 4 ta
124 Serm. VIIL
to reft in your bofoms ? — Gome here, behold the
moft wonderful pattern of goodnefs and philan-
throphy, that ever was exhibited on earth, and then
bid every refentful pafTion be ftill. — Come here,
and forgive your enemies, and pray for them, who
defpitefully ufe you. — Come here, with a fpirit
of peace and love. Be like minded one toward
another according to Chrift Jefus.
Finally, look to Chrift on the crofs, and learn
how to die.
ffe died with full rcfignation. When nature re-
coiled, and wiftied, if it were poffible, to be faved
from the dreadful hour, he thought on the caufe
for which he came to that hour — he thought on
his Father's will, and faid, " Thy will be done —
Father, glorify thy name.'' He died in the exer-
cife of benevolence, in love to mankind, in the for-
givenefs of, and in interceflionsfor his enemies. He
died, committing his fpint into the hands of the
God of truth, and contemplating the joy that was
let before him.— As we fhould live like him, fo
like him we ftiould die, with refignation to God —
with benevolence to men — with forgivenefs of in-
juries — with prayers for our enemies — with faith
in God's promifes, and with heaven full in our
view.
Thanks to our gracious Redeemer, who has
givqn us fuch an example to €ondu6l us through
the paths of life, and to guide us thiough the val-
ley of death. O lend thy good Spirit into our
hearts, to form us according to thine amiable pat-
tern —
S#RM. VIII. _^
tern— to direa us in the wa^ of peace— to com-
fort us ui all our troubles— and to ftrengthen us
in our laft conflia.— And when it ftiall be thy
will to call us hence, enable us to die like thy f elf,
and receive us to thyfelf in glory.
END or THE EIGHTH SERMO:
J he rVo^k^oi^od, a^ik& J Lino, of OaiTiid,
a^'CCLi and ^ma'mjeliaio^ .
Revelation 15, iii.
Great and marvellous are thy works, Lord God AL
mighty ; jufl and true are thy ways, thou King of
faints,
i HIS is a part of the fong of thofe,
who, having adhered to the purity of religion, in
times of great perfecution, are now brought forth
from their fufferings into a flate of fecurity and
peace. Taking a review of God's difpenfations
toward his church, and his judgments upon her
enemies, and contemplating the happy, but unex-
pected refult of all, in the advancement of true
religion, they are filled with admiration of his
wifdcm and goodnefs, and efpecially of his prov-
idence toward his faints, which had long been
myfterious, but was now opening to their view.
And, in the gratitude of their hearts, they break
forth into this hymn of praifc, a part of which
has been read — Great and marvellous are thy
%uorks — thou King of faints — ^ Who fhall not fear
and
Serm. IX. 127
and glorify thy name ? For thou art worthy. All na-
tions Jhall come and worjhip- before thee ; for thy judg-
ments are made manijejl,
God is here acknowledged in the character of
King of faints.
His providential kingdom is univerfal andever-
lafting. His dominion^ is without bounds, and
without end. All creatures are under his care ;
all events under his direction. Even ungodly
men and apoftate fpirits, are in fome fenfe, his
fubjefts. Though they obey not the laws of his
kingdom, they are under the reftraints of his pow-
er ; and their a6lions and defigns, though tend-
ing to mifchief and ccnfufion, are overruled to
ferve the great purpofes of his government. " The
wrath of man will praife him, and the remaindeu
of it he will reflrain." In this fenfe wicked men
are called his fervants. They are ufed, in his
providence, as inilruments to accomplifh the pur-
pofes of his wifdom.
But he is King of faints in a more fpecial and
peculiar fenfe.
They yield a voluntary oht6\^x\ct to his govern-
ment : And he adminiflers his government in an
immediate reference to their interefl. They are
the objeds of his peculiar care, and he caufes all
things to work for their good.
And his works, as King of faints, are great and
marvellous. Such indeed are all his works ; but
more eminently fuch, are the works which refpe^l
his faints.
We
1-28 Serm. IX.
-We will illuflrate this important and pleafing
thought.
I. The work by which the faints art redeemed, i&
great and marvellous.
I For the human race, fallen into guilt and ruin,
and lying under a fentence of everlafting death,
What remedy can created wifdom find? — ^i Who
can expiate their guilt ? — i Who can reverfe the
fentence of God's law ? — ^i Who can ranfom them
from mifeiy, and re (lore them to forfeited life ?
In the view of all wifdom, but the divine, their
cafe muft appear defperate; be fur e, when it is
conhdered, that a fuperiour order of beings, hav-
ing rebelled againft their Sovereign, are call down
to hell, andreferved, in everlafting chains, under
darknefs, to the judgment of the great day.
When we behold the glorious Majefly of heav-
en, whofe juftice fpared not offending angels, now
moved with compafTion to fallen men — providing
for their recovery — appointing his Son to be their
Redeemer — fending him into the world clothed in
their flefii — laying on him their iniquities — fub-
je6ling him to death as a facrifice for them, and
raifing him from the dead to be their advocate ;
we cannot but adopt the language of the infpired
PAilmift — This is the Lord's doing, and it is mar-
vellous in our eyes.
Every flep in this divine workincreafes our ad-
miration. It is wonderful that we fhould be re-
deemed, when apoilate fpirits were left unregard-
ed — that a divine perfon fhould be conftituted the
Redeemer —
Serm. IX. 129
Redeemeiv-^tliat he fhould aflume humanity and
dwell on earth — that, inftead of appearing in
worldly dignity and power, he fhould make him-
felf of no reputation — that he fhould fubmit to all
the pains and dilhonours of a mofl infamous and
cruel death — that he fhould fufFer death from the
hands, as well as for the fins, of men — that he
fhould make his grave with the wicked in his
death — that he fhould afcend to heaven with the
body in which he fufFered, and with this body
fhould appear in the prefence of God, as a con-
tinual advocate for us !
This is a fcheme which angels behold with won-
der, and which men fhould contemplate witi;i
grateful allonifhment.
You will afk, perhaps, i Why did God choofe
fuch a method for the redemption of men ? Bu|;
tell me firft, why he chofe to redeem them at all.
You will fay, He redeemed them becaufe he i^
merciful. I will add, Ho redeenied them in this
method, becaufe he is wife. If we cannot difcern
the particular reafons of this difpenfation, then
let us acknowledge, that the counfels of infinite
wifdom are too deep to be fathomed by the line
of human underftanding. The Apoflle fays.
Chrijl crucified is to the Greeks foolijhnefs ; but to
them who are called^ he is the wifdom of God ; be-
caufe the foolifhnefs of God is wifer thanmen,and the
weaknefs of God isflronger than men.
The humble faint, convinced of his fallen fl ate,
feels his need of mercy ; and the mercy oflFered,
he
13C> Serm. IX.
he gratefully reccii'cs. He waits not to explore
all the reafons of the gofpel plan of grace, before
he confents to take the benefit of it. He thinks
it enough for him, that mercy is offered to unwor-
thy men. He efteems it a faithful faying, and
worthy of all acceptation, that Jefus Chrift came
into the world to fave fmners. He adores that
wifdom which has devifed fo marvellous a plan
of falvation, a plan which human wifdom could
not have devifed, nor can fully comprehend, even
now when it is revealed.
Some will afk, ^ How can we place our depend-
ence on a fcheme of redemption, which is to us in-
comprehenfible ? But, let me allc, ^ How can you
depend on any thing elfe, which is beyond your
comprehenfion ? — ^ Can you tell, how your
clothes warm you, or how your food fuftains you ?
£ Can yo'u tell, how the grain, which you fow
in your field, fprings up and bears fruit ? — Will
you negleft your hufbandry, or abftain from the
ufe of food and raiment, until you can unfold thefe
natural myfleries ? If not, then go, and, with
humble gratitude, fubmit to the terms of the gof-
pel — go accept of, and rejoice in, that great falva-
tion which is offered you through the Redeemer,
Tvhofe name, as well as work, is called Wonderful.
If we were to believe nothing, but what we per-
fedlly comprehend, our creed would bevery fhort.
If we were to do nothing, until we had difcovered
all the connexions between caufes and effe61:s,
our circle of adlion would be extremely contra6led.
God
SeAm. IX. 13 1
God governs us as rational creatures. In com-
mon life, we a6l rationally, when we rely on the
providence of God, in that courfe of condu6l,
which experience fhews to be fuccefsful. In the
religious life, we a6t rationally, when we receive
divine revelation on competent evidence, and
truft in God for glory and immortality, in that
courfe of humble obedience, which his facred
word prefcribes.
However unfearchable the reafons of the great
fcheme of our redemption may be, the way in
which we are to obtain the benefit of it, is plain
and obvious. Repentance toward God, and faith
toward our Lord Jefus Chrift, are the conditions
of falvation propofed in the gofpel ; and thefe
we find no difficulty to underftand. The only
difficulty is, the evil heart of unbelief, which de-
parts from God — the hard and impenitent heart,
which treafures up wrath againftthe day of wrath.
The plan of redemption, though great and mar-
vellous, is not fo dark and myflerious, but that
we difcern in it much of the wifdom of him, who
formed it. The fufFerings of a Saviour for the
fins of men, difplay, in the ftrongefl light, the ho-
linefs and juftice, the mercy and goodnefs of God.
Nor can wc conceive, how the danger of fin, and
the encouragement to repentance and virtue,
could, in any other way, be fo flrongly exhibit-
ed to fmners. i If God fparcd not his own Son,
but delivered him up for us all, Plow fhallhenot
with him alfo freely give us all things ? But if
we
13^ ^KtM, IX.
we fin wilfully, after we have received th^. kiiowl-
edge pf the .truth, which, through this Saviour,
offers p^rcjgnta repenting finners, there remain-
cth no mo-re facAfice for fin.
II. .Great and marvellous are thofe works of
the King of faints, hy which he has communicated
the knowledge ,o^ this plan of falvation.
It. was the manifeft purpofe of God, to bring
his fubjeds to glory in a way of obedience. Man,
in his firft creation, was placed under a law ;
obedience to this law was the condition of happi-
nefs ; by tranfgrelTion he incurred the penalty of
death. It is neither agreeable to the chara6ter of
God, nor to the nature of intelligent creatures*,
that they fhould enjoy happinefs in a way of fm;
for fin is contrary to the defign of God's moral
government ; and, in its dire61; tendency, produc-
tive of mifery.
When man had offended, it was neceffary to
his repentance, that hope fliould be fet before
him; for without the hope of pardon, there can
be no fufficient motive to repentance. This hope
cannot arife from the law ; for law, as fuch, makes
no provilion for pardon. It cannot be the refult
ofreafon; for reafon, uninftru6led, cannot con-
clude that God will forgive. At mod, it can but
fay, as the Ninevites, ^ Wko can iell, if God will be
merciful ? And perhaps, without fome divine in-
timation, it would not proceed fo far as this.
The hope of the Ninevites, feeble as it was, prob-
ably might be rather the effefl; of revelation, than
of
Serm. IX. 13J
of mere reafon ; for they had intercourfe with the
Jews, and vifits from the prophets of God. A
dired, pofitive hope of pardon, mufl come in a
way of revelation ; for if the offender deferves
puniftiment, juftice may inflid it ; and whether
mercy will interpofe to remit the punifhment,
and on what terms it may be remitted, if at all,
none but God himfelf can determine. God has
therefore, in all ages, favoured mankind, at leafl
a part of them, with revelation* And though, in
fome periods, it has been obfcure, it has fo far
difcovered the mercy of God to pardon repenting
fmners, as to encourage their humble application
to him.
The promife made to the parents of our race,
immediately after their lapfe, gave a general afTur-
ance, that their lives (hould be fpared for a fea-
fon — that they fhould have poflerity — and that,
in fome future period, one of their pofterity, and
this, in a peculiar fenfe, the feed of the woman,
fhould in a way of fufFering, conquer that ene-
my who had brought fm and death into the world.
This promife was, from time to time, renewed in
terms more clear and explicit ; particularly to
Enoch, Lamech and Noah, before, and to the pa-
triarchs, after, the flood. As the term of human
life was contrafted, revelations became more fre-
quent, becaufe the conveyance of religious know-
ledge by tradition, grew more uncertain. Repeat-
ed communications from heaven were made to
Abraham, ai*d th^ mofl exprefs ajQTurance given
I him.
104 Serm. IX.
him, tliat in his family a Saviour would ai-ile^
who fhould blefs all the nations of the earth. la
this family, th-e knowledge of the true God, and of a
Saviour to come, wa& preferved, partly by iiiftruc-
tion, and partly by immediate revelations, until
the time of Mofes, when a general fyflem of laws
and inHitutions was given from heaven, and com-
mitted to writing, for the benefit of the Jewifh
nation, and others, who wouldcome and join them-
feives to them. Of thefe mftitutions a confider-
ablemimber were dehgned to prefigure th^ Sav-
iour, a»d point out the way of faiva:tion through
him.
In addition to this revelation, God continued
among th^ Jews a fuccefTionof prophets, who be-
ing divinely tnilrudted, often inculcated on them
their duty, reproved them for their fms, warned
them G^ jiadgments, and called them to repent-
ance. And forae of them in very plain and ex-
plicit term^, foretold the JRxdeemcr, the time and
ma-nner of kis^ appeara»ce, his death and refurrec-
tion. and the way in whi/ch he would bring fal-
vation to a guilty world. The word of prophecy
wasa-ligh-t ihw^n^inadark place, until the dayilar
arofe ; and a^ it approached nearer to the grand
object, to which it pointed, it^rew more bright
and clear.
Though the Jewifh nation were favoured be-
yond others, the benefits of revelation were not
corrfined-tG them. In the -patriarchal age, Mel-
chifedek, Abimeiecb, Job, and feveral others^,
were
Serm. IX. 135
w^re honoured with immediate difcoveries of
God's will, and fome of them employed in com-
municating to mankind the difcoveries, which
they had received.
Many of the divine difpenfations toward the
Jews, were of fuch a nature, as might awaken the
attention of all around them, and give general
conviction of thefupremacy of the great Jehovah.
The annual folemnities inilituted in their law,
were adapted, and probably defigned, to excite
the inquiry of their neighbours, and difFufe among
them the knowledge of religion. The travels of
the prophets, and the frequent difperfions of the
Jews, contributed much to diifeminate this knowl-
edge among thofe who were remote from the land
of Judea. So that revelation was not fo much
confined to this one nation, as fome have feemed
to imagine. At the time of Chrifl's appearance,
there was a general expedation of fome ex:traor-
dinary teacher and reformer to arife in Judea.
Though this divine perfon confined his m_in-
iftry chiefly to the Jews, yet he commilTioned his
Apo files to go forth and teach all nations.
He came not only to redeem mankind by his
death, but to teach divine truths more fully, and
confirm them more flrongly, than had been done
before. After he had finifhed his peribnal min-
iftry, and returned to the heavenly world, hij?
Apoflles, under the guidance of his Spirit, T^ent
forth preaching the kingdom of God, and proving
their Qominiffion and dodrine by figns and won-
I 2 ders,
136 Serm. IX.
ders, which none could perform, unlefsGod were
with them.
The Gafpel Revelation flands now eftablifhed
on the firm bafis of divine teftimony. As it was
communicated by infpiration, fo it was confirmed
by miracles evidently divine. And notwithftand-
ing all the perfecutions and changes, which the
church has fufFered, this revelation, by the won-
derful providence of God, is flill preferved. By
this we may fully learn all, which concerns us to
know, relating to the grand fcheme of our re-
demption, and the way to eternal glory. By this,
not only are difplayed to men the unfearchable
riches of Chrift, but is alfo made known to prin-
cipalities and powers in heaven, the manifold wif-
dom of God.
Great and wonderful are thefe works of the
King of faints.
When we confider the allglorious God Hoop-
ing from his throne to converfe with hnful men,
infpiring fome with the knowledge of his will, and
the forefight of futurity, empowering thevi to con-
vey this knowledge to others, and endowing them
with miraculous gifts to confirm the heavenly
origin of their do6lrine — when we behold him
working wonders to awaken the attention of ftu-
pid mortals, and bring them to a belief of the
truth — when we fee not only men, but angels ;
not only angels, but the Son of Godhimfelf, em-
ployed in miniftering to our fallen race — when
we trace the gradujil progrefs of Revelation from
the
Serm. IX. 137
the apoftacy to the appearance of the Redeemer — ^
when we oblcrve how Revelation, granted to par-
ticular perfons or nations, was made fubfervient
to the inftru6;ion of numbers befides, in diftant
nations, and remote ages — when we reflect how
the knowledge of religion has been preferved, and
its total extin6lion prevented, even in times of
great ignorance and fuperftition — we muR ad-
mire the divine wifdom and goodnefs, and fay,
Marvellous are thy works, O King of faints.
But if God has done fo many marvellous works
to make knovvm his will to men, fome will afk,
^ Why has he not made it known univerfally ? —
I If revelation is fo important, as from thefe works
it feems to be, Why has it, in all ages, been fo
partial ?
But, I What is that to you ? God has granted
you this privilege ; fee that you improve it. If
others are not favoured as highly, this cannoc
juftify your negleft. Adopt the language and
fentiment of the bleffed Redeemer, when he re-
joiced in fpirit, and faid, / thank thee, Father,
Lord of heaven and earth, that, though thou haft hid-
den thefe things from the wfe and prudent, thou hafl
revealed them to babes,
^ Is Revelation lefs'ufeful toyou, becaufe there
are many who have not known it ? Or, i Will
you be excufable in your contempt of it, becaufe
you have been preferred to them ? No : He who
knows his Lord's will, and docs it not, will be
beaten with many flripes.
' I 3 ^Will
138 Serm. IX.
I Will ybu queftion the truth of Revelation, be-
caufe it is confined to but a part of our fallen
race ? As well might you queftion the reality of
human reafon, becaufefome are deftitute of this ;
and among thofe who enjoy it, fome poffefs it in
a much higher degree than others. Remember
that God is fovereign in the diftribution of his fa-
vours, and divides them among his creatures fev*
erally as he will. His works are marvellous and
unfearchable. Infinite wifdom doubtlefs fees fuf-
ficient reafons, why fome, rather than others, en-
joy Revelation, though thefe reafons are not ob-
vious to us.
Perhaps the partiality of Revelation is more
owing to men's own fault, than is generally im-
agined. There are few nations, but what have
heard of the gofpel. Were there among man-
kind the fame folicitude to acquire, andtofpread
the knowledge of religion, as to improve arts and
Commerce, the gofpel would be far more gene-
rally known. Many nations, now in a ftate of
ignorance, once enjoyed Revelation, but have put
it from them ; and the infidelity of one genera-
tion has entailed ignorance on thofe which fuc-
ceeded ; as we fee, in a Chriflian land, the im-
piety of the father often corrupts and deftroys
the children.
After all, it mufl be remembered, that God will
finally judge all men according to the talents
which they have received. To whom he has com-
mitted much, of them he will afk the more.
Some
Serm. IX, . . , t • ' ' '3^
Seine pel IinpVtWrnDecuiioitstO- know, ^ Wheth-
er they, who enjoy nqt ti^e gorpcl,,^an l)e favcd ?
But fiich curious queflions need no anfwer, be-
caufe they, in no rcfpeff,'''coii'cei'n usr The Judge
of all the earth >\iil do right. \That t>(3d who
has given a RevcLuion, can, in fu'ch ways as he
pleafes, cojmmUilicate himfelt to thofe who feek
after him ; for great and marvellous are his works.
There is another queflion more important, and
more eahly anf\Yered,,(i Whether we who enjoy
the gofpcl, can be faved, if we live in oppofition
to it ? This is a queflion which the gofpcl has
decided. They who put the word of Cod from
them, judge themfelves unworthy of eternal life.
Behold, yedefpifers, and wonder and periffi. To
fuch a queftion the fame anfwer is to be given,
as our Saviour gave to one who afked him a fun-
liar queflion — i Whether few fhould he faved ?
Strive to enter in at the Jir ait gate. Be not curious
to know, how it will fare with others. Befolicit-
ous for yourfelves. Work out your own faiva-
tion ; for many w^ho enjoy the offers and mean^
of falvation, will, through their own ncgkft, per-
iili. and be lofl forever.
END OF THE NINTH SERMON,
I4
,^^j[^\^.^^.et\^my H^s>4:^£^j;&jJr^^''^-
SERMON X
'T&cvt amd nncu^vulowa .
Revelation 15, iii.
Great and, marvellous are thy works. Lord God AU
-mighty ; jujl and true are thy ways, thou King of
faints.
vO'OD is here acknowledged in the
chara£ler of King of Saints. And his works, as
King of Saints, are called great and marvellous.
Thefe works of God we are humbly attempt-
ing to illuftrate.
We have Ihewn,
I. That the work of redemption, which God
has wrought, and in which the faints are pecu-
liarly interefted, is a marvellous work.
II. That the various revelations, by which God
has brought the faints, in the feveral ages of the
world, to the knowledge of this redemption, are
alfo marvellous.
I proceed now to a farther illuftration of this
grand and folemn theme.
III. The difpenfations of God's providence
toward the church, in correding and punilhing
her
Serm. X. Mt
her for her declenfions, and in delivering her out of
dangers and affliaions, are great and marvellous.
Thel'e are the works, to which our text efpec-
ially refers. When John faw the feven angels,
having the feven vials of plagues, which were
la ft to be poured on the earth, before the com-
mencement of the glorious ftate of the church,
then he heard the faints, who had gotten the vic-
tory over their enemies, finging this fong — Jujl
and true are thy ways-— great and marvellous are thy
works, thou King of faints. ^ Who /hall not fear
and glorify thy name ? For thou only art holy. All
nations jfhall worfhip before thee ; for thy judgments
are made manifefl.
The church has, in all ages, been the objeft of
God's peculiar care, Amidft all the revolutions,
and all the corruptions, which have been in
the world, this has been fupported, and in it the
knowledge of the true religion has been preferved.
When all flefti had corrupted God's way on
the earth, Noah was found righteous ; and he,
with his houfehold, was faved in that general
deluge, which deftroyed the reft of the human race.
Afterward, when idolatry had almoft overfpread
the world, Abraham was called forth from among
his kindred, that in his family the worfliip of the
true God might be maintained. His pofterity,
when they were expofed to extinftion by a fam-
ine, were miraculoufly preferved by a call to fet-
tle in Egypt. Here, for feveral generations, they
were kept a diftin6l people, and then delivered
by
142 SCP.M. X,
by a mipflity hand, and formed itito a fiational
and ecclefiaflical ftate in the land of Canaan.
. Witii a \iew to the maintenance of religion.
Cod,, for feveral hundreds of years, fupported
and defended this people, to whom he had com-
mitted his oracles ; while other nations were de-
flroyed, and the remembrance of them blotted out
from under heaven.
When their iniquities were grown fo great, that
God gave tliem up to the power of the king of
Babylon, dill they were the objects of his provi-
dential care. While other captivated nations were
loll among their conquering Cfiemies, the Jews
remained diflind ; and, after a captivity of feven-
iy years, wcrereflored to their country, and rein-
Hated in their privileges. :
To make way for their return, a furprifing rev-
olution takes place in Babylon. This monarchyj
which had long been the fcourge and terror of
other nations, becomes fubjed to the Perfian pow-
er; and Cyrus, a juft and benevolent prince, be-
ing exalted to the throne, proclaims liberty to the
Jews, and encourages and afFifts them in rebuild-
ing their ancient city and temple. Amidfl all the
changes of the great empires of the world, this
ftnall people were flrangely preferved. And though
they were always hated, and often conquered,
they were never totally deftroyed.
No reafon can be afligned, why they were thus
diftmguifhed, but becaufe God would not blot
out the knowledge of the true religion from the
world.
Serm. X. 14^
world, nor take from them his kingdom, uiuil the
time was come, when it fhould be given to other
nations.
No iefs remarkable have been-the dealings of
Providence toward the Chriflian church.
The religion of Jefus was firfl preached by a
fmall number of Apoilles, who had nothing to
recommend them, but the fimplicity of their
manners, the reafonablenels of their do6lrines, and
the evidence of their miracles ; while they were
every where oppofed by all the prejudices and
powers of the world. But yet, under their min-
iftry, the word of God mightily grew and pre-*
Vailed. In a few years it fpread over a great part
of the then known world. Chriflian churches
were planted in almoll every province of the Ro-
man empire : Yea, in the city of Rome itfelf, the
feat of the empire, there was a church of Chrift ;
and there were faints even in Cefar's houfehold.
The Chrillian church, without worldly wealth,
or fecular power, lived and gained flrength
through ten violent perfecutions, which under the
heathen Roman empire, continued, with fome in-
termifTions, for thefpace of two hundred and for-
ty years.
In the time of Conflantine the Great, thefe
bloody perfecutions ceafed, and the church en-
joyed fecurity and peace. It now mightily flour-
iflied and profpered. But its profperity was only
for a feaTon. In a few years, grofs corruptions
of dodrine and difcipline crept into it ; and even
w idolatrv
144 Serm. X.
idolatry itfelf began to rear its head. When idol-
atry appeared, the fpirit of perfecution returned
with all its former virulence and malignity.
They who preferved the primitive purity of relig-
ion, were now perfecuted by antichriftian Rome,
as Chriflianity itfelf had before been perfecuted by
pagan Rome. But flill there was a number of
brave and pious fouls, who, in contempt of
worldly dangers and fufferings, invariably ad-
hered to the true religion of Chriil.
When vice, fuperilition and ignorance, had
widely fpread, and nearly eflablilhed their gloomy
dominion in the Chriftian world, God, by a won-
derful providence, raifed up fome extraordinary
men, who, animated with primitive fortitude and
zeal, flood forth in the caufe of truth, oppofed
the errors and corruptions of the age, braved the
thunders of the Roman pontiff, and the terrors
of the civil power, and in a few years carried their
preformation to fuch a furprifmg extent, that even
princes and potentates embraced it, and lent their
aid in its fupport and defence.
Had half the power, which has been employed
to fubvert the Chriflian church, been direfted
againfl any other people, it would foon have
fwallowed them up, or worn them out. The
greatell and mofl formidable empires of the world
have been overturned from their bafis, and utter-
ly demolifhed. i Where is now the Aflyrian em-
pire, once fo terrible to other nations ? — ^i Where
is the Perfian empire, which extended from India
to
Serm. X. 14^
to Ethiopia ? — ,; Where is the Grecian empire,
which boa fled the conqueil of the world ?
^ Where is the Roman empire, which fucceeded,
and was the mighticft of them all ? — They have
all loft their ancient figure and importance. The
three former have fcarcely a r-ime : The laft but
little more. But amidft all the convulfions of
kingdoms, and changes of empire, the church ftill
lives. It has fometimes been brought low, but
never has it wholly ceafed. God remembers his
ancient promife. — Though I make a full end of all
nations, I will not make a full end of thee — Though I
correB thee^ it fiall he in meafure. He has often
punifhed her fjDr her declenfions, but has not ut-
terly forfaken her. He has removed her from
place to place, but has never removed her from
the earth. Great and inarvellous are thy works, Lord
God Almighty : Jujl and true are thy ways, thou
King of faints.
I How manifeft is it to obfervation, that there
is a holy, juft and v/ife Providence, which gov-
erns the world ?
I How evident is the divine original of the
facred fcriptures,whofe predictions and prophecies
are continually fulfilling before our eyes, as in
other inflances, fo very remarkably in the pre-
fervation of the church ?
How confpicuous is God's care for his church
in all ages ! — And how dangerous muft it be to
oppofe her intereft, corrupt her purity, and dif-
turb
14^ Serm. X.
turb her peace! He zuho iouckcih iha, fays her
God, toucheth the apple of mine eye.
How deplorable muft be the ftate of a peoplq,
who, having enjoyed the difpenfation of the gof-
peJ, fufFcr it to be loft in their hands !
Plow carefully fliould a people, profeffing the
gofpel, guard againft declenfions in religion?
Remember from whence thou art fallen, fays Chrift
to his churches in Afia, and repent ajid do the frfl
works. BezuatchfuL and flreng then the things which
remain. Reme^nber hoio thou hafi received and heard,
and hold f aft and repent. If thou fialt not watch,
I vjill come quickly, and remove thy candleftick out of
its place.
From the gracious promifes of fcripture, and
from the marvellous works of Providence, we
may be affured, that the King of faints will mam-
tain his kingdom in the world, as long as the fun-
and moon fhall endure. But of its continuance
ivith us we can no longer be ailured, than while
we fubmit to its laws, and attend on its inftitutions.
And if it fhould bs continued, we can on no other
conditions obtain a perfonal fhare in its eternal
blelRngs. We are warned, that many of the chiU
dren of the kingdom will be caft into utter darknefs,
becaufe they have been workers of iniquity ;
while other fubjecls from unknown nations, and
from all quarters of the globe, fhall come and fit
down in the kingdom of God.
I With what joyful aifurance may we look for-
ward to the happy period foretold in fcripture,
when
when the kingdoms of this world fhall fubrait*to
the government of Jeius Chrifl, the fulnefs of the
Gentiles {hall come in, and all Krael fliall be faved ?
Th€ great and marvellous works of God, in
behalf of his church, arefure pledges and earnefts
of the accompli ihment of thofe prpmifes, which
rrfperl; her glory and extent in the latter days.
The prefent condition of the Jcwilh nation, is a
flriking evidence botli of the truth of the gofpel,
and of their future incorporation with the Chrifl-
ian church. Though they are difpcrfed among
all nations; hated and defpifed of all mankind;
often banifiied from one place to another, and
oppreffed where they are ; though they no where
fubfifl in a national capacity, and few of then>
poiTcfs lands of their own ; yet they remain every
where diftinct, in refpe6l both of their nation and
religion, and have never mingled with their neigh-
bours. They have had every motive, which 3^
people could have, to drop their national and
religious diftmdion ; for, on account of both, they
have often been opprcffed, and alvv^ays defpifed ;
and yet of both they are fondly tenacious. A hmi'
larinftance never was known. The gofpel which
has exprefsly foretold fo fnigular and inaprobabiie
an event, mufl be divine. The defign of Providence,
concerning this people, cannot be doubtful. The
titme is coming, when they Ihall turn to the Lord,
and be grafted again into his church, from wheng^
they were broken off by unbelief.
We proceed to obferye farther,
IV, That
148 Serm. X*
IV. That work, by which God fits and prepares
the faints for glory, is great and marvellous.
Mankind, in their fallen llate, are reprefented
as dead in trefpa (Tes and fins. While they are
under the power of a vicious and corrupt heart,
they are incapable of enjoying the felicities of
God's heavenly kingdom. That change, by
which they are made meet for this kingdom, is
in fcripture called a work of God. He begins,
and he performs it. Not only the external means
of this change are from him, but there is alfo a
kindly operation of his Spirit, which accompanies
them, and gives them their efficacy. The Apoflle
fays. The weapons of our warfare are not carnal,
hut mighty through God to the pulling down offlrong
holds.
To exprefs the greatnefs of this work, the gof-
pel compares it to a new creation, a heavenly birth,
a refurreBion from the dead. *' If any man be in
Chrift, he is a new creature." *' Except one be
horn from above, he cannot fee the kingdom of
God." " You hath he quickened — " '' Ye are
rifen with Chrift, through the faith of the opera-
tion of God."
I^The converfion of a fmner, is a great work, as
it makes in him a mighty change.
He is formed to a new temper — is made par-
taker of a divine nature — has the fame mind in
him, as was in Chrift. He walks in newnefs of
life. Once he walked according to the courfe af
the world, and yielded himfelf a fervant to un-
cleannefs.
Serm. X. 149
cleannefs, adding iniquity uiito iniquity : No\^^
he yields himlelf to God, as one who is alive from
the dead, and his members inftruments of right-
coufnefs to God. Once he placed his affections
on earthly things ; now they afcend to things
above. He was once under guilt and condemna-
tion ; now he is brought into a ilate of peace
with God, and is made an heir of the heavenly
inheritance.
This is a marvellous work, as it is a work of
marvellom grace.
By grace areyefaved, fays St. Paul, and that not
of yourf elves ; it is the gift of Gad. With refpecb
to himfelf, he fays, / obtained mercy ; and th&
grace of our Lord was exceeding abundant. When
the faint reviews his former guilty life, his ftu-
pidity, hardnefs of heart, unbelief, abufe of priv-
ileges, refiflance of the Spirit, and oppofition ta
the fentiments and conviftions of his own con-
fcience, he admires that grace, which effedually
wrought in him to awaken him, and bring him.
to repentance and newnefs of life. Ke fays, By
the gract of God I am what I am. And, God haik
fhewn the exceeding riches of his grace in his kindnefs
io me by Jefus Chrifl.
This is a marvellous work, as it is wrought in
a marvellous 7nanner. Our Lord fays to Nicode-
mus, The wind bloweth ivhere it lifleth, and thou hear^
tfi the found thereof ; hut canft not tell, whence it
cometh, nor whither it goeth. So is every one, who is
born of the Spirits
K The
i^O Serm, X,
The nature of the change itfclf is very plain.
It is the turning of the heart from the love of fm,
to the love of holinefs : The efFetls of it are alfo
eafy to be underftood. Thefe are putting oft the
old man v/ith his deeds, and putting on the new-
man, which is created after God in righteoufnefs
and true holinefs. But the m-anncr m wdiich the
Spirit operates to effe6l this change, is, like other
divine operations, wonderful, and, in a great meaf-
ure, inexplicable. We know not how our own
fpirits move and a6iuate our bodies ; much lefs can
we explain, how the Divine Spirit influences and
direds our minds. But we mud believe, that
that immcnfe Being, who is above all, through all,
and in us all ; who compafTes us around, and
pofTeffes our hearts and our reins, is able to ex-
cite in us pious thoughts and refolutions, to w^ork
in us holy and fpiritual difpofitions, to guide and
affifl us in a virtuous and heavenly courfe,
without* fufpending the exercife of our rational
faculties, or controlling our moral freedom.
This is a great work, as it is effected by divuis
power.
A foul habituated to vice, and oppofed to holi-
nefs, is called enmity to God. To fubdue this en-
mity and oppofition, muflbe a divine work. The
gofpel is mighty, through God, to the pulling down
of ilrong holds. The word, as the fword of the
Spirit, becomes quick and powerful. Sinners are
made willing fubjeas to God, in the day of his
povrcr. But though the Spirit works powerfully, it
w
orks
StRM. X. 151
works not mechanically or compulfivdy, but
kindly and rationally, and in a manner adapt d to
the intellc6lual mind. We are to work out our I'al-
vation, becauIeGod works inus. It may be added.
This is a great and marvellous work, as it is m-
Jinitely important.
The unrighteous cannot inherit the kingdom of
God. They mull be waihcd and fan6tified by the
Spirit of the Lord. To be carnally minded is
death : To be fpiritually minded is life and peace.
I How folicitous fhould we be to become the
fubjeds of this great work ; and to know whether
we are the fubje6i;s of it ?
Let none imagine converfion to be a fmall
and trifling change ; 9r religion to be a carelefs
and fuperficial bufinefs.
Let none be fatisfiedwith any evidence of their
converfion, fhort of an habitual temper of holi-
nefs, difcovering itfelf in a fteady courfe of obe-
dience to the gofpel of Chrift.
Let none delay the work of repentance, under an
apprehenfion, that to accomplifhit will always be
at their own option, whenever they find occafion*
If It is a work in which they are dependent on the
grace of God, let them apply themfelves to it now,
when they have mod reafon to hope for this grace.
There is fuch a thing as total hardnefs of heart.
The longer the finner negle6ls the concerns of relig-
ion, the greater is his danger of falling into this aw-
ful flate. Therefore , feek the Lord, while he may-
be found, and call upon him while he is near.
K 2 V. The
15^ Serm. X,
V. The difpenfations of God's providence to-
ward j^^r^za</i?ry^m/5, in bringing them to glory,
are great and wonderful.
All things work together for good to them who
love God. The eyes of the Lord are upon them,
and his ears are open to their cry. He not only
hears their prayers, but does for them exceeding
abundantly above all that they afk or think.
He anfwers their prayers in ways unknown to
them — grants them many favours beyond whatthey
afked. or could even imagine — caufes thofe events
to operate for their fpi ritual good, which feemed to
wear a different afpeft, and to have a contrary tend-
ency — condu6ls them along through dangers,which
they thought it impoffible to efcape, and delivers
them from many hidden evils of which they had no
apprehenfion, until after they had paft them.
He employs his angels as miniftringfpirits to the
heirs of falvation, anddirefts all the methods of his
providence to their ultimate fafety and happinefs.
When the faints, once arrived to the heavenly
world, fhall from thence take a review of paft
fcenes. I queflion not, but they will be filled with
thankful admiration of God's great and marvel-
lous works towards them, while they dwelt below.
They will then fee, how they were delivered from
fuch a danger, refcued from fuch a temptation,
and earned fafely above fuch a fnare. They
will then fee, how fuch an adverfity roofed them
to a fenfe of duty, fuch a difappointment prevent-
ed fome fatal tranfgrefrion, fuch a prayer was an-
fwered^
Skrm. X. 153
fwercd, which they thought hftd been loH in air,
fuch a defire was in mercy denied, and fuch an
event, though flrongly deprecated, was produc-
tive of fubllantial good. They will then fee, how
they have been myllerioufiy conducted along
through this dangerous and enfnaring world, and
brought at lad to the realms of fecurity and joy.
They will find the truth of the Saviour's promife— -
What I do thou knoxvcjl not now ; but thou Jlialt
know hereafter. It will be no inconfiderable part
of their felicity, to fee the myfteries of Providence
unfolded, and the intricate fcenes, which once
perplexed their reafon, and tried their faith, all
unravelled, and made plain to their view. They
will then admire the order of thofe providences,
which once looked like confufion ; the wifdom
of thofe difpenfations, which once appeared un-
accountable; and the kind intention of thofe di-
vine works, which once, they thought, were againft
them. They will then tune their harps to the
heavenly fong — Great and marvellous are thy works.
Lord God Almighty, juji and true are thy ways^ thou
King of faints.
But the mofl furprizing fcene cf all, is the
glory and felicity of the heavenly flate into which
they have entered.
While they dwell on earth, faith looks up to
the fuperiour world, with high and lively expeda-
tion. It meditates with pleafure on the image of
heaven drawn in the facred pages, and anticipates
a fmall portion of the good which is there. It
K 3 believes,
15*4 Serm. X*
believes, that the boldefl dcfcription of lan-
guage — yea, the loftiefl flight of imagination falls
far fhort of the glorious reality. But when
they a6lually arrive to yonder world, How will
they be furprifed to find the vaft difparity between
former conceptions and prefent enjoyments?
When they perceive themfelves in the immediate
prefence of the all glorious Jehovah, in th^ com-
pany of the bleffed Jefus, and furrounded by
congratulating angels and fellow faints : When
they feel themfelves difcharged from their con-
flicts with fin and temptation, and freed from
every perverfe and unlowardly motion : When
they find every virtuous difpofition fuddenly rip-
ened to its proper perfedlion ; thAv minds ex-
panding to admit new and vail ideas of God and
the works of God ; and their fpiritual affedions
now purged from the foul dregs of fenfuality and
worldly care, and rifing aloft in the purefl and
warmeft devotion — ^ What will they fay ? — ^ With
what fongs will they exprefs the rapture of their
joy ? They will know the truth of the Apoflle's
fentiment — a fentiment, which, under fevere tri-
als below, they could fcarcely realize. / reckon
that all the fiifferings of the prefent time, are not wor-
thy to be compared loilh the glory which fiall be reveal-
ed. Thefc light affiiclions, zohich arc but for a mo-
ment, ivork for vs a far more exceeding and eternal
Toeighi of glory. Then the great Redeemer will
be forever glorified in his faints, and eternally ad-
mired in them who belie^-e.
Come
Serm. X. 155
Come then, ye faints, commit all your cares to
God. I Why your anxiety about the events of
time ? — I Why your fears of af?li(5lion, poverty
and death ? — ^ Why fails your courage, when
dangers feem to awail you ? — i Why hnk )'Our
fpirits, when adverfity prefixes upon you ? — Your
God is King of faints. Juft and true are his
ways — great and mar^'ellous are his works. ^ Who
ftiall not fear and glorify his name ? Trull your
God, and he will fuflain )'Ou ; call on him, and
he will hear you ; fcek him, and he will deliver you
in all your troubles. His grace is with you — his
pi-ovidencc watches over you — his angels encamp
around you. O tafle and fee that he is good. BleiT-
cd is the man, who trufteth in him. Fear him, ye
his faints; for thereis no want to them whofcarhim.
This troubled fcene of things will foon be clofed.
Glory and joy await you in a purer and brighter
world. There you will give praife to God for
all his works; yea, for many of thofe works which
now caufe anguifh and grief.
Let it be your only folicitude to walk worthy
of him, who has called you to his kingdom and
glory. You have fet your faces toward heaven ; go
on with conftancy and courage in the path of right-
eoufnefs and truth, looking forw^ard to the glory
which will foon be revealed. Under every afflic-
tion and temptation, maintain your confidence and
hope ; for light is fown for the righteous, and
gladnefs for the upnght in heart.
l^D or THE TENTH SERMON.
K4
SERMON XL
Hod aio7^iU&d 171 ike J anijk'Tneni of
Revelation 19. i, ii, iii.
An^ after thefe things I heard the voice of 7}iuch peo^
pie in heaven, faying. Allehijah, falvatwn, and glo-
ry, and honour, and power, unto the Lo7'd our God,
For true and righteous are his judgments, for he
hath judged the great whore, which did corrupt
the earth with her fornication, and hath avenged
the blood of his fervants at her hand. And again
iheyfaid, Allelujah ; and her fmoke rofe up forev-
er and ever.
1 HIS great whore, which corrupted the
earth with her fornication, and which, in the 17th
chapter, is called Babylon the Great, the Mother of
Harlots, is fuppofed, by interpreters, to be the
Church of Rome. She had been the chief yromcter
of idolatry and fuperftition, which, in the lan-
guage of fcripture, are often ftiled fornication and
adultery. The 18th chapter defcribes the de-
ftrudion of this idolatrous power, and the general
lamentation
Serm. XL 157
lamentation, which, on that occafion, fiiould be
heard among the nations connctted with her. But
while thofe nations mourned, the church of God
Ihould give thanks, and heaven itfell fiiould join
in the praife. In our text the heavenly church
is introduced, as uniting with the church on earth,
in a hymn of adoration and thanks to the great
Ruler of the world, for the happy revolution
w^hich he had made in favour of true religion — ►
for the great falvation which he had granted to
his fuffering fervants — and for the righteous pun-
ifhment which he had inflitled on their implaca*
ble enemies.
We will make fomeobfervations on this feraph-
ick hymn which has now been read.
I. The number of the heavenly inhabitants is
vaflly great. John heard the voice of much people
in heaven.
' The angels, who kept their firfi:" ftate, are an ?«-
numerable company. The faints, who caine out
of great tribulation, are called a multitude, w^hich
no man can number. There are nations of them
who are faved.
^ If in that period of Chriflianity, when idolatry
and fuperfiition moll prevailed, and when the vi-
olence of perfecution obftru6led the influence of
r<;ligion, there were fuch multitudes brought to
glory, How inconceivably great mufl be the fi-
nal number of happy btings, when all who were
faved before that period, all who have been fav-
ed (ince, and all who fliall be faved in the un-
known
158 Serm. XL
known fucceffionof future ages, fliall becolleQed
in the heavenly world ?
The time marked in the text, is "when Babylon
the great, or the antichriftian church, is totally
dellroyed. After this Satan is bound a thoufand
years, pure religion fpreads without oppofition,
the nations walk in the light of God's church,
and into it the kings of the earth bring their rich-
es and their glory. If there are much people in
heaven at the time pointed out in the vifion, how
amazing will be the number at the confummation
of all things !
It mufl be pleafmg to a benevolent mind to
look forward, and contemplate the vaft fum of
human happinefs, which Ihall ultimately refult
from the gofpel. When we look around, and
fee errour and vice abounding — many nations def-
titute of the gofpel — among thofe who enjoy it-,
many living in dire6l oppofition to it, and more
treating it with utter negle6l ; we feel a melan-
choly pity for our fellow fmners, who appear to
be in great danger for want of the gofpel, or in
danger ilill greater by their abufe of it. But our
minds are much relieved in contemplating the
blighter fide of the fcene, which exhibits to our view
fuch numbers of the human race, who fhall event-
ually become partakers of the offered falvation.
Delightful is the thought, that truth will finally
prevail againfl errour, and virtue triumph over
vice. God will gather out of his kingdom all
liings which offend, and them who do iniquity,
and
Serm. XI. T59
and will cafl them into a furnace of fire ; and
then the righteous fhall fliine forth in the king-
dom of their Father, numerous as the ftars, and
glorious as the fun fhining in his flrength.
II. The people in heaven are much employed
in the focial exerciles of devotion. John heard
them calling on one another to " praife God,"
and afcribe to his name " falva<tion, honour, glo-
ry and power."
The faints on earth are not entire ftrangers to
this employment. They fee much of God's glo-
ry difplayed in his works. They behold bright dif--
coveries of his purity, goodnefs and wifdom, in his
word. They experience the power of his grace,
and the riches of his mercy toward themfelves*
And in the contemplation, their hearts are often
warmed with gratitude, and their lips are tuned
to praife. But, compared with the heavenly Hate,
this is a fcene of darknefs, forrow and fin : Hence
prayer, humiliation, repentance and watchful-
nefs, make a great part of their work. In heaven
it will be otherwife. Joy and gratitude will fill
every foul ; thankfgiving and praife will found
through the vafl affembly. They will have clear
and dillin6i; views of the divine glories and works.
The myfteries which here perplex them, will be
unfolded to their underflanding. They will fee
juflicc, wifdom and goodnefs, in thofe difpenfa-
tions which now are wrapt in clouds and dark-
nefs. They will be delivered from the incum-
brance of the flcih, and from the diver fions of
fenfibie
iBq Serm. XL
fenfible things. They will animate and warm
each other by mutual zeal and love. In that
numerous affembly there will be no interfering
defigns, jarring afFedlions, and difcordant voices.
John heard the voice of much people, and their
voice was one. Praife God — Salvation and glory
to him. I How rarely do we find much people on
earth joined together inthe fame mind, and fpeak-
ing the fame things ? In civil fociety, men have
their different worldly views ; in religious focie-
ty, Chriftians have their various fentiments, for
which they contend with too bitter zeal, and too
unyielding obftinacy. How often do we fee thofe
who have covenanted to walk and worfhip togeth-
er, dividing into parties, withdrawing from each
other's communion, and judging one another, in-
ftead of provoking to love and good works ! —
I Will it be fo in heaven ? — No ; if it were fo,
heaven would ceafe to be itfelf. Love is there
made perfe6l : It is the life and foul of happinefs.
There will be different degrees of perfeftion and
glory ; but there will be no envy on the one part,
or pride and infolence on the other ; no unfocial
paffions, or malignant tongues. All voices will
fweetly mingle in the praife of the common Cre-
ator and Redeemer ;, the voices of that innumera-
ble multitude will be as one.
We fee then how the worfliip of God on earth
muil be performed, that it may rife with accept-
ance to heaven. It mufl be performed, as it is
in heaven, with focial and benevolent affe6lions.
There
Serm. XI. 161
There can be no complete happinefs without fo-
ciety. Even heaven, if we were to be there in a
flate of folitude, would lofe much of its delight.
In fociety there can be no happinefs without
union. The faints in glory, are defcribed, as
ading with one defign, and praifing God with
one voice. There is no acceptable worfhip with-
out a fpirit of peace and love. We muft be like
minded one toward another, that we may with
one mind and one mouth glorify God. By a
temper of love we are to prepare for heaven; and
by union in divine worfhip we are to improve
our love. This temper we muft ever aim to car-
ry with us into the worfhip of God ; and with a
view to ftrengthen and exalt it, all the parts of
worfhip mufl be conduced. So capital in the
Chriflian fcheme is this grace, that we are dire6i;-
ed, above all things, to put on charity — to have
fervent charity among ourfelves — to love one
Another with a pure heart fervently. It is by the
love of the brethren, that we are to prove to our-
felves that we have paffed from death to life, and
manifeft to others that we are the difciples of
Chrift. While we worfhip God together in peace
and love, we are preparing for the world of love.
When we make the worfhip of God an occafion
of difunion and contention, we pervert it to a
contrary efFed. To them who are contentious
and obey not the truth, will be rendered indigna-
tion and wrath,
III. Here
i62 Serm. XL
III. Here is pointed out to us one principal
fubjedl of the heavenly devotion. — " Salvation,
and glory, and honour, arid power, unto the Lord
our God, for true and righteous are his judgments."
This hymn of praife is fung to God, in confe-
quence of his judging that idolatrous power, which
had corrupted the earth.
The angels and faints in heaven are attentive to
the ftaie of the church on earth. They obferve
the dealings of Providence toward her, give thanks
for every interpofition in her favour, and from the
judgments which God executes, learn more of his
ri^hteoufnefs and truth. Heaven is a flate of im-
provement. Knowledge increafes there. Every
frefti difplay of divine glory is celebrated in new
fongs of praife.
Religion on earth is a matter which interefls the
bled above. Thofe benevolent fpirits rejoice in
the diffufion of truth, virtue and happinefs, among
our race of mortals. They love to fee frefh accef-
fionsto their own number. There is joy in heav-
en, when one finner repents ; and greater joy,
when religion generally prevails, and multitudes
are continually rifmg to join their happy affem-
bly. When the hundred and forty and four
thoufand, fealed out of the tribes of Ifrael, were
followed by a great multitude, which no man could
number, out of all nations of the earth, John fayS,
he obferved, and immediately thefe fhouted — 6"^/-
vation to God and the Lamb ; and then all the an-
gels, elders, and cherubs fell on their faces before
the
S£RM. XI. 163
the throne, and worfliippcd God, faying, Blcjing,
and glory, andivifdom, and thank/giving, and pozoer,
be unto our God forever. Such a mighty increale of
the church was recognifed by a general fong of
praile in heaven.
The faints crive thanks for their own falvation.
o
They admire and adore the love of God, who has
called theni by his grace, and the love of the
Saviour, who has redeemed them by his blood.
They give thanks for each other's falvation ;
for the converfion of fmners, the profpcrity of the
church, and the increafe of its members.
They praife God for his judgments on the
enemies of truth. They ^re reprefented in our
text, not only as afcribing falvation to God, but
alfo as celebrating the yeditude of his government,
in judging them, who had corrupted the earth.
Thefe pure minds are incapable of malice and
revenge. They rejoice in the deflru6]:ion of cor-
rupt and perfecuting powers, only as by this the
great obftacles in the way of truth are removed,
and a more efFeftual door opened for its general
fpread and increafe. Their joy fprings from be-
nevolence. The fuppr.fTion of thofe who have
corrupted the earth, is the fuppreffion of corrup-
tion itfelf, and the means of advancing the vir-
tue and happinefs of the world.
We may obferve farther,
IV. The punifhment of the wicked in the future
world, will be eternal. Her fmoke rofe up forever
and ever. There is notl:^ng more plainly declar-
ed
164 SZRM. XI.
ed in the gofpel, thrrfi a fufure judgment, and
the diftribution of rewards and punifhments. The
declarations of the gofpel, on this fubje6>, are
fully agreeable to the dictates of human reafon.
There is an obvious di (Terence between virtue and
vice; and according to this diiference we muft
fuppofe the righteous Governour of the World
will finally treat his fubjeds. As there is no
viiible diilin6lion at prefent made between the
good and the bad, a diflin6lion doubtlefs will
be made in a futji^e Rate.
Experience teaches us, that virtue tends to hap-
pinefs, and vice tomifery. This is evidently the
divine conPdtTj.tion. To fuppofe that the latter
Ihould be made happy, as well as the former, is
to fuppofe, that there is an inconfiftency in the
divine government, and that the future diftribu-
tion of good and evil will contradi61: the fettled
courfe of things in the prefent world.
Reafon teaches us to exped a difference. How
great the diflPerence will be, reafon cannot conjec-
ture — Revelation only can inform us. This
opens to our vievvr moft aftonifhing fcenes. On
the one hand, thrones and kingdoms, honour and
immortality, fulnefs of joy, and an inconceivable
weight of glory, arc the rewards neferved for the
juft ; and, on the other, darkncfs, horrour and def-
pair, the agonies of corroding guilt, and the tor-
ments of devouring fire, are the portion of a wick-
ed man, from God.
And
Serm. XL 1^5
And thefe diflFerent flates arc always, in fcrip-
ture, reprefented as eternal. The righteous fhall
go into everlajling life ; the ungodly into cvcrlajl-
ing punifliment.
The former we readily believe ; for, as we flat-
ter ourfelves with the idea of happinefs after death,
we are willing to believe the happinefs will nev-
er end. The latter we receive with relu6tance,
and fometimes with diftruft. Every man enter-
tains a fecret hope, that if he is to exift, he fliall
be happy. The confcious finner intends to re-
pent ; he hopes divine mercy will be extended
to him at death ; and he is willing to believe,
that if he fhould mifcarry, there may be an after
remedy.
To guard us againfl fuch prefumption and
felfflattery, the fcripture has expreifed the endlefs
duration of the punifhment of the wicked in a
great variety of unequivocal terms. Language
affords not an expreflion more ftrong and em-
phatical than this in the text. Her fmokc rofe up
Jor EVER and ever. Correfpondent to this is
the current language of infpiration — They who
obey not the gofpel will be punifhed with ever-
lajling deJlruElion. — Their worm dieih not, and the
fire is not quenched, — When God gathers the wheat
into his barn, he will burn the chaff with unr-
qiienchablejire. — The unbelieving and abominable
ihall have their part in the lake which burns
with fire and briraftone. which is the fecond death i
* L the
J 66 Serm. XL
the la ft ftate of punifhment. There is no inii-
rtiation of another probation, and a third death
for them who abufe their new trial. To prevent
all expeftations of this kind, God has Iworn in
his wrath concerning the impenitent and unbe-
lievincr, that thev Ihall not enter into his reft.
For the,fon of perdition, it had been good that
he had never been born. Thefe exprefhons pre-
clude all hope of an eternal happinefs to fucceed a
temporary puniftiment in the future world. Were
this to be the cafe, unbelievers would finally enter
into reft ; and it would, on the whole, be good for
them, that they were born.
You will fay, " An eternal punifhment is vaftly
difproportioned to temporary crimes.'' — But,
I How do you know, that crimes are temporary ?
The a61: indeed is tranfient ; but the eff'eft may
be perpetual, i Can you tell, how many you
have corrupted by your w^ickednefs ? — i How long
the corruption will continue ? — i To what num-
ber of generations it will reach ? — i How many
will carry with them into the other world, the
corruptions infufcd into them by your example
in this world ? — If we are to judge of the dura-
tion of the puniftiment by that of thewickednefs,
we can fet no bounds to it. The ftiort contin-
uance of the adion can be no ftandard for the
puniftiment. It is not fo in human judgments :
I Why fliould it be fo in the divine ? We never
think a criminal the more cxcufable, becaufe he
accompliftied his villany with difpatch ; nor
wiU
Serm. XI. 167
will this circumftancc be an excufc at the bar of
God.
Some would perfuade themfelves, that an end-
lefs puniihment is not confident with the good-
nefs and mercy ot God. But the fame argument
might as well prove, that there will be no puniih-
ment at all ; and if no punifhment, then certain-
ly no mifery — no unhappinefs among any of his
creatures. And yet mifery, we fee, there is in
this world. The goodnefs of God does not pre-
vent all mifery ; and therefore, merely from his
goodnefs, we cannot conclude that, in another
world, bounds will be fet to the mifery of the
incorrigible, or that any abatement will be made
from the due reward of their deeds.
If you fuppofe it is inconfiflent with the char-
acter of God to make finners forever miferable,
let me afk you, i Whether it is inconfiflent with
his character to make rational creatures — endue
them with moral agency — place them in a ftate
of probation — allow them only one probation — .
and fix a period for this ? If thefe things can be
reconciled to the divine charafter, you may fup-
pofe, that a final abufe of the limited trial will
be followed with unlimited punifhment. If no
other probation is granted, the punifhment which
follows is endlefs.
Befides ; <: Is it inconfiflent with God's good-
nefs, to eflablifh a connexion between wickednefs
and mifery ? This will not be pretended ; for a
connexion we fee there is, i If vice, without a
L 2. mixture
%6B Serm,. XL
mixture of virtue, univerfally prevailed in
this world. Would human life be tolerable ?
Only fuppofe, then, that wicked men cany with
them into another world the vicious difpofitions
contraQed in this, and you fee, they will of courfe
be raifcrable there. And if th^y are immortal,
their milery v/ill be endlefs. The queftion then
is {imply this, i Whether the jaflice and goodnef&
of God require him to annihilate fmners, in order
to put a period to that mifery. which grows out
of the inveterate wickednefs of their heaits ?
At the clofe of this probationary ftate, we are
told, he who is unjufl;, will be unjufl ftill ; and
he who is filthy, will be filthy ftilL i If, under all
the means of goodnefs and corre£lion — under all
the mxOtives of hope and fear- — under the allure-
m.ent of promifes, and terrour of threatenings, he
remains perverfe, and dies in his fins, What room
is there to imagine, that in a ftate, where thefe
means are to be enjoyed no more, he will acquire
a new temper, or feel the love of God fpringing
up fpontaneoufly withm him ? And if his fin re-
mains, his mifery muft. continue.
This is then the fituation, in which we are
placed. Made for immortality, endued with rca-
fon and moral a^rcncv. and fuUv inftruded in
our duty, we Rand accountable to the great Crea-
tor. Happincfs and mifery are fet before us —
the. terms of happinefs are ftated, with every mo-
tive to urge our compliance — tiie path which
tends to mifery is ftrongly marked, with every
Serm. XL i^g
warning to avoid it — all necclTary helps are of-
fered us in the purfuit of glory — and awful guards
are placed Mgainll our entrance on the path of
deilruibtion ; or, when we have madly entered,
the mod importunate calls purfue us to remand
us back. (I What would we more ? Our choice
mufl decide our fat€. If we choofe the way of
death, we deliroy ourfflves, and our mouths will
be Hopped. To us, with peculiar force, may be
applied the words of Mofes to the people of Ifrael,
*' I call heaven and earth to record againft you
this day, that I have fet before you life and death,
bleifing and curfing ; therefore choofe life."
V. Our text plainly inflrufts us, that the faints
in heaven will glorify God for the eternal pun-
ilhment of the wicked. They faid, AlUluja/i ; and
her Jmokt rofe up for ever and ever.
This voice of jubilation fprings not from joy
m the mifery of the wicked, abfoluteiy conhder-
ed ; but from a view of the re6litude of the di-
vine government difplayed in their punifliment,
and a view of the important ends which it will
promote. There is no malevolence in heaven ;
none of the upbraidings of malice, the infults of
pride, or trmmphs of revenge ; but there is a per-
fe6l approbation of the w^ays of God, and joy in
the glorious conicquences Avhich follow from his
righteous judgments. Particularly,
1. The bleft above glorify the holincfs, truth
and jullice of God, manifelled in tlie puniflinicni
L 3 of
170 Serm. XI,
of irreclaimable (inners. They fay — Praije God,
for true and 7'ighteous are his judg^nents.
The day of God's wrath on the children of dif-
obedience, is called a day of the revelation of his
righteous judgment. Saints and angels adore
his juflice in the dellru6lion ot the ungodly, as
well as admire his nurcy in the falvation of be-
lievers. They fee it to be a righteous thing with
him to recompenfe tribulation to the former, and
reft and peace to the latter. He will then be
clorified in his faints, and admired in all them
who believe. The faints will judge the world — ap-
prove the judgment_of God againfh a guilty world.
They will fay, " Great and marvellous are thy
works. Lord God Almighty ; juft and true are
thy ways, thou King of faints, i Who fhall not
fear thee, and glorify thy name ? for thou artholy."
2 . The punifhmL:nt of the wicked gives the faints
occafion to admire God's grace in their own fal-
vation. They fing — Salvation and glory to God ;
for true and righteous are his judgments. They af-
cribe their falvation to God ; not to themfelves.
They take not the glory into their own hands,
but render it to him. When they behold finners
in the regions of mifery, and fee the fmoke of
their torment arifmg, they offer the incenfe of
praife to the Saviour, who has redeemed them by
his blood out of every people and nation, and
has made them kings and priefts unto God.
Their falvation appears more glorious, when they
tehold it in contrail with the mifery of the guilty ;
as,
Serm. XI. 171
as, on the other hand, the nilfery of the latter is
aucrtnentcd, in feeincr the risihleous afar off in the
kingdom of God, and themfelves thruil out.
3. They glorify God for the great and impor-
tant ends, which are anfwered by the puniihment
of the wicked.
We are not to conceive that the merciful God
punifhes finners from a delight in their mifery.
He has declared the contrary. — / have no pleafitre
in ihc death of the wicked, but that he turn from his
way and live. Punifhment in the hands of God
is always ju (I, and always defigned for a reafon-
able end. The judgments, which he executes on
Tinners in this world, are not merely becaufe their
fms deferve them, but becaufe the wife and be-
nevolent purpofes of his government require
them. And we may rationally fuppofe, that
there will always be, in the divine government,
fome great ends to be promoted in this way. We
are not to imagine, that when our globe fhall be
difpeopled, God's moral government will be finifh-
ed. There are other worlds, and, for aught we
know, other probationary beings. We know not
how wide the intelligence of the dreadful doom
of guilty men may fpread through the creation of
God, nor how far it may be made a warning
to other moral beings. The apoflacy and pun-
ifliment of the angels who kept not their firfl
flate are communicated to us, and applied for
our warning ; and perhaps, in diflant periods of
duration, the apoflacy of the human race, and
L 4 the
172 Serm. XI.
the punifhment of thofe who refufed the falvation
offered them, may be communicated to other be-
ings, and applied for their warning. We know-
not how far the general happinefs may be ad-
vanced by the exemplary punifhment of the im-
penitent part of our race. There can be no doubt,
that the ufes and ends of their awful doom
are better known in heaven, than they can be
known on earth. Saints and angels certainly fee
reafon to glorify God for his righteous judgments
on the guilty. The glorious way of falvation,
and the tremendous confequences of negle6ling it,
are enough for us to know at prefent. So much
we are taught. Let us be wife and improve the
infli^6lion.
END or THE ELEVENTH SERMON.
SERMON XIL
^od aicniAied in ik& J uTiijnmiCTit of
Oinne^d,
Revelation 19. i, ii, Hi.
And, after thefe things, I heard a great voice of much
people in heaven^ f^y^'^'^'S^ Allelujah, falvation, and
glory, and honour, and power, unto the Lord our
God, for true and righteous are his judgments ; for
he hath judged the great whore, which did corrupt
the earth with her fornication, and hath avenged
the blood of his fervants at her hand. And again
theyfaid, Allelujahy and hcrfmoke rofe up for ev^T
and ever,
1 HIS is a hymn of praife, fung by
the church in heaven, on occaiion of the down-
fal of that idolatrous and perfecuting power,
which had long corrupted the earth, and oppreff-
ed the fervants of God*
In our meditations on this hymn, we have
obferved ;
That there is much people in heaven.
That the people there are employed in praif-
ing God.
That
374 Serm. XII.
That one grand theme of their fongs, is God's
judgments in this world.
That the)^ glorified God, not only for his judg-
ments in this world, but alfo for the punifliment
of finners in the future world.
A (late of future punilhment for the impeni-
tent is here plainly fuppofed, and the eternal
duration of it ftrongly expreiTed. And when the
fmoke of their torment arifes, the faints and an-
gels are reprefented as faying — Hallelujah ; falva-
tion and. glory to the Lord our God. We mufl not
conceive them as rejoicing in the mifery of others
from malice or revenge ; there are no fuch paf-
lions in heaven. They rejoice not in the punifh-
mentof the ungodly, confidered fimply as mife-
ry : But they adore the holinefs, truth and juf-
tice of God difplayed in their fulFerings. The
light of this awful fcene raifes their admiration
of, and gratitude for, the falvation bellowed on
themfelves. And as the punifliment of the wick-
ed muR be fuppofed to anfwer fome great pur-
pofes in God's moral government, fo thefe pur-
pofes are better underftood in heaven, than they
can be here on earth.
On thefe thoughts, we enlarged in a former
difcourfe. It is proper that we now attend to the
pra6lical and inflrudive ufes of a fubje6l fo fol-
emn and interefling.
1. It appears that the happinefs of the faints
in glory will fuffer no interruption from a fight
of thofe in mifery, who were once dear to them
on
Serm. XII. 175
on earth. They juftify God in the puniftiment
of thefe, as well as of others.
In the prefcnt life there is a natural, and a
civil connexion between faints and finners. They
dwell together in the fame fociety — in the fame
vicinity — and often too in the fame family. They
are united in their worldly interefts, and in their
natural, orcontrafted relations.
Children are dependent on the parent, and he,
in his turn, may be dependent on them. The
hufband and the wife, have a common concern
in the family, and there ufually is, and always
there ought to be, a ftrift union between them.
The brethren of the fame houfehold, mutually
related, and growing up m familiarity, flrongly
feel for each other. Neighbours and friends, by
long acquaintance, free converfation, and ]fecipro-
cal kindnefs, form a nearnefs little inferiour to
brotherhood. In the prefent flate, it is necelfary
it fhould be fo. No man can fubfift alone. None
of our defigns can be carried into efFedl without
the concurrence of others. In the feeble Hate of
infancy, the impotence of ficknefs, and the de-
crepitude of age, we mufl foon perifti, without
the fupport of thofe around us. That we may,
with greater facility and promptitude, perform all
necelfary offices to each other, the author of our
nature has either implanted in us an affedion for
our relatives and dependents ; or fo framed us,
that we naturally acquire an afFe6lion for thofe,
who
tjB StKM. XII.
who are cafl on our care, and to whom we daily
minifter.
It is painful to us to behold a child, a brother,
or friend in danger and diftrefs ; and we haften
to his relief. It gives great anxiety to the godly,
when they fee one, for whom they have an im-
mediate care, purfiiing a courfe which leads to
mifery ; and they wifh to reclaim him. While
we live together in the prefent connexion and de-
pendence, this reciprocal affedion is of great util-
ity. Without it we could not fubfifl. But in the
heavenly world, it will be otherwife. Society
fubfifts there; but fubfifts in a flate of perfec-
tion. They neither marry, nor are given in mar-
riage, but are as the angels of God. They neither
hunger nor third any more — are no more fubje6l
to pain or danger — and no more need thofe kinds
of fervice xvhich are fo necefTary here. There is
no more to be done for thofe in a Hate of mifery ;
for their flate is eternally fixed by God's immutable
juftice. There is therefore no more ufe for our
partial regards to particular relatives and friends.
We fhall there fubfill in a manner quite different
from the prefent — not by families and feparate
connexions, but in one grand and glorious com-
munity, through which is difFufed a univerfal
love. Natural and partial afFedions are fwallow-
cd up in benevolence to all holy beings, and in
fuprcme love to God, the mofl glorious of all be-
ings. The fight then of a child, a brother, or
companion, under punilhment, will give no more
anguifh
SeRm. XII. f-jj
anguifh to tlic faint in glory, than if the former
relation had never fubfifled. They are now no
nearer to him than others of the human race. And
he has fuch clear views of God's wifdom, truth, and
juftice, difplayed in the punifhment of the obfti-
natc, that he feels a perfe6t approbation of it.
His benevolence is not confined to thofe, whom
once he called by the endearing name of friends —
it extends to all the virtuous and good — to all
whom he fees to be the objects of God's benevo-
lence. Though he rejoices not in the milery of
the wicked, confidered fimply as mifery, yet he
rejoices in the great ends for which this mifery is
intended ; to difplay the glory of God, and pro-
mote the happinefs of the moral creation. It
gives him no diflurbanee to fee the gloiy of God
advanced in thofe who once were his relatives^
more than in others. He is fully convinced that
God has laid upon them no more than is right —
that tbe conftitution of his government is wife and
good^ — that the world is judged in righteoufnefs,
and the moft glorious purpofes are carrying on
in all the divine works. He joins in this fong^,
The Lord reigns — Let us rejoice and give hoiwun ta him,
2. It appears from our fubjc6l, that God will
get glory to his name from all his creatures. Even
fmners, however ufelefs they may be in tlieir life,
will be made ufeful in their death.
God is glorified in the irrational and inanimate
parts of the creation. Ths heavens declare his
glory ; the firmament Ihcweth his handy work—
the
178 Serm. XII.
the earth is full of liis riches — all his works praife
him in the difplay of his wifdom, goodiiefs and
power. Rational creatures are to glorify him,
not merely as the irrational, by the filent difplay
of his perfections in their wonderful frame ; but
by contemplating him in his works — entertaining
exalted thoughts of him, and pious afiFeft ions to
him — employing their intellectual powers in his
fervice — proclaiming his praife with their tongues
— and by imitating his chara6ler in works of
righteoufnefs and beneficence to one another. It
is in this manner, that they are to glorify him.
But, I How great a part of the rational crea-
tion deny him this tribute of glory ? Vail num-
bers of the angelick hod ha\'e revolted from his
government, and are purfuing a rebellion againfl
it. The human race have apoflatized too. And
though he has fent a divine Saviour to recov-
er them, How many refufe to return ! How
many live without regard to God in the world,
infult his authority, and profane his name ! How
many negleft the great falvation, which is offered
them, and trample on the precious blood, by
which it was purchafed ! How many difbelieve,
or difregard the gofpel of God, fpurn his invita-
tions, mock his warnings, abufe his patience, and
grieve his Spirit !
If the h athens, who are vain in their imagina-
tions, and change the glory of God into an image
made like to corruptible man, glorify him not as
God ; much more do they, who know his will
and
Serm. XIL 17^
and yetdelpifeit, tlirongh breaking the command-
ment, difhonour him. The wicked lives of fin-
Ti'jrs are an infult on the Divine Majefty. If they
profefs to know him, yet in works they deny him.
They were made to do good ; but the imagina-
tion of their hearts, and the courfe of their lives is
evil continually. Inflead of promoting virtue
and happinefs, they are fpreading vice and mife-
ry. It is laid in our text, concerning Babylon —
She corrupted the earth with her Jornication. Every
man, who openly avows errour, and boldly prac-
tifes vice, is corrupting the earth, ^y one root
of bitternels manv are defiled.
Sinners are now called to repent and give glory
to God. If they defpife the call of God's grace,
his juftice will exad glory from them in their
punifhmcnt. If they will not ferve the interell
of his kingdom by a voluntary obedience, they
will be made fubfervient to it by involuntary fuf-
ferings. If they will not hear, nor lay it to heart,
to give glory to his name, he will fend a curfe
upon them, that the world may difcern between
the righteous and the wicked.
Rational beings muft be ufeful in fome way or
other. They muft anfv/er fome end in God's ex-
tenfive government. If they refufe to honour
him, and to promote the intereft of thofe around
them, in their probationary ftate, he will, in the
ftatc of final retribution, fo difpofe of them, that
honour will refult from them to his great and
dreadful name^ and important ends will be an-
fwered
i8o Serm. XII.
fwered in them by his awful power. When they
Ihall be fet forth as an example fufFering the ven-
geance of eternal fire, a voice of much people will
found through heaven — True and righteous are thy
judgments, Lord, for thou haft judged them who
did cori'upt the earth.
This thought fhould deeply imprefs every
heart. Our exiftence is not an indifferent and
triffing matter. It will certainly anfwer fome
great purpofe in the grand fcheme of God's gov-
ernment. The Creator allows us the opportunity
and the means of making it forever happy. He
affigns us a part to a61: in the v/orld. In afting
this part, we give glory to him, and contribute to
the happinefs of his creatures. If we rebel againft
his authority, we mufl abide the confequence.
God will maintain his government, and accom-
plifti the purpofes of his wifdom. Though men
difobey his laws, he will be glorious in his per-
fe6lions, and appear righteous in his works.
3. How inconfolable will be the condition of
finners in the future world ! They will be exclud-
ed from all relief — from all compaflion.
Their punifhment will appear to all virtuous
beings to be entirely juft ; and the wifdom, right-
eoufnefs, and truth of God. manifefted in it, will
Be a fubjetl of the fongs of heaven.
Many of the troubles of the prefent life vf oui4
be infupportable, if they were not alleviated by
the compaflion and fuccour of our friends. Then-
condolence and pity afford us fome refrefhment
under
Serm. XII. 181
under affli6lions which they cannot remove. But
this fmall confolation will never reach thofe who
are confined in the regions of darknefs. They
are fuffering under an immutable fentence, and
though they call, there will be none to anfwer.
God will fhew them no favour. He is a being
of infinite goodnefs, flow to anger — rich in mercy —
wailing to be gracious — forward to forgive. But
when juftice fliall take the place of goodnefs and
patience, he will not pity, nor fpare, nor have
mercy. His anger will fmoke againft them, and
he will feparate them unto all evil.
Jefus Chrill will no more appear as their in-
terceffor.
The grace of the Redeemer brought him
down from heaven to die for guilty mortals. He
has fuffered, the juftfor the unjuit, that he might
bring them to God. He now offers them his
falvation with affeftionate tendernefs, and urges
their acceptance of it with an importunity that
would take no denial. But when the day of their
probation fhall expire, the overtures of his love
wall ceafe. He will fliut up his tender mercies*
When once he has rifen and fhut the door, he will
no more regard their calls. Though they plead,
Lord, Lord, open to us ; he will anfwer, " I
know you not, whence ye are. Depart from me,
all workers of iniquity." Becaufe he has called,
and they have refufed — has flretched out his hand,
and tlfey have not regarded, but have fet at
nought his counfels and reproofs ; he will mock,
M when
i82 Serm. Xli.
when their fear conies. They fhall call, but he
will not anfwer — fhall feek, and fhall not find
him. Thc)^ fhall eat the fruit of their doings, and
be filled with their own devices.
The faints will Ihewnopity. What was fpok-
cn to Jerufalem, when for her impenitence fhe was
given over to deflrudion, may here be applied—
^ Who Jliall have pity upon thee ? — ^ Whojhall bemoan
thee ? — J Or, Whojhall turn afide to ajk, how thoudoji ?
Thou haji forjaken the Lord, and art gone backward.
He has been weary of repenting. His hand isjiretched
out againjl thee. Their hopelefs, unpitied mifery,
is moll afFe6tingly reprefented by the Saviour,
in the parable of the rich man, who died in im-
penitence and infidelity. In hell he lifted up his
eyes, being in torments, and f aw Abraham ajar ojj,
and Lazarus, who had in vain fought relief at his
gate, lying in the patriarch's boJo7n. And he cried
cndjaid. Father Abraham, have mercy on me, and Jend
Lazarus, that he may dip the tip of his Jinger in
water and cool my tongue, Jor I am tormented in this
Jlame. But Abraham faid, Son, remember, that thoUj
in thy lije tiine, receivedjl thy good things, and likewije
Lazarus evil things ; but nozu he is comjoried, and thou
art tormented. And bejides all this, between us and you
there is a great gulph Jxed, which cannot be pajfed.
As obvious reafons why no mercy could be ex-
tended to him, Abraham refers him to thejuflice
of God in his punifhment, and to the immutable
decree, which had made his punifhment perpet-
ual. The rich man eould not have afked lefs,
and
Serm. XII. 18^
and yet this little was denied. There is no room
for pity, when the final fentence is paffed. Abra-
ham bade him confider, that in his life time he
defpifed heaven, valuing and leeking only the
pleafures of fenie, which havir*g enjoyed to the
full, he could not think it unjufl, tiiat by the
fentence of God, whofe laws he had dared to vio-
late, he was now excluded from thofe bleft abodes,
which he had utterly defpifed. On the other
hand, Lazarus had borne the miferies of life with
patience, had trufled in God with humble aflur-
ance, and had looked forward, with fteady hope,
to a better ftate ; and therefore his temporary
afiii6lions were now rewarded with everlafling
confolations. And as for fending Lazarus to
mitigate the feverity of his torment, this was im«
poTible, for the different dates of the blelTed, and
the wretched, though in light of each other, were
fo divided, as to admit no intercourfe.
In the prefent world, many praj^ers are made,
and many means are ufed, for the recovery of
finners ; and blefTmgs are often granted them in.
confequence of the fervent petitions, and kind
offices of their pious friends : But in the future
world, they will enjoy fuch advantages no more.
The godly parent now warns, exhorts, and coun-
fels his children with affectionate concern. If
he fees them (liil bent on their wicked courfe, he
weeps over them, and fupplicates the powerful
interpofition of divine grace for their recovery.
The thought of their eternal deflrutlion is too
M 2 paiiiful
1^4 Si:rm. XIL
painful for him to realize. But the godly parent,
in heaven, no more mourns over, or intercedes
for, his children fuffering fjr their fms. He
juftifies the fentonce of God by which they are
condemned.
Good ChriPtians lament the perverfenefs, and
are grieved for the madnefs of Tinners, whofe hearts
are full of evil while they live, and who, with
thoughtlefs prefumption, are haftcning down to
the dead. But in heaven they glorify God for
his righteous judgment on them, who refufed the
overtures of his mercy.
How wretch d will be their condition, when
all their fms, in full weight, fall upon them, and
their prefumptuous hopes fmk under them — when
they are call forth from the prefence of God into
utter darknefs, and there are none to pity them !
O that they were wife, that they underflood this ;
that they would confider their latter end !
4. Hov\^ carefully ought Tinners now to apply
the aiTiftances which they have, in order to their
preparation for future glory. The time is com-
ing, when there will be none to help them.
It is the duty and concern of good men, in this
world, to reclaim the wicked from their deilruc-
tive ways, and Tave their Touls from death.
Minifters are to watch for fouls, warning every
man, and teaching every man in all wifdom, that
they may prefent every man perfe6l in Chrifl Jc-
fus. They are to take heed to themfelves and to
their
Serm. XII. iS)-
their dodrine, that they maj Tavc thcmfclves, and
thofe who hear them.
Parents are to bring up their children in the nur-
ture and admonition of the Lord, to teach them
found wifdom and difcretion, guard them againft
dangerous temptations, and reflrain them when
they make themfelves vile. They can have no
greater joy than to fee their children walk in the
truth, and to look forward, with flrongand lively
hope, to that glorious day, when they fhall appear
among the blelfedof the Lord, and their children
with them.
The aged, by their holy example, and heavenly
converfation, are to teach the young to be fober-
minded.
Chiiftians are to exhort one another daily,
while it is called today, left any be hardened
through the deceitfulnefs of fin.
Thefe duties, though too much neglefted, yet
are, in fome degree, performed in the Chriftian
world, (i Where is the fmner, who can fay, he
has had none of thefe advantages — no publick in-
ftrudions, or private counfels ? — ^ Where is the
youth, who can fay, he has had no parental ad-
monitions and rebukes ?
You are now under the ftated means of falva-
tion ; and there are thofe near you, who w^ould
rejoice to affift you in the great work of prepar-
ing for another world. There are thofe, who
fometimes offer you their alh (lance. Confidcr,
that thefe means can be enjoyed only in this world.
M 3 They
i86 Serm. XII.
They will ceafe in another. None will appear to
help you there. Advantages, on which your eter-
nal happinefs depends, and which can be had on-
ly jiow, ought to be improved with diligence and
care. It is the voice of wifdom — Heai' inJlruHion,
and be wife, and rej.uje it not. Blejfed is the 7nan^
ivho ■ heareth 77ie, watching daily at my gate, and
waiting at the pofis of tny doors. Whofo find-
eth me, findeth life ; but whofo finncth againfi me,
Tvrongeth his own foul.
Ye who ciefpife inftru6lion and hate reproof —
ye who negle6l the publick inftilutions of God's
houfe, or attend them in a carelefs and indiffer-
ent manner — ye who difobey the counfeis, and
contemn the warnings of parents, and break loofe
from the kind reflraints, which they lay upon
you — ye who give indulgence to every evil incli-
nation, and treat religion as a matter of no con-
cern — ^e who refolve that you will rejoice in your
youth, and that your hearts fhall cheer you in the
days of health, that you will walk in the w^ay of
your own heart, and the fight of your own eyes —
know ye, that for ail thefe things, God will bring
you into judgment, i Can your heart endure, or
your hands be flrong, when God fhall deal w^th
you ? He has fpoken it, and will do it. And
you will mourn at the laft, when your flefh, and
your body are confumed, and will fay, ^ How
have we haled inflruBion, and our hearts defpifed re-
proof ? We have not obeyed the voice of our teachers^
nor inclined our ears to them, who inflruHed us. We
were
Serm. XIL 187
zvere in almojl all evil in the midjlof the congregation
and ajfemhly.
5. We fee thelnadiiefs of finners, who, for a
tranfientpleafure, expofe themfelves to permanent
mifery.
The wife man looks forward to futurity. He
confiders what will make him happy on the whole.
It is not the enjoyment of today, or tomorrow, of
this year, or this life only ; it is the happinefs of
his whole exiftence, which determines his conduft.
He will not purfue a prefent pleafure, at the haz-
ard of incurring future mifery, greater in degree,
and longer in duration. For mifery, though fu-
ture now, will be real when it comes. How
contrary to this di6i;ate of wifdom is the conduct
of wicked men ! Some prefent intereft or gratifi-
cation is the motive which draws them into iniqui-
ty ; and yet they know full well, that the advantage
is momentary, and the pleafure tranfient ; but
the confequence of fm, indulged through life, is
permanent as their exiftence, and more dreadful
than their imagination can paint. What infatua-
tion is here ! Ye men of reafon, be aft.onifhed at
this !
Efau ftands marked in fcripture, as an exam-
ple of folly and profanenefs. He for one mor-
fel of meat fold his birthright. The indulgence
was a fmgle meal — The lofs was his birthright.
The birthright, once alienated, was gone forever,
and the blefling with it, and could never be re-
gained. Afterward, when he would have inher-
M 4 ited
i88 S£RM. xir.
ited the blefling, lie was reje^led, though he fought
it carefully with tears. Take heed, left there be
among you any profane perfon like him.
6. We fee the peculiar guilt and danger of thofe
finners, who feduce and corrupt others. The
people in heaven glorify God for his righteous
judgments on that idolatrous church, which had
corrupted the earth with her fornication.
Zealots in a falfe religion will be condemned
with diftinguiftied feverity; for the greater the
zeal, the more extenfive the mifchief.
It is vain to imagine, that the holy God will
approve and accept all, who, as fome exprefs it,
are lincere in their way ; i. e. zealous and engaged
in the religion which they have adopted, whether
true or falfe. ^ Who more zealous in their way,
than that corrupt body, which, in the text, is
charafterifedby an infamous name ? — i Who have
ever taken more pains, ufed more arts, and ap-
plied more force, to fpread their do61rines in the
world ? And yet we find, that their zeal and en-
gagednefs are urged, not as an excufe for, but as
an aggravation of, their crimes — not as a reafon
for a reward, or for the extenuation of their pun-
iftiment, but as a reafon why they fliould be pun-
iffied with greater feverity. They had corrupted
the earth. And when their fmoke arofe, the peo-
ple in heaven fang, Allelujah. It is mentioned
in fcripture, as a mark of confummate wicked-
nefs, when men not only do evil, but have
pleafure in them who do it. The woes denounced
by
Serm. XIL 189
by the Saviour againft the Pharifees, are chiefly
grounded on that falfe zeal, by which they prop-
agated their corrupt opinions, and obftrucled the
progrefs of truth. — " Woe unto you, for ye Ihut
up the kingdom of heaven againft men — ye nei-
ther go in yourfelves, nor fuffer thofe, who are
entering, to go in — Woe unto you, for ye com-
pafs fea and land to make one profelyte ; and
when he is made, ye make him twofold more the
child of hell than yourfelves."
How dangerous is it then to corrupt the eflen-
tial principles of religion ! God has taught us,
what religion is. His gofpel is plain. If we err
from the truth, it is through the corruption of
the heart. Think not that miftakes will excufe you,
when the miftakes themfelves proceed from the
love of fm, not from the want of light. They
who fall into ftrong delufion to believe a lie,
becaufe they love not the truth, but have pleaf-
ure in unrighteoufnefs, will receive a diftinguifh-
ed condemnation.
How dangerous is it to deceive and feduce oth-
ers ! To become partakers of their fins ! How
careful ought we to be, who are teachers of re-
ligion, to underftand for ourfelves, and declare to
you, the whole counfel of God ! How cautious
fhould the parent be, that he give to his children
only good do6trinc — found wifdom — not the in-
llru6lions which caufe to err from the words of
knowledge ! How watchful fliould every Chriftian
be, that he feduce none into crrour or vice — that
by
igo Serm. XIL
by no evil communication he corrupt good man-
ners !
Finally, Kow glorious is that falvation, which
the gofpel reveals !
It is a deliverance from that awful flate, which
we have been contemplating. It is a great fal-
vation, purchafed at an infinite price. It is an
eternal falvation — a falvation which faints and
angels celebrate in perpetual fongs. Since Chrift
has died to procure it for us, let us be folicitous
to obtain a (hare in it. By a neglect of it, our
future mifery will be mightily augmented. Im-
agine not that your attention to fuch an obje6l
may fafely be fufpended. When the happinefs,
on the one hand, is fo vaft ; and the danger, on
the other, fo amazing, every day's neglecl is pre-
fumption and madnefs — every day's neglecl adds
guilt to guilt, and danger to danger.
Come now, every foul who has heard the
warning of God this day— come to an immediate
refolution, that you will renounce the guilty path,
which leads down to the chambers of death ; and
with diligence and perfeverance will flrive to en-
ter in at the ftrait gate, left the mafter of the
houfe foon arife and fliut to the door, and ye
be excluded in eternal darknefs and horrour.
Now is the accepted time, and day of falvation.
Know, in this your day, the things which belong
to your peace. Delay not, left they foon be hid-
den from your eyes.
Now
Serm. XIL
191
Now our Lord Jefus Chrifl himfelf, and God,
even our Father, who hath loved us, and fent us
the word of falvation, give us evcrlafting confo-
lation, and good hope through grace — cdablifh our
hearts in eveiy good word and work, and grant
us to obtain the falvation, which is of Chrifl, with
exceeding joy.
£ND or THE TWELFTH SERMON,
SERMON
TefiOd "tidiTia ccir-li^ ioX' {&ord JzcLucy^,
Mark i, xxxv.
Awl in the morning, rifmg up a great while before
day, he went out, and departed into a foUtary place,
and there prayed,
1 HE morning here mentioned fol-
low^ed a Jewifli fabbath, on which Jefus had been
very diligently employed in the duties of his
publick miniftry. It is faid, verfe 2iil, that Jefus,
with fome of his difciples, whom he had lately
called to attend him, went into Capernaum ; and
Jiraightzuay, on the fabbath day, he entered into the
fynagogue, and taught. He carefully obferved all
divine inftitutions. It was his cuflom to repair
to the fynagogue on the fabbath, and there in-
llrucl the people, who were aflembled for divine
worfhip. His example reproves the carelefsnefs
of thofe, who forfake the aflembling of themfclves
together; and inftead of entering into the houfe
of God, do their own ways, ancF find their own
pleafure, on his holy day.
Jefus, feeing in the fynagogue a man poITeflfed
with an unclean fpirit, immediately healed him,
to the aftonilliment of all who were prefent.
He
SiRM. XIIL 193
He has taught us, that we may do good on the
fabbath day. Though we are to ceafe from the
common labours of life, yet we are allowed to
perform works of mercy to our fellow mortals.
This miracle, fo great in its nature, and per-
formed in fo publick a manner, was immediately
fpread around through all the region. The peo-
ple, who attended the fynagogue worfhip, car-
ried the intelligence of this furprifing work, when
they returned to their refpedive homes. And at
even, when the fun was Jet, they brought unto him all
who were difeafed, and them who were pojfejfed with
devils. And all the city was gathered together at the
door of the hotife where he was. The Jews thought
it not lawful to bring their fick to be healed on
the fabbath ; but when the fun was fet, and the
fabbath was ended, they brought to him their fick
from all parts of the city, and he healed them.
After fpending the evening in this important
work, he retired to reft. But he allowed him-
felf only a ftiort repofe. In the morning, rifing
up a great while before day, he departed to afolitary
place, and there prayed.
You will remark,
I. How diligent the Saviour was in the im-
provement of his time.
Many great and important works had he to dp,
and he would not loofe the feafon of doing them.
As he took part of our flefti and blood, and
was compaffed with our infirmities, he needed
reft and refreftiment as well as we. But he fpent
no
194 Serm. XIII.
no more time in flecp by night, than was confift-
ent with his bufinefs by day. Wh en his work
called with urgency, he fhortened the hours of
his repofe. He fays, / mujl work the works of him
whofent me, while it is day ; the night comelh, when
no man can work.
But, I What was the work, which called him
fo early from his bed, and^o conftantly employ-
ed his wakeful hours ? — i Was it the acquifition
of wealth, honour or dominion ? — i Was it the
defl:ru6lion, or fubjugation of hoflile nations?
^ Was it fettling the form and eftablifhing the
foundation of a temporal kingdom ? — Thefe
things were remote from his thoughts. He had
neither houfes, nor lands, nor any kind of world-
ly property ; nor fought he any. More deflitute
than the birds of the wcod, and the foxes of the
mountain, he had not where to lay his head. So
diftant was he from all ambitious views, that
when the people, flruck with admiration of his
power, would have taken him by force and made
him their king, he refufed the offer, and hid him-
felf from their fearch. i What work was it then,
which fo mightily urged his diligence ? — It was
the falvation of fallen men. The prefent occa-
fion feemed exceedingly favourable to this great
defign. There was a moft encouraging appear-
ance, which he would by*all means improve. His
preaching and miracles, on the preceding day,
had fpread the fame of his v/ifdom and power,
and awsikened a general inquiry after him. When
he
Serm. XIII. 195
he aiore and went out, his difciples followed him,
and as ibon as they had found him, th^y faid to
him — All menfeekfor iJiee. He anfwered — Let us go
into the next tozvns, that 1 7nay preach there alfo ; for
to this end came I forth. And he preached in the
fynagogues throughout all Galilee. The circum-
llances of mankind called for his inftrudions.
The prefent attentive difpofition of the people
promifed an opportunity to do them much good.
The time allotted for his miniflry was but {hort;
no more than three or four years. He therefore
refolved to fill up his time with diligence, and to
improve with particular attention, a feafon fo in-
viting as the prefent. He would not waife in
ufelefs flumber the morning of a day, which was
opening with fo fine a profpeft.
I Shall not his example awaken us from our
flambers, and call up all our powers to diligence
and adivity in the work of our own falvation ?
I When we fee him rifmg fo early, and labouring
fo diligently in our caufe, Shall we fmk away
into indolence ? He judged the time precious,
which might be employed to the benefit of man-
kind : I Shall we wafte our time in vanity and
vice ?
He taught on the fabbath, that men might learn
the truths, which concern their falvation : How
inexcufable then is our negle6l of the appointed
means of religious inftrudion ! He improved
thofe favourable opportunities, when men appear-
ed mofl ferious, inquifitive and thoughtful : How-
attentive
196 S£RM. XIII,
attenlive then fliould we be to thofe foft and ten-
der feafons, when our own hearts are fenfibly im-
prelTed with the importance of religion !
By the zeal and adivity of the Redeemer in
the work of men's falvation, ^ How many (land
reproved and condemned ? In their worldly de-
figns they are warmly engaged ; but on the one
thing needful they fcarcely beilow a thought.
They rife up early, and fit up late, and eat the
bread of careful nefs, that they may obtain the
meat which perifhes ; but for that meat which
endures to eternal life they difcover little concern.
Ijlow prepofterous is their conduft ! How con-
trary to the example of Jefus Chrift ! His labours'^
were dire6led, not to make us rich in this world;
but rich in knowledge, faith, and good works.
If we purfue the interefls of this world, in the
negleft of the greater interefl of the future, we
contradid the will of our Redeemer, declared,
not only by his doctrines, but more emphatically
by his works and fufferings.
There are certain feafons, which demand un-
common diligence. Seed time and harveft are
the mod bufy and important parts of the year.
On thefe principally depends the life of man.
He who will not plough hy reafon of the cold, JJiall beg
in harvejl, and have nothing. He who Jleeps in har^
vejl, is a Jon that caufethjhame. We all condemn
the man, who, in thefe feafons, will yield to lloth,
or give himfelf to pleafure. But let us remem-
ber, that our whole life is feed time. And ac-
cordinn;
I
Serm. XIIL 197
cording to our fowing will be our harvefl. He
who Ibweth to the flefh, fhall of the fleih reap
corruption ; and he who foweth to the fpirit,
(hall of the fpirit reap life everlafling. The feed
time allowed us is fhort and uncertain. Thefea-
fon, once pad, cannot be recalled. What our
hands find to do, let us do it with our might.
Worldly diligence, however commendable,
mufl never be allowed to exclude the concerns of
futurity. Thefe demand our attention every day,
amidfl the mod urgent calls of our fecular bufi-
neis. If in our immoderate labour and careful-
nefs for the world, we deny ourfelves leifure, or
deprive ourfelves of capacity, for the daily exer-
cifes of piety, and for an attendance on the pub-
lick inflitutions of religion, we invert the order
of things, and make our greater concerns give way
to the fmaller.
The Chriftian is to fill up his time in a ufeful
manner. Worldly bufinefs juftly claims its prop-
er place ; but claims no more. It mufl ever leave
room for the vafter concerns of immortality*
Whatever thought we may take for th.e body, we
mufl feek firfl the kingdom of God.
We may remark,
II. That no crowd of company, or calls of
bufmefs, could divert Jefus from his daily, flated
devotions. He rofe up before day, and retired to
a lolitary place for prayer.
While Chrifl dwelt on earth, his thoughts were
much in heaven. He maintained a conflant in-
N tercourfe
igS Serm. Xin.
tercourfc vritli the world above ; and God heard
him always. As a man he was, like others, de-
pendent on God. As a man of .ibrrow and afflic-
tion, he had more occafion than others for that
relief which comes by prayer. The Apoftle fays,
that Chrijl, in the days oj his Jlefli, offered up prayers
and Jup plications, xvith Jlrong crying and tears, un-
to htm who was able to fave him from death ; and
xvas heard in that he feared. And though he was a
fon, yet he learned obedience by the things which he
fiiffered.
One end of his appearing in the flefh, was, that
he might exhibit to mortals a complete example
of that religion which is adapted to- their nature
and condition. He was made in all things like
tmto us, that he might in all things fhew us v/hat
we ought to be, and how we ought to walk. He
became a man, that he might teach men how to
glorify God ;^and he was placed in a flate of
afFliftion, that he might teach the alFiicied how
to draw confolation from the fountain of mercy.
By withdiawing with his difciples from the
multitude for focial devotion, he has recommend-
ed family prayer. By retiring to folitude for his
own perfonal devotion, he has recommended ie-
crct prayer. On fome occafions, he fpent whole
nights in prayer to God ; on others, he retired oft-
en, in a ihort time, to repeat the fame petitions.
In our text it is faid, that he rofe up a great while
before day^ and departed to a folitary place, and
prayed^
The
Serm. XIIL tgg
The circumflances of his retirement, on this
particular morning, fhew that fecret prayer was
a flated morning exercife ; an exercife which he
was careful never to omit. It does not appear,
that he always rofe fo early for prayer; but his
rihng fo early this morning, fhews that he made
morning prayer his daily pra6tice.
The tranfa6lions of the preceding day had
drawn together a vafl concourfe around the houfc
w^here he lodged. The evening he had fpent in
healing the fick, who had been brought to him in
great numbers. When he retired to reft, the
multitude were waiting in the neighbourhood to
fee him in the morning. The difciples obferve
to him, that all men were feeking him. He knew,
that, by morning light, he fhould again be throng-
ed by the admiring multitude, whofe clofe attend-
ance would prevent his retirement. Left, there-
fore, he ftiould find himfelf under a neceftity of
omitting the fecret devotions of the morning, he
rofe earlier than ufual, and before the people
could have time to colle6f. Had fecret prayer
been only an occafional, not a daily exercife, he
would not have taken this precaution to prevent
the omiflion of it. If he had thought proper to
difpenfe with it at any time, he would doubtlefs
have excufed himfelf from it at fuch a time as
this, when he could not attend it withouf the felf-
denial of rifmg long before day, and the labour of
retiring to afolitary place.
N a His
200 Serm. XIII.
His example then clearly iiiftru6^s us, that fe-
cret converfo with God, is a duty which we fhouid
daily attend, and from which we fhouid fiot be
eafily diverted. Jeras could find a time and
place for retirement, even when the duties of his
miniftry were vnoll urgent, and when the multitude
were impatiently waiting to hear him. That he
miglit not omit his retirement, nor difappoint his
hearers, he rofe the earlier, i Shall we then ex-
cufe ourfelves from fticret prayer, or run it over
with precipitancy and indevotion, becaufe our
worldly affairs foiicit our attention, or company
is waiting around us ? — ^ Can we not fufpend our
fecular cares, or our ordinary pleafures and amufe-
ments, long enough to converfe with God, and
implore his favour and bleffing ? How different
is our fpirit from^ the mind which was in Chrift I
I v/ill not fay, there is no occafion which can
jufl-ify theomiffjon of a formal retirement. But
this I may fay ; a man, whofe heart is much w^ith
Cod, will feldom find fuch an occafion. An in-
devout heart creates occafions for the omidion,
much oftener than real occafions render theomiffion
neceffary. The flothful man fays. There is a lion
in the way. Objeclions eafily arife againft a du-
ty, which we have no heart to perform. But
vrhcn the heart is warmly engaged, difficulties are
not felt, or are eafily furmoiinted.
Secret prayer is a ufeful and important exer-
cife. It is by this, that we kindle and keep alive
tke flame of piety. Whik I was inufin^, fays Da-
vid,
Serm. XIII, 201
vid, ihejire hurried ; my heart xvaxeci hot ; I fpake
with my tongue. Hear my prayer, Lord, and give
ear to my cry. It is by this that we place God al-
ways before us, and view him always as prelent
with us. This leads us to contemplate him in all
our ways, to regard his goodnefs in all our en-
joyments, and to feel his juftice in all our afflic-
tions. This infpires us with refolution to duty,.
and with fortitude in danger. It elevates the foul
above the influence of earthly things, and, in the
troubles of life, it opens a thoufand fprings of
confolation and joy. To humble and hoping
Chriftians, hotv refrefhingmuft it be, to retire alone,
and converfe familiarly with their God — to tell
him all their wants and all their forrows — to con-
fefs before him their temptations and their fins,
and receive the tokens of his forgiving love — to
fupplicate the fupports of his arm under the pref-
fure of their burdens, and the afliftance of his
grace, under a fenfe of their weaknefs ! And if
they can find, that they have really been with
God — have come even to his feat — have rifen to
an unufual elevation above the world — they will
fay, It is good to be there, i Will the man, who
has repeatedly experienced the pleafure and ad-
vantage of communion with God, need other mo-
tives to the duty ? Or, ^i Will he feek excufes for
the omiflion of it ? — From experience, he will fay,
*' It is good for me to draw near unto God. I
have put my trufl in him, that I m^y declare all
his works."
N Q That
202 Serm. XIII.
That we may enjoy the benefit and delight of
heavenly communion, we muft make it 2ijlated ex-
ercire. If we yield to fmall div^erfions, we fhall
foon find them multiplying, until they entirely
draw us av/ay from God. And they who are far
from him, will perifh.
The prudent Chriftian eafily finds opportuni-
ty for retirement. He difpofes his affairs with
difcretion, lives by rule, arranges his bufinefs in
due order, poRpones his temporal concerns to
his eternal interefl, confiders religion as his high
calling, and involves himfelf in no fuch multi-
plicity of earthly cares, as fhall be inconfiflent
with a regular attention to this great work, this
one thing needful. By a wife adjuftment of his
affairs, and a diligent improvemcni of his time,
he finds opportunity for the difcharge both of
his fpirirual, and his fecular duties, and prevents
their interference. He can attend on the duties
of devotion, witli as much fervour and con (Ian cy,
as if he had retired from the world to a cloifler.
He can purfue his worldly calling with as much
iiiduflry and fuccefs, as if he had fhut up his clof-
et door and thrown by his Bible. There will be
no inconfiilency between the duties which relate
to this world, and thofe which relate to another,
as long as v/e affign them their proper places, and
keep our hearts in a proper frame. If they in-
terfere with, and crowd upon, one another, it is
ijecaufe they are jollied out of order.
We
S£RM. XIIL 203
Wc may remark,
III. What care our Lord took to find a place
of folitude for his prayers, that he might neither
meet with dillurbance, nor fecm oflcntatious.
He rofe while it was yet dark, and retired, unreen
by the multitude, to a folitary place.
Agreeable to this example, is the precept which
he gave to his dilciples — When thou pray eft, thou
Jlialt not be as the hypocrites ; for they love to pray
Jlanding in the fynagogues, and in the corners of the
Jlreets, that they may he feen of men. But thou,
when thou praycjl, enter into thy clofet ; and, lohen
thou hajljhut thy door,-pray to thy Father, who is in
fecret ; and thy Father, whofeeth infecret, Jhall re-
zvard thee openly,
1 . One reafon why we ihould retire to a fecret
place for folitary prayer, is, that we may avoid
the appearance of oflentation.
All our religion muft be without hypocrify.
Whatever w^e do, we mud do it heartily, as to
God, and not to man. A fupreme regard to the
applaufe of the world, mars the virtue of oui^
beft a6tions.
There are fome duties, which, in their nature,
are open and publick. In thefe we mud care-
fully attend to the workings of our hearts, and
guard againft the influence of vain and unworthy
motives. We are not to ne?le6l the duties from
a falfe and affeded humility, as if we had better
not do them, than be feen in them. We are to
perform them, though we are feen of men ; but
N 4 not
204 Serm. XIIL
not to perform them for the fake of being feen.
There are other duties which are to be performed
in a fecret manner, and in which we mufl not
only fupprefs the unworthy aiin to be feen ; but,
as far as circumflances allow, mufl avoid being
feen. Chrifl condemns the hypocrify of thcfe,
who, when they faded, disfigured their faces ;
when they gave alms, founded a trumpet ; and
when they prayed by themfelves, chofe the cor-
ners of the flreets and other confpicuous places,
that they might receive praife from men. Of
the Hmie hypocrify are they guilty, who, retiring
to fields, or groves, or other folitary places, there
pray with an elevated voice, that they may be
heard at a diftance, and deemed uncommonly
fervent and devout. Secrecy is a circumftance
exprefsly enjoined. And to pray with loud vo-
ciferations in a field or wood, is as inconfiflent
with fecrecy, and with fmcerity, as to pray in the
corner of a flreet. A needlefs oft entation of our
xiety and devotion is hypocrify, in whatever man-
ner this oflentation is made.
2. Another reafon for fecrecy in our perfonal
or folitary prayers, is, that we may be undifturbed.
Too eafily are our pious thoughts diverted by
objefts, w^hich prefent themfelves in our way.
The noife and tumult of the world will mterrupt
our devouteft frames. Even in retirement the
fpirit of devotion will often languifh ; and im-
pertinent thoughts will infenfibly fteal in upon
us. Prudence will therefore dire6l us, as far as.
pofhblej^
Serm. XIII. 205
pofTible, to Ihun external divcrfions. When we
fhut the door of our clofet againft the inti-ufion
of worldly obje6ls, we mufl: fliut the door of our
hearts agaiiiil the entrance of worldly thoughts.
We may often be furprifed with them before we
are aware ; but we mufl not invite them. On
the contrary, as foon as we difcovcr them, we
mufl banifh them to a diflance, and call in de-
vout meditations to fill our minds. The more
vacant the foul is of pious and heavenly afFe6lions,
the more room is there for evil thoughts to enter.
When the houfe is empty and fwept, unclean fpir-
its come in and dwell there. To fhut the door
of the clofet, is the means of preventing diilurb-
ance from abroad. But in vain is this door fhut,
if the door of the foul is thrown wide open for
every irregular palTion and earthly care to rufh in
and occupy the place, i V/ho is he that engageth
his heart to approach unto God ? Plim God will
caufe to draw near to himfelf.
3. A farther reafon for fccrecy and folitude, is,
that our minds may enjoy greater freedom in com-
munion with God.
In our focial prayers, the fpecial and peculiar
cafes of each worfhipper cannot always be diftin6l-
ly and fully exprelfed. He who fpcaksin behalf
of others, accommodates the matter and manner
of his prayer to the capacities and circumflanccs
of his fellow worfhippers m general. They who
join v/ith him, employ their minds in adopting
and appropriating his petitions. Every Chrifl-
ian
noG Serm. XIIL
ian finds in himfelf wants and deHres, which it
is not poffible, nor indeed proper, that others
ihould know ; and which, if they knew them^
they could not fo well exprefs, as he may him-
felf from the feelings of his own heart. Be fure^
there are many things, in the cafe of every Chrifl-
ian, which, though proper to be laid before God,
could not, with propriety and common edifica-
tion, be introduced into a publick prayer.
But in the clofet we are under no reflraints of this
kind. There we may open our bofoms, utter all
ourdefires, and pour out our whole fouls. There
we may confefs thofe fecret fins, lament thofe fecret
infirmities, and mourn thofe fecret temptations
which we never have difclofed, and choofe not to
difclofe, to the mod intimate friend on earth. There
we need not be confined to method or order, nor be
folicitous in the choice of our expreffions. We may
addrefs the throne of God on matters which lie
heaviefl; on our hearts, and in language which our
feelings dictate. We may there fpeak in defires
and groans, which cannot be uttered : And he
who Jearcheih the heart, knoweth what is the mind of
thefpirit. He who polfeffes our reins, knows our
thoughts afar off. He who is prefent with our fpir-
its, knows our feelings and defires, before they are
expreffed in words. While wc are fpeaking, he
hears ; before we call, heanfwers. The forward
motions of his love, David joyfully experienced. —
I faid, I will confefs my tranfgrejfiom unto thee ; and
thouforgavcf the iniquity of my fin » For this fiall
every
Serm. Xllf. 207
every cue that is godly pray lo ihct in a time, when
thou viayejl he found.
This example of our gracious Redeemer may-
be applied for the reproof of the irreligious, and
the encouragement of the godly.
They who wholly negled, or often intermit,
the duty of fecret prayer, are reproved by this
example. Chrifl; made it fo much his conftant
exercife, that, rather than once omit it, he would
rife before day, in a morning too which followed
a laborious evening. Awakened and encouraged
by this example, let us daily draw near to God.
Let us never yield to trifling diverfions, norfuffer
the cares of the world to extinguifli the fpirit of
devotion.
They who plead the want of leifure, or the want
of place, for retirement, fhould confider, that when
labours crowded, Jefus found leifure by rifmg
the earlier, and when company thronged, he found
a folitary place, by departing the farther.
Let thofe, who negleft the care of their fouls,
remember how laborious Jefus was in the work
of men's falvation. i Was that a trifling objeft for
which he was fo ardently engaged ? — Or. i Can you
be fafe ifi nc2[le6i;incr a work in which he Avas fo
affiduoufly employed ?
Great was that falvation which the Son of God
came to procure for hnful men. Great were his
labours, and greater his fufrerings, in this dcfign.
Great was the price which he paid for cur rc-
dcmpticn.
2o8 Serm. XIIL
demption. i How Hiall we efcape, if we ncg-
le6l this great falvation ?
What mighty encouragement have we to feek
it ! The Saviour, who was fo laborious in our
caufe, will approve and aid our labours. He, who
was fo much in prayer for men while he was on
earth, will regard our humble prayers now he is
in heaven. He is able to fave to the uttermofl:
them who come to God by him, feeing he ever lives
to makeinterceffion. He has departed from this
world, andafcended into heaven, to appear in the
prefence of God for us. Let all men feek after
him. They who feek fhall find. Them who
come to him, he will in no wife caft out. He has
commanded us to feek him ; and he has not faid
to us, Seek ye me in vain.
£ND OF THE THIRTEENTH SERMON.
SERMON XIV.
u^annilu J 'x^au&)i,.
Ephesians 6, xviii.
Praying always with all prayer and. fiipplication in
thefpirit^ and watchm^ thereunto with all perjc--
verance,
v_JUR text might naturally lead us to
confider the duty of prayer at large : But what I
have more efpecially in view, is the duty o^ fami^
ly prayer. This is one kind of prayer, and there-
fore one thing intended by the Apoftle, when he
dire6ls us to pray always with all prayer.
If family prayer was pradifed by pious men,
under the old teftament, and in the time of our
Saviour and his Apoilles, as I fhall fhew that it
was ; and if the exprelTion, pray always, is gene-
rally ufed to fignify daily prayer, as I think will
appear m its proper place, then we muft fuppofe,
that in this exhortation, family worihip is includ-
ed, and principally defigned.
I fhall therefore,
I. Shew our obligation to family prayer.
II. Inquire what reafons there are for flated
morning and evening prayer.
III. Reprefent
2io Serm. XIV.
■ - ^
III. Repreicnt the manner in which family
worfhip ought to be performed.
I. I fhallflicwour obligation to family prayer.
The fcripture, in giving us rules of condu6l,
has not dcfcended to every minute cafe, nor dat-
ed the precife limits of duty in every pofTible cir-
cumftance; for had it done fo, ii would have
been too voluminous for common ufe. All that
we can expeft from it, is, that it fhould lay down
fuch general rules, as common reafon, wi:h an
honeft heart, may eafily apply to all particular
cafes ; and fhould illuftrate thefe rules by fuch fa-
miliar examples, as will, on all occafions, dire6b
us to ajufl application of them. And this is what it
has done. It has, for inftance, explained and in-
culcated the duties of juft ice and charity ; but has
left it to human reafon to apply the general pre-
cepts to particular cafes. So it has urged the duty
of prayer, pointed out many of the occahons of
it, and fhewn the temper with which it fhould be
performed. But it has not dillin6lly fpecified all
the poffible occafions or matters of prayer. To
have done this, would have been not only endlefs,
but necdlefs, as wifdom, accompanied with a de-
vout heart, will be fufHcient to direct. It has
inculcated prayer in general, and diftinclly rec-
ommended fecrei and facial prayer, as well as
enjoined us to pray alzvavs with all prayer; and
family prayer is fo evidently included in the gen-
eral precepts, and comprehended within the gen-
eral reafons o^ fecial prayer, that no devout and
ferious
SeRM. XIV. * 211
ferious heart can doubt, but this is as much in-
tended as any kind of prayer ; and he who at-
tempts to difprove his obligation to it, muft, at
the fame time, deny his obligation to pray at all.
And he who denies this, muft not only renounce
Revelation, but difcard natural religion, and even
the government of Providence.
The obligation to fecial prayer is fo plain, and
fo generally acknowledged, that I fhall here take
it to be conceded.
If this is a duty, ^ Who are the perfons to af-
fociate for the performance of it ? Certainly they
who are in a capacity to meet together — they who
are conne6ted by common intereft — they who
fhare in the fame wants and the fame favours — >
they who are united in affeftion, and can make
each other's cafes their own. — ^ Who then are un-
der fo ftrong obligations to this duty, as the mem^
bers of a family ? They dwell in the fame houfe-—
they naturally care for each other — their afflic-
tions and mercies are in common — if one mem-
ber fuffers, the reft fuffer with him — if one be
honoured, all rejoice. A family then is fuch a
fociety, as is under the firft obligation to focial
worfhip. If you can find any precept in the Bi-
ble, which enjoins focial worfhip, you need look
no farther : You have found one for family
worfliip.
You will not deny, that it is your duty, as the
mafter of a family, to bring up your children and
domefticks in the nurture and admonition of the
Lord,
212 SeRM. XlVi
Lord. But, ji Can you do this without the main-
tenance of family worihip ? — i Will the younger
members of your houfehold a61: under a fenfe of
God and religion, when they fee you regardlefs
of him, and of the honour which you owe him ?
To imprefs or* tender minds devout and pious-
fentiments, nothing can be better adapted, than
family worfhip ; in which they daily hear a God
acknowledged, his perfe6lions adored, fm and
guilt confefTed, pardon and grace entreated, their
dependence recognized, and every needed bleffing
implored.
If prayer belongs to religion you arc to inflru6l
your children in this, as well as other parts of re-
ligion. And, I Is not example the moft familiar
and fuccefsful method of communicating to the
young, religious in{tru6lion ? — i Without this,
will other means avail ? Prayer was one thing,
in which Jefus and John inftruded their difci-
ples : And, i Is there not the fame reafon why
you flrould inPiruQ your children in prayer ?
And, ^ How. can you fo eafily teach them to
pray, fupply them with matter for prayer, and
imprefs their minds with a fenfe of its impor*
tance, as by requiring their daily attendance, when
you addrefs the common Father, in your own and
their behalf ?
In moft families there are fome, who have not
capacity diflinclly to apprehend, and pi-operly to
exprefs their ov\^n wants. Thefe netd the affift-
ance of others. Nov/, as children can underftand
a language,
Serm. XIV. 213
a language, before they can fpeak it with proprie-
ty ; fo they can join in a prayer, before they can
frame one for themfelves. If then it is your du-
ty to aflift your younger domeflicks in prayer, it
is your duty to lead them in fuch petitions, as
you would offer to God for them, and wifh them
to offer for themfelves.
I Does not family worfhip appear to you rea-
fonable ? I am lure, it cannot appear otherwife.
But you will afk, perhaps, for fome commands,
Thefe are not wanting. There are examples,
which have the force of commands : And there
are commands, too, fome more implicit, and oth-
ers full and exprefs.
We will firft attend to the examples, which have
the force of commands.
^ What is a command ? It is any fignification
of the divine will concerning our condu6l. God,
by approving a thing which is done, fhews it to
be his will, that it ihould be done. By approv-
ing the examples of pious men in maintaining
family religion, he has given thefe examples, with
refped to us, all the authority of precepts ; for
he has fhewn it to be his will, that we fhould do
the fame.
The firft example, to which I would refer you,
is that of Abraham. He, at the command of God,
left his native country, his kindred, and his fa-
ther's houfe, on account of the idolatry and irre-
ligion which prevailed there, and came with his
family into the land of Canaan^ for the fake of
O enjoying
£14 Serm. XIV.
fcnjoying the pure worfhip of the one true God.
In his pilgrimage he made various removes ; but
wherever he chofe a refidence, we find that he im-
mediately built an altar to the Lord, and there
called on his name. How highly God approved
his piety in maintaining religion in his family,
you learn from the commendation given of him
in the xviiithchapterof Genefis : — I know Abraham,
that he will comviand his children, and his hoiifehold
ffter him, and theyjhall keep the way of ihe Lord, to
do jujlice and judgment, that ihe Lord viay bring up-
on Abraham that zuhich he hath fpoken of him.
The example of Jofliua, in the xxivth chapter
of his hiftory. is pertinent to our purpofe. He
fays to the people of Ifrael — Fear the Lord and
Jcrve him, and put away the Jlrange gods, -which your
fathers ferved, on the other fide of the food, meaning
Abraham's idolatrous anceflors, and in Egypt,
where their anceftors had been corrupted, and
ferve ye ihe Lord. And if it feem evil to you to ferve
the Lord, choofe ye, this day, whom ye will ferve: But
as for 7ne and ray houfe, we will ferve the Lord. To
ferve the Lord, in the language of the old tella-
mcnt, ufually fignifies, to worfhip him. This
mufl be the meaning of the phrafe in this place,
becaufe it Hands oppofed to the worfliip o^ f range
gcis. But, I How could Jolhua refolve for his
family, as well as for himfelf, that they fhould
worihip the Lord ? Mod certainly he maintained
flatcd forms of focial worfhip in his houfe, and
required their attendance. In this manner you
may
5^RM. XIV. 215
may make and execute the fame refolution.
When he commands the people to fear the Lord
and ferve him, doubtlels he meant, that they
(houid ferve him in the fame manner, in which
he ferved him himfelf. If Jofliua then fpake un-
der divine dirc6lion, here is an exprefs command,
binding all heads of families to maintain the wor-
fliip of God in their houfes.
The next example, which I fhall mention, is
that of Job, chapter ill. When his children, ac-
cording to the family cuftom, were holding a feafl
on each one's birth day, he fcnt and fanBiJied tJuTrif
and rofe up early in the morning, and offered J acrijice
according to the number of them all ; for he f aid, It
may be that my fans have finned, and curfcd God in
their heart. Sacrifice, which was accompanied
with prayer, often fignifies divine worfhip in gen-
eral. ]ohfent and fan^lified his children. Recall-
ed upon them to prepare for, and join in, the re-
ligious folemnity, wdiich he was about to per-
form. He offered facrifice according to the number
of them all. He prefided in the folemnity, and
addreffed the Deity in a manner adapted to the
feveral cafes of his children. It is added. Thus
did Job continually — every day of the feaft, or at
every fed.ival folemnity.
This example, which is recorded asaninftance
of Job's piety and uprightnefs, is a virtual com-
mand to all heads of families, to worfhip God in
their houfes continually. You will fay, perhaps,
*' Job's children were now fettled in di ft incl fam-
O 2 ilies.
2i6 Serm. XIV.
iiies, and therefore this is rather an inflance of
cccafional, than an example of Jlated family wor-
fhip/' But confidcr — Job and his fons lived in
a vicinity ; in thofe early times the father offici-
ated as a prieft among his children ; and facrifices
were open a61s of religion accompanied with
prayer, i Now if Job, after his children were re-
moved to their rcfpe6live houfes, ftill embraced
every opportunity, when they were occafionally
together, to lead and engage them in focial wor-
ihip, Can it be thought, that there was no fuch
thing as family devotion, while his children were
about him, in his own houfe, and under his im-
mediate care ? In this view, the example comes
with additional force.
We have alfo the example of David, 2 Samuel,
vi. The king had brought the ark of God and
fet it in its place, had bleired the people in the
name of the Lord, and diftributed among them
his royal bounty. And when thefe things were
done, all the people departed, every man to his houfe ;
then David returned to blefs his houfehold — to blefs
them, as he had before blefled the people. To,
hlefs another in the name of the Lord, is to pray
for a bleffing upon him. Thus Aaron and his
fons are direcled to hlefs the people, faying. The Lord
hlefs thee, and keep thee, and make his face to fhinz
upon thee, David's bleffing his houfehold, muft
then mean his praying for the bleffing of God to
attend them. And that this was an a61: of focial
worffiip, at which his family were prefent, is evi-
dent
Serm. XIV. 217
dent from the circum fiance of his returning to
blefs them. Had it been only a fecret prayer for
them, it might as well have been made elfewhere,
as at home.
Our bleffed Saviour, whofe life was filled up
with religious fervices, often took his difciples
apart for prayer, and other a6l:s of worftiip. We
read of his going up with them into a mountain to
pray ; and of his being alone praying, and his dif-
ciples with him. He was alone in relation to the
multitude, whom he had juft before difmilTed ; but
in the company of his difciples, who were his
family. They were with him, while he prayed.
You remember the high commendation given
of the centurion Cornelius, in the xth chapter of
the Ads, He was a devout man, and one who j ear ^
ed God with all his houfe — and prayed to God alzuay ;
or daily, at the dated hours of prayer, which were
morning and evening, i Can it be thought that
this devout Gentile had no prayers in his houfe ?
Or, ^ That the attendance of his domeflicks, at
the hours of prayer, was not required ? — ^i How-
then could he be faid to pray alway, and to fear
God with all his houfe ? The happy confequencc
of his family devotion, you well know. God
heard his prayers, directed him, in a vifion, to
fend for Peter, who, at the fame time, was di-
vinely inftrufted to go with the centurion's mef-
fengers, and tell him words, by which he and all
his houfe Ihould be faved. The Apoflle went
and preached to them. They believed, were bap-
O 3 tized
ai8 Serm. XIV,
tized and received the Holy Ghoft. Salvation,
you fee, came to his houfe, in confequence of
that devout fpirit, by which he worfhipped God,
gave alms, and prayed alway.
In the apoflolick times, frequent mention is
made of churches in particular houfes. To fuch
en one and the church in his houfe, is a common fal-
utation. On the other hand, we meet with fal-
ut3.tioTiSy from fuch an one and the church in his houfe.
This phrafe cannot import, that all the Chriftians,
in fuch a city or place, affembled in that houfe
for worfhip ; for then the falutation to, or from ,
fuch a perfon and the church in his houfe, would
be a falutation to, or from, all the Chriftians in
that city where the houfe was ; and the Apoftle
would not be fo particular, as he ufually is, in
mentioning falutations to, and from, families and
perfons, in the fame city. The meaning there-
fore muft be, Salute fuch an one, and his Chrijiian
family. Now, ^ In what fenfe is a family called
a church ? A church, you know, is a fociety of
Chriftians united for the worftiip of God. A
family then can in no other fenfe be called a
church, than as the members of it agree in a6ls
of Xocial worfhip, and thus form the refemblance
of a church. Family worftiip, you fee, was prac-
tifed by the primitive Chriftians, and approved
by the Apoftles. Surely we need not more ex-
amples.
I Do you call for exprefs precepts ? — Our text
is oije. Pray alxvays with all prayer. The word
, always,
Seum. XIV. 219
always, applied to prayer, is an alliifion to the
morning and evening facrifice, which" was called,
the continual facrifxe, and therefore plainly direds
us to morning :ind evening prayer ; as I fhall have
occafion to ihew under the next head. And all
prayer muft include family prayer. Indeed if no
fuch thing as family worfhip had ever been known,
and the Apoflle had been about to introduce a
kind of worfhip entirely new, he would probably
have been more explicit. But as it was then,
and long had been known and pradifed in relig-
ious families ; had been a ufage among the pa-
triarchs and the Jews, and was continued among
Chriilians, it mud neceilarily be included in this
univerfal injundion.
The Lord's prayer is an exprefs command for
daily family prayer. It is introduced in the form
of a precept. After this manner pray ye. That
focial prayer is intended, cannot be doubted, for
the form runs wholly in the plural number. In
the preceding verfes, our Lord gives dire6lions for
folitary prayer. In treating of this, he ufes the
fmgular number. When thou prayejl enter into
thy clojet, jhut thy door, and pray to thy 'Father in
Jecret. He then pallcs to focial prayer, and, as
his fubject naturally led him, he changes the
number. But when ye pray, vfe not vain repeti-
tions — after this manner pray ye, Our Father who
art in heaven. Not only the change of number,
but the dila]lo?/anceof repetitions and rduchfpeak'
ing, fhews that focial praver is the fiibje/I ; for
O ^ thefc,
220 Serm. XIV.
thefe, though improper in joint prayer, for very
obvious reafons, may be admitted in folitary
prayer, where we may breathe the feelings of the
heart with lefs reg^ard to order, time or didion,
than when we are fpeaking in behalf of others.
Our Saviour continued all night in folitary prayer.
He prayed three times, faying the fame words. I
would obferve farther : This form is intended to
dire61; us in daily, as well as focial prayer : as ap-
pears from the fourth petition, Give us this day,
our daily bread. Family prayer muft here be
principally intended ; for a family is the only
fociety that can meet for da?ly prayer.
You will alfo find an exprefs command in the
ivth chapter of the epiftle to the Coloffians. The
Apoftle is here, and in the preceding chapter,
treating of domeftick and relative duties, as the
duties between hufbands and wives, parents
and children, mafters and fervants ; and to
thefe he immediately fubjoins a precept con-
cerning prayer. Continue injlant in prayer^
and watch in the fame with thankfgiving. As
the duties incumbent on families are his fub-
jed, it is natural to fuppofe that family prayer
is here intended.
I ftiall mention but one authority more, which
is that of the Apoftle Peter in the iiid chapter of
his ift Epiftle. He there in the firft place points
out to wives their duty to their hufbands, fuch
as obedience, chaftity, modefty andpeaceablenefs.
He next ftiews the duty of huft)ands to their
wives.
Serm. XIV« 221
wives, as dwelling with them, giving them hon-
our, and treating them with kindnefs. In a
word, he direfts them to regard each other, as
being heirs together of the grace of life. And the
general reafon which he afligns, is this, that their
prayers be not hindered. You will here obferve,
that the neceflity of a fuitable performance of the
duty of prayer, is made an argument for other
domeflick duties. An argument ufed to prove
the obligation, or urge the pra6tice of any duty,
is always fuppofed to be m.ore plain, if poffible,
than the duty recommended. When therefore
the Apoftle, from the danger of the interruption
of their prayers, urges the wife to be fubje6l to
her hufband, and him to give honour to her, he
fuppofes it to be more obvious, that they ftiould
live together in focial prayer, than that flie fbould
be obedient to him, or that he Ihould give hon-
our to her.
I will only remark farther, that in this pafTage
the Apoftle confiders joint prayer as incumbent
on fmall families, fuch as confift only of the huf-
band and wife. He urges a fuitable treatment of
each other in the conjugal relation, that their
prayers may not be interrupted. Let this be con-
fidered by thofe, who have newly entered into a
family ft ate.
I have the more largely ftated tlie arguments
for this duty, becaufe fame have pretended, that
there is no warrant for it in the word of God.
Such infmuations are as groundlcfs, as they are
dangerous.
222 SeRM. XIV*
dangerous. The very perfons who make them,
will, under certain circumftances, fhew that they
do not believe them. If they fhould hear of
fome officer in the church, or of fome Chriftian
profeffor, who negletled family worfhip, they
would not fail to cenfure and reproach him.
But, ^ Is this a duty incumbent only on certain
characters ? In a time of family diftrefs, they
will defire that prayer may be made in their
houfes. But, I Are they dependent on God only
when they are fick, or when one lies dead by their
wall ? Live under a fenfe of your continual de-
pendence, and you will pray always with all
prayer.
Let heads of families ftand within their houfes,
as priefts of God, offering the facrifice of prayer
and praife continually. Let the younger mem-
bers give a ferious attendance, realizing the di-
vine prefence, and approaching it with godly fear.
Let your houfes become as churches of God ; and
the churches will become more glorious. Let
them be the places, where prayer is wont to be
made, where God's word is read, and where fuit-
able inftru6iions are given, and the fervices of
th^ fanduary will be more edifying. Happy is
thti family, which, with united hearts, ferve God
and pray always — happy the man, who is the
head of fuch a family — happy the members of
a houfe, which is bleffed becaufe of the ark of
Cod — happy the church, v/hich confifts of fuch
families.
Serm. XIV,
223
families. Such a church is one greater family,
whofe members are purfuing one common de-
fign ; and the families are fo many fmaller
churches, all builded together for an habitation
of God, through the Spirit, and growing unto an
holy temple in the Lord,
END OF THE fOURTEENTH SERMON-
SERMON XV.
■■ a »» »»>»->»^^><^ Cg€L.'< la . ■
Ephesians 6, xviii.
Fraying always, with all prayer and fupplication in
the fpirit, and watching thereunto with all perjt-
verance.
IN our former difcourfe, on this tt^t,
we confidered our obligations to maintain the
worfhip of God in our houfes.
We will now, as was propofed,
II. Inquire, whether there is any thing in rea-
fon, or fcripture, leading us to fix on morning
and evening, as the ftated feafons of family
worfhip.
1. Our prayers, certainly ought to ht frequent
and conjlant.
So much, at lead, mud be intended by our
Apoflle, when he dire6ls us to pray always. What-
ever reafons oblige us to pray at all, bind us to
pray often.
We are continually dependent on God, and in-
debted to him. We daily feel new wants, or the
return of former ones, and receive frelh favours,
or the repetition of pad ones. We often commit
offences
S£RM. XV,
225
offences againft God, and contract new guilt. If
then it becomes us at all, it becomes us often to
repair to the throne of grace with earneft petitions
for the blefiTings which we need, and thankful
praifes for thofe which we have received ; with
humble confefTion of confcious guilt, and penitent
fupplication of God's gracious pardon.
If prayer is vSt^uX, frequency in it will make it
more ufeful. One ufeof prayer is to cheriih and
ftrengthen our ferious fentiments and refolutions,
which, through the infirmity of the flefh and the
influence of worldly objefts, are too apt to lan-
guifli and decay. It is by frequent communion
with God, that our fouls, which fo naturally
cleave to the duft, are railed above the world. en-»
livened in duty, and made to feel the power, and
talle the pleafure of religion. If our converfe
with him fliould be but feldom, our holy affec-
tions and purpofes, in the long intervals, would
die away ; and this deceitful world would get fuch
ftrong poffe lion of our hearts, that the rare exer-
cifes of devotion would be too feeble to difpoffefs
it, or turn our hearts to better obje6i;s.
Family worfhip, if but feldom attended, will
be of little ufe to the younger members of our
houfes. The frequent, unneceffary omiffions of
it, indicate fuch an indifference in us, that our
children will eafily be led to view it as a matter
of trifling confequence. If we pray in our fami-i
lies only on the fabbath, or in a time of family
affliiStion, taught by our example, they will natur-
ally
226 Serm. XV.
ally give the bufinefs of the world a preference to
the duties of piety, and to the care of their fouls.
If now and then we fuggeft to them a different
thought, it will but feebly imprefs their minds,
while they fee it fo plainly contradidled by our
daily condu6l.
Frequency in prayer is as exprefsly, and almofl
as often, inculcated in fcripture, as prayer itfelf.
We are to pray always with all prayer — to pray
without ceajing — to coiitinue injlant in prayer — to
watch ther eunto with all p erf ever ance — to pray always
and not faint — in every thing to make known our re^
qiiefls. I What lefs can thefe expreiTions import,
than fuch frequency in devotion as to keep alive
a devout, fpiritual and heavenly temper ?
2. If we are to pray frequently, then there
mud be {omt fated feafons of prayer ; for other-
wife it cannot be attended with decency and order.
As it is necefTary that certain days fhould be
flated, by divine appointment, or by mutual
agreement, for piiblick worfiip, that the whole
church may come together into one place, and
at the fame time; fo it is neceiTary, that certain
hours of the day fliould be flated for family wor-
fliip, that all the members may with one mind,
and one mouth, glorify God. Accordingly we
find in fcripture, that there were periodical times,
called the hours of prayer, which pious men ufed
conftantly to obferve. Peter and John went up
into the temple at the hour of prayer, being the ninth
hour, I What lefs can we underlland by the di-
redions;
Serm. XV. 227
regions, to pray always, and without ceafmg, than
that we ftiould have {omc fixed 2indfiated feafons
of prayer ? When we pray at all proper leafons,
and keep alive the fpirit of piety, then we maybe
faid to pray always. Prayer has a jufl proportion
of our time and attention.
3. It is evident, that prayer ought to be a dai-
ly exercife.
Our Saviour inRru6ts us to pray after this man-
ner — Our Father, who art in heaven, give us this day
our daily bread. The Pfalmift fays, every day
will I praife thee — / will daily perjorm my vows — -
/ cry unto thee daily — / have called daily upon thee,
and fir etched out mine hand unto thee. It is the
voice of wifdom — Blc[[ed is the man who heareth me,
zuatching daily at jny gates, waiting at the pofis ofi my
doors. The primitive Chriftians continued daily
with one accord in the temple. They daily attend-
ed the ftated hours of prayer.
4. If prayer is to be made daily and fiatedly,
then there is a fpecial propriety in fixing on moyii-
ing and evening for the performance of it. Rea-
fon itfelf points out thefe, as fuitable hours for
family worfhip.
In the morning, when we arife from our beds,
and are returning to the labours of our calling,
how juft and reafonable it is, that our thoughts
fhould be with God ; that we fhould acknowledge
his care, who has made us to dwell in fafety, and
at the fame time fliould commit ourfelves to him,
imploring the prote^ion of his providence, the
rcHraints
228 Serm. XV.
reftraints of his grace, the guidance of his coun-
fel, and his bleffing on the works of our hands !
In the evening, when we have finifhed the work
of the day, how decent and proper it is, that
we Hiould gratefully recoiled the benefits which
we have received, penitently confefs the evils
which we have done, and commit ourfelves to
that Almighty Keeper who never flumbers nor
fleeps ; and thus lay ourfelves down in peace !
At thefe hours our minds are more free from
worldly cares, and our families more at liberty
from worldly occupations, than at other feafons.
We can therefore more readily unite in the wor-
Ihip of God, and more eafily attend upon it with-
out diftradion.
And as reafon, fo fcripture points out thefe for
the flated hours of prayer. The prophet fays,
Wilh my foul I have dejired thee in the night, and
ivith -my Jpirit within me I will Jeek thee early. This
was the pradice of the devout Pfalmifl, and he
commends it as a good and ufeful pra6lice for
others. It is a good thing to giv-c thanks to the Lord,
to fing praifes to thy name, Mojl High, to JJiew
forth thy loving kindnefs in the morning, and thy
faiihfulnefs every night. He is fpeaking, not of
ftcret, but of focial prayer. By the former wc
may offer our praifes and petitions to God ; but
it is by the latter only that we Jhew forth, and de-
clare his loving kindnefs and faithfulnefs. This,
he fays, ought to be done, in the morning and in
the evening f not only on fpecial occafions, but
conflanily
Serm. XV. 225
conjl.anily every night. And he mufl have particu-
lar regard to family worfhip, for families are the
only focieties, which can every morning and night
alTociate for divine worfhip.
We find that devout men, under fome peculiar
circumflances, obferved other hours of folitary or
private prayer. Daniel, in his captivity, prayed
three times a day, David fays, morning, noon, and
night, will I pray. And again, Seven times a day
will I praife thee. But the more common hours
of prayer, efpecially of focial prayer, mentioned
in fcripture, are morning and evening.
Job rofe up early in the morning and offered fa-^
crifcce for his family. David fays, My voice /halt
thou hear in the morning, Lord ; in the morning
Tjoill I direB my prayer unto thee, I will fmo- aloud
of thy mercy in the morning, I prevented the dawn-
ing of the morning, and cried. Heman fays, In the
morning my prayer fJiall prevent thee.
We have many examples of evening prayer.
David, having fpent the day in publick devo-
tions, returned home to blefs his houfehold. Let my
prayer, fays he, he fet forth as incenfe, and the lift-
ing up of my hands as the twining facr if ce. Cora-
mune with your ozun heart on your bed — offer the.
facrifces of right eoufnefs. — / will lay me doiun and
flecp, for thou, Lord, makef me to dwell infafety.
It was the duty of the Levites to ftand every
morning to thank and praife God, and likewife at
evening. When David had replaced the ark, he
kfc before it fome of the priefts, to minifter con-
F dnually.
aotO Serm. XV.
tinually, as every days work required, and to o^-
fci burnt ofFerings to ih^ Lord continually, morning
and evening, and to do according to all that is
written in the laio of the Lord. The law of Moles
inllituted a particular facrifice to be offered daily,
half in the morning, and half in the evening. This
was calkd tht continual facrifice. And as this was
accompanied with prayer, here is an exprefs initi-
tution of morning and evening prayer.
This facrifice. after the temple was built, was
offered there — and there, fuch as dwelt near, ufu-
ally attended at the hour of facrifice. To this inffi-
lution our Lord alludes in the payable of the
pharifee and publican, lolio went up to the tcfnpk
to pray. When Zacharias entered into the tem-
ple to burn incenfe, the whole multitude of the
people were without, praying at the time of incenje.
They who, by reafon of diftance, or other cir-
cumftances, could not attend at the temple, ufcd
to pray, at the hour of facrifice, -with their faces
ioward the ie7nple. Jonah, when he w^as caff out
of God's prefence, refolved, that he would look
ag.ain toward God's holy, temple. Solomon, in his
dedication prayer, fays, " If thy people be car-
ried av/ay captive, and in the land of their cap-
tivity return unto thee, and pray toivard this houfe,
then hear thou and forgive/' Daniel prayed at
4he time of the evening facrijice, and with his face
toward Jerufalcun.
After the abolition of the legal facrifices, the
Apoflles and primitive Chriflians ftill obferved
thefe
8erm. XV. 231
thefe dated hours of morning and evening
prayer. Luke tell us, that after Chrift's afcenfion^
*' they were continually, and daily, in the temple,
praifing and bleffing God." They reforted thither
at the third and ninth hours. To thefe ftated
hours the Apoftle evidently alludes, when he di-
reds us to pray alto ays — to pray without ceajing — >
to offer the facrifice of praife continually. And
thus we are to underfland, what is Giid of Anna
the prophetefs, that Jhe departed not from the tern-
fie, hutferved God with prayers night and day.
Thus from the inftitution of the morning and
evening facrifice, which was accompanied with
prayer; from the practice of pious men under the
old teftament, and of the Apoflles and early
Chriflians under the new ; from the frequent di-
redions to pray akvays, v/hich plainly allude to
the continual facrifice, and from the exprefs
words of the Pfalmift, who recommends it, as a
good thing, to fhew forth God's loving kindnefs
in the morning, and his faithfulnefs every night,
it fully appears to be the indifpenfable duty o£
every Chriftian family to maintain the flatdd
worfhip of God, and to attend upon it, ordinarily,
every morning and evening.
I proceed now to fhew,
III. In what manner our family worfhip ought
to be performed.
1 . In this, as in all other religious exercifes,
there mufl be an attention and en^a^ednefs of mind,
P a W«
232 Serm. XV.
We are dirccled to pi'-ay in thefpirit — to watch
unto prayer — to lift up our hearts, with our hands,
iLuio God in the heavens. It is the inxorought and
Jcrvcntpi'Siycr, which avails much. If while we
drav/ near to God with our mouths, our hearts
are far from him, we worfhip him in vain. Our
prayers mud be the exprefhons of real, heartfelt
defires, not the tinkling of an unmeaning cymbal.
God hears the dejire of the humble. Without
the concurrence of the heart, bodily exercife prof-
its little. We mull draw near to the throne of
grace, with a ferious, colle6ted and devout fpirit.
This is alike the duty of him who leads, and of
them who join in prayer; for unlefs thefe adopt
iht petitions which are made, and, with the words
of the fpeaker, fend up their own hearts to God,
with no propriety can they be faid to join with
him in prayer,
2. There is an external decemy 2ind folemnity,
which ought always to be regarded in our family
devotions.
• The pcrfo-n, H'ho conducts them, is to confule
Rot merely his own, but the common edification .-
His manner fliouid be grave, his expreflions per-
tinent, his utterance deliberate, that others may
underiland the nature, and feel the weight of
what he oflFers ; and that, " feeing him alFedcd
with a fenfe ©f what he is doing, proportionally
to its importance, they may catch the flame of
his devotion, and feel their own hearts burn with,
the fame pious ardour."
3. Some
Serm. XV. 23J
3. Some preparation is ordinarily expedient,
that, difpoirelling our minds of worldly thoughts
and cares, we may attend upon God wiiliout
diftra6tion.
Job font and fanUified his children' — called upon
them to prepare for the family facrifice. The
prophet inquires, ^ Who is he that engageth his
heart to approach unto God ? The heart mufl be
engaged, that the approach may be acceptable.
For thofe who attended the paifover without op-
portunity for the legal purification, Hezekiah
prayed, faying, " The good Lord pardon every-
one, who prcpareth his heart to feck God, though
he be not cleanfed according to the purification of
the fan6luary/' On a like occafion Joliah com-
manded the Levites to prepare zmd JcinHify them-
felves, and their brethren. Thefe example^ teach
us, that feme preparation is requifitc for a fuita-
ble performance of focial woriliip. The pradice
of reading a portion of fcripture, previous to fam-
ily prayer, is very commendable, and highly ufe-
ful. It not Only difpofes the mind for devotion,
but begets a reverence for the word of God. The
mailer of a houfehold ftiould require his domef-
ticks to give a ferious and orderly attendance,
and fhould choofe thofe fcafons, which will belt
admit of it, and moll eafily comport with it.
4. Family worfhip fliould he m^inVdined Jieadi-
ly, without unnecejfary omijfions.
It is the Apollle's diredion to fimilies, that
they continue in prayer, and ivaich in the fame
P J with
234 Serm. XV«
with thankfgiving. The morning and evening
facrifice was offered continually. The Apoflles
were daily, with one accord, in the temple. There
is ordinarily the fame reafon for prayer and
praife, every day, as any day ; for we daily need,
and daily receive new favours from God. Our
Saviour has taught us to pray, Give us this day
our daily bread. We mud not admit little trif-
iina; excufes for the omiffion of this duty. Too
great an indifference to this important exercife
appears in thofe, who are frequently abroad
themfelves, and allow their children alfo to be
abroad, at fuch unfeafonable hours., that it mufl ei-
ther be of ten neglected, or performed at a time, when
few of the family are prefent, and none of them
in a fuitable frame and preparation to attend it.
5. The matter of our addreffes fhouldbe taken
from the common concerns, and the 7nanner of them
adapted to the common capacities of the family.
Job offered burnt offerings for his children ac-^
cording to the nufuher of thc7n all. He accomnr.o-
dated his prayers to the Hate of his houfehoid ;
and fo oughi: every parent.
There are many wants, and many mercies,
which are common to all. Thefe are always
proper matter of our joint devotions. Some
members may be under peculiar circumflances of
joy or forrow. If one member fuffers, all are to
fuffer with him. If one be honoured, all fhould
rejoice. The Hate of each rnember, fo far as it is
a common
Serm. XV. 235
a common concern, and Wortliy of fo ferious no-
tice, ought tobc introduced into our family worfliip.
In mod families, there are fome, whofe minds
are tender, and whofe capacities are but fmali :
He therefore who fpcaks in prayer, fliouid utter
with the tongue, things eafy to be underflood ;
and while he prays in the fpirit, he fliould pray
with the underftanding alfo ; clfe, ^ How will
they who occupy the room of the unlearned, fay,
Amen, at his petitions and giving of thanks, fee-
ing they underfland not what he fays ?
6. In our daily worfhip, tedwufncfs Ihould be
avoided.
" For want of prudence in this matter, it is
pofTible, fome young perfons, in religious fami-
lies, have been led to difrelifh religion, more than
they would otherwife have done." Youthful
minds cannot long be fixed in clofe attention,
without pain and wearinefs. When the fervice
becomes burdenfome, it is no longer edifying..
If family worfhip is cuflomarily drawn out to
undue lengJ,h, the young, inftead of attending on
it with pleafure, will feek occafions to fhun it.
Our Saviour cautions us not to imitate thofe,
who ufe vain repetitions, and think they fliall be
heard for their much fpeaking. In our clofets, ,
we may give full vent to the fervour of our own
devotion : But in our family prayers, to which
Chrift's inllrudions efpecially relate, we fliould
confult the devotion of our fellow worlhippers.
And the model, which he has given us, (hews,
r 4 , that
*i^6 Serm. XV,
that thefe fliould be compendious, plain and fa*
miliar.
7. Every mafter of a family fhould be careful
that the manner of his life correfponds with his
devotions.
He fhould maintain the worfhip of God, not
as a fubllitute for hoiinefs of life, but as a mean
of promoting it. And in this light he fhould
teach his children to regard it. If, while he is
flri6l in his prayers, he is loofe in his morals,
or if, while he requires their attendance on the
forms of devotion, he indulges them in the prac-
tice of iniquity, he reprefents religion as a felf-
contradidion, and teaches them to view it with ut-
ter contempt. When Jacob was about to erc6i an
altar to God at Bethel, where God had ordered him
to dwell, he faid to his houfehold, and to all who
-were with him, Put away the Jlrange gods which arc
among you, and be clean, and change your garments^
and let us arife, and go up to Bethel, and I will make
there an altar unto God, The Apoftle Peter urges
hufbands and wives to a virtuous behaviour in
that relation, that their prayers be not hindered.
He teaches them, that they cannot pray together
to their own, and the family's edification, unlefs
they live together, as heirs of the grace of Ufe, Da-
vid contented not himfelf with bleiTing liis houfe-
hold, but refolved, that he would behave himfelf
wifely in a perfeB way — that he would walk within
his houfe with a perfect heart — and thai he would noL
countenance in his family a wicked perfon,
Ifhall
SzRM. XV. $37
I fliallnow clofe this difcourfc with two remarks.
1. Union between the heads of a family ap-
pears to be a matter of great importance.
The maintenance of focial worfliip, and the
tranfmiffion of rehgion, by a pious education of
children, is evidently one end for which families
are formed. Where prayer is hindered, one great
defign of the domeflick relation is defeated. So-
cial worfliip can be acceptable only when it is
offered with humility, meeknefs and love. Fel-
low worfhippers muft be like minded one toward
another, lift up holy hands without wrath, and
forgive, if they have aught againfl one another,
or againfl any man. Wrath, clamour and con-
tention, are palpably contrary to the fpirit of
prayer, i If the heads of a family, who ought to
be one fpirit, as well as one flefh, live in eternal
brawls, wrangles and contradi6lions. What is their
houfe but a Babel ? — i Amidft fuch a tumultuous
fcene. Can the members unite their hearts and
voices in the daily worfliip of their Creator ? Or,
^ Will God regard their offering, or accept it with
good will at their hands ? God is not the author
of confuhon, but of peace. Let all things bs
done decently and in order.
2. If focial worftiip, and the religious education
of children, are duties incumbent on all heads of
families, then there ought to be a knowledsre of
the nature, a belief of the principles, and a regard
to the duties of reliction, in all who enterintothe
married ft ate. The ignorant; the unprincipled.
238 Serm. XV,
the profane, when they unite to become the heads
of a houfehold, are often the guilty inftruments
of bringing forward a family for ruin. Let none
think themfelves qualified for fo important a truft,
until they have acquired fuch a knowledge of re-
ligion, and pofTefs fuch a fenfe of its importance,
as to be able and difpofed to maintain thofe du-
ties of piety, government and in(lru61;ion, which
are exprefsly enjoined on all who are placed in
that llation. ^ What, then, you will afk, Are
none but the^o^/yallov/ed to marry ? Know, my
pert young friend, none who marry are allowed
to be ungodly. Remember, religion is of impor-
tance to you now in your fmgle capacity ; and
its importance will be vaftly increafed, when you
become the head of a f.imily ; for then you will
fland in a connexion with others, whole virtue
and happinefs will much depend on your condu6l.
And you, m.y brethren, who have children
growing up under your care, realize your obliga-
tion to bring them forward on the flage of life,
furnifhed with fuch religious knowledge and fen-
timents, that when they, in their turn, fhall be-
come heads of families, they may tranfmit relig-
ion to another generation. For this purpofe, you
mull maintain the worfhip of God in yourhoufes,
in the manner which has been recommended.
Perhaps there are fome who lludy evafions and
excufes, and determine to continue in their neg-
left. But after all you can fay, I dare appeal to
your confcience, whether there is not fuch evi-
dence
Serm, XV. 239
dence of the indifpcnfable obligation of this duty,
as would be more than enough to fatisfy you in
any cafe, where your mind Hood previoufly in-
different. I dare appeal to your confcicnce,
whether you are reftrained from praying in your
family, by a perfuafion that it is an unfcriptural
and unwarrantable practice ; or by an apprehen-
fion that it will bring guilt on your foul, and
mifery on your family. I dare appeal to your
confcience, whether your negle61;' of family wor-
fliip is not owing more to a fpirit of indifference,
than to any real fcruplcs in the matter. Bring
the queflion home, for once, to your confcience,
I Whether you did not firft omit it through dif-
inclination, and then feek reafons to juftify the
omiflion ? It was not a fenfe of duty that dilat-
ed the negleft ; but previous negle61: that fug-
gelled your evafions of the duty. However eaf)^
it may be, in the days of profperity, to recon-
cile your minds to a prayerlefs life, yet in the
day of family adverfity, when your children arc
by death torn from your embraces, or when you
feel yourfelves under his arreff, ihe reflection on
fuch a life will pierce you through and through.
Encouraged by God's gracious promifes in favour
of the godly and their houfes, and awed by the
threatenings of his wrath againft the families which
call not on his name, adopt the refolution of the
pious captain of Ifracl. As for me, and my houfe,
we willfcrve the Lord.
£MD OF THE FIFTEENTH SERMON.
SERMON XVI.
^6 K^ kzijticiit u^aonilu nclluozch ttiet^
tyjttTiiiter-.
Romans i6. iii, iv, v.
Qrtet Prifcilla and Aquila, m.y helpers m Chrijt
Jejus ; who for my fake have laid down their own
necks; unto whom not only I give thanks, but alfo
all the churches of the Gentiles, Likexuife greet
the church that is in their houfe,
AOUILA, and his wife Prifcilla, the
two perfons whom Paul here falutes, are feveral
tinges named in his epiftles, and always mention-
ed with particular marks of friendfhip and ef-
teem. Kis firfi: acquaintance with them, was at
Corinth. It is faid in the i8th chapter of the
A6ls, Paul came to Corinth, and found a certain Jew
named Aquila, horn in Pontics, lately come from Italy,
with his wife Prifcilla, becaufe that Claudius had com-
mandedall Jews to depart from Rome. Aquila was
hy nation a Jev7 ; the place of his birth was Pon-
tus, aprovincein leffer Afia, where great numbers
of Jews inhabited ; and he had lately made his
refidence in Rome, But a company of thieves,
in
Serm. XVI. 241
in Judea, having fallen on one Stephanas, a Ter-
vant of the emperour, robbed his baggage, and
(lain the foldiers who guarded it, an edi6l ^v^as
palled, requiring all Jews to leave that city. In
confequence of this edi6i:, Aquila, with his wife,
came to Corinth, and there wrought in his occu-
pation, which was that of a tent maker.
He is faid, by the ancients, to have been a man
of great learning. St. Jerorrr makes mention of
him and of his writings. He fays, the books of
the prophets were, by this learned Jew, tran dated
from the Hebrew into the Greek language, for
the benefit of the Greeks. From this tranflation^
which was extant in his time, he makes frequent
quotations.
Paul, coming from Athens to Corinth, meets
with Aquila, takes lodging in his houfe, and
abides there for fome time, working with him in
his occupation, as he had leifure ; but preaching
every fabbath, in the fynagogue, to Jews and
Greeks, who reforted thither to hear him. It was
probably at this time, that Aquila and his wife
firft gained the knowledge and profeffed the faith
of the gofpel. As they enjoyed Paul's company
for fome tune in their own houfe, as well as heard
him preach ftatedly in the fynagogue, they doubt-
lefs became well inftru6ledin the nature and evi-
dence of the Chriftian religion. Accordingly we
find, that they were able to expound to ApoJlos
the way of God more perfectly, than he had be-
fore underftood it.
Paul's
242 Serm. XVL
Paul's refidence with them laid a foundation
for a clofe and intimate friendihip, which we find
remaining until the time of his death. In his
fecond epiilie to Timothy, which he wrote in his
lad bonds, when he was ready to be offered, he
remembers them in his falutations.
How worthy they were of his affedion and ef-
teem, we learn from the character given of them
in the words which we have chofen for our text.
With united attention they had helped Paul in
his labours for Chrifl. With the hazard of their
own lives they had preferved his for the fervice
of the churches. And while they promoted the
general intereil of religion, they were careful to
maintain it in their own family. They had a
church in their houfe.
The contemplation of the character and exam-
ple of thefe pious perfons, will bring home to us
fome inflru6lions in our own duty.
L This godly couple appear to have been hap-
pily united in all their concerns, and efpecially
in the great concerns of religion.
On all occaiions they are both mentioned to-
gether ; neither of them is once named without
the other. They were one flefti, and one fpirit.
They appear as patterns of conjugal union. They
dwelt together in days of tranquillity, and jointly
iharcd in the calamities of banifhment. With
united hands they laboured in the occupation by
which their houfehold was fupported. Where-
ever one went or refided^ the other attended;
whatever
Serm. XVI. 243
whatever bufmcfs employed one, the other alhil-
ed ; andin^/iezrfalutations to the churches, both
unite. When Paul falutes one, he l^ilutes the
other ; he fpeaks of both as his helpers in Chrill ;
he acknowledges both, as having laid down their
necks for him ; and he commends both as pre-
fiding in their houfe, and rendering it a church
of Chrift. Aquila had fuch underllanding in
the things of religion, that he was able to inftrucl
Apollos, a man mighty in the fcriptures of the
old teflament. And Prifcilla had made fuch
proficiency in Chriflian knowledge, that fhe was
able to afTifl him in expounding the way of the
Lord.
Thus cemented by love, fharing together in
all changes of condition, uniting in the labours
of life, and cooperating in the duties of religion,
they mud have enjoyed all the felicities, which
can fpring from the conjugal relation.
As this is one of the mod important relations
in life, to the parties themfelves, to fociety, and
to poflerity, they who fullain it, ought, above all
things, to (ludy mutual peace. This wall render
the relation a bleffing ; without this it will be-
come a vexation and a curfe.
The Chriflian pair, confidering themfelves as
having one common interelt, and feeling them-
felves animated by one foul, will readily partic-
ipate in each other's labours and forrows, and
will cheerfully communicate to each other their
own pleafures and joys, The rougher paths of
life
244 Serm. XVL
life they will tread hand in hand, and, by recip-
rocal fmiles of content, will beguile the tirefome
walk. The pains of life they will lighten by
bearing each other's burdens, and heighten every
enjoyment by fliaring it in common. In the ed-
ucation and government of the family, they will
ftrengthen each other's hands ; and, inllead of
contending for an idle fuperiority, will combine
their influence for the good of the houfehold^
Little differences of opinion will be compofedby
mutual condefcenlion. Accidental miftakes and
trivial faults will be overlooked, or viewed with
the eye of candour. More feriaus errours will be
mentioned with tcndernefs, and corrected with
meeknefs. Real virtues and worthy a6tions will
meet the cheering fmiles of approbation ; and
worthy defigns will be encouraged by a prompt,
unfolicited concurrence. Unavoidable infirmities
will be viewed with the comforting eye of pity,
not with the infulting eye of difdain. Real fail-
ings will not be matter of keen reproach, but of
kind expoftulation. Under trilling inconve-
niences they will not teafe and vex each other by
eternal complaints ; nor under fevere misfortunes
will they imbitter each other's fpirits by mutual
upbraidings. But on the contrary, by examples
of patience, cheerfulnefs and heavenly minded-
nefs, they will elevate their own and each other's
minds above the fmailer, and fortify them to bear
the greater troubles of this changing world.
In
S£RM. XVL
245
III the important concerns of religion, they will
walk, as being heirs together of the grace of life,
that their daily prayers be not hindered, their vir-
tuous reiolutions weakened, nor their good works
obftrutfed. While he leads in the devotion of
the family, (he will encourage him by her per-
ional attendance, by calling the attendance of her
houfehold, and by fuch a prudent difpofition of
her domeilick affairs, as may give feafonable op-
portunity for the folemnity. When he adminif-
ters inftrudion or reproof to thofe under their
care, (he will prudently fecond it ; or, if Ihe
thinks it mifapplied or illtimed, fhe will not de-
feat his honeft intention, by open, petulent con-
tradi61:ion ; but rather, by private advice, prevent
future miftakes. In their fpiritual walk, they
will be fellow helpers to the kingdom of God, an-
imating each other by mutual counfel and exam-
ple, and confidering each other to provoke unto
love and good works.
Such a condu61; in the domeftick relation is
recommended by the example of this amiable
pair, and enjoined by the precepts of the gofpel
of Chrift.
Paul, in his epifllcs to the Ephefians and Co-
loflians, direds, that this relation be diftinguifhed
by mutual affection, tendernefs, fidelity and fub-
mifhon ; and that every thing which is bitter, be
far removed from it — that the love, on the one
hand, be like that which Chriil Ihewed to the
church ; and the fubmijiion, on the other, like
Q that
2J[5 SzRM. XVI.
thai; which the diurch owes, to him. The in-
ftniclians of the Apoflle Fcter, on this fubjeft,
arc to the iame purpufc. Their cotiverfatioa
miifl: be chiifle and pure ; their adorning, a meek
and quiet fpirit ; their language and manners, e5c-
prelTive of mutual honour and elleem ; and all
their conduQ, (uch as tends to engage afPeQion,
encourage a virtuous life, and alTifl in the neccf-
fary preparation For the world of glory.
A family, educated under the care of heads
thus united in all the duties of the fecular, do-
meflick and religious life, will, by the fmiles of
heaven, grow up in knowledge and piety, and,
like the houfehold of Aquiia, become a little
church of Jefus Chrift.
II. The next thing obfervable in the characler
of thefe perfons, is, that the Apoftle calls them his
helpers in Chnji J ejus »
Convinced of the truth, and feeling the impor-
tance of the gofpel, they wifhed its prevalence
and fuccefs among their perifhing fellow morlais.
When they looked around on the ignorant Oen-
tiles and deluded Jews, they pitied their deplora-
ble ftate, rejoiced that the gofpel was proclaimed,
and defircd its univerfal fpread. As Paul was
lent to preach the way of falvation, fo out of
1 )ve, not merely to him, but to mankind in gen-
ercd, they becam.e his helpers in Chrift Jefus.
There are various ways, in v*'hich private Chrift-
ians may help their mi miter, and in v/hich thefe
godly
Serm. XVI.
247
godly peifons may be fuppofed to have helped
the Apoflle, in the work of Chrift.
1. They helped him by their hofpitality.
For a confiderable part of the time that he
preached in Corinth, he abode in their houfe.
Baniflied from Rome, they had but lately come
hither. Their prefent condition could not be
the mofl eafy and plentiful. In the opulent city
of Corinth, there were doubtlefs many more
wealthy than they ; but none fo ready to open
their doors to an Apoftle of Jefus, who came to
bring the gofpel of falvation. l^y induflry in
their calling, they had acquired not only a com-
petence for themfelves, but ability to contribute
fomething to the caufe of religion. Paul, how-
ever, that he might not be burdenfome to his lib-
eral friends, laboured with them in their occupa-
tion. Though he claimed a right to live of the
gofpel, he ufed not this right in Corinth, left the
fuccefs of his preaching ftiould be obftru6i;ed.
He fays to the Corinthians — Now ye are full, ye.
are rich, ye have reigned as kings — but we are weak
and defpifed ; xoe hunger and thirjl, and are naked,,
having no certain dwelling place ; and zve labour,
working with our hands — / have kept 'rfiyjelj from
being burdenfome to you, and fo will I keep myfelf.
Every Chriftian is bound to make his worldly
fubftance, in fome way or other, fubfervient to
the intereft of religion. The minifter is to preach
the gofpel, not for filthy lucre, but of a ready
mind, But, then, they who are taught in the
Q a word,
248 SeRm. XVI.
word, mufl communicate to Iiim who teacheth,
in Tuch meal'ure, that he may wait on his teach-
ing, and attend to it without diflraclion.
2. This Chriflian pair helped the Apoflle by
2i faithful attendance on his miniflry.
Paul reafoned in the fynagogue every fabbath,
perfuading the Jews and Greeks ; and doubtlefs
thefe pious perfons, who entertained the preacher
in their houfe, accompanied him to the fynagogue.
Heads of families, by an exemplary attendance
on the preaching of the word, greatly alTifl: their
minifler. There is no way in which they can
more eiFeflually fecond his labours. They thus
Ihew to their children, to youth in general, and
to all around thiem, that they elteem the gofpel
divinely excellent, and infinitely important — that
they regard the preaching of it, as an inftitution
of God, and honour the preachers of it, as the
nieffengers of Jefus Chrill. Their attendance in-
vites others to accompany them, anmiates their
minifter, gives an elevalion to his fpirits, and an
ardour to his zeal. It raifes his hopes of fuccefs
among his people, and particularly among the
youth.
But if, on the contrary, they treat the preach-
insr of the word with cold indifference, and con-
teinptuous negle6i:, feldom attending on it, ex-
cept whru the feafon is remarkably inviting, or
the occafion gives an expedation of fomething
new ; far from helping, they rather hinder their
miniRer. He can hardly forbear to fay to them,
^' 1 would,
Serm. XVI^ 249
*' I would, that ye were cold or hot/' Their de-
clared indifFerence to the miniftry, leads others,
efpecially the young, to view it as a ufelefs in-
vention, and to regard it rather as matter of a-
mufement, than a mean of falvation.
My brethren, if you expeft from yourminifter
no help to youi' own fouls — if your Chriflian at-
tainments raife you above fuch means of edifica-
tion, as his preaching ; yet you will permit him
to afk your attendance, that you may be his help-
ers in Chrifl Jefus — that you may contribute to
the efficacy of his preaching among your children.
He will thank you for this favour ; for he would
by all means fave fome. He ardently de fires
that Chrifl may be formed in the youth, and that
they may grow up in all things into him, who is
the head. They are not yet fuperiour to religious
inftrudlion. You will help them, when you help
your minifler, by your conllant attendance at the
fan6luary.
But then let your attendance be grave and de-
vout ; and on what you hear, let your remarks
be candid and ferious. Ludicrous or captious
animadverfions, defeat the proper influence of the
word on youthful minds. What is pertinent to
your cafe, take home to yourfeives, and afifiR your
youths in applying what is pertinent to theirs.
Retain and improve what is good. If you meet
with any thing, which appears otherwile, let pru-
dence point out the proper time and place to
mention it,
Q 3 3- Thefc
Q^o Serm. XVI.
3. Thefe perfons helped Paul by their conver-
Jation and example.
From a particular inftance, mentioned in the
xviiith chapter of the Ads, we learn, how aflidu-
ous they were, by their private converfation, to
promote the interefl: of the gofpel. When Paul
went from Corinth to Jei-ufaiem, they accompa-
nied him as far as Ephefus. Here they met with
ApoUos, who was an eloquent and zealous man^
and mighty in the fcriptures of the old teftament,
and had been inftru6led in the way of the Lord ;
but being a Jew, and having lived in Alexandria,
he had not yet gained a complete knowledge of
the gofpel. Aquila and his wife heard Apollos
fpeak in the Jewifh fynagogue, and teach the
things of the Lord. But finding, that he needed
farther information, they took him and expound-
ed to him the way of the Lord more perfe6lly.
After this Apollos helped thofe much, who
through grace had believed. Their attention, in
this cafe, fhews their pious concern to be ufeful
hy private inftru6lion.
My Chriflian friends, you may greatly help
your minifler, by inculcating on your families the
truths which you hear from him — by adding your
own to his reproofs and exhortations — by feafon-
able admonitions to the young members of other
families — and often, too, by your advice to him,
as well as by applying for his advice in your fpir-
itual concerns. Apollos, after he began to teach
the things of the Lord, was more perfectly in-
ftruded
Serm. xvr. , ijf
fliu6led in thofe things, by converfation with pri-
vate Chriflians.
You may be efpecially helpful by your holy
example. This, as far as it is feen, will be a
(landing exhortation to virtue, and reproof to
vice. Let your light fo fliine, that all around
you may fee your good vv^orks, and glorify God.
4. They were doubtlefs helpful by thcir^?7zv€r5.
Paul groatly valued the prayers of Chriflians ;
and, from a perfuafion of his continual remem-
brance in them, was mightily encouraged in his
work. lie fays to the Corinthians, " God has
delivered us from death, and we truft he will yet
deliver us, you alfo helping together by prayer
for us." — He cntreals the brethren, for the Lord
Jefus's (iike, and for the love of the Spirit, that they
would " llrive together with him in their prayers
to God for him, that he might be delivered from
them, who believe not : that his own feivice might
be accepted of the faints ; that utterance might be
given him ; and that he might fpeak the word, as
he ought to fpeak." If the fervent prayers of the
righteous avail much, they may, by their prayers,
exceedingly help their minifler in his work ; and
while they help him, they may help their own
fouls, too, and the fouls of many around them.
5. The Apoflle particularly rernarks, tJiat thefe
perfons, J or his life, had laid down their ozun necks,
for which fervice, not only he, hut all the churches of
the Gentiles, gave them thanks.
He here refers to fome cafe, in which they had
Q 4 rcfcucd
^52 Serm. XVL
refcued his life with the hazard of their own.
What the particular cafe was, we are not inform-
ed ; but it was then in the churches a matter of
pubiick notoriety, and general gratitude and praife.
'Their motive, in this cafe, was not a partial
aiFe6lion for Paul, but a regard to the general in-
terell of religion. This Apoftle, in preaching
the gofpel, ihewed the fame benevolence. He fays
to the Philippiaas — If I be offered on the facrijice
and fervice of your faith^ -^ PJ "^^^^ rejoice with you
nil. And to the elders of Ephefus — In every city
bonds and qffliciwns abide me ; but none of thefc
ihings move me, neither count I my Ufe dear to my^
felf, fo that I may finifh my courfe with joy, and the
miniftry, which I have received of the Lord Jefas, to
iefify the gofpel of the grace of God. The Apoftle
John fays — We ought to lay down our lives for the
brethren. His meaning cannot be, that one man
is fimply bound to die for another. This would
be carrying the rule of benevolence beyond the
limits which Chrift has ftated. " Love thy
neighbour, as thyfelf." The precept, underftood
in fo abfolute a fenfe, would come to nothing.
For if I 3.m bound to take on myfelf my brother's
danger, then he is bound immediately to take it
back. But his intention muft be, that in fome
extraordinary cafes, efpecially in cafes where the
life and happinefs of numbers are depending, we
ought to intcrpofe for the prefervation of our
brethren, though it be with great danger to our-
felves. On a principle of general benevolence,
the
Serm. XVI. S53
the Apoftle fought not his oum profit, but the
profit of 7nany, that they might be favecl. He
fuppofes itpoflible, that tor a good man, a man of
extenfivc beneficence and ufefulnefs, in diftinc-
tion from a man who is merely righteous, fome
would dare to die ; becaufe with his life the hap-
pinefs of numbers is conne6led. What the Apof-
tle fo highly commends in Aquila and his wife,
was their general benevolence ; their concern for
the intereft of the churches, and their zeal for the
extenfive fpread of the gofpel among the Gentiles.
The fpirit which appeared in them, ought to op-
erate in all Chiiftians, and fuch a fpirit, operat-
ing in Chriflian profeffors, would greatly facili-
tate and increafe the fuccefs of miniflers.
III. There is one thing more to be obfervedirx
the chara6ler of thefe perfons. They had a church
in their houfe. Their family refembled a church.
The honourable appellation, which the Apoflle
beftows on their houfehold, fuggefts what a kind of
family theirs was, and what every family ought to be.
Tojuftify the application of fuch a nime, a
family mufl be under wholefome difcipline and
prudent government. There mufl be in it order
and regularity. Each member mufl know his
own Ration, and obfcrve his proper place. The
heads mufl prefide with wifdom and dignity ; and
the fubordinate members mufl obey with cheer-
fulnefs, and fubmit with reverence. Slated wor-
fliip mufl be maintarned, the fcriptures read, in-
ftmtlions communicated, reproofs adminiflered,
love
254 Serm. XVI.
love diffiired through all the branches, and peace
unite them in one body. Such is the proper ftate
of a church, and fuch the ftate of a family which
refemblcs a church. Such then was the houfe-
hold of Aquila, which the Apoftle falutes by this
honourable name,
A houfe, in which there is no peace or order •
no focial worfhip or religious inftru6lion ; but
every one walks in his own way, and purfues his
own inclination ; the heads contend with each
other, and the children defpife both ; the former
treat religion with ncgle6l, and the latter grow
up in ignorance and vice ; fuch a houfe is not a
church, but a Babel.
We, then, who have the care of families, ought
to make them churches. For this end we muft
dedicate our children to God, and bring them up
in his fear, inftru6t them in the doftrines of the
gofpel, govern them with wifdom, lead them in
prayer, encourage their attendance on the ordi-
nances of the fan6luary, and inculcate on them
the necefiity of a heart devoted to God.
The Apoftle's commendation of the example
under confideration, is a fevere reproof on thofe,
who call not on God's name, nor train up their
children in the way in which they fhould walk.
The growth and profperity of the church of
Chrift, depend much on family religion. As this
is attended or negle6led, that will increafe or decline.
Greater focieties are formed from fmaller ;
churches grow out of families ; and the fpirit and
complexion
Serm. XVI. 255
complexion of the latter will be transfufed through
the former.
When family religion fmlcs into difufe and dif-
credit, publick worfhip will be more and more
negle6led, ordinances v/ili bcdoTpifed, the fabbath
profaned, or but carelefsly obfervcd, and the
number, or, at leaft, the proportion of open pro-
fefTors, will diminifh more and more.
But when families become little churches, real
focieties of religion ; when prayer is maintained,
inftrudion communicated, government exercifed,
and order preferved, according to the commands
of Chrift, then will the young, under thefc benign
influences, fpring up as among the grafs, and as
willows by the water courfes, and will yield the
pleafant fruits of righteoufnefs, as plants which
God has nourifhed. They will come and join
themfelves to the Lord in a perpetual covenant.
They will encourage one another, and fay, Come,
let us turn to the Lord, let us go up to his houfe,
and he will teach us of his ways, and we will
walk in his paths. The church here below, thus
growing out of godly families, will bear abeautiful
refemblance to the church above. And the faints,
tranflated to the fuperiour world, will find them-
felves in the midft of that fociety, for which they
were preparing on earth. The church will then
be properly the gate of heaven, and eaf)^ will be
the paiTage through this gate into the city of God.
E^D OF THE SI?:Ti:Er:Tn SERMON,
SERMON XVII.
M A T T H E V/ 21. XV, Xvi.
And when the chief priejls and fcribesfaw the zoon^
derjul things that he did, and the children crying
in the teynple, and faying, Hofanna to the Son of
David ; they were fore difpleafed, and faid unto
him, ^ Hear eft thou what thefe fay ? And J^fui
faith unto them, Yea ; ^ Have ye never read, Out of
the mouth of babes and fucklings thou hafi perfeBed
praife ?
1 HE prophet Zechariah foretold, that
the King of Sion would come to her, meek and
lowly, fitting on an afs, on a colt, the foal of an afs.
In this manner, the evangelifl tells us, Jefus once
made his publick entry into Jerufalem. " In the
eaflern countries, riding on horfes was anciently-
reckoned the greateft oflentation of magnificence.
It was therefore becoming the meeknefs of the
lowly Jefus, that, in his eniry into the capital
city, he chofe to ride on an afs. At the fame
time.
Serm. XVIL 257
time, there was nothing mean or ridiculous in it,
alles being the beafts, which the ea Herns common-
ly made ufe of in riding." The particular reafon.
of his riding into the city, might be the throng,
which now, at the time of the pafTover, attended
him, and which would have much incommoded
him, had he walked on foot, as ufual. Befides ;
as he was about to perform iome mighty works in
the city, he might choofc, on this occafion, to be
diftinaruiflied from the multitude. However, to
avoid unneceffary oftentation, he rode in the hum-
ble manner abovementioned.
It was become a prevailing opinion, that he
was the Meffiah, and would foon take the govern-
ment into his hands. Many, probably, expe6led
that he would do it at thi^ palfover. Some
therefore fpread their garments in the way, and
others cut down the boughs of trees, and ftrewed
them along the road : A kind of honour, which
was lometimes paid to kings when they entered
into populous cities. When the front of the
proceffion, which attended Jefus, had reached the
" defcent of the mount of Olives, where the royal
city role to view, they were met by a multitude
coming from the city, to join them, with palm
branches in their hands. As foon as thefe from
the city met the proceffion, they exclaimed — Ho^
Janna, blejfed is the King of Jfrael, who comtth in the
name of the Lord, The difciples attending Jefus,
echoed back the {ixlnt^tion^-Hofanna to the Son of
David ; blejfed is he who comcth in the name of ths
Lord ;
259 Serm. XVlI.
Lord ; Hofanna in the higheji. When he came
to Jemfalem, all the city was moved, faying,
^ Who is this ? The multitude anfwered — This is
Jefus the prophet of Nazareth.
Jefus now enters the temple, purges it of the
various articles of commerce whichhe found there,
and reproves the traders for turning it into a houfe
of merchandize. Awed by the acclamations of
the multitude, they fubmitted to his authority.
While he was in the temple, the blind, lame,
and fick, in great numbers, were brought to him
to be healed. The youth, v/ho attended the pafT-
ovcr, as they ufually did from the age of twelve
years, were afloniihed at the works whichhe per-
formed. When they obferved, how the blind,
who had been led groping along, now difmiffed
their guides, and v/alked whither they would —
how the cripples, v/ho had h<zzn laid down at
his feet, rofe up and walked nimbly away — ^how
the dumb, on a fudden, burll forth into praife;
and the deaf, catching the fong, joined their joy-
ful voice — they felt the power of convi6tion. and
proclaimed him the promifed Meffiah.
The fcribes and Pharifees, feeing his wonder-
ful works, and hearing the acclamations of the
children, were much difpleafed ; but being re-
ftrained, by fear of the multitude, they m.ade no
violent oppofition. They only expoftulated with
him — ^ Heareji thou what ihefefay ? Infmuating,
perhaps, that the children afcribed to him glo-
ries, which he had no right to claim ; or that
they
Serm. XVII. 259
they uttered things which they did not under-
iland. He anfwered them by a palFage from the
eighth Pfalm. " i Have ye never read — Out of
the mouth of babes and fucklings thou haft ordained
praife .^"
That Pi'alm was probably compofed by David,
on the viflory whicli was obtained over the Phi-
liflines, when he flew the giant of Gath. And
the expreifion may be intended to celebrate the
power of God, in accomplifliing fo great an event
by fo feeble an inftrument. Or, it may allude
to the fongs, in which the women, coming out of
the cities with their children, celebrated this won-
derful vidory. By applying to the prefent cafe
thefe words of David, Jefus fignified, that the
meaneft of God's works difplay his power ; and
as the Father receives praife from the leaft of his
creatures, fo the Son difdains not the honours of-
fered him hy little children, In the prefent in-
Ilance, their praife was peculiarly beautiful and
pertinent, as it fliewed that Chrift's miracles v/erc
fo illuftrious, as to flrike even youthful minds
with wonder and conviction. The praife of the
Redeemer, on this occaiion, might, with fmgular
propriety, be faid, to be perfected out of the
mouth of babes.
From the paiTage nowillullrated, fomeinilruc-
tions may bj collected efpecially pertinent to the
young.
1. We here fee, that real piety is not confined
to men of years, or of learning. It fomctimes
makes
26o Serm. XVIL
nyikes a lovely appearance in children and youth.
While the Phaiifees and dodors of the law
rcje6led the Rcdeemei:, praife to him was ordain-
ed out of the mouth of 'babes. Thofe wonderful
works, which the former perverfely imputed to
the power of Satan, llruck the Jatter with con-
viftion, that Jefus was the Chrift. Thofe doc-
trines of grace, which awakened the indignation
of the one, touched the hearts of the other with
admiration, and tuned their lips to praife. The
priefts and fcribes enjoyed the faireft opportuni-
ties to hear the do61:rines, and behold the miracles
of Jefus, and to obferve in him the fulfilment of
the prophecies concerning the Meffiah. But their
pride, ambition, and felfconfidence, rendered them
blind to the evidence of truth, and infcnfible to
the power of argument. Thefe tender minds, in
which fuch perverfe atFeflions had not begun to
operate, felt conviction, and embraced the truth,
on the firft propofal of its evidence.
Chriil crucified, was to the Jews a fiumbling
block, and to the Greeks foolidmeis ;* but to them
who were called, the power and the wifdom of
God. Meek and humble minds difcern that wif-
dom, and feel that power in religion, which the
vain and feifrighteous will not confefs. Not
many wife men after the flefli, not many mighty,
not many noble, are called ; for God hath chofen
the fooliih things of this world to confound the
wife ; the weak things to confound the mighty ;
and things which are not, to bring to nought
things
Serm. XVIL 261
things which are, that no flefh ftiould glory in
his prefence.
True religion in the heart depends not on fu-
periour abilities, but on a teachable and humble
fpirit. Our Saviour has inflru6led us, that if we
would enter into his kingdom, we mud humble
ourfelves, and become as little children. The
Apoflles direft us, to receive with meeknefs the
engrafted word, which is able to fave our fouls ;
to lay apart all guile and hypocrify, and, like
newborn babes, to defire the fincere milk of the
word, that we may grow thereby.
You fee, then, my young hearers, the wifdom
of an early attention to religion. CertSiin natural
qualities, favourable to religion, you have now ;
but you will not carry them with you through
life. In the firfl ftages of youth, there is a defire
of knowledge, a fenfibility of mind, a modefty
and docility of fpirit, which you will not retain
after you have accuftomed yourfelves to the ways
and manners of the world. When pride and
hardnefs of heart fhall have fupplanted thefe
natural difpofitions ; and when the perplexity of
worldly cares and defigns fhall have banifhed all
religious concern, you will, with greater difficul-
ty and reludance, bow to the gofpel of Chrift,
I If, before you can enter into the kingdom of God,
you muft be brought to the tempers and difpofi-
tions of children — muft, in a fenfe, come back to
w^hat you are now, Is it not beft to enter into
the kingdom now, while you are children, and
R • before
26:3 Serm. XVII.
hefore you have outgrown the difpofitions which
at prclent favour your entrance ?
Your natural humility, tendernefs and teacha-
blcnefs, are not real holinefs ; but they are cer-
tainly more fc^vvourable than the oppofite tem-
pers, to the introdudion of real holinefs. Tlie
i^cripiure reprefents them fo, and urges you to
take the benefit of them, while you may.
2. We fee that religion, in its main fub dance,
is adapted to the capacity of the young.
The Jewifh children were eafily convinced,
that Jefus of Nazareth was the promifed Meffiah.
It required no laboured reafoning, or depth of
learning, to fee, that no man could fpeak as he
fpakc, oi' do the works which he did, except God
were with him.
The fyflem of religion contains, indeed, many
things above thecomprehenfion, not only of chil-
dren, but of mortals. Thefe, however, are not
the moll, elfential things. What immediately re-
lates to our duty, and concerns our falvation, is
level to common capacities. The Apoflles, con-
fidering theijifelves as debtors both to the wife and
unwife, ufed great plainnefs of fpeech. They
vf rote to young men and little children, as well
as to aged men and fathers ; and >hey wrote with
perfpicuity.
Think not, then, ye youths, that you may, for
the prefent, poftpone religion, as a matter beyond
yov}r capacity. In the Saviour's d^y, there were
children, outof whofe niouthspraifewas perfected,
I Does
Serm. XVIl. 2^3
I Does not every thing which you fee, teach
you, that there is a God ; that he is powerful,
wife and good ; and that you are daily depend-
ent on him, and indebted to him ? — i Do you
find any difficulty in underflanding good and
evil, and in determining what you ought to do,
and what you ought to avoid ? — ^ When you have
finned, and doubtlefs you know that you fm
often, Is it not a plain cafe, that God is diflion-
cured and offended, and that you muft, hy re-
pentance, apply to him for pardon ? The gof-
pel teaches you, that God has fent his Son into
the world to redeem fmners, by fuffering death
for their fins, ^i Is not this an encouragement
to your hope, and a motive to your repentance ?—
I When you read the hiflory of your Redeemer's
life, and obferve the meeknefs, humility, patience,
goodnefs and benevolence, which appeared in
him, Are you not pleafed with the example,
and convinced that you ought to imitate it ? —
^ When you are told, that you have immortal
fouls, which mufl live in another world, and be
happy or miferable there, according to the courfe
which you now purfue, Are you in doubt to
judge what is meant by all this, or what manner
of perfons you ought to be ?
Thefe are the great things, which immediately
concern you ; and I queftion not, but you well
underlland them. I am fure, that by attention,
you may underfland them. The obligations of
religion then lie on you, as well as on others.
R 2 Think
264 Serm. XVIL
Think not to excufe yourfelves from it, as a mat-
ter too high for you. Improve the advantages
given you ; gain the knowledge which you may,
and a6l according to the knowledge which you
have, and you will doubtlefs meet the approba-
tion of your God.
3. From the example before us, we learn, that
great benefit may accrue to youth, from a flated
attendance on divine inflitutions.
At the time of the paffover, thefe children met
with Jefus in the temple.
The paffover was inflituted in commemoration
of the deliverance of the Jews from Egypt, and
in prefiguration of the redemption of mankind
by Jefus Chrift. One defign of thisfeftival was,
that when children in time to come fhould in-
quire, what was meant by this fervice, the parents
fliould inflru6l them, how God, by a mighty
hand, faved his people from bondage. As foon
as children arrived to fuch an age, as to bring an
offering in their hands, they were to appear with
their parents at the temple, and there to celebrate
the feafl. Luke tells us, It was the cuflom of
the feafl for children to attend it, when they were
twelve years old.
The Jews, though much degenerated in our
Saviour's time, generally obferved the publick
forms of religion. They early brought their
children to the paffover. Happy it was for many
of them, that they were brought to this paffover.
ilere they met with the Saviour. They faw his
works.
Serm. XVIL 26/5
J
works, and heard his words ; their hearts were
warmed with love to him, and their mouths were
filled with his praife. What a lofs they might
have fuflained, had they been abfent now ! Chrift,
at appointed feafons, vifited the temple. He
honoured divine inftitutions : They, who would
receive his bleffing, muft honour them too.
Publick worlhip is as much an ordinance of
God under the gofpel, as was the palTover under
the law.
The example of the Jews, in bringing their
children to the temple, reproves the negle6l of
many Chriflians. ^ Do you imagine, that your
children can receive no benefit from the fervices
of the fanftuary ? You know not how early the
grace of God may open the heart to attend to the
things which are fpoken, and to receive the in-
fluence of divine truths. By a regular and con-
ftant attendance, they will be found in the way
of God's bleffing. If they have not capacity to
follow a train of thoughts through a fermon or
prayer, yet their minds may be affeded with the
general folemnity of the appearance. They will
grow up with a fenfe that there is fomething im-
portant in religion. They will be early habitu-
ated to religious order. They will, now and
then, imbibe a ufeful fentiment. They will grad-
ually increafe in knowledge ; and, perhaps, fome
leafonable admonition may leave an abiding im-
preflTion.
R 3 Confider,
266 Serm. XVII.
Confider, ye youths, that there isnofmall haz-
ard in an unnecceffary abfence from the place of
ivorfhip, and in a carelefs behaviour there. You
fee what certain youths obtained by an attend-
ance at the paffover, and what they would have
miffed, if they had refufed to repair to the tem-
ple, when Jefus was there, or had been regardlefs
of what they faw and heard. If you defire to
know your Saviour, and to receive the bleffings
of his love, come to the place, where he has ap-
pointed to meet you. i Do you think lightly of
the ftated worlhip of the Lord's day ? Let me
afk you, ^ Is it not an inftitution of Chrift ; an
inilitution, w^hich his difciples obferved, and
which he himfelf honoured with his prefence ? —
^ Is it a light matter to defpife the grace, the au-
thority, and the example of your Redeemer ? —
£ Do you not believe, that your falvation muft
come from him ; that you mufl feek it in order
to obtain it ; and feek it in the way, which he
has prefcribed ? You thmk, perhaps, that a more
private attendance upon him, will be fufficient.
This indeed mufl b^ done ; but leave not the
other undone. While you negle6l pubiick means,
there is little room to hope for his blefling on
private means, and littie reafon to believe, that
you will regard them. Whatever you may pre-
tend, as long as you are indifferent to the pub-
Jick inflitutions of Chrill, you will pay no great
attention to the more private cxercifes of piety.
4. We
Serm. XVII. \G7
4. We arc here taught, that the young are un-
der ibme fpecial obligations to acknowledge and
praife the Redeemer. That which was chiefly
comtnended iti thcfe Jewifh children, was, that they
cried in the temple — Hofanna to iht Son of David,
Their regard to the Saviour, led them openly to
cbnfefs him in a publick afTembly.
As Jefus is the author of falvation to finners,
the mediator through whom they muft come to
God, lo faith in him, love and gratitude to him,
and an explicit acknowledgment of him, are ef-
fential to real religion. Tlicfe regards and hon-
ours to him, arc duenolefs from the young, than
from others.
True religion in you, my children, will operate
in pious afFe6lions and exerciles of heart toward
your Redeemer. You are a part of the fallen
race, which he came to redeem. You have hn-
ned and come fiiort of the glory of God ; and
your falvation mufl come through him. He has
expreffed a particular tendernefs and concern for
fuch as you. He became a child, that he mighc
leach you how children ought to walk, and to
pleafe God. When he appeared in publick life,
he never overlooked thofe of your age and (land-
ing, lie gathered the lambs with his arms, and
carried them in his bofom. Many of the mira-
cles which he wrought, to confirm the tmth of
his religion, were in healing the difeafes, and re-
lieving the diflrelTes of the young. He dire6ied
that children fhould be brought to him ; and
R 4 thofe
268 Serm.XVIL
thofe who came he gracioufly received. He own-
ed little ones as his difciples, and denounced his
fevered wrath againft thofe who fhould dcfpife
them, or lay Humbling blocks in their way.
They had a particular fhare in his prayers on
earth, nor can we think they are forgotten m his
intercefTions above. Many declarations and prom-
ifes he has made in their favour ; and has fol-
emnly charged, not only parents, but miniflers,
to feed his lambs. In them he encouraged the
fmall beginnings of faith and piety. He was
careful not to overburden the feeble, but to af-
fift their virtuous refolutions. In his lafl fufFer-
ings, he remembered children, and fpake of them
with tender compaffion. And, i What think
you ? — (4 Do you owe nothing to him ? — i Is he
entitled to no regards and honours from you ?
This Divine Benefa6lor had you much on his
heart when he came from heaven, when he dwelt on
earth, when he fufFered on the crofs, when he arofe
and afcended to heaven : He has you on his heart
Hill : And, ,3 Will you make him no returns ? Give
him your hearts, and confecrate to him your lives :
He has given his life for you. Renounce the vanitie*
and vices of the world: He came to deliver you from
this evil world. Confefs his name before men : He
has not been alhamed to own and commend the
youths who believed in him. In a word — by the
mercies of Chrifl I befeech you, that you prefent
yourfelves living facrifices holy and acceptable to
him; which is your reafonable fervice. And be
not
Serm. XVIL 269
not conformed to this world, but be ye transform-
ed by the renewing of your minds.
■ We may obferve, once more,
V. That youthful piety is peculiarly pleafmg
to Chrift.
When children fung praifes in the temple, Je-
fus vindicated them from the obloquy of the im-
pious fcribes, and applauded their faith and de-
votion, as bringing glory to God. There were
multitudes, who, on this occafion, fung the fame
anthem of praife ; but the children he hngled out
as obje6ls of his fpecial approbation and delight.
Piety he loves in all ; but in none more than in
the young.
Fear not, ye ferious youths, that he will def-
pife the day of fmall things — that he will difdain
the praifes and prayers offered from your unin-
flru6led tongues. He loves the undiffembled
language of the penitent and believing heart,
however incorre6l and imperfeft may be the lan-
guage of the lips. He obferves your honefl refo-
lutions, hears your humble prayers, and will af-
fill your virtuous endeavours. He will not
quench, but fan the fmoking flax. He will not
break, but fupport the bruifed reed. The good
work which he begins, he is ready to complete.
Be encouraged, then, to commit your fouls to
the care, and to devote your lives to the fervice,
of your Redeemer. ^ W^hen you fee how plcafed
he is with your obedience, Will you deny it to
him ? — I When you obferve how he dchghts in
your
270 Serm. XVIL
your piaife, Will you be filent ? The prophet fays—
He JJiallfee of the tra-vail tj his foul, and be fatisfied.
Great were his fufFerings for the fins of men.
But when he fees the fuccefs of them in bringing
fmners to repentance and falvation, then he is
fatisfied ; and peculiarly fo, when fuch as you are
drawn to him. He has made a general declara-
tion, that thofe who come to him, he will not
cad out ; and a particular promife, that they who
feek him early fhall find him.
Go, my children, and feek him now. But
think not at the fame time, to indulge the pleaf-
ures of fin, and the vanities of the world. No ;
if you feek him, let thefego their way. He bore
your fms, that you, being dead to fm, fhould live
unto righteoufnefs.
Learn of him, and you will find that refl to
your fouls, which is not to be found in the ways
of the world. Take his yoke, for it is eafy. Sub-
mit to the burden which he lays on you, for it
is light, and his grace, in the time of need, will fuf-
tain you. Trials you may meet with in his fervice,
but he will not forfakeyou. He will proportion
his grace to your temptations, or moderate them
to your ftrength. He will lead you along by fuch
gentle fleps, that you will not faint, nor be weary.
He will flay his rough wind in the day of his eafl
wind. He will gradually train you up to fuch
ftrength and fortitude, that you may cheerfully
meet every trial appointed you. Pleconfiders the
weaknefs of your age, and the feeblenefs of your
Serm. XVIL S71
firfl virtuous purpofes. He knows your ftate, and
remembers that you are babes. Wait on the Lord,
and be of good courage, and he will flrength-
en your heart. He givcth power to the faint ;
and to them who have no might, he increafeth
flrength. When the youths fhall faint and be
weary, and the young men fhall utterly fall, they
who wait on the Lord fhall renew their flrength.
They fhall mount up with wings as eagles ; they
fhall run, and not be weary ; they ftiall walk, and
not faint.
END OF THE SEVENTEENTH SERMON*
SERMON XVIII.
d n& tJy ccefsdu of earlu uL&uawn.
ECCLESIASTES 12, i.
Rcmemher now thy Creator in the days of thy youth,
1 HIS advice of the preacher fuppofes
the importance of the rifing generation. He con-
fidered them as worthy of his particular atten-
tion ; and furely they are worthy of their own.
They fhould not view themfelves as infignificant
beings, placed in the world only for amufement,
pleafure and trifling, but remember, that their
own happmefs, and the happinefs of multitudes
around them, and of thoufands who are coming
after them, much depends on the part which they
fhall a6l in life. They can in no way anfwer
the vaft defign of their intelledtual exiftence, nor
fuflam the dignity of their rank in t^iii^ rational
creation, without religion. The preacher, there-
fore, in our text, earneftly admonifhes them — to
remember now their Creator in the days oj their youth.
We may obferve,
I. God is here exhibited to them in the charac-
ter of their Creator,
As
Serm. XVIII. 273
As creation is the firfl and moft obvious evi-
dence, which they can have of the exiflence of the
Deity, fo their firll apprehenfions of him, and re-
gards to him, are in this chara6ler. In caUing
them therefore to early religion, Solomon, with
great propriety, exhorts them to remember their
Creator.
When they begin to refle£l, they find that they
can look back but a few months or years ; that
the other day they had not even an exiftence ;
that very lately they rofe from nothing, and be-
came fuch beings as they are. Hence they know,
that there mud be fome invifible power, which
made them.
They find themfelves placed in a fpacious
world, and furrounded with a thoufand wonders ;
they behold the heavenly curtains flretched over
their heads, and beautified with innumerable
lights ; they fee the earth peopled with various
kinds of creatures, and fpread with various boun-
ties, for their fupply ; they obferve the rolling
feafons, and the daily changes of light and dark-
nefs. From hence they have fenfible evidence,
that there is a fuperiour Being, who made and up-
holds them, and all things around them. If they
naturally conclude, that every houfe is builded by
fome man ; the conclufion is as natural, that he wh&
built all things, is God.
Frora the inward powers of perception, thought
and reafon, they know that the Creator mufl be
perfectly wife, i For he who formed the eye.
Shall
274 Serm. xviir.
Shall not he fee ? — i He who planted the ear,
Shall not he hear ? — ^i He who teacheth man
knowledge, Shall not he know ?
When they conhder the grandeur of the world,
the mighty elFe6ls produced before their eyes, and
the bountiful fupplies afforded to all living crea-
tures, they are at once convinced, that their
Creator is infinite in power, rich in goodnefs, and
prefent in every place.
Thefe fentiments of the Deity eafily arife in
the mind of every ferious and contemplative
youth. In the firfl openings of reafon, the young
are more given to inquifitive fpeculation than
perhaps fome are apt to imagine. The new ob-
je6ls which continually meet their eyes, awaken
thought and contemplation in their minds ; and
if, in this early ftage, proper afliftance and en-
couragement were afforded them, they would
make eafy progrefs in the knowledge of moral
and divine things, and deeply imbibe thofe fenti-
ments of virtue and religion, which might abide
with them through life, and preferve them from
the fatal influence of temptation and vice.
We may obferve,
II. Solomon here expreffes the piety of the
young by their remcinhering their Creator.
It is ufual in fcripture to exprefs the whole of
religion by fome leading temper or principle ;
as the knowledge of God, faith in him, love to
him, and the fear of him. When a particular
virtue or duty is enjoined, as a condition of the
divine
Serm. XVIIL 275
divine favour, vvc mud always underfland it, as
including all thofe tempers and a6lions, which
are naturally conne6i;ed with it, or flow from it.
To know God, is to ferve him with an upright
heart. To fear God, is to depart from evil. The
love of God, is to keep his commandments. They
who have believed in him, will be careful to main^
tain good works.
In the fame latitude we mull; underftand the
remembrance of God. This is not a tranlient
thought, or occafional recoUedion, that there is
a God; but an habitual, influential apprehenfion
of him, and regard to him. It is fuch a firm be-
lief of his exiflence, fuch a juft knowledge of his
charaQer, fuch a lively and fleady fenfe of his
prefence, as ihall awaken and preferve fuitable
affedions to him, and produce a correfpondent
life of humble obedience.
Remembrance is not the learning of fomething
new, but the recollefclion and retention of fome-
thing already known. The young are here fup-
pofed to have a knowledge of their Creator ;
to have attended to the evidences of his exiflence ;
and to have gained a general acquaintance with
his chara6ter and will ; and they are dire6ted
immediately to apply their knowledge to the pur-
pofe of real, pradical piety.
This is, then, the fpirit and meaning of Solo-
mon's addrefs.
" O youth, thou knoweft, that there is a God,
who made thee, and who created the world, in
which
276 Serm. XVIII.
which thou art placed. And, i Wilt thou live
unmindful of him ? Often coniider, what a be-
ing he is. Remember that he is a being of in-
finite power, wifdom, andrgoodncfs ; that he is
always prefent with thee, obferving all thy
thoughts, words, and adions, and that he will
bring every work into judgment, with every lecret
thing. Set him always before thine eyes, a6t un-
der a fenfe of his prefence, call upon him for all
that thou needed, give him thanks for all that
thou enjoy eft, acknowledge him in all thy ways,
approve thyfelf to him in all that thou doft, and
feek his favour with thy whole heart."
We may obferve,
III. Solomon recommends to the young a di-
reB and immediate application to religion. *' Re-
member now thy Creator.*'
There are few, perhaps, but who intend to de-
vote themfelves to God. The young intend to
ferve him in their youth. Though they procraf-
tinate religion today, and think they may fafely
do the fame tomorrow, yet they mean not to neg-
left it through all the period of their youth.
They have often been told, and they partly be-
lieve, that youth is the moft favourable feafon to
begin fo great a work. They know, that they
are commanded to engage in it ; and they would
not toholly difobey. But confider, my friends,
the fame command, which enjoins you to remem-
ber God mjj^owrjvoi^^A, enjoins you to remember
him now. What part of youth you will take for
remembering
Serm. XVIIL 277
remembering God, is no more at your option,
than what part of life you will take. You are
as exprefsly required to ferve God in youth, as
to ferve him at all ; ar^ to ferve him now, as to
ferve him in youth. You have no more liberty
to poftpone religion to the lafl: llage of youth,
than to the lafl hour of life.
Allow me then to inculcate upon you the ne-
ceffity of early religion, and your obligation to
apply yourfelves to it immediately, and without
delay.
1. Let us refume the thought jufl now fuggeft-
ed, that this is the exprefs command of your Cre^tor^
That religion is a matter of indifpenfable ne-
cefiity, you will not deny ; for you believe, that
there is an infinite, allperfeft God — that you are
moral and accountable creatures — that yourhap-
pinefs depends on his favour — and that you can.
lecure his favour only by devoting yourfelves to
his fervice.
Now, while you acknowledge that religion is
important to mankind in general, you muft ac-
knowledge it to be equally important to your-
felves in particular. For all the reafons in which,
it is founded, take place with refpe61: to you ;
and the divine command, which enjoins it in gen-
eral, enjoins it exprefsly on you. If God had on-
ly required his rational creatures to remember
him, you muft have confidered yourfelves as com-
ing within the intention of the command. But
the matter is not left at large. You are exprefsly
S and
278 Serm. XVIII.
and particularly pointed out as the fubjeQs of
the command — Remember your Creator in the days
of your youth. Begin a religious life with the firfl
opening of your rcafon. , Devote to God your
beft days, the flower of yoiir flrength. ^ Is there
any room for evafion ? — -i Is there any fubter-
fuge by which you can withdraw yourfelves from
the authority of fo exprefs a command ? So long
as you negle6t religion, you live in plain difobe-
dience, not only to the command, which enjoins
religion on all men, but to that alfo which en-
joins it diftinftly and explicitly on you. And if
repentance muft refped all known fm, it muft,
whenever it takejs place, particularly refped this
youthful delay of repentance. Paul laments,
that he was born out of due time. He honours
thofe who were in Chrift before him.
2. To convince you farther of the neceflity of
youthful religion, I would remind you of the
means which God has required others toufewith
you for this purpofe.
Your Creator has brought you into exiflence
in a manner favourable to your early nurture
and education. He has placed you under the
care of thofe who naturally feel for your welfare.
Pie has, in moft exprefs terms, enjoined on
them an attention to your moral condu^l; and re-
ligious improvement. As you advance from
childhood to youth, you become entitled to more
publick inllruclions. The minifters of religion
are to confider you as a part of their charge.
While
Serm. XVIll. /jy^
While they intreat the aged to be grave, tem-
perate, fober, and found in faith, they are to
exhort the young to be foberniinded.
If youthful religion was of little iqnportance,
fuch orders would never have been given. If
you had a right to live in the negle6l of religion,
there could be no reafon, why they who go be-
fore you, fhould teach you knowledge, make yoa
to underftand do6lrine, and give you line upon
line, and precept upon precept. The fuccefs of
their labours depends on your concurrence. Ob-
ftinacy and perverfenefs in you, will defeat their
wifefl and bed endeavours. If they mufl inftru6l,
warn and reprove, you muft hear, learn and
obey. If they are to watch over you, you are to
v/atch over yourfelves. If they are to commend
you to the grace of God, you are to feek unto
God betimes. Every precept which you find ia
the Bible, requiring others to confult your fpirit-
ual interefl, is an admonition to you of the ne-
ceflity of early religion, and a call to remember
your Creator in the days of your youth.
3. The importance of youthful religion farther
appears in the particular promifes of grace, which
God has made to the young.
The gofpel, which teaches us our native de-i
pravity, and the neceflity of a moral change in
our tempers, teaches us alfo, that to eflpeft this
change a divine influence is neceffary. Sinners
arc indeed required to make them a new heart.
But whatever means they ufe for this purpofe,
S z it
s3o Serm. XVIIL
it is the grace of God, which gives them fuccefs*
And not only fo, but the firft convi6lions and
awakenings, by which fniners are excited to the
ufe of the appointed means of religion, are the
eftefts of God's preventing grace. Behold, fays
the Saviour, / /land at the door and knock ; if any
man hear my voice, and open the door, I will come in
io him, and Jap with him. It i;^ not the fmner's
towardiy difpofition, which firft invites the Sa-
viour to knock ; but his knocking which firft
awakens in the finner a difpofition to open. The
firft motion is from the Saviour ; not from the
fmner.
Now it is to be remembered, that God has giv-
en particular encouragement of fuccefs to them
who feek him early. To them he will pour out
his fpirit, and make known his words. To them
he is peculiarly near, and of them he will be
found. Wherever he fends his word, he fends
the influence of his fpirit to accompany it. The
gofpel is called the miniftration of the fpirit ; and
men are faid to receive the fpirit in the hearing
of faith. This gracious influence is efpecially
promifed and vouchfafed to the young. This is
God's promife to his covenant people— / will pour
my fpirit on thy fed, aiid my bleffing on thine offspring.
There is undoubtedly a time, when the fpirit of
grace ftrives with them, to awaken ferious fenti-
nients, convidions, and refolutions, and to excite
their attention to their immortal intereft. He
may ftrivc with finners in a more advanced age :
But
Serm. XVIIL 281
But in youth he fails not to flrivc often and earn-
eflly. There are fome, whom God gives over to
a reprobate mind. But thele arc fuch as have
rebelled and vexed the Holy Spirit. There are
fome, from whom the things of their peace are
hidden. But there was firfl a day of yifitation.
Remember, my young friends^ the peculiar ad-
vantages which attend this early period of your
life. You not only enjoy the external means of
religion, but in addition to thefe, there are fome
attendant influences of the Spirit, of which you
are the fubje6ls. And let me alk you, i Have
you not experienced them ? — ^ Can you not rec-
olleti fome fenfible convidlions of confcience—
fome deep remorfe for your youthful follies—
fome fober refolutions for a virtuous life, which
have been excited in your attendance on the ap-
pointed means of religion ? — ^i Are not thefe the
fruits of that promifeof the fpirit, which God has
made to the young ? This is the voice of, divine
wifdom ; and it is dire6led particularly to the
young — If thou crieji after knowledge, and liftejl up
thy voice for underfiaiiding ; if ihou fiekefl her as
filver, and fear chef for her, as for hidden treafureSf
tlh€ii flialt thou underftand the fear of the Lord, and
find the knowledge of God. Turn ye at 7ny reproof -
behold I will pour out my fpirit unto you.
How precious is this opportunity ! You have
not only the means of religion in common with
others ; but calls and encouragements peculiar to
yourfelves. Say not. There is nothing, which
S 3 }'0U
28^ Serm. XVIIL
you can do. Impotent you are in yourfelves.
But you are not left to yourfelves. Under the
inftru6i:ions of the word, and the flrivings of the
Spnit, there is fomething which you may do.
Imagine not that all your prayers and endeavours
are abomination to God. Thofe prayers and en-
deavours, to which you are excited by the con-
viftions and drivings of the fpirit of God, are
not to be called by this name. God does not ab-
hor the work of his own fpirit. I befeecH you,
negle6l not this feafon. i When will you find
another as good ? You may, perhaps, ftill enjoy
fome of the fame means ; but you will not enjoy
them all. Parental inftru6lions, admonitions,
and reflraints, will foon ceafe. You will gradu-
ally outgrow your native tendernefs and fenfibil-
ity. Vicious indulgences will introduce ahard-
nefs and obftinacy of heart. And, what is ef-
pecially to be regarded, you will foon get beyond
the encouragement arifmg from the promifes
made peculiarly to the young. There is indeed
always room for the awakened and thoughtful to
hope in God's mercy. But the encouragements
given efpecially to the young, you can apply no
longer than while you are young. In a little
time you will have no more right to them than
your grandfires have now. You will have lofl
the benefit of them. Your hope muft be drawn
from more general declarations of God's mercy.
^ Is it nothing to throw by an encouragement,
which God has vouchfafed peculiarly to you ? — •
Serm. XVIIL «8a
I Is it not your wifdom to improve an opportuni-
ty fo kind and favourable as this ?
You cannot poflibly get forward to mature age,
in a ftate of impenitence, without aggravated
guilt. The guilt of abufmg youthful advantages,
and of oppofing the fpirit of God, will purfue
you through all the ftages of an ungodly life.
If you believe that, in the work of your falvation,
you are dependent on the grace of God, attend
to it at this time, when you have the exprefs of-
fers of his grace. You know not, but when this
feafon is pail, his grace may be forever withdrawn.
4. The various contingences, which attend fu-
turity, prove the neceffity of early religion.
If religion is neceffary to your eternal happi-
nefs, it demands your immediate attention. Rafb
adventures in matters of everlafting importance,
ought never to be made. The frailty and un-
certainty of human life are plain to your obfer-
vation, and ought to befamiliar to your thoughts.
The continuance of reafon depends on God's good
pleafure ; not on your intentions. What changes
of condition await you, and how foon you may
be placed beyond the enjoyment of the means of
falvation, you know not. Nor can you tell what
temptations and inticements may meet you, when
you ftep forward on the ftage, mingle in the af-
fairs, and aflbciate with the men of the world.
If the principles of virtue are not early fixed in
your hearts, the dangers before you may be fatal.
There is fuch a thing as the final withdrawmeni
S 4 of
ft84 Serm, XVIIL
of God's grace, and a heart hardened through the
deceitfulnefs of fin. We hope this not to be the
cafe of the young. But the highminded and pre-
fumptuous youth, knows not how foon it may be
his cafe.
You fee then, that you have no fecurity of any
opportunity but the prefent. All before you is
darknefs and uncertainty. If you confider re-
ligion as neceffary, it is your wifdom to engage
in it immediately. Remember now your Creator,
before the evil day comes. Put not far from you
this evil day. Give glory to God, before he caufe
darknefs, and before your feet {tumble on the
dark mountains ; left, while you look for light,
it be turned into the fhadow of death.
5. Befides thofe folemn arguments, which are
taken from another world, the fcripture often
urges youth to early religion by arguments taken
from this world ; which, though far lefs import-
ant in themfelves, are adapted to influence tender
minds juft opening to worldly profpe6ls.
Come, ye children, fays David, hearken unto me^
and I will teach you the fear of the Lord, ^ What
man is he that defireth life, and loveth many days,
that he may fee good ? Keep thy tongue from evil, and
thy lips from [peaking guile. Depart from evil and
do good ; feek peace and purfue it. In the writ-
ings of Solomon, fimilar obfervations often oc-
cur. — My fon, forget not my law, hut let thine heart
keep my commandments ; for length of days, and long
life, and peace fhall they add to thee. Honour the
Lord
Serm. XVIII. 285
Lord tuilh thy fuhjlance, and with the firjl fruits of
all thine increafe ; fo fhall thy hams be filled -with
plenty. — Happy is the man that findeth wifdom —
Length of days is in her right hand, and in her left
hand riches and honour ; her ways are ways of pleaf-
antnefs, and all her paths. are peace.
Virtue has her native charms, which, properly
difplayed, will command efteem even from thofe
who have noi chofen her for their companion.
But her charms never appear to greater advantage,
tlian when difplayed in the chara6ler of the young.
I Did you ever fee a youth, who, impreffed with
the fear of God, and a fenfe of futurity, carefully
ihunned the follies and vices of the world, and
ileadily purfued the path of wifdom — whofe nat-
ural gaiety was tempered with a religious gravi-
ty — whofe language, though cheerful, was always
difcreetj and whofe manners, though focial, were
ftri6lly chafle and puie — who had prudence to
decline the known occafions of evil, refolution to
withfland a bold temptation, and fortitude to re-
jeQ a wicked inticement — who could, on proper
occafions, mingle with his youthful companions,
and yot have no fellowfliip with their unfruitful
works, but rather reprove them — whofe govern-
ing aim was to aQ right, without the vanity of
human applaufe — and who, while lie maintained
a virtuous chara6ter, ever preferved a modefty
and humility becoming his age ? — i Did you ever
fee fuch a youth ? Tell me, if you did not efleem
him ; if you did not covet his reputation^ and al-
moll
ftSS Serm. XVIIL
mofl envy his happinefs. -^ Have you ever feen
a contrary chara6ler ? and, ^j Did you not def-
pife and condemn it ? Believe then, that the vir-
tuous youth has favour and good underftanding
in the fight of God and men.
As you are rational beings, you have a part to
a6l in the world. You are to be members of fo-
ciety, and to take a fhare in the common concerns
of human life. It is not your wifh, nor was it
the Creator's defign, that you fliould pafs through
life folitary and unconnefted. No man lives
merely to himfelf. Early piety will lay a foun-
dation for your future dignity and ufefulnefs. Re-
ligion has fomething to do in every ftation, and
in every calling ; nor can you properly fill your
circle without it. Whatever may be the bufinefs
afligned you, truth, juftice and benevolence, are the
principles which mufl govern you. Thefe you
ought early to poffefs, that you may always feel
their influence. A habit of duplicity, fraud and
unrighteoufnefs, formed in youth, will operate
in the concerns of manhood, and foon plunge
you into infamy and ruin. If you now banifh
religion from your thoughts, you banifh all rea-
fonable hope of worldly reputation and profperi-
ty, as well as of future glory.
Think not, however, that the chief reward of
piety is in this world. It will indeed bring you
many blcfTings, and fecure you from many evils ;
but ftill you are in a world of mortality
^nd change.
Difappointment,
Serm. XVIII. 287
Difappointment, pain, ficknefs, fovrow and
death, await the faint in common with others :
But he has confolations, to which the guilty can.
make no claim. Peace of confcience, and hope in
God, a pcrfuafion that all things are meant for
his good, and the profpe6l of immortal glory be-
yond the grave, are comforts which dehght his
foul in the day of afflidion and in the approach
of death. Since no man can efcape thefe events,
it is every man's wifdom to be prepared for them.
Rehgionis the only preparation ; religion in youth
is feafonable preparation. If it would be defira-
ble to efcape affliclions ; next to this, atleaft, it is
defirable to be prepared for them. Your prepa-
ration cannot be too foon, for the neceffity may
be near.
You will, I prefume, fet out in life with a de-
fire of ufefulnefs. To crawl obfcurely through
the world, like a mere reptile, only to eat and
fleep, and breathe and die, is too defpicable an idea
for a rational being. To live only that you may
diflurb the peace, wound the feelings, injure the
chara6lers, and corrupt the manners of mankind,
is too near an imitation of infernal fpirits, not to
be abhorred in your thoughts. <; Is it then your
aim to fpend life with dignity to yourfelves, and
ufefulnefs to others ; to enjoy peace of mind
while you live, and good hopes when you die ;
to be had in honourable remembrance among
thofe who furvive you ; and to meet the fmiles of
angels, and the approbation of the Judge of all ?
Remember
£88 Serm. XVIII.
Remember now your Creator in the days of your
youth. Know the God who made and preferves
you, whofe mercy is your hope, and whofe fa-
vour is your happinels ; ferve him with a perfe6l
heart, and with a willing mind. If you feek him,
he will be found of you ; if you for fake him, he
will call you off forever.
However indifferent this advice may feem now,
the day is coming, when you will feel its import-
ance. As you are now climbing the hill, and
rifmg to maturity, worldly profpe6ls open and
expand to your view, and you promife your-
felves a delightful and pro iperous journey through
life. But, believe me, you will foon pafs the
fummit, and find yourfelves treading the down-
ward path : Then your worldly profpe61;s will
fhorten and fhorten, and the fhadows will flretch
over your heads ; and when you fink into the vale
of old age, your worldly profpefts will difappear.
Happy then, if you have better profpe61:s in God.
Hear now the conclufion of the whole matter.
Fear God, and keep his commandments ; for this is the
xvhole duty of man. For God will bring every work
i\ito judg7nent, with every fecret thing, whether it be
good, or whether it be evil,
£ND OF TH# EIGHTKKNTH SERMON*
^ ^1.
SERMON XIX.
^^
Proverbs 2. x, xi, xii.
When wifdom cntereth into thine heart, and knowledge
is pleajant unto thy foul, difcretionjhall prefervc
thee, and underjlanding Jliall keep thee ; to deliver
thee from the way of the evil man ; from the man
that fpeakeih froward things.
Several of the firfl chapters of this
book, and this in particular, where our text is,
are exprefsly addreffed to the young : And the
declared intention of them is, to give wifdom to
the fimple, and tv the young man knowledge and dif
cretion. That by wifdom and knowledge we are
here to underftand the principles and di6lates of
virtue and religion, is fo well known to all who
are acquainted with the writings of Solomon, that
there is no need of adducing in^ances to prove it.
Religion is founded in knowledge, and there-
fore it is called by this name. He who a6ts re-
ligioufly, ads underflandingly. When knowl-
edge
290 SfiRM. XIX,
edge is pleafant to his foul, uhderftanding will
keep liim.
Tlie young, however, are to confider; that there
are inftrudions, which caufe to err from the words
of knowledge. Solomon therefore urges the ne-
cefiity of dijcretion and underjlanding, to deliver
them from the way of the evil man, the man who
fpeaketh froward things ; who leaves the paths of up^
rightnefs to walk in the way of darknefs ; who rejoices
to do evil, and delights in thefrowardnefs of the wicked.
The ferious youth will then inquire, ^j How he ftiall
diftinguilh between truth and errour ; be(ween
the path of uprightnefsand the way of darknefs ?
My defign is to anfwer this inquiry. And I
folicit the attention of my young hearers, while I
lay before them fome plain rules for forming juil
opinions in matters of religion.
I. Let your minds be impreffed with this fenti-
ment, that there is fuch a thing as religion ; and
that it is oi ferious importance.
While you are inquiring what religion is, re-
folve to embrace it, and to walk agreeably to it.
Wifdom muft enter into your heart ; knowledge mufl
be pleaf ant to your foul, that it may deliver you from,
the way of the evil man.
If you confider religion merely as a matter of
fpeculation and amufement, you will fail in with
thofe opinions and ufages, which beft pleafe your
humour and inclination ; or which are recom-
mended by your favourite company and connex-
ions ; or rather, you will receive no opinions
heartily
Serm. XIX. 29^
heartily but thofe which relax the obligations
of virtue.
When you fee men trifling in religion, turning
with every tide, and veering about with every
wind of dodrine ; when you hear them talk light-
ly about the concerns of futurity, and arguing in
lupport of notions which favour a licentious life ;
when you obfervc them pleafed in throwing ofF
thofe principles, which are the greateft reflraints
from vice, and the mod powerful incentives to
virtue ; whatever degree of ingenuity, and what-
ever tafte for reading they difcover, you may cer-
tainly conclude, that they are not inquiring after
truth; but are contriving to fatisfy their con-
fcience in a courfe which they are determined
to purfue.
The reafon why many run into errours in re-
ligion, is, becaufe knowledge is not pleafant to
their fouls ; the love of wifdom has never enter-
ed into their hearts.
Religion, in its great and eflential truths and
duties, is fo plain, that to underftand it, there
n^eds only ferious inquiry, guided by a fenfe of
its importance.
Look around, and you will fee that there is a
Deity daily prefent with you and working in
your fight. Look into yourfelves, and you will
perceive that you are free and accountable
creatures. You muft then be under fome obli-
gations to this fupreme Deity, And thefe obli-
gations are religion,
The
59^ '■ Serm. XIX,
The obligations of creatures to their Creator,
and the duties of moral beings dehgned for im-
mortality, mull be infinitely importnnt ; and
therefore allyour religious inquiries fliould be con-
duced with the greateil ferioufnefs and integrity.
II. Always remember, that religion is agreeably
to the nature of God, As it is a fervice which you
owe to him, your ideas of it mufl correfpond
with his moral charader.
Holinefs, juftice, truth, mercy, and goodnefs,
are perfe6i;ions of the Deity ; and in an imita-
tion of thefe perixiclions religion primarily confifls.
The gofpel requires, that you become partakers
of a divine nature — that you be renewed after the
image of him who created you — that you be fol-
lowers of God as dear children — that you be holy;
as he is holy ; righteous, as he is righteous ; mer-
ciful, as he is merciful : andperfeft, asheisper-
feft. You mud then, in all your religious in-
quiries, keep the divine character in your mind,
and admit for truth nothing which evidently con-
tradi61;s it, or refleds diflionour upon it.
Purity in heart, reditude in your intentions,
fincerity in your profefTions and in all your lan-
guage, juftice and probity in youra6lions, mercy
to the unhappy, forgivenefs and love of enemies,
and good will to all men, are the principal linea-
ments and features in a relisrion which God
will accept. Other things are necelTary as aids
to religion ; but thefe muil always be regarded
as the great and Vv'eighty matters,
III. To
Serm. XIX.
93
III. To judge what religion is, you mull al-
ways confider, that it is a rational thing.
As it is appointed by a God of wifdom, yoU
may conclude, that it bears obvious marks of his
wifdom ; and as it is defigned for intelligent
creatures, you may be affured, that its do6lrines
and precepts are adapted to your underftanding,
judgment, and confciencc. There may be doc-
trines in it beyond the difcovery, and above the
comprehenfion of your reafon ; for even in the
natural world you meet with a thoufand unfearch-
able wonders ; but the do6lrines of religion,
when they are once difcovered, and when the ev-
idence of them is flated, will appear reafonable
to be believed, and plain, as far as they concern
your pradice.
Religion, indeed, confifls much in the exer-
cife of the affections ; as fear and hope, love and
hatred, forrow and joy. But thefe affeftions can
no farther bear a part in religion, than they are
under the dirc6lion of the underftanding. They
muft not be the fortuitous fallies of a blind and
heated imagination ; but the calm and rational
exercifes of an enlightened and well inftru6led
mind.
The religious man knows why he is affeded in
fuch a manner — why he hopes or fears — why he
loves thefe obje6ls and hates the contrary — why
he is grieved, and why he rejoices. Farther than
there is a reafon for thefe affedlions, there can
be no religion in them,
T It
5294 Serm. XIX.
It is poflible, that one may be under painful
apprehenfions of future punifliment, and yet have
no difpofition to repentance. If his terrours
arife, he knows not why, or from what ; if he
has noide^a, what it is that expofes men to the
wrath of God, and no fenfe of any thing in himfelf,
that deferves it, there is nothing in all his terrours,
which partakes of the nature of religious convic-
tion, or that leads to real amendment. True
convi6tion is a knowledge of fin by the law, a
knowledge of one's own fin, by comparing himfelf
with the lavv% and a knowledge of the exceeding
j&nfulnefs of hn, as a tranfgreliion of the law.
Religious hope is not a blind and hally confi-
dence of future happinefs, but a rational and
fcriptural expectation of it, founded in the gra-
cious promifes of God, and appropriating thefe
promifes by a fincere and deliberate fubmiffion
to the terms of them.
The pious man loves God, from a believing
view of him, as a holy, jufl, good, and excellent
being ; and he hates jm from a fenfe of its con-
trariety to the will and chara6ler of God, and its
inconfiilency with his own perfedlion and hap-
pinefs.
Holy joy fprings not from an accidental flow
of the animal fpirits, but from an experimental
evidence of our fmcerity, and of our confequent
intereft in the favour of God.
True religion is devout, but not fupcrjlitious.
It will excite you to frequent converfe with God,
and
Serm. XIX. 295
and to a diligent attendance on all the inflituted
forms of vvorfhip ; but it will not allow you to
reft in theie exercifes, as the great, or the only
things required. It will regard them, notasfub-
ftitutes for holinefs, or compenfations for the
want of it, but as means to promote the exercife
of it in the heart, and the pra6lice of it in the
life. To attend on the inftitutions of God with
engagednefs of afFeftion, and purity of intention,
is devotion. To lay the principal weight on the
ceremonial part of religion, or on devices and in-
ventions of men, is fuperftition.
True religion is affeElionate, but not enthiifiajlick.
It is affedionate or fenfible, in oppofition to
jlupidity I but not wild in oppofition to reafon.
There may be a rational aflent to the truths of
religion, without a heart to feel them, or be gov-
erned by them. This is Jlupidity. True faith is
accompanied with a fenfe of the importance of
the things believed. Where this fenfible belief
takes place, there will be virtuous refolutions
and holy affedions — there will be forrow for fin,
hope in God's mercy, gratitude to the Redeemer,
admiring thoughts of the gofpel falvation, earneft
defires of an intereft in it, and humble joy in the
evidences of a title to it. Thefe are rational ex-
ercifes of mind, and they belong to true piety.
But then to make the whole of religion confift
in inward emotions — to confider the occafional
flow of pa [Ron as a fign of grace in the heart-
to depend on our lively feelings as indications of
T 2 the
296 Serm. XIX.
the divine will — to determine our duty, or our
Hate, by impreflions made on the imagination —
and implicitly to follow every powerful impulfe,
or fudden fuggeflion, in oppofition to the dic-
tates of reafon and the voice of revelation, this is
to fupplant religion by enthufLofm.
Though every degree of this fpirit may not be
inconfiftent with integrity, yet the full dominion
of it will exclude religion.
Bear it then in your minds, that r-cligion is a
reafonablefcrvice. Employ your reafon in judg-
ing what is right ; and, that you may be furnifii-
ed for judging, apply to the word of revelation.
IV. Religion muft be a work fuited to the na-
ture and condition of man.
God treats ail creatures as they are ; and re-
quires of them according to what he has given
them. He requires not of men all the fame
things w^hich he exa6ls of angels ; nor would he
tolerate in angels the fame things which he par-
dons in men ; for he knows our frame ; he re-
members that we are dud.
Man confifts of a material bod)^ and a ration-
al mind. While he dwells in the body, he mull
take care of its concerns, and provide for its fup-
port. His religion therefore cannot luholly con-
fid in the fpiritual exercifes of angels, or in fuck
a rv.'finement and elevation of fpirit, as would en-
tirely detach him from the world : For this would
be inconfident with his prefent condition and
connexions. As he is to confult the health and
comfort
Serm. XIX. 297
comfort of his body, and contribute to the hap-
pinefs of thofe around him, fo induftry in his
calling, prudence in his bufinefs, frugality in the
ufe of his fubftance, temperance in the enjoyment
of divine bounties, belong to religion in the pref-
ent Hate.
You mufl be weaned from the world by the
moderation, not wholly abjflracled from it by the
extinclion, of your earthly affe6tions. The former
is necefTary to fit you for heaven. The latter
would unfit you for the world before it is time
to leave it.
The mind, however, is far the fuperiour part.
This will always claim your chief attention, that
you may enlarge its capacity, furnifh it with
knowledge, re6tify its miftakes, eradicate evil
habits, introduce and improve virtuous princi-
ples, reflrain the paflions, and prevent them from
enflaving the nobler powers.
The duties relating to the body, and the mind,
though different in themfelves, are nearly con-
ne6i:ed, and mutually fubfervient. You cannot
complain, that worldly bufinefs calls you off
from the care of your fouls ; nor under pretence
of engagednefs in your falvation, can you excufe
your negle6t of fecular duties. Every duty claims
its place, and an attention to each, in its place,
will facilitate the pra6lice of the others.
You ought farther to confidcr your vicral con-
dition.
T 3 You
agS Serm. XIX.
You are fallen creatures ; but placed under
the hopes of pardon and life through a Mediator.
And religion includes in it fuch tempers and du-
ties, as correfpond with fuch a condition.
The gofpel plan is founded on the fuppofition
of a fa6i;, which experience and obfervation can-
not but acknowledge ; that all have finned, and
come fhort of the glory of God. Revelation
teaches us, that God, in compaffion to our apof-
tate race, has fent into the world a glorious Sav-
iour, who, by aflTuming our nature, and fuflper-
ing in our place, has opened a way for the exer-
eife of pardoning mercy to repenting iinners.
The religion of an innocent creature, confifls
in a continued obedience to the will of God.
But the religion of a fmner muft begin in repent-
ance of fin, and return to God. Your firft care
then, mull be to know yom-felves. and to obtain
God's grace for the renovation of your fouls, and
his mercy for the remiffion of your fins. Your
acceptable application t6 God, can be only in the
name of the Saviour, whom he has ordained, and
by an attendance on the means, which he has ap-
pointed. You muft compare yourfelves with his
word, encourage ferious convi6tions and virtuous
xefolutions, fliun known temptations and danger-
ous connexions, attend on the inflitutions of the
gofpel, frame your ways to turn to the Lord, and
feek his favour, until you find.
Viewing yourfelves as fallen creatures, you
will fee thefe to be reafonable exercifes, and wec-
elfariiy
Sjerm. XIX.. zg^
effarily belonging to religion. Every thing, there-
fore, which tends to pride and felf confidence,
and which encourages boafting and oflentation,
is contrary to the nature of true religion. This
will always be modell and humble. It will dif-
pofe you to judge of yourfelves with caution ;
to judge of others with candour.
V. You mufl always remember that religion is
a benevolent and ufe/ul thing ; and that, wherever
it takes place, it makes men better than they were
before.
It confifls not in empty noife and vain fliow ;
but in folid virtue and fubflantial goodnefs. That
cannot be religion, which leaves men as they
were, or makes them worfe, or which only fup-
plants one vice by introducing another ; but that
which makes them new creatures. Paul fays of
Onefimus — Li time pad he was unproJiLable, but
now profitable. The works of faith are good and
profitable to men.
Religion does not effentially confifl in little
niceties and trifling diilinftions, which neither
influence the heart, nor concern the praftice; nor
in the obfervance or reje6lion of particular rites
and forms, which a man may ufe or difufe with-
out prejudice to real virtue in himfelf or others ;
nor in a zealous attachment to, or angry abhor-
rence of, this left, or that church, in which, as in
mod other fields, there are fome tares and fome
wheat : but in fomethincr more excellent and di-
vine. That, in a word, is true religion, which
T 4 makes
3oa Serm. XIX;
makes a good man — which renders one pious to-
ward his God — conformed to the pattern of his
Saviour — benevolent to his fellow men — humble
in his temper and manners — peaceable m fociety — •
juft in his treatment of all — condefcending in
cafes of difference — ftri6l in the government of
himfelf — patient in adverfity — and attentive to
bis duty in all conditions and relations of life.
When you fee fuch a character, you may believe,
that religion is there.' When you find this to be
jrour chara6ler, you may believe, that wifdom
has entered into your heart.
You are to diflinguifh between truth and er-
rour, and to embrace the one and rejed the other.
But never lay great wait on things, which have no
relation to practice ; nor make light of great
things, which are immediately conne6led with duty.
If you fee a man meek, humble, peaceable, fo-
ber and benevolent, careful to praftife piety him-
felf, and to promote it among others, you may
think him religious, though you fuppofe him to
have adopted fome groundlefs opinions. If you
fee one contentious about religion, condemning
all who think not as he does, bufy in fowing the
feeds of difcord, and in caufmg divifions among
brethren, and more zealous to make profelytes to
his own party and opinion, than to make good
men of his profelytes ; whatever you may think of
his heart, you will at leafl: conclude, that his zeal
h not according to knowledge.
Judge
Serm. XIX. " got
Judge then of the truth and importance of
do6lrines by their pra6tical tendency and obferva-
ble efFe6ls. If an opinion is propofcd to you, in-
quire, what influence it would naturally have.
I Would it awaken in you a more ferious con-
cern about futurity, give you a deeper fcnfe and
ftronger abhorrence of fm, make you more care-
ful in duty, and more watchful againft tempta-
tions ? — Or, on the other hand, i Would it render
you more thoughtlefs and fecure, more pliant to
the cufloms of the world, and more rcgardlefs of
moral obligations ? — An honcft anfwer to thefe
inquiries will determine the truth and impor-
tance of mofl do61;rincs, concerning which any
doubts may arife. For as the defign and tenden-
cy of the gofpel is to make men better, fo, if any
do6lrine has a contrary influence, you may con-
clude, either that it is not a do6lrine of the gof-
pel, or that it meets with a temper exceedingly
p:rverfe.
VI. Judge of things doubtful by things zuhich
are plain.
The great precepts and the leading do6i:rines of
Revelation are eafy to be underftood. — The fcrip-
lures are given by infpiration of God, and arc profi-
table for doHrine, reproof corrcBion, and infruclion
in right coy fnefs ; and they arc able to furnifi not on-
ly the man of God, but tlie pious youth, unto every
good work. Timothy, from a child, underflood the
holy fcriplures. The way of holinefs, is a high way,
?i path fo plainly 4i'awn in the chart of the divine
word,
30^ Serm. XIX.
word, that the wayfaring man, though a fool,Jkall
not err therein.
There are alfo many obfcure paffages, which
are difFerently underflood even by the learned ;
and which, by the young, perhaps, cannot be un-
derflood at all. But ever make plain things the
rule by which to govern your conduft, and the
ftandard by which to prove what is doubtful.
Never interpret the latter in contradidion to the
former ; but either underlland them in a fenfe
agreeable to plain fcripture, or leave them as
they are. You never will fufFer for want of the
knowledge of a dark text, as long as you a6l in
obedience to thofe which are plain.
VII. If a matter propofed to you, in a way of
in{lru£lion or advice, appears doubtful, Jufpeni
your refolution, until you have made farther inquiry.
When you feel a difpofition to receive, or to
rejed the propofed advice, examine what is your
view and defign. i Is it that you may (land ap-
proved to God ? or, I That you may gratify fome
humour and paffion of your own ? If you reje6l
it, aflc yourfelves, whether you are rationally
convinced, that it is wrOng in itfelf, injurious to
your charafter, and dangerous to your virtue ;
or whether you only view it as contradiQing fome
favourite habit, pleafure or purfuit. If your in-
clination is to adopt the inftrudion given you,
examine from whence this inclination arifes.
I Does it arife from convidion of the truth and
importance of the matter in queflion ? or, i From
its
Serm. XIX. 503
its acrreeablenefs to that manner of life, which
you choofe to follow, and from its tendency to
fecure you againft the juft reproaches of your
confciencc ?
Informing your judgment concerning religious
truth, and moral obligation, never fuffer lull,
paffion, prejudice, or focial connexion, to have any
influence. Examine and decide calmly and dif-
pafTionately. Confidei-, what you approve, and
what you condemn in others — what advice, in
a ferious hour, you would give to a friend — if
you were a parent, what counfel and in{lru6tion
you would inculcate on a fon or daughter, whofe
reputation andhappinefsyou was anxious to pro-
mote — fuppofe yourfelf near the clofmg fcene,
and think, what you would approve or condemn
in fo folemn a period. Judge in this manner,
and you will feldom judge wrong. A judgment
and refolution, formed with thefe cautions, you
may venture to follow. They will not lead
you aftray.
I would not forget to recommend, nor fhould
you neglect to maintain a continual intercourfe
with your Maker.
As religi'on is the obligation, which you are
under to him, folicit his grace to lead you into
jufl fentiments of it, and to imprefs thefe fenti-
ments deeply on your hearts. Aware of the dan-
;7ers which attend the prefent ftage of your life —
aware of the fedu6lions of a deceitful heart, and
the temptations of a guilty world, feek wiidom
from
§04 Serm. XIX.
from the Father of lights — feek direftion from
him, who teaches the meek his way — feek pro-
te6lion from him, whofe eye beholds the flate,
and whofe ear attends the prayer of the humble.
If thou criejl after knowledge and Uftejl up thy
voice for underflanding ; f thou feekefl her asfilver^
and fearchefl for her, as for hidden treafures^ then
flialt thou underfand the fear of the Lord, andfnd
the knozoledge of God. For God giveth wifdom ; out
of his mouth cometh knowledge and underflanding ;
he layeth up found wifdom for the righteous ; he is a
luckier to them who walk uprightly ; he keepeth the
path of judgment, and preferveth the way of the
faints. Thus fhalt thou underfland righteoi fiefs,
judgment and equity ; yea, and every good path.
END OF THE NINETEENTH SERMON.
g%\i^^^>^1^11«>^^^o^^^,
SERMON XX.
fj a^nijoTi jno%7i of hid Jlocht
Judges, i6. xx.
Tht FhiUJlines be upon thee, Samfon,
And, I What then ?— ^ What can the
Philiflines do to Samfon, the man of invincible
ftrength ? He has proved himfelf more than a
match for a thoufand of them. He once entered
alone into one of their principal cities, flew thir-
ty men, took their fpoil, and went off in fafety.
He afterward, at another place, fpread among
them a more extenfive flaughter. He, with only
the contemptible weapon of a jaw bone, fmote to
the ground a thoufand men, and laid them heaps
upon heaps. The gate polls of Gaza he plucked
up with his hands, and carried them ofF on his
fhoulders, with the gate, bar and all. Confent-
ing to be bound with fl;rong cords, green withes,
and new ropes, in fucceflion, he fnapped them
afundcr, as a thread of tow ; and when his ene-
mies, thinking him in their power, fhoutedagainft
him, he rcfe, and fell upon them with prodigious
havcck. A.ud, i What can they do to him now ?
Alas !
oo6 Serm. XX.
Alas ! Samfon has flept in the lap of a harlot,
and his (Irength is gone ! His enemies now feize
him, put out his eyes, bind him in fetters of brafs,
and make him grind in the prifon. Fatal change I
The difmal efFecl of breaking the facred vow of
Nazaritefhip, and yielding to the power of lull.
Samfon's prodigious flrength was not a nat-
ural endowment, always at his own command :
It was an immediate gift, vouchfafed on fpecial
cccafions, and, on thofe occafions, obtained by
prayer to God. In his exertions, it is faid — The
fpirit of God came upon him. When his ftrenglh
failed, it is faid — The Lord departed from him.
From his infancy, he had been dedicated to
God, as a Nazarite forever. He was feparated
to the fcrvice of God, under an obligation to ab-
ftain from wine, and every fenfual indulgence,
which might, in any degree, unfit him for the
fervice to which he was devoted. He was raifed
up to be the deliverer of the Jews, now under the
opprefTion of the Phiiiflines, and to be their chief
magiftrate in the adminiftration of their civil gov-
ernment. That he might better difcharge the
duties of his exalted ftation, he was required to
be a Nazarite as long as he lived. The badge
and token of his dedication, was his hair growing
in its natural ftate. By the divine law, a Naza-
rite was forbidden to cut his hair, or (have his
head. Samfon's bodily flrength had no natural
connexion with the growth of his hair : It was a
privilege annexed to the religious obfervance of
bis
Serm. XX. 307
his vow. When, in confequence of his violating
this bond, he loll the badge, he loft alfo the ben-
eht of his Nazaritefhip. God withdrew the fpec-
ial aid which once he afforded him, and left him
to his natural weaknefs. The lofs of his hair
was followed with the lofs of his flrength, as a
moral, not as a natural effe6l ; and only becaufc
that was tlie fruit of his own guilty indulgence.
Had his hair been taken from him by force or
accident, without a previous fault of his own,
and while he was in the llri6l obfervance of his
vow, there is no reafon to conclude that the fame
effed would have enfued.
Whether Samfon was a man of real piety, is
a que (lion which the hiftory of his life feems not
clearly to decide. The flrongell argument in
his favour, is the honour done him by the Apof-
tle to the Hebrews, who has given him a place
in his lift of believers.
However this may be, he was evidently a man
of a mixed character.
He believed in the true God — regarded his
governing providence — often addrelled him in
prayer — received communications of fupernatural
(Irength ; which he fenfibly acknowledged — and,
until he was overcome by the inticements of an
arLful woman, he carefully preierved the external
token of his feparation to the fervice of God.
But, on the other hand, we find him, early in life,
feeking a marriage contrary to the advice of his
parents, and io the lix\y of his God. This marriage
is
3o8 Serm. XX.
is indeed faid to be of the Lord — not command-
ed, but permitted of the Lord in his wife provi-
dence — but, though God was wife in his permif-
fion, Samfon was not wife in his choice. Af-
terward we find him in the company of a known
proflitute — yi.:ilding to female charms-— making
and attending feftivals, in which he would natur-
ally meet with temptations to violate his vow af
abftinence from wine. And it is probable, that
he at length fell under the power of a depraved
appetite ; for that he fliould fleep fo foundly, as
not to be awakened by the operation of the razor
on his head, can hardly be accounted for, but
by fuppofmg a degree of inebriation, which Jo-
fephus affirms to have been the cafe.
Thefe flains we difcover in his chara6ler — not
to mention his lafl: a61:, which perhaps may be
juflified on the principle of regard to the liberties
of his country ; for doubtlefs there are cafes, in
which men may expofe themfelves to probable,
if not to certain death, for the general fafety of
their nation.
But, though we fee in this hero, great and inex-
cufable faults, dill it is to be remembered, that,
while he lay in confinement, he had time for re-
flexion and repentance. And the return of his
llrcngth, with the future growth of his hair, af-
fords a probable argument of the fmcerity of his
humiliation, in that painful period.
But whatever may be his religious chara6ler,
the errours cf his life, and the calamities which
they
Serm. XX.
3^9
they brought on him, will fuggefl to us fome ufe-
ful warnings and inftrudions.
By a condu6l inconfiflent with his folemn ded-
ication to God, he loll his ftrength — not only the
flrength of his body, but, which was of more im-
portance, the ftrength of his mind, and of his vir-
tue ; and fuddenly, in the torpor of an artificial
fleep, he fell under the power of his enemies.
He lay down a freeman, and awoke a captive and
a flave. While he thought his ftrength remain-
ed, he attempted to exercife it for his deliver-
ance — but in vain — he was weak as another man.
I. We are here taught, that the young ftiould
ever a6l under a fenfe of their religious dedica-
tion to God.
Samfon was, by his parents, confecrated as a
Nazarite. Their a6l he confidered as bindnig
on him, becaule it was in confequence of a di-
vine command.
It is fometimes afked, ^ How are children bound
by an ad of their parents, to which they have
never confented^ and of which they are not even
confcious ?
But, (5 Can you tell me, how Samfon was bound
by the a 61 of his parents ?
You will fay, "It was the authority of God,
which obliged him to be a Nazarite, and which
obliged his parents to fet him apart in this char-
acter."
It is well anfwered. Remember, too, God re-
quires the Chriftian parent to bring up his chiU
U dren
310 Serm. XX.
"dren in the knowledge and pra6lice of the relig-
ion of the gofpel ; and to make an early dedica-
tion of them to him, in a particular inPtitutcd
form, as an acknowledgement of his obligation
thus to educate them ; and as a token of their
future obligation, to walk worthy of their ChriR-
ian education. To afk then, how a parent's a6l
binds his children, is only to afk, i How they
are bound by the command of God ? Aqueftion
which furelv needs no anfwer.
If you have been dedicated to God, it is be-
caufe you are bound to live to him. Your ob-
ligation to virtue does not originate from your
baptifm ; but the reafon of your baptifm is
founded in your obligation to virtue. If you
live in oppofition to the will of God, you con-
tradi6l the great defign, for which you have been
confecrated to him.
Samfon was much more concerned to keep the
token of his Nazaritifm, than to obferve the diit'us
of it. He never voluntarily parted with his
locks ; but he often violated that purity of life,
to which his parents had confecrated him, and
which his locks denoted. An inconfiftency this,
which is not uncommon. Few vv^ould, in a form-
al manner, renounce their baptifm ; but thou-
fands live contrary to it. While they choofe to
be confidered in the chara61;er of baptifed Chrifl-
ians — in the chara61: er of difciples of Chrifl, whofe
name has been called on them, and on whofe
name they call, they indulge thofe corruptions
of
Serm. XX. 311
of heart, and impurities of life, which his gofpel
exprefsly forbids. But, i Will tlieir baptifm fave
them, while in works they deny it ? It verily
profiteth, if they obey the gofpel. Othcrwife, in
efFe6l, it becomes no baptifm. He is not a
Chrillian, who is only one outwardly, in name
and form. He is a Chriflian, who is one inward-
ly, in heart and fpirit, whofe praife is not of
men, but of God.
The parent is folicitous, that his children fhould
be baptifed, and vifibly introduced into the church
and kingdom of Chrifl. But if he is not as fo-
licitous to furnifh their minds with religious
knowledge, and form their lives to virtuous man-
ners, he is no more confiftent with himfelf, than
Samfon's parents would have been, to have con-
fecrated him as a Nazarite, and then fed him with
wine, and cut off his hair.
n. We fee in the cafe of Samfon, the unhap-
py effe6ls of fenfuality.
By the law of Nazaritifm, he was bound to
fpecial purity of life : From this purity he early
began to depart : The confequence was, he fell
into temptation and a fnare, and involved hira-
felf in mifery and ruin.
The youth (hould come forward into the world,
with an apprehenfion of the various dangers to
which his virtue is expofed. There are dangers
arifmg from the gaiety of his fpirits, the warmth
of his pafTions, the vivacity of his imagination,
the flattering charms of outward objedls, the ex-
U 2 amples
312 Serm.XX,
amples of the v/orld, the enticements of wicked men,
and, perhaps, of thofe whom he makes his inti-
mate friends. Senfihle of thefe dangers, he fliould
arm himfelf with the flrongeft refolutions ; watch
the firfl approach of temptation, and early repel
it, before it has taken poiTellion of his mind.
He fhould (land peculiarly on his guard againll
the fafcir^ating influence of the pleafures of fenfe.
Thefe, when they have gained dominion, will
claim unlimited obedience, and induce an abfo-
l.ute flavery. They take away the heart, ftupify
tlie confciencs, obliterate the fentiments of hon-
our, enfeeble every virtuous refolution, fubjugate
the nobleft powers of the foul, and drown men
in defhu8;ion and wretchednefs.
Samfon, long celebrated for his fmgular flrength
and courage, funk, at laft, by his criminal indul-
gence, into the mofldefpicableweaknefs of mind, as
well as body, and fell an impotent captive into the
hands of his enemies : And they, who once trem-
bled at his arm, now triumphed in his weaknefs.
See the man, who rent a lion, as he would a
kid — who plucked up the gates of Gaza — who,
fubmitt-ing to be bound with cords, burft them,
when his enemies fhouted, and, with a contempti-
ble weapon, f'pread flaughter among them at his
pleafure : fee him now liilening to the entice-
ments of a lewd enchantrefs, betraying to her the
moft important fecrets of his foul, yielding himfelf
to her power, when fhchad given him full reafon
to diflrull her fidelity; and thus deprived of his
flrength,
Serm. XX. 51 J
flrengrh, and made the fport of his inveterate foes.
Alluding to his cataflrophe, Solomon fays,
*' Hearken to me, O ye children, and attend to
the words of my mouth. Say unto wifdom,
Thou art my filler, and call underllanding thy
kinfwoman, that they may keep thee from the
ftranger who flattereth with her words. Let not
thine heart decline to her ways, go not aftray in
her paths ; for (he hath cafl down many wound-
ed ; many flrong men have been flain by her.
Her houfe is the way to hell, going down to the
chambers of death."
In language equally flrong and expreflive, he
warns the youth of the fatal effe6ls of intemper*
ance. " Be not among wine bibbers ; among
riotous eaters of flefh ; for fo fhalt thou come to
poverty, and be clothed with rags. Thou flialt
have woe, difeafe, forrow, contention, and wounds
without caufe — thine heart fhall utter perverfe
things — thou flialt be as he who lieth down in
the midft of the fea, or fleepeth on the top of a
maft. They have beaten me, flialt thou fay,
and I felt it not : ^j When fhall I awake ? 1 will
feek it yet again."
ni. The cafe of Samfon fliews us the fatal con-
fequences of criminal connexions.
From this caufe the errours and calamities of
his life took their rife. Our virtue, honour, and
happinefs, depend on nothing more, than the char-
acter of the friends whom we choofe, and the
company which we keep. Senfible of this. Da-
U 3 vid
iH
Serm. XX»
vid refolved, that he would fay to evil doers,
Depart from me ; and would be the companion
of them who feared God, and obferved his com-
mandments.
The youth, who has enjoyed the benefit of a
virtuous education, will form fome virtuous refo-
lutions. While he hears parental infl;ru6lion, or
while he indulges his ferious thoughts in foli-
tude, he feels thefe refolutions operating power-
fully in his mind. He thinks he fhall eafily re-
tain them. When firft he happens into licen-
tious company, the converfation which he hears,
and the examples which he fees, fhock his mind.
But. in the mean time, fome circumftance may
occur to invite him again into fimilar company.
He goes, however, with a refolution to keep him-
felf clear of the vices which he fees. By degrees
the fcene is familiarized. Vice feems to dived
itfelf of fome part of its deformity, his watch is
flackened, and his refolution droops. He fees,
perhaps, in an ungodly companion, fome agreea-
ble accomplifliments, which half conceal the de-
formity of the chara6ler. As he attaches himfelf
more clofely to the perfon, he has lefs power to
refifl the influence of the example. He can now
with patience, and by and by he will with pleaf-
ure, hear thofe virtuous principles and manners
bantered and ridiculed, which once he regarded
with veneration. Thus gradually and infenfibly,
he is drawn off from the virtuous courfe, which
it was his early refolution to purfue.
The
Serm. XX. 315
The youth, who has not wifdom to fliun a vic-
ious connexion, has feldom refolution enough to
withfland the temptations which attend it.
Though he may carry a good refolution into
bad company, he will hardly be able to bring it
ofF entire and unbroken. Thefirft llep to fecuri-
ty, is to retreat from the path of danger. They
who deliberately enter upon it, whatever good
refolutions they form, are ufually beguiled along,
until they have advanced fo far, and find their
way fo much embarrafTed, that they have but lit-
tle heart to return. '* Hear, O my fon," fays
Solomon, " and receive my commandments, and
the years of thy life fhall be many. I have
taught thee in the way of wifdom, and led thee
in right paths. When thou goeft, thy fteps fhall
not be ftraitened ; when thou runnefl, thy feet
fiiall not Humble. Enter not into the path of the
wicked, go not in the way of evil men ; avoid it,
pafs not by it, turn from it, and pafs away."
IV. We fee the meannefs of vice, and in what
a defpicable light it places the man who yields to it.
While Samfon, v/ith the charafter of the hero,
prefcrved that of the Nazarite, and employed his
great flrength in vindicating the liberty of his
country, and chaflifmg the infolence of her ene-
mies, we view him with eReem and admiration.
J3ut when we fee this tnighty man fmking away
into the foftnefs of effeminacy, yielding himfelf
a flave to lull and appetite, and putting that
ftrength, which was the gift of God, unto the
U 4 hands
giS Serm. X^,
hands of one, whofe only aim was to betray it to
the common enemy ; when we fee him fliorn of
his locks, and led off blind and impotent, what
diflPerent fentiments we feel ! If we behold him
with pit)^ it is pity mixed with contempt.
Similar fpeftacies, however, are too often to be
feen. If the man of fuperiour powers, and a vir-
tuous education, yields himfelf a Have to paflTion
and appetite ; if by criminal indulgences of any
kind, he debilitates his body, and beclouds his in-
telle6ls, deftroys his health, and waftes his fub-
flance, and, from the dignity of a man, fmks
down to the meannefs of an animal, he is like
Samfon fliorn of his locks, while he flept in the
arms of pleafure. If ever he awakes, he will feel
with fliame and regret the difgraceful change.
The youth, who aims at honour and reputa-
tion, muft maintain his virtue. Let not mercy
and truth, purity and fobriety, ever forfake thee ;
bind them about thy neck, write them on the ta-
ble of thine heart, take them with thee in all thy
waifs, make them thy companions in all compa-
nies, and thy guards in all temptations ; fo fhalt
thou find favour and good underflanding in the
fight of God and men.
V. We fee how naturally fm brings trouble in
this world, and what reafon there is to believe it
will bring mifery in the next.
There was fuch a natural connexion between
Samfon's iniquity, and the calamities which en-
fiied, tha^t he could not but afcribe them to him^
felf .
J
felf. His unlawful commerce with a daughter of
an idolatrous people (for fuch, undoubtedly, was
the perfon with whom he was now connected)
drew him, as the Jevvifli hiftorian fuppofes, into
frequent violations of his vow of Nazaritefliip.
Enticed and overcome by her deceitful arts and
urgent folicitations, he difclofed the fecret of his
flrength ; and, in a profound deep, the effcd of
previous excefs, he loft the token of Nazaritifm,
with which his flrength was conneded. With
his flrength he lofl his freedom and his eyes ; and
he, who lately was judge in Ifrael, is now a flavc
in a Philifline dungeon.
The man of flritleil; virtue, is, in this flate, lia-
ble to advcrfity ; nor can we. from the calamities
which a man fuffers, conclude him to be a tranf-
greffor. But when calamities, by direft and nat-
ural fleps, follow, after manifefl iniquity, we mull
view the former as the proper fruit and punifh^
ment of the latter.
Though rewards and punilhments are not ex-
a6lly and conflantly difpenfed here, yet there arc
many cafes, in which they take place in a degree,
to awaken men's attention to the different confe-
quences of virtue and vice, and to convince them
that righteoufnefs tends to life, and that he who
purfues evil, purfues it to his death.
When they fee the connexion between fm and
punilhment here, they ought to extend their
views to the world of retribution, where, on the
children of difobcdicnce, the wrath of God will
come
Si8 Serm. XX.
come to the uttermofl. He makes their fms to
fall upon them in this world, to remind them,
that thefe fins, indulged until death, will find
them out in the next. If there is a natural con-
nexion between vice and mifery, vifible in many
inilances now, it is prefumption and madnefs for
the finner to flatter himfelf that he can ever be
fecure from mifery without renouncing his fins.
It often proves a mercy to mankind, that vice
is produ6live of prefent mifery, becaufe thus its
progrefs is retarded, and in fome inftances, tranf-
greffors are thus reclaimed. This feems to have
been the cafe with our fallen hero. While he in-
dulged, with profound fecurity, the luxuries of
life, he forgot the vow w^hich fhould have bound
him to the llri8:efl purity ; and to what depth he
might have fallen, if nothing had diflurbed his
guilty flumbers, we cannot tell. But awakened
by the infulting alarm — The Philijlines be upon
thee ; and, after a fruitlefs effort, finding himfelf
in their power, and his former ftrength departed ;
experiencing the fad change from a hero to a
flave, and the fudden tranfition from a feat of
judgment to a dungeon, he began, we may fup-
pofe, to reflecl on the errours of his life, and ef-
pecially on his late criminal condu6l;, which had
produced fo di final a reverfe ; and in his darkfome
folitudc, exercifcd that deep repentance, which
entitled him to the divine favour, and to the re-
turn of the fupernatural gift which had forfak-
en him,
Affliaion
Serm. XX. 319
Affli6lion is the common means of repentance.
When tranfgreflbrs are bound in fetters of iron,
and holden in cords of afflidion. God fheweth
them their works, openeth their ears to difcipline,
and commandeth that they return from iniquity.
It is happy for fome to be denied the means,
and cut off from the opportunities of former in-
dulgences. Samfon, in prifon, had it no longer
in his power to purfue a habit, which was danger-
oufly gaining influence upon him. He here re-
newed his Nazaritefhip, which had been, for a
time, interrupted ; and he returned to the purity
which that required. Though he could not offer
facrifice for the expiation of his guilt, as the law
in this cafe enjoined, yet, no doubt, by repent-
ance, prayer, and a frcfh dedication of himfelf,
he fought and obtained pardon of God; and
therefore, as the token of his Nazaritefhip return-
ed, the privilege annexed to it, returned alfo. By
fm we provoke God to withdraw his prefence ; by
repentance we recover his favour. Reflecting
therefore on the fatal effects of tranfgreiFion, let
offenders dedicate themfelves to God with deep
repentance, and flronger refoiutions of virtue and
obedience. Thus God will have mercy on them,
and abundantly pardon them.
END OF THE TWENTIETH SERMON.
SERMON XXL
Tvdk tyCutmel&ck.
^»i^»^»<^^>MC4^
Genesis, 20. x, xi,
And> Abimelech faid imto Abraham, ^ What fawejl
thou, that thou hajl done this thing ? And Abra-
ham faid, becaufe I thought, fur ely the fear of God
is not in this place ; and they will flay me for my
wife's fake,
Abraham, having occafion to re-
move from Mam re toward the fouthern part of
the land of Canaan, to a place called Gerar, of
which Abimelech was king, adopted, for the fe-
curity of his life, the fame expedient which he
had once before ufed in Egypt. He defired his
wife to difguife the relation between them, and
to call him her brother, and he alfo agreed to call
her his filler, left fome of the people, tempted by
her beauty, fiiould kill him for her fake.
From fo good a man, and one who had fo often
experienced the divine protection, we Ihoiild not
have
Serm. XXI. 32t
have cxpe6led an artifice like this; efpecially as
the refult, on a former trial, had taught him how
unnecellary it was. But the heft men have their
weakneffes ; and in men, whofe faith is ordinarily
ftrong, fear will fometimes prevail.
Abimelech, fuppofing Sarah to be only Abra-
ham's fifler, fent and took her into his houfe,
with an intention, not to difhonour her, but to
make her his wife.
Before he had accomplifhed this defign, God,
hy a dream in the night, warned him of the dan-
gerous (lep which he was meditating, and dire6l-
ed him to reflore the woman to Abraham, whofe
wife flie was.
The king, after profefling the innocence of his
intentions, calls for Abraham, and thus expoftu-
iates with him on the unjuflifiable deceptioa
which he had ufed. ^ " What hail thou done
to us ? and, ^ What have I offended thee, that
thou haft brought on me, and on my kingdom, a
great fin ?" i. e. expofed us to a great fcandal and
calamity. '- Thou haft done deeds to me, which
ought not to be done, i What faweft thou, that
thou haft done this thing ?" Abraham anfwers, I
did this, " becaufe I thought, furely the fear of
God is not in this place, and they will flay me
for my wife's fake.'* However, he fays, the rela-
tion which they had profeffed, was not altogeth-
er fictitious ; for '' fhe was the daughter of his
father, though not the daughter of his mother."
She was his father's grand daughter ; and, in the
language
322 Serm. XXI.
language of fcripture, grandchildren are often
called children. Sarai, who in the eleventh chapter
is called Ifcah, was daughter to Haran, Abraham's
elder brother. It feems, by this account, that
Terah, Abraham's Father, had two wives, from
one of whom was born Haran, the father of Lot
and Sarai, or Ifcah, and from the other was born
Abraham. So that fhe iv^as daughter to Abra-
ham's half brother. And with luch a niece, it
was, in thofe days, thought not unlawful to marry.
But though Abraham's account of their rela-
tion, was, according to the language of the times,
literally true; yet his concealment of the more
delicate and important relation, could not. on the
reafon affigned, be juflified. For furely he ought
not to have gone voluntarily among a people,
where he apprehended no regard would be paid
to the conjugal rights : Or, if he was called in
providence to fojourn among them, he might
have trufted to divine protedion.
This incident, in the hiftory of Abraham s life,
will afford us fome ufeful obfervations.
I. The atrocious nature of the fm of addtery,
which confifls in violating connubial rights, is
here reprefcnted in a very flriking manner.
Though Abraham fuppofed that there was no
fenfe of God and religion among the people of
Gerar, yet he feems not to have entertained the
lead fufpicion that they would infult the honour
of his family, either by rape or fedu6lion. His
apprehenfion was, that they would kill him for
his
Serm. XXI. 323
his wife's fake. He imagined, that no man could
be fo abandoned, as to take his wife from him,
or debauch her, while he was alive ; but he was
much afraid, there were men bad enough to mur-
der him, that they might have liberty to enjoy her.
Abraham evidently confiders adultery as a
crime far more horrid in its nature, and far more
contrary to (he diftates of natural reafon and con-
fcience, than even murder itfelf. His whole con-
du6l, in this, and the former inflance, is ground-
ed on the fuppofition, that a rufBan, who is bloody
enough to alFaffinate an innocent man, yet may
not be fo brutal as to violate a married woman.
The man who can do the latter, in a deliberate
and cuftomary manner, is undoubtedly capable
of any kind of wickednefs, to which he feels the
fmallefl temptation.
Murder is generally confidered as one of the
blacked crimes of which a man can be guihy*
But it is obfervable, that, by the divine law, the
fame penalty is annexed to adultery, as to mur-
der : And, perhaps, of the two, it is the greater
crime. It certainly indicates a more depraved
ftate of mind. Murder may be the efiFe6l of high
provocation, or fudden paffion. The other pro-
ceeds from a fettled, habitual viciofity of heart.
And in its confequences no fpecies of viliany can
be more mifchievous — more fatal. It is conlrary
to the peace and order of fociety — both of par-
ticular families, and of larger communities. It
is an unprovoked; and irreparable injury to men,
in
g24 Serm. XXI,
in thofe rights of which they are mofl jealous.
It robs them of that comfort and enjoyment, which
they value no lefs than Jife, and without which
life is hardly fupportable. It extends its bale-
ful effecls to the innocent offspring, and dooms
them, without their fault, to infamy and mifery.
It is a violation of the mod facred and folemn
vows. It tramples in the dull the honour and
the Iiappinefs, not of a fingle perfon, or family
only, but of many perfons, and of divers families.
It awakens grief, anxiety, and perpetual jealoufy ;
excites hatred, malice, and revenge ; fometimes
leads to the deliberate murder of the tender ofF-
fpring, and of the injured party ; and, on the
Other hand, provokes to the violent alfaffmation
of the infamous invader. In a word, it involves
in it the guilt of injuflice, fraud, cruelty, and
perjury ; yea, and murder too, if not in the im-
mediate aft, yet in the remoter effefts, as it taints
and poifons the fweeteft joys of life.
Such is the horrid criminality of this evil, that
every refolved offender mufl be viewed as thor-
oughly depraved, and prefumptuoufly wicked,
and be held in detellation and abhorrence by all
the lovers of virtue, and friends of human fociety.
His concern for the ricrhts of mankind is abforb-
ed in his own lawlefs gratifications. His regard
to the Deity is totally loft in fenfuality. His fo-
cial and benevolent affedions are extinguilhed in
-the polluted fink of brutal indulgence.
Such
Serm. XXI. 325
Such a depraved libertine cannot be fuppofed
to poffefs a fingle principle of virtue or honour ;
oj to be fecure from any vice, if only a tempta-
tion fhould offer itfelf. Jofeph, folicited to this
crime, rejefted the propofal with the ftrongelt
abhorrence. — " My mailer," fays he to the lewd
enchantrefs, " knoweth not what is with me in
the houfe, and hath committed all that he hath
into mine hand, neither hath he kept back any-
thing from me, but thee, becaufe thou art his
wife, I How then can I do this great wickednefs^
and fm againfl God ?" His words import, that a
man, who feels in his heart any fear of the pref-i
ence of God, or any regard to the rights of his-
fellow men, cannot deliberately perpetrate fo vile
an a61;ion.
David, in his penitent reflexions on this fin,'
and the murder which followed, prays — " Create
in me a clean heart — deliver me from blood, thoix
God of my falvation. Thou defireft not facri-
fice ; elfe would I give it. The facrificesof God
are a broken heart."
In the cafe of Abimelech, God fays, " The
woman, whom thou haft taken, is a man's wife ;
and unlefs thou reftore her, thou fhalt furely
die." From this moment he indulged not a fm-
gle thought of retaining her in his houfe. And
fuch a fenfe had his people of the facrednefs of
the conjugal relation, that, when they heard of
the unhappy errour, into which their prince had
fallen, they were in painful anxiety for the con-*
W fcquences.
326 "* Serm. XXL
fequenccs. To wipe ofF, as far as pofTible, the
reproach brought on the community by this trani-
a6tion, the king avowed the innocence of his in-
tentions, immediately reftored to Abraham his
wife, made him a liberal donation of fervants,
flocks, and herds, and gave him the fuUeft af-
furance of future fecurity in his kingdom. The
whole tranfadion fhews the utter abhorrence
which this people had of the crime under con-
lid eration.
This crime has been held in deteftation by al-
mofl all nations, in all ages of the world. By
the ancient laws of Draco and Solon, the hufband
of an adulterefs, if he detefted her in her guilt,
might immediately kill both the criminals, or
fligmatize them, or put out their eyes, or might
exa£f of the adulterer a heavy fine. But, by the
law of Mofes, they were both to be put to death
with publick infamy ; and, in ordinary cafes,
there was no difpenlation.
I proceed to obferve,
II. That a fenle of virtue and religion is fome-
times found where we lea II expe6l it.
I How different was the true charafter of the
people in Gerar, from that which Abraham's
jealoufy had drawn for them ? There was much
of the fear of God among them, though he had
imagined there was none at all.
It appears, from this ihort hiflory, that the
prince of the country was a man of great virtue.
He was not an idolater, but a worihipper of the
true
Serm. XXI. g27
true God, as was alfo Melchizedek the pried.
He wawS not a ftranger to divine Revelations,
though favoured with them in a lower degree
than Abraham. As God, on the occafion here
mentioned, communicated to him his will in a
dream, fo there is no doubt, but, on other occa-
fions, he had been favoured with divine difcov-
eries. He feems not to have been unacquainted
with this manner of receiving intimations of the
divine pleafure. He acknowledges a fupreme
governour of the world, and regards him as a
being of almightjr power, and of perfeft re6titude
and goodnefs. He expreffes a benevolent care
for the fafety of his people, and a juft concern,
left they (hould fufFer by his miftake. He pro-
felles an integrity of heart in what he had done,
and God approves the profeffion. He readily
obeys the divine command in reftoring the wom-
an he had taken ; and while he reproves Abra-
ham for the needlefs artifice which he had ufed,
he gives back his wife uninjured, accepts his in-
tercefhon for himfelf and his people, and, retain-
ing no unfuitable refentment, difmiiTes him with
generous prefents, and with full liberty to dwell
in his territories.
Though it is not probable, that all the people
were equally virtuous with the prince, yet a fenfe
of juftice, and a regard to the common rights of
mankind, evidently belonged to their general
charafter. Abimelech appeals to Abraham,
ivhether he had feen, fince he had been in the
W 2 country,
328 S£RM. XXIr
country, any thing, which could be matter of
complaint, or could require fuch deception as had
been ufed : Abraham pretends nothing more,
than a previous jealoufy, that the fear of God was
not in that place.
We fee then, that to condemn fe6ls or commu-
nities in the grofs— to cenfure and reprobate men
on mere fufpicion — to conclude that there can
be no religion among thofe who enjoy not ad-
vantages equal to our own, is rafh and unjuRifi-
able. Where external advantages are lefs, in-
ternal alliilances may, for aught we know, in fome
in fiances be greater.
To fuppoie that they, who enjoy a Handing
Revelation, ftiould receive immediate difcoveries
from God, in the things of religion, would, in-
deed, be abfurd ; for, on this fuppofition, the
Handing Revelation becomes ufelels. God never
communicates to men, in an immediate way, thofe
things which they may learn by means already
in their hands.
Cornelius is favoured with a vifion from heav-
en ; but this vifion gives hira no inftrudion in
the vv^ay of falvation ; it only directs him to fend
for an Apollle, who fliould teach him things, by
which he might be faved. If we, who enjoy the
gofpel revelation, laying this aiide, depend on
difcoveries of truth made to us in another man-
ner, we are guilty of the greateil infult on the
authority of God, and the highcft affront to hi*
goodnefs ; and we judge ourfelves unworthy of
eternal
Serm. XXI. 3^9
eternal life. Where God has given means, he
requires the ufe of them, as the condition of his
favour.
But we cannot hence determine, but that God,
by his good fpirit, may fo affift, dire6l, and en-
lighten the minds of fome who enjoy not our
external means, that they will make improve-
ments in knowledge and virtue far beyond the
exertions of fimple nature. We fee, in the in-
ftance under confid^ration, that a people, among
whom Abraham imagined there was no knowl-
edge or fear of God, were led to worthy concep-
tions of his charafter and government, and to a
jufl regard for the rights of mankind.
Let us beware, left fome, who never have enjoy-
ed means and advantages like ours, rife in the
judgment againft us, and condemn us by their
fuperiour attainments in virtue. The Jews, who
rejeding the inftru6lions of heavenly wifdom,
ftill continued in their fms, our Saviour warns,
that the men of Nineveh, who repented at the
preaching of Jonas, and the queen of the fouth,
who came from far to hear the wifdom of Solo-
mon, will ftand as witneffes againft them at the
laft day.
Jefus often found, among Gentiles and Samar-
itans, thofe examples of faith, piety and goodnefs,
which he found not among the Jews, the highly
favoured, and highly profelhng people of God.
Exemplary piety fometimes appears, where we-
fhould laft have fought it : and the grofl'eft in-
W 3 ftances
330 Serm.XXL
fiances of vice are too often feen in men, whofe
education, advantages and profeflion, had given
us quite different expe6lations. Many, who are
lafl, fhall be firft : and the firft fhall be laft. Let
us not condemn others for their want of privi-
leges, but beware, left we be condemned for our
abufe of them. How God will deal with thofe
who enjoy not our light, it is not eafy for us to
decide. But how he will deal with us, if we
walk not in the light, there remains no doubt.
III. The cafe, under confideration, teaches us
that the indulgence of too bad an opinion of man-
kind, is of dangerous confequence to ourfelves
and others.
Had Abraham entertained a jufl opinion of the
prince and people of Gerar ; or taken pains to
become acquainted with them, before he liftened
to the fecret whifpers of jealoufy, he would have
ftiunned fo dangerous an artifice, as to difguife
his relation to his wife, and would have prevent-
ed the mifchiefs which enfued, and the ftill §r€at-
er mifchiefs, which threatened his own family
and the houfe of Abimelech. It was a fpecial
divine interpofition, which averted confequences
of the moft ferious nature.
Caution and circumfpe6tion in our intercourfe
with mankind, are always prudent, and may oft-
en be necelTary. An implicit, unguarded confi-
dence, will expofe us to many inconveniences,
and may involve us in ruin. The advice which
our Saviour gave his difciples, deferves attention
in
Serm. XXL 331
in times lefs dangerous than thofe. Be wife as
ferpcnts and harmlefs as doves. Beware of vien. Put
not confidence in every one. Expofe not your-
felves to unneceirary dangers. But ever main-
tain your innocence. Injure no man ; and then,
as far as prudence canfecure you, let no man in-
jure you.
But we mufl not carry our caution to a total
diflruft of mankind, nor treat them with fuch ap-
parent jealoufy, as would naturally provoke their
refentment ; neither ought we, in our concern for
our own fecurity, to purfue unwarrantable meaf-
urcs, or negle8: the plain calls of duty.
By extreme caution, men often run into the
mifchiefs which they aim to avoid ; and by ex-
cefFive jealoufy bring on themfelves injuries,
which were not before intended. By indulging
too ill an opinion of thofe around them, they
contrail a fournefs of temper, a refervednefs of
behaviour, an unfociablenefs of manners, which
injure their own feelings, obftru61; their ufeful-
nefs, and difgufl thofe with whom they converfe.
Good Elijah, in an evil day, met with fo many
obflru6lions and difcouragements in his endeav-
ours to reform the nation, that he gave over his
labours, and retired to a cave. While he was
there, indulging a gloomy imagination, he con-
cluded that there was no piety in the land, and
no fafety for him. " Lord," fays he, " they have
pulled down thine altars, and flain thy prophets,
and 1 only am left, and they feek my life." But,
\\ 4 I What
33^ Serm. XXI.
I What fays the divine anfwer ? " I have referved
to myfelf feven thoufand men, who have not bow-
ed the knee to Baal." — " i What dofl thou here,
Ehjah ?
His ill opinion of the world firfl uiged him
into a cave ; and, in this retirement, the gloom
increafed, until his jealoufy condemned man-
kind without referve.
While we mingle with the world, we fhould
keep ourfelves unfpotted from it. But to fhun
the pollutions of it, we mufl not withdraw from
all intercourfe with it. The Chriflian is to keep
himfelf from an untoward generation, and to be
blamelefs and harmlefs, and without rebuke in the
midfl of the ungodly and profane, holding forth
the word of life, that others may be gained by his
good converfation.
IV. 1 1 is proper farther to remark, that, in the befl
anen, there may be great infirmities and failings.
None is more celebrated than Abraham for
the eminence of his piety, and the flrength of his
faith. He was ftrong in faith, giving glory to
God. The greatnefs of his faith appeared, in his
leaving his native land at the divine call, and go-
ing forth to fojourn in a flrange country — in his
Iteady obfervance of the worfhip of God, in all
places where he fojourned — in his purfuing the
enemies who had conquered and plundered the
country of Sodom, recovering from them the
fpoils which they had taken, and refloring them
to the proper owners — in his reliance on the di-
vine
Serm. XXI. 333
vine promife concerning bis feed, at a time of
life, when, according to the courfe of nature, no
iffue could be expe6led — in his obeying the pain-
ful command, to offer up that fon in whom his
feed was to be called ; and in his reafoning from
paft experience that God v\ras able to raife him
from the dead, from whence he had already re-
ceived him in a fisrure.
I Could we imagine that fuch a man as this
would, on any occafion, betray fymptoms of ti-
midity, or difcover a diflruft of God ? — But this
fame patriarch, when he went to fojourn in Gerar,
dared not own his relation to his wife, left the
men of the place fhould kill him for her fake.
^ Where is now the faith and fortitude, which, at
other times, he difcovered, when difhculties prefF-
ed, and dangers threatened him ? — His faith now
languifhed ; his fear prevailed ; and, in a time of
imaginary danger, he adopted a method of con-
du6l which expofed him to the reproof of the
very perfons, who, he imagined, had not the fear
of God.
Let him, who thinks that he ftands, take heed,
left he fall.
Even they whofe faith is ftrong, muft guard
againft the prevailing influence of fear, and call
into exercife that confidence in God which is the
beft fecurity againft the terrours of the world.
In times of apparent danger, and threatening
temptation, they have need to be peculiarly
watchful. Let them deliberately inquire, whither
Providence
334 Serm. XXL
Provridence calls them ; and, having found the
line of their duty, purfue it with calm refolution,
and fteady reliance on the divine proteQion.
We are never fo fafe, as when we invariably
follow the path of virtue and integrity. He who
walks uprightly, walks furely ; but he who per-
verts his way, fhall fall. Duplicity and artifice,
to avoid an evil, will but embarrafs us the more.
It was only a fpecial, gracious interpofition,
which prevented mofl fatal ccnfequences, from
the patriarch's unworthy device.
While we aim to a8; with integrity ourfelves,
let us remember the weaknefs of human nature,
and treat with candour the failings of our fellow
men. We fee weaknefs and errour in fo good a
man as Abraham. We are to look for perfection
in none. Nor ought we, for particular faults, to
Tvithdraw our charity from men of general integ-
rity and virtue. The candour of Abimelech was
great and noble. While he reproved Abraham in
one inftance, of unworthy condu6l, he acknowl-
edged him as a good man and a prophet of God.
He fought his prayers, and folicited his friend-
Ihip, being perfuaded, that God was with him.
We may reprove a good man's faults ; but for
particular faults, which are an exception from a
general chara6ter, w^e mufl condemn no man's
perfon. Let us walk in that charity, which
hopeth all things ; for this will cover a multitude
of fins.
EiND OF THE TWENTY FIRST SERMON,
SERMON XXII.
jTic JLtncidoTn of Qod 'jvdiiotd Uufc^^
vat ton.
Luke, 17. xx, xxi.
And zuhen he was demanded of the Pharifees, When
the kingdom of God fhould co?ne j he anfwered than
and f aid. The kingdom of God cometh not with ob*
fervation : Neither fhall they fay, Lo here ; or,
lo there ; for behold, the kingdom of God is with'
in you, > *
1 HIS phrafe, the kingdom of God, is
frequently ufed in the new teftament; and it
fignifies either that (late of glory, to which good
men will be exalted in the future world, or the
gofpel difpenfation, and the church of God in
this world. The latter is the more common ac-
ceptation, and evidently intended in the text-
The queftion of the Pharifees, ^ When fhall the
kingdom of God appear ? manifeflly refpeded the
kingdom of the MelTiah, or that difpcnfation
which he was to introduce. Chrift, in his anfwer,
ufes the phrafe in the fame fenfe, only cor-
reQing
S3^ Serm. XXIL
reeling their miflake concerning its nature, and
the manner of its introdudion and eflablifliment.
At the time of our Saviour's appearance, there
prevailed a general expcdation of him. This ex-
pe6lation was grounded on the prophecies, which
had exprefsly foretold the certainty, and accu-
rately flated the time of his coming. But the
prophecies, which defcribed the 7nanner of his ap-
pearance, were grofsly rnifapprehended by moft of
the Jews, and efpecially by the Pharifees. The
grand and lofty figures reprefenting the power of
his do6lrines, they underftood as expreffing the
majefty of his temporal dominion, and the fplen-
dour of his earthly court.
They' demanded of Jefus, when the kingdom of
Godjhould come ; meaning, when would the Mef-
fiah come to ere6]; his kingdom in Judea, and to
deliver the Jews from the oppreffions of a foreign
power. Jefus had declared himfelf to be the
promifed MefFiah. But there was nothing in his
condition, which anfwered to their ideas of his
temporal reign. Inftead of that wealth and pow-
er, that fplcndid court and numerous hofl, with
which they expe6led he would be attended, they
faw him poor and humble, and only accompani-
ed with a few difciples of ordinary birth and char-
ader. They therefore demand of him, " i When
is that kingdom of God to be ere6led, which the
fcripture foretels T' — i Are you the Mefliah ? —
I Where is your kingdom ? — i Can you be the
important perfon. who is the fubjecl of fo many
notable
Serm. XXII. 337
notable predidions ? — i Was all that pomp of
prophetick language wailed only to point out a
man like you ?
Jefus tells them, they wholly mirunderllood
the intention of prophec)^ which was to foretel,
not a temporal, but a fpiritual kingdom. The
kingdom of God C07neth not with ohfervation, or with
external parade and (how ; but with moral and
internal power and influence. Neither fhall men
have occafion to fay, Behold, it is here ; or behold^
it is there. It will not, as you imagine, be con-
fined to Judea, or to any particular place : — For
behold, the kingdom of God is within you, or among
you : And it will be extended wherever my doc-
trines are preached. It will reach from one part
under heaven, unto the other part under heaven. So
he adds, verfe 24. — This kingdom is already be-
gun among you, being preached by me and my
difciples, and confirmed by the evidence of my
works ; and foon it will fpread around, and blefs
other nations of the earth. Seek it not in this,
or in that particular place ; know that it is come
to you already : Submit now to its authority ; fe-
cure its beflings, where ye are.
The illuflration of thefe words — The kingdom
of God Cometh not with obfervation, will lead us to
lome important thoughts on the nature and de-
fign of the gofpel, and prepare our way for fome
ufeful rcflcftions.
1 . The manner, in which the gofpel was firfl intrO'
diicedj was without external fhow andoflentation.
Worldly
33^ Serm. XXII.
Wordly kingdoms are ulually ere61;ed andfup-
portcd by the power of arms. The princes of
the world, the better to command the refpe6l and
obedience of their fubjeds, are diftinguilhed by
riches, fplendour and equipage. But the king-
dom of Chrifl was introduced without any of
thcfc forms of pomp and grandeur.
He came, meek and lowly, publifhing peace,
and bringing falvation to mankind.
John, his forerunner, appeared in the wilder-
nefs, preaching repentance, and warning men to
flee from the wrath to come. His humble habit,
and auflere manner of life, were fuited to the
do^lrine which he preached.
Jefus himfelf was born in an obfcure family,
and educated in a manner below the common
rank of people. He grew up as a root out of dry
ground. There was in him no form or comelinefs
to captivate the admiration of earthly pride. He
entered on his publick miniftry with folemn fail-
ing ; and was confecrated to his work by the
waihing appointed for the priefts under the law.
To prove his divine authority, he performed many
miracles ; but thefe were of the mild and benevo-
lent, not of the fhowy and oftentatious kind. He
exerted his heavenly power, not, as a worldly
conqueror would wifh to do, in overturning
kingdoms, and fpreading deflrudion among his
enemies ; but in relieving the diflrefTed, feeding
the hungry, healing the fick, and giving fight to
the blind. He was not attended with armed
bands
SeRM. XXII. g^g
bands to defend his peiTon, but with a few difci-
ples to affiftin fpreading his doctrines. He la-
boured, not to raife himfelf to wealth and power,
but to promote truth and righteoufnefs amonop
our degenerate race. He difplayed his dignity,
not in revenging injuries, but in continual exer-
cifes of mercy and forgivenefs ; and gained fub-
je6ts, not by the force and terrour of the fword,
but by the perfuafive influence of reafon and
goodnefs. He clofed the fcene, not by dealing
death among his enemies, but by dying for their
falvation. His laft prayer was, not for vengeance,
but for pardon to thofe who compaffed his death.
And when he afcended on high, the language of
his lips was in bleflings of peace, not in impreca-
tions of wrath.
2. The external difpenfation of Chri ft 's kingdom
is without oftentation.
His laws are plain and eafy to be underftood,
and delivered in language level to common ap-
prehenfion. The motives, by which obedience
is urged, are pure and fpiritual, taken not from
this, but the future world. His inftitutions are
few and fimple, adapted to our condition, and
fuited to warm and engage the heart.
When the law was given from Sinai, the peo-
ple prayed — Let Mofes fpeak, and we will hear ;
but let not God /peak, leji wc die. The pomp and
majcfly, with which the law was proclaimed,
ftruck them with terrour. They defired to re-
ceive it in a gentle manner. In the gofpel dif-
penfation
340 Serm. XXII.
penfation, God has condefccnded to the weaknefs
of our nature. In thefe lad days he has fpoken
to us by his Son, who is indeed the brightnefs of
his glory, but has veiled thk glory in human
flefh, being made in all things like unto us, that
he might be a merciful high prieft. And thofe
whom he has appointed to adminifter the affairs
of his government, are men of like paffions with
ourfelves. The Apoftle fays, We are amhajfa^
dours of Chrljl, as though God did by us bcfeech you ;
we pray you. in Chriji's fuad, he ye reconciled to God.
In regard of the mildnefs of the gofpel difpenfa-
tion, compared with the law, the Apoftle fays to
the Hebrews — Ye are not come to the mount, which
might he touched, the fenfible, tangible mount —
and which burned with Jire, nor unto blachiefs, and
darknefs, and tempejl, and the found of a trumpet^ and
the voice of zuords, which they zvho heard could not
endure ; but ye are come to mount Sion, and the city
of the living God, the general affevihly and church of
thefrfl born, to God the Judge of all, and to Jefus
the mediator of the new covenant : We have received
d kingdom, which cannot be moved. Let us therefore
have grace, whereby we may fcrvc God acceptably
with reverence and godly fear.
3. The virtues, which the gofpel principally
inculcates, are without obfervation, diftant from
worldly fliow, and independent of worldly
applauR\
The kinsyjlom of God is righteovfnefs, and peace,
and joy in ike Holy Ghofl, The religion of Chriil
confifls
Serm. XXIL 841
^
confifls not in thofe adions, which glare in the
eyes of the world, and ftrike the minds of mea
with admiration ; fuch as courage in war, con-J
queft over enemies, acquiring territory and fpread-
ing dominion ; but in fmcere piety, humble de-
votion, lively faith, flriQ fobriety, patient felf-
denial, extenfive charity, and contempt of the
world. Thefe are modefl virtues, remote from
oftentation. They feek not applaufe from men,
but only the filent approbation of God and the
heart.
The kingdom of God is received with faith.
This is the great principle of obedience. This
was the do6lrine with which Jefus began his min-
iflry— TAe kingdom of God is at hand ; repent ye^
SLYid believe the gofpeL
Faith is not only a perfuafion of the truth,
but alfo a fubmiflion to the authority of the gof-
pel. As it fuppofes a conviftion of perfonal
guilt and unworthinefs, fo it implies a godly for-
row for lin — a reliance on the rftercy of God,
through the R^edeemcr, for pardon — a defire o£
kis fandifying and affifling grace — and a refolu-
tion to walk in newnefs of life. It is accompa*
nied with a hatred of lin, a watchfulnefs againlt
it, and earned breathings after holinefs. Thefe
operations of faith corme not A^ith obfervation.
Though they are powerfully felt in the believing
foul, they are not feen by others. They become
vihble only in their effe6U.
X Wher^
g42 Serm. XXil.
Where the kingdom of God takes place, there
is a great change in the temper dindi dijpofition of
the mind. — // any man be in Ciiriji, he is a new
creature ; and this is a humble creature. We
muft receive the kingdom of God as little chil-
dren— av^ new born babes. — Except ye be converted,
fays the Saviour, and become as little children,- ye
Jliall not enter into the kingdom of heaven ; butwhofo
(hall humble himfelf as a little child, the fame is great-
ejl in that kingdom. The gofpel, where it comes
with power, mortifies the pride of the heart, hum-
bles the foul at the foot of a fovereign God, cafls
down imaginations, and every high thing which
exalts itfelf againll the knowledge of God, and
brings into captivity every thought to the obe-
dience of Chrifl.
The fubjecfs. of this kingdom exercifc a temper
piJelJdcniaL Whofoever will co7ne after me, fays
Chrift, let him deny hiwfelf, and take up his crofs,
and follow me. — This felfdenial piincipally confifls
ip. the denial of ungodlmefs and xoorldly lufls. Tht-y
who are under the dominion of fm, make pro-
yifion for the ileHi to fulfil the lufls thereof.
They contrive the means of gratifying pride, am-
bition, covetoufncfs, and fenfual defires. But
when the kingdom of God takes place in them,
they no longer live to the lulls of men, but to
the will of God. They keep under the body to
bring it into fubjcQion. They abftain from the
appearance of evil, and efpecially watch againft
their own iniquity. They maintain a warfare
with
Serm. XXIL 046
with themfelves, and with the world ; and leek
grace that they may cleanfe themfelves from all
filthinefs of the flelh and fpirit, and may perfe6l
holmefs in the fear of God.
The kingdom of God in the {o\x\ fub dues worldly
offeElions. As it is not of this world, but from
heaven, fo the fubje6ls of it feek the things which
are above, not the things which are on the earth.
Worldly afFedions, reigning in the foul, arc in-
con fi (lent with the religion of Chrifl. He came to de-
liver us from this evil world. Faith in him over-
comes the world. They who trufl in riches cannot
enter into his kingdom. He has chofen the poor iix
this world, rich in faith, to be heirs of the kingdom
which he has promifed ; and he has declared, that
only to the poor in fpirit the bleflings of it belong*
The kingdom of God is a kingdom o^ peace and
love. It not only calls men into a flate of peace
with God, but requires them to live in peace with
one another. Benevolence, condefcenfion, meek-
ncfs, forbearance, and inofFeniivenefs, are dif-
tinguifhing virtues of Chrift's difciples. A tem-
per of charity is the grand qualification for a
lubje6l of his kingdom. This is the end of the
commandment, and the bond of perfe6lnefs.
For this we are called into his kingdom ; and
then only we walk worthy of our calling, when
we walk in all lowlinefs, longfufFering, and
meeknefs, forbear one another in love, and
keep the unity of the fpirit in the bond of pea-ce.
There is nothing more offenfive to the Prince of
X 2 Peace,
Ill Serm, XXII.
Peace, than contentions, animbritles, and tumults
among his fubjeds. There is no law of his king-
dom more fully exprefFed, more frequently re-
peated, and more folemnly ciiforced, than that
which requires us to love one another, and to
lludy the things which make for peace. We are
commanded to mark and avoid them Who caufe
divifions and offences. Mutual love and conde-
fcenfion, are tfie marks by whicii Chrifl's difciples
are to te known among men.
Charity is a humble, modefl virtue. It makes
no oflentatlon. Contentions and difputes are
noify and tumultuous. They make upi'oar and
confufion. But love is flill and filent. It does
good without founding a trumpet. While it
Icatters blefFings with one hand, the other fcarce-
ly knows what is doing. It prays for, and for-
gives olTenders in fecret, and makes no procla-
mation. It bellows favours on little ones, on
perfons of obfcure condition. Such favours fel-
dom come to publick notice. They fall not un-
der the obfervation of the world.
4. As the temper of the gofpel, fo alfo the op-
er alien of the divine fpirit, introducing this tem-
per, is without obfervation.
A divine influence is necelTary to form the
hearts of fallen men to the love of religion. This
influence is aff'orded, wherever the gofpel is dif-
penfed. But this is a fecret influence : It comes
not with obfervation. It is fomething, which the
human eye cannot fee. They who are the fub-
jeas
$^jaM. XXIL 345
je6l:s of it, cannot dire6lly and immediately dil-
tinguifli it from the rational operations of their
own minds. X^ey know it rather by its holy
fruits, than by lenfe and confcioufnefs. Our
Saviour fays, It is as the wind, which bloweth where
it lijleth, and zoe hear the found thereof, but cannot
tell whence it cometh, nor whither it goeth. This
influence, like the gofpel itfelf, is foft, mild, and
gentle. It is not a tempeft, an earthquake, or
fire ; but a fmall, ftill voice. It is a fpirit of
power, but yet a fpirit of love, and of a found
mind. The fruits of it, like its nature, are kind
and benevolent. They are love, joy, peace, long-
fuffering, gentlenefs, meeknefs, and goodnefs.
The wifdom of the world is attended with flrife
and confufion : But the wifdom from above, is
pure, and peaceable, gentle, and eafy to be entreat-
ed, full of mercy and good fruits.
5. The hleffmgs of God's kingdom are chiefly
invifible, and without obfervation.
The rewards which the gofpel promifes arc
not earthly and temporal, but heavenly and fpir-
itual. They are not external power, wealth, and
honour ; but inward peace, hope, and joy here,
and everlafting felicity hereafter. In this world,
the good Chriflian is fubjeft to the fame outward
calamities which attend others. Buthehascon-
folations, which fpring only from religion, and
which a ftrangcr intermeddles not with. He re-
joices in the approving tefllmony of his con-
fcience ; in hope of the glory of God ; and in
X '\ the
346 Serm. XXII.
the happy influence of his affli6lions, which work
patience, give him experience, enliven his love
to Gocl, and confirm his heavenly hope. The
Apoftle fays — We are troubled on every fide, yet not
dijlrejfcd ; perplexed, hut not indefpair ; asforrow-
Jul, yet always rejoicing ; as poor, yet making many
rich ; as having nothing, yet pojfejjing all things. It
is the power of religion in the heart, which ena-
bles the Chriflian, in all his trials, thus to triumph
in Chrill Jefus.
We fee in what refpeds, the kingdom of God
comes without obfervation. How happy is the
Hate of the fincere Chriflian ! He has a kingdom
xvathin him. He may be poor and defpifed in
this world. He may fuffer a variety of adverfity
and diflrefs ; but he is a fubjetl of the King of
faints. He receives continual fupplies and con-
folations from heaven. He has pea,ce of mind,
and hope toward God. He is an heir of ever-
Jafting glory. Bleffed are the poor in fpirit, for
theirs is the kingdom of heaven.
|:nd of the twenty second sermon.
SERMON XXIir.
<j/ze uLv7i(jydo7rt of (iocL ^vdhoiii (Jolt
vaiion.
Luke, 17. xx, xxi.
And when he -was demanded of the Pharifees, When
the kingdom of Godjhould come ; he anfioered them
andfaid, The kingdom of God cometh not with ob-
fervation : Neither fJiall they fay, Lo here ; or,
lo there ; for behold, the kingdom of God is with-
in you.
In what refpecls the kingdom of God,
or the gofpel difpenfation, comes without obfcr-
vation, we have (liewn in a preceding difcourfe.
We will now attend to the reflexions and inflruc-
tions which our fubje6l offers to us.
1. If the kingdom of God is now among us,
we are all, without exception, bound to acknowl-
edge it, and fubmit to it.
As Jefus declared himfelf to be the MefTiah,
who, according to the prophecies of fci ipture, was
to come into the world, the Pharifecs demanded
X 4 of
348 Serm. XXIII.
of him, when his kingdom was to begin. He
anfwered them, that it was begun already. He
was now working miracles to prove his heavenly
million. He was no^ preaching the way of fal-
vation for fmners. He was no Wr^ proclaiming
peace to them, and dating the terms of their ac-
ceptance. The kingdom of Mefliah, foretold by
the prophets, was now among them. It only re-
rnained for them to bow down in humble fub-
miflion to its laws, and fecure the happinefs which
it promifed.
Wherever God fends his gofpel, there he ere6ls
his kingdom, and calls men to become the fub-
je6ls of it. And it is at their peril, if they rejeft
it. When Jefus came, preaching the gofpel of
the kingdom of God, he faid to the people — The
time is fulfilled, and the kingdovi of God is at hand :
Repent ye, and believe the gofpeL
We are not to fuppofe, that it is at our option,
whether we will enter into this kingdom, or not.
We are indifpenfably bound to receive it. Among
the various forms of human government, we may
choofe the one which pleafes us beft. A people
may adopt that conftitution, in which they can
agree and unite. If particular members of a com-
munity difapprove the conftitution, which is chof-
en and ratified, they have a natural right to re-
pair to fome other fociety, whofe government
fuits thexn better. But the kingdom of God is not
to be viewed in this light. It is not a mere form,
which men may take, or let alone at pleafure, and
which
Serm. XXIIL 349
which derives its authoiity merely frcmi human
confent. It is a kingdom of righteoufnefs ; and
its authority is abfolute and univerfal.
God is the fupreme Lord of all worlds. He
has a fovereign right to our obedience. His wif-
dom has framed the order, his will has eftablifh-
ed the authority, and his goodnefs has made to
us the difcovery of his kingdom ; and it is a
kingdom which cannot be moved. Our rejeQ;ion
of It mufl be accompanied with the higheft guik,
and our difobedience will be followed with the
moft amazing punifhment.
Some feem to imagine, that if they profefs them-
felves the fubjeQ;s of this kingdom, they come
under higher and ftrider obligations than others. ;
and that there are then duties incumbent on them,
in which before they had no concern. Under this
delufive imagination, many, it is probable, de-
cline to make any profeflion at all, that they
may feel themfelves more at libertv to walk ac-
cording to the courfe of the world.
But the truth is, the kingdom of God is come
nigh to us ; it is among us; and we are all bound
to profefs obedience, and yield it too. We have
no more right to reje6l God's kingdom, when it
is offered, than we have to withhold obedience
when we have promifed it. A profeffion is not
the affumption of arbitrary obligations, but an
acknowledgment of real ones. A profefhon of
obedience is required ; and he who refufes it, is
guilty of the fame contempt of di\ inc authority,
as
350 Serm. XXIIL
as he who refufes obedience after he has pro-
felfed it.
The gofpel difpenfation is fometimes called a
covenant. Now, becaule the validity of covenants
between man and man^ depends on mutual con-
sent and agreement, we are apt inienfibly to fall
into this conception of the divme covenant. But
we ihould remember, that God is a fovereign ; that
we ftand not on the ground of equality with him,
as we do with men ; that his wifdom is perfect,
and his authority fupremc ; and his covenant he
commands us. Wherever he reveals and propofes
it, the obligations of it; take place. Whether we
confent or not, ftill w^e come within its authori-
ty. Though our confent is neceffary to our en-
joying the faving benefits of it, yet it is not necef-
fary to our coming under its commanding power.
Whatever excufes may be made for the hea-
thens, who have never known the gofpel, thefe ex-
cufes cannot be admitted in our cafe, becaufe
God has placed us in a very different condition
from theirs ; and we cannot put ourfeives in their
condition, if we would.
The wickednefs of thofe who profefs the gof-
pel, is indeed highly aggravated. But the aggra-
vation arifes from the enjoyment, rather than from
the projeffion of the gofpel. This is the condemna-
tion, thai light is come into the world, and they have
loved darknefs rather than light, becaufe their deeds
are evil. Their guilt is aggravated, not in com-
parifon with the guilt of thofe who enjoy the gof-
pel,
Serm. XXIII. §5?
If >.l tf.frfj,- ^fTj r
pel, and yet refufe to profefs it ; but rather in
comparifon with the guilt of thofe, who have
never known the gofpel, nor had an opportunity
to profefs it.
Our Saviour, alluding to the flate of the Jew-
ifti nation, who receiyed their kings by an ap-
pointment from Rome, illuflr'ates the kingdom of
Cod. or the gofpel difpenfation, by a parable of
a certain nobleman, who went into a far country,
to receive to himfelf a kingdom, and to return.
This nobleman, at his departure, committed to
his fervants the care of his nioney, with a direc-
tion to occupy it for him, until he came back.
Thefe fervants had profeffed a regard for his per-
fon, and an attachment to his interefl, and with
them he trufls his riches. But there were fomc
of his citi2;ens who hated him, and fent a melfage
after him, faying — We will not have this man to
reign over us. When he returned, having receiv-
ed the kingdom, he firfl called his fervants to a
reckoning, among whom was found one who had
negle6led to improve his Lord's money. This
negligent fervantfell under his fevere difpleafure.
He faid to them who flood by, Take from him the
pound — -for from him who hath not, or improveth
not what is committed to him — fhall be taken
away even that which he hath. But, ^i What be-
came of thofe, who would not that he fhould
reign over them ? — ^ Were they excufed ? or, ^i Was
their puniflinient alleviated, becaufe they had
pever profeiTed themfelves his fervants ? No :
After
3$« $£RM. XXIIL
Aftei- fentence on the unfaithful fervant, the king
fays — But thofe ^nin^e enemies, who -would fiot that I
Jhould rei^n over them^ bring hither, andjlay them
before me.
In the parable of the wedding feaft, there were
fome who made light of the king's invitation, and
injurioufly treated th^ T^ielTengers who broiight it.
Among thofe who accepted the invitation, there
was one found without a v/edding garment. This
unworthy gueft was bound, and call into outer dark-
nefs ; and againfl thofe \v'ho rejeded the^nvitatipji,
andabufed his fervants, the king fent forth his ar-
mies, and deflroyed them, and burnt up their city*
You fee then the indifpenfable obligation of all,
to whom the gofpel comes, to prpfefs their beliqf
of, and fubjedion to it. i Do you decline to make
a religious profefTion, from an apprehenfion, that
after this, the guilt of your fms will be aggravat-
ed ? Know, that whether you make a profeflion
or not, the guilt of your fms is already aggravat-
;€d, ^rorn the advantages under which the gofpel
has placed you. — They who know their Lord's will,
and do it not^Jliall be beaten with many Jiripes. It
is vain to think of fecuring ypurfelves, by plead-
ing that you are not of the number of profeflbrs ;
for God has not left it to your choice, whether
you ivill be of that number, any more than he
has left it to your choice whether you will love
and fear him. You have no more right to live
at large, and unconnefted with the Chriflian
church, than you have to be unjaft, profane, or in-
temperate.
SeRm. XXIII. 35^
tempferate. No caution of this kind can avail to al-
leviate your guilt. Yea, the very pretence confutes
itfelf ; for, while you deliberate how to fm tVith
fafety, you difcover a heart fet in you to do eviL
2. Wc learn, that it concerns every one, not
only to fubmit to God's kingdom, but to fubmit
to it immediately. There is no occafion for delay.
Imagine not that the kingdom of God comes
with fuch obfervation, that there are only partic-
ular ti7ncs when you may enter into it. It is
come nigh to you. Its laws are now flated, and
its blelTmgs propofed ; and you may fubmit to
thefe laws, and fecure thefe bleffings now, as well
as hereafter. You are not to wait for a more fa-
vourable opportunity ; but tO embrace the piefent.
The Apoftle fays — Wt have received a kingdo7n,
-which cannot be moved. It is a fleady, as well as
a pei-petual kingdom. Its laws are alvv^ays the
fame — its bleffings are continually offered its
grace is ever free. — Lei us have grace, that we may
ferve God acceptably, with reverence and godly fea:r.
You are not to fuppofe, that God grants his
fpirit only at certain feafons ; that then it comes as
a violent fhower, with fuch obfervation, as dif-
tinguifhes this from all other feafons; and that thefe
are the only feafons of falvation. — He ftretches oUt
his hand, all the day long, even to the difobedierit
and gainfaying. His fpirit ftrives with finners,
while his longfufFering waits. The ftifFnecked and
perverfe,i3/ti;^^'5 refill the Holy Ghoft. He now
commands all to repent, and invites all to receive
the
354
Serm. XXllL
the blellings of his grace. We are to hear his
voice, while it is called today. Now is the day of
falvatioiiy and the time of acceptance. We are not
to delay, under an appreheuiion that God will be
more gracious, the operations of the fpirit more
powerful, or our. hearts better dilpofed, at another
time, than this. We are to improve this time,
this day, as the only feafon, which is ours ; re-
membering, that God waits to be gracious, and
exalts hlmfvilf that he may have mercy.
We are h^re taught, that we have no occafion
to run from place to place, in order to find the
grace of God. for we may. obtain it in any place,
vv^here his Providence calls us.
We are not to imagine, that the fpirit of God
is poured out in fuch, or fuch a place, and no
where elie ; and that, in order to obtain a por-
tion of the fpirit, we muft go to fuch a place,
hear fuch a preacher, or join with fuch an all'em-
bly. The kingdom of God comes not with ob-
fervation ; neither fhall men have occafion to
fay, Xo, it IS here ; or, lo, it is there: For the fpirit
is not confined to certain places ; its influences
are not at human difpofal, nor do its operations
come with publick obferyation. The gofpel is
a minidration of the fpirit. Where God fends
\ the former, he fends alio the latter. You are to
receive the fpirit in the hearing of faith. Its in-
fluence on the heart is not like an overbearing
ftorm, but as the gentle rain ou the tender herb,
and the dew on the grafs.
We
Serm. XXIIL 355
We are to attend on the ordinances which God
has appointed, m the place which his providence
points out, hoping for a blefling in the way
which his wildom has preicribed. Here we are
to Hft up holy hands, not doubting of his readi-
nefs to give his fpirit to them who alk him, in
this place, as well as another. If they fay — Sec
here, or, fee there ; go not after them, nor follow
them, for the kingdom of God is among you. Goi
grants his grace in his own way ; and when in
his way we feek, we may be fure to find.
4. We learn from our fubje6t, that true relig-
ion is notfoflentaiious. It feeks not obfervation.
The true Chriflian is exemplary, but not vain.
He is careful to maintain good works, but aiTe6ls
not an unnecefTary fhow of them. He does noth-
ing through vam glory, but thinks and ads with
lowiinefs of mind. He will not put himfelf for-
ward, or take upon him to cenfure and ditlate,
Confcious of his numerous imperfeftions, he
hop^^s humbly, reproves gently, hears reproof
patiently, judges charitably, and (hews out of a
good converfation his works with meeknefs of
wifdom.
Real religion begins in felfabafem.ent, in a con-
vi6tion of fm, fenfe of unworthmefs, and reliance
on free mercy. The fame humble temper, in
which it begins, accompanies its future works.
The Chriflian, after his higheft improvements,
remembers what he was once, a guilty creature,
expofed to wrath. He confiders, that from this
deplorable
356 Serm. XXin.
deplorable condition he was recovered by the
fovereigii grace of God. He reckons not himfelf
tb have already attained, or to be already made
perfe6l ; but he preffes toward the mark for the
prize of the high calling. He glories not in his
attainments, but laments his deficiencies. When
he compares himfelf with other Chriflians, he is
iticlitied to hope them better than himfelf. His
language is not — God, I thank thee, that I am not
as other men ; but, God be meixiful to me a fmncr.
In the performance of duty he feeks not the ob-
fervation of men, but the approbation of God.
If he perceives a regard to human applaufe
crceping in, and mingling itfelf with fpiritual
duties, he abhors himfelf, laments the remaining
cornaption of his heart, prays for grace to cleanfe
him from it, and keeps his foul with greater dil-
igence. If he fees reafon to rejoice in a con-
fcioufnefs of his integrity, he acknowledges with
the ApoRle — By the grace of God, I am -what lam,
5. It appears, that they only are the true fub-
jeSls of God's kingdom, who have experienced its
power on their hearts.
A religion, that is merely external, will carry
Bone to the world of glory. Let us then in-
quire, what influence the gofpel has within us.
We profefs to believe its divinity and impor-
tai^ce. ^Havewefelt its transforming power ? —
I Ar't we governed by its dodrines, and conform-
ed to its precepts ? — i Have we received the
kiKgdom of God as little children, with, a meek,
humble.
Serm. XXIIL 357
humble, teachable, and obedient fpirit ? — i Have
we been taught by the gra^e of God to deny
ourfelves ? — i Are our wills fubje6led to God's
authority, and our afFcdions railed to heavenly
obje6ls ? — If we are (trangers to this internal op-
eration of the gofpel, then it has only come near
to us ; but we have not received it. — i How great
is our guilt ?
To us the word of falvation is fent ; and it will
not return empty. It will not leave us, as ic
found us. It will have fome mighty effe6l. If
it is not a favour of life unto life, it will be a
favour of « death unto death. If we treat with
contempt the gofpel of the grace of God, our con-
demnation will be more dreadful than if we nev-
er had known it. We are then in a moft folemn
fituation ; guilty, and worthy of death — under
the offer of pardon — on trial whether we will ac-
cept it. The ilTue of our probation will be an
exceeding and eternal weight of glory, or ever-
lafling m.ifery, aggravated beyond conception by
a contempt of offered falvation. Behold, ye
defpifers, and wonder, and perifii — God will per-
form a work, which you will not believe, though,
one declare it to you.
6. As the kingdom of God comes not to the
heart with oblervation, we are incompetent judges
of the charaders of others.
It is a great thing to know our own hearts ;
impofTible for us to know the hearts of others.
God only knows the hearts of all the children of
y men.
358 Sehm. XXIIL
men. Therefore jud'ge nothing before the time,
till the Lord comt, who will bring to light the
bidden things of darkn-jis, and make man if eft
the counfels of the heart. And happy they, who
then ftiall have praife of God. In the mean
time, let us not judge and condemn one another ;
but judge this rather, that no man put a Hum-
bling block, or occafion to fall, in his brother's
way. I ^^'^y Should we judge and fet at nought
our brother ? We mull all Hand before the judg-
ment feat of Chrift. Since we cannot look into
the hearts of our brethren, we mufl hope all
things, and leave the dfecifion of their ilate to
him, wholb judgment is according to truth. We
are not to exclude men from our charity and fel-
Lowfhip on: mere fufpicion> or for want of the
higheft evidence of fincerity ; but wdioever pro-
feiles fubjedion to the kingdom of Chrift, and
contradi6ls not that profelTion by an ungodly
life, him we muft receive as a fellow citizen with
the faintS) and of the houfehold of God. Let us
therefore be likeminded one toward another, ac-
Gordmg to Chrift Jefus ; and receive one another
Tis Chrift alfo received us, to the glory of God,
Let us comfort and encourage one another, as
fellow workers to the kingdom of God, unite
our influence to increafe the number of his fub-
jefts, and to enlarge the extent of his kingdom
on earth, and, in all things w^alk worthy of him,
v/ho has called us to his kingdom and glory;
JEND OF THE TWENTY T-HIRD SERMON*
I^Mh^}^^^'^^^(o[^^
SERMON XXIV.
J/ 7imwme.^aI>lo aone to in& H^i^av&, and
J o B, 21. xxxiii.
Ani every man Jhall draw after him, as there arc
innumerable before him,
1 HE main purpofe of Job's difcouiTe
in the preceding verfes, and indeed through a
great part of this book, is to (hew, that no judg-
ment can be formed of men's chara6ters by the
prefent difpenfations of Providence toward them ;
for good men often meet with great calamities in
the courfe of their life ; and fome are early cut
off by the hand of violence ; and wicked meit,
on the other hand, as often profper in their world-
ly defigns, live to old age, and go down to the
grave by a natural death ; and confequently we
mud look for another Hate, in which an equitable
diilribution of rewards and punifhments may take
place.
He particularly obferves 'concerning death,
which is the greateft of worldly evils, and the
-Y 2 moft
S^o Serm. XXIV*
moft dreaded by die fons of men, that it is ap-
pointed, not as a punirtiment merely for a few
diftinguifhed offenders, but as the common lot
of all ; and therefore from the time, manner, and
circumflances of a man's death, we can conclude
nothing concerning his chara6];er.
When we fee one, by any means, or at any
age,- brought to the grave, we may properly make
the fame reffedion which Job makes in our
text — Every man Jhall draw after hwi, as there have
been immmerable before him.
Such an event, however common, is very fol-
^mn. it admonifhes us of the mortal condition
of the human race, and of our own mortality in
particular.
Job obferves, that innumerable have already
been brought to the grave. This was true in his
day : It is more emphatically true now.
The numbers, which have mingled with the
duff, fmce man was firft placed on the earth, ex-
ceed all computation. The human race has ex-
ifled almofl fix thoufand years. Before the flood
the fucceffion was iefs rapid, and probably the
world Iefs populous, than it is now. Procreation
feems to have begun later in fome proportion to
the greater length of life. In the antediluvian
genealogy no mendon is made of a parent young-
er than fixty five years. But ilill, as thelongev-
ity of men, in that period, gave time for nume-
rous families to fpring from each progenitor, we
muil fuppofe, that the numbers, which were born
and
Serm. XXIV. 361
and died, in the fpace of fixteen hundred years,
were vaftly great.
For a few generations after the flood, human
life was dill prolonged to a confiderable extent*.
But it is now more than three thoufand years,
fmce it has been reduced to its prefent fcanty
meafure. The earth is fuppofed to change its
inhabitants, at a medium, three times in a cen-
tury. The change, in this part of the world, is
not fo rapid ; but applied to the vv^orld in general,
perhaps the eflimate is not far from the truth.
The number of people on the globe, at any one
time, cannot poffibly be afcertained to any de-
gree of exadlnefs. But it muft doubtlefs amount
to many hundrLds of millions. Some have reck-
oned about nine hundred millions. Probably
this calculation does not exceed the truth. Now
fuppofe fo many fouls paffmg off this ftage, and
as many coming on, thrice in the fpace of one
hundred years, which will be nearly eighty thou-
fand in a day ; and fuppofe this to have been the
rate of fuccelfion for feveral thoufand years pail,
and you will eafily conceive the propriety of the
exprcifion — Innumerable have gone before us. The
numbers, which have already lived and died, ut-
terly furpafs our comprehenfion.
The fate of pall generations will be the fate of
the prefent, and the future. When we fee a man
o;o down to the orrave, this is a natural thoug-ht — •
Every man will draw after hiin. Had we no other
evidence of our mortality, but v/hat arifcs from
Y 3 the
g62 Serm. XXIV.
the multitudes which have died before us, this
would be fufficient to put it beyond a doubt.
Our knowledge of future events, in the natural
world, chiefly depends on obfervation and expe-
rience. That which has uniformly been the
courfe of things, in former time, we expe6t will
be their courfe in time to come. That the fun
will rife again, after it has fet — that fummer will
fucceed to winter — that harveft will follow feed-
time — that fire will warm us, and our food will
flrengthen us, we conclude with a fufficient de-
gree of certainty, becaufe this has ever been the
fleady courfe of nature. And experience gives
us the fame evidence, that we muft go down to
the grave, for innumerable have gone before us.
For many thoufa.nd years there has not been an
inflance of a man's living to any confiderable
length of time, in this world. When we look
around, we find but here and there one but who
was born within feventy or eighty years ; and
much the greater part within half that time. To
expecl immortality here, would be as abfurd, and
as contradidory to all human experience, as to
cxped perpetual fummer, or unchanging fun-
lliine. And to conduft as if we were never to
die, is as irrational as it would be to order our
affairs in fummer, on the prefumption that there
is never to be another winter.
Though no man needs L\idciice to con\ ince
him, yet every man needs warnings to rc-v.ind
liim; of his mortahty. Providence, thercloi-e, fo
orders
Serm. XXIV. 3<^
orders events as to give us continual admoni-
tions of this lerious and mod interefling change.
Every death which we fee, though it can hardly
hG called a proof of what is already as evident as
poITible, yet is a freili call from Qod to the fons
of men, to think of, and prepare for, their own
approaching death.
Admonitions of this kind are of all the moll
folemn and imprcffive, becaufe they not only tell
us, hut Jhew us, that we mud die. And that they
may be fuited to perfons of every age and con-
dition, may come with greater power, may ftrike
the mind with fome folemnity, and may not lole
their effc<0: by growing too familiar, God is pleaf-
ed to fend men to the grave by different means,
in a variety of ways, in every period of life,
and under the greateft imaginable diverfity of
circumflances. In almofl every death, there is
fomething new and affecting. Job obferves in
the preceding verfes — Onediethin his full Jlrengih,
being toholly at eafe and quiet, his hreaflsare full of
milk, and his bones moifiened with marrow : Another
dieth in the bitternefs of his foul, and never eateth
with pleafure. They fliall lie down alike in the dufl,
and the worms fliall cover them.
To dwell on the proof of fo obvious a truth,
ivould be a mifpenie of time. More ufeful will
it be to entertain and apply the inllrudions and
reflections, which it fuggetis to us.
1. In the mortality of the human race, we
have a clear demonllration of a future (late.
Y 4 The
3^4 Serm. XXIVa
The frame of our bodies, and the powers of
our minds, fpeak forth the wifdom of the Crea-
tor ; for we are fearfully and wonderfully made.
Perfefl: wifdom has fome worthy end in all that
it does, fome good defign in every thing which it
makes. But, ^ For what purpofe could man be
be made, if death terminates his exiftence ? Here
is a numerous race of creatures, which, in the
prefent (late, anfwer no end equal to the dignity,
or fuitabie to the capacity of their nature. They
have reafon, memory, forethought, and refle6lion.
They can look within and around, can contem-
plate the earth, and the heavens, can conceive
immortal defires, and form eternal defigns. They
have fears of future evil, and hopes of future
good. They can difcern between right and wrong,
approve the one, and condemn the other. By
iludy and application, they can improve their
knowledge, enlarge their powers, and extend their
-profpeds. But, i To what purpofe is all this, if
they have no exiftence beyond this poor, mortal
flate ? — I Are their dehres and hopes, their fears
and apprehenfions, merely imaginary ? — i Are
they made with a fenfe of good and evil, and
with the powers of refle6lion and forethought,
only to vex and torment them ? — i Are they to
be ftruck out of exiftence almoft as foon as they
come into it, without opportunity for their minds
to open, fpread, and reach their juft perfection ? —
I Can it be fufpe6led, that an allwife Creator
would make a race of intelligent, moral beings,
to
Serm. XXIV. 365
to come on this ftage, and pafs oflF again by mill-
ions, in fuch rapid fucceflion, for agts and ages
together, when there is no rational or moral pur-
pofe to be anfwered ? — i Would he give an in-
telle6tual exiftence to creatures merely for an an-
imal and momentary life ; merely to fport for a
day, like thofe fwarms of infe6i;s, which play in
a fummer's fun, and then vanifli into eternal non-
exiflence ? This is a fuppofition fo contradidory to
our ideas of creating wifdom, that we at once re-
je6l it. Let us then accuflom ourfelves to regard
and improve this flate as preparatory to another.
Let every death, which we behold, remind us of
a future w^orld, and awaken us to make efFe6lual
provifion for the important hour, when we muft
take our departure hence for an everlafting flate.
2. What an evil and bitter thing is fm, which
has brought into the world innumerable deaths !
Revelation teaches us, that by one man fin enter-
ed into the world, and death by fin, and fo death pajfes
upon all men, for that all have finned,
Man w^as originally made for immortality.
And though we cannot fuppofe, that, in cafe of
innocence, he would always have lived in this
world, in a (late of continual increafe, becaufe then
the earth muft, in time, have been furcharged
with inhabitants ; yet his remove from this to a
more perfeft ftate, would certainly have been in a
manner very different from death ; perhaps by
fuch an eafy tranflation as that of Enoch and
Elijah. It was by fm, that death made its gloomy
entrance
S66 Sehm. XXIV.
entrance into the warld, and gained its dread-
ful dominion over the human race. And the
fin, by which it entered, was the firft offence of
the firfl human pair. It is not each man's per-
fonal tranfgreffion th^it fubjeds him to death ;
for death is common to all — to good and. bad —
to young and old — to them who have finned,
and to them who have not fnined by actual dif-
obedLence. Every man mud go down to the
grave, whither innumerable have gone aheady.
It is then only one fmgle fin, which has made
this awful havock. — By one offence, death reigns. —
By one offence judgment is come on all men. One
tranfgreffion has filled the world with deaths, in
ages paft ; nor is its baleful influence fpe?it.
I Shall we then, like fools, make a mock of
(in ? — I Shall we think it a light and trifling mat-
ter to qffend the great and holy God, to tranf-
grefs his laws, and run in the face of his warnings
and threatenings ? — i Shall we dare any longer to
continue under the guilt of all our perfonal fins ?
Think what innumerable deaths one fin has pro-
duced, and then fay, whether it be fafe to live
^ny longer expofed to the punifliment, which our
innumerable fins deferve.
How infinitely it concerns every fon of Adam
now to take the benefit of the glorious redemption
purchafed by the death of a Saviour !
The Son of God has come down to our world,
and taken our nature, that he might fuffer death
for our redemption. It was not the intention of
his
Serm. XXIV,. "367
his death to exempt us from dying ; die we muft
lliU ; but to deliver us from the awful confe-
quences of death — from eternal death. Let the
confideration of the great evil of fm, manifefled
in the univerfal mortality of the human race, ex-
cite us immediatly to fly from fm by repentance,
and to the Saviour by faith, that wc may obtain
a difcharge from our guilt, and a title to that
glorious refurre6liou and happy immortality, by
which death is fwallowedup in victory.
If a fingle fm deferves fuch numberlefs deaths,
how amazing mull be the defert of all our fins,
and how amazingly will this defert be increafed,
if, to all our other lins, we add this the greateft of
all lins, an obllinate and contemptuous rejection
of the Saviour ! His death is an atonement for
other (ins ; but, ^ What other atonement will
you find for the lin of finally refufing this ? If
we fin wilfully after we have received the knowl-
edge of the truth, there remaineth no more facri-
fice for fin ; but a fearful looking for of judgment.
3. Our fubje6l may give us fome faint ideas of
the grandeur of the final judgment.
The fcripture alTures us, that, as there will be
a righteous judgment, fo it will be univerfal, ex-
tending to all — to quick and dead^ — to bond and
free — to great and fmall. That earth and fea will
give up their dea^i — that all who are in their
graves fhall come forth, and tliofc who are alive,
and remain, will be collcfted with them before
the throne of the Son of God, who will render to
every
^68 Serm. XXIV.
every one according to the deeds done in the
body. On that great day, what an amazing mul-
titude will be aiTembled ! Not merely the people
of a particular country — not only the numerous
millions, which now fwarm on the globe — not
only the countlefs myriads, which have peopled
it for nearly fix thoufand years pail ; but'all who
fhall be called on this flage, in the unknown fuc-
cefTion of future generations, till time fhall be
no more. Thefe, all thefe fhall be collefted >n one
grand afifembly, to attend their final trial, hear
. their righteous fentence, and receive their eternal
deflination. Yea, not only the human race, but
thofe legions of evil fpirits, which left their firft
habitation, and are now referved in chains, under
darknefs, to the judgment of the great day, will
then be brought forth, and adjudged to the full
meafure of their torments. And to add to the
majefly and folemnity of the fcene, thoufands of
thoufands, ten thoufand times ten thoufand, an
innumerable company of angels, will give their
attendance, and wait around the fiery throne, as
liiiniflering fpirits, to teftify their approbation of
the equity of the procefs, and carry into execu-
tion the orders of the Judge.
The contemplation of this great and awful
judgment, at which we muft afTuredly make our
appearance, and in which we fhall have an infi-
nite concern, may juflly fill us with amazement,
awaken our mofl folemn attention, and make us
careful v/hjt manner of perfons we are.
Beware
Serm. XXIV. ' 369
Beware of Iiypocri fy ; for there is nothing cover-
ed, which fhall not be revealed. Be afraid of fecret
fins, for thefe will be brought into judgment.
The hidden things of darknefs will be expofedin
the light, and the counfels of all hearts made
manifelL before the alfembled world.
4. How vain and trifling are our earthly inter-
efts and poifeffions !
We are only pilgrims, palfengers, tranfient, fugi-
tive mortals. The generations of men are paffing
in quick fucceflibn, and there is no abiding.
I What have we in this world, that can be worth
the name of property ? — ^i What folly to be anxious
about our worldly condition ; or to take much
thought what we have, or what we want, what
we get, or what we lofe ?
How many millions have lived in this world,
each of whom had fomething which he called his
own ! What ftruggles and contefts have there been
about this tra6l of territory, and that fpot of
ground — this lump of ore, and that glittering
ftone ! The fame worldly and contentious fpirit
remains. We have our refpeQive claims, right
or wrong. One boafts of his fuperiority ; anoth-
er complains of his want : OiiQ defpifes a poor
neighbour ; another envies a rich one : One fa-
crifices eafe and confcience to gain more wealth;
another, to gratify vanity and lufts, fpends what
his father sramed.
o
How bufy are mankind ; and yet Iiow trifling
their defigns and purfuits ! But foon death breaks
all
370 Serm. XXIV.
all their purpofes, and fruRrates the thoughts of
their heart. In a few days, we who now live,
ftiall have as little concern v/ith the world, as
thofe who lived before the flood. What one calls
his, and another calls hii, foon will belong nei-
ther to the one, nor the other, but to fome fuc-
cefTor, as mortal as himfelf, who muft again leave
it to the man v/ho comes after him ; and he ftill
is mortal. Thus it pafTes from mortal to mortal,
till it fhall be loft in the wreck of nature.
Learn then to moderate your worldly aflpec-
tions. Be patient in want, beneficent in fulnefs,
contented whether in fulnefs or want. Place your
afFedions on diings above, and lay up durable
riches in the heavenly world, where, on your ar-
rival, you will find them fecure, and ready for
enjoyment.
5. Our fubje6l teaches us, what reafon we have
to pity, confole and fuccour the afflifted.
A iv^orld of mortality muft be a world of for-
row. Here is not only pain and diftrefs of body ;
but, that which is often more painful and dif-
trefting, the lofs of moft pleafant and intimate
friends, on whom the bigger half of life's joys
depended. When a mortal, in the midft of his
expected days, is torn from his near connexions,
how many hearts bleed with the wound. There
you will fee a folitary companion, and here dif-
appointed parents ; hclplefs offspring on one
hand, and weeping brethren on the other. The
fall of fuch a man, like the fall of an uprooted
tree,
Serm. XXIV. gyt
tree, fpreads wide ruin around, and rifles the
bloam ol all who are near.
When we fee, what we often fee, numbers dif-
ti'effed by the death of one, let us refle6t, that
their diftrels may foon be ours. The man, wha
died laft, was not the only one who was mortal.
Every nnan muft draw after him, as there are in-
no-Tnerable before him. We have not a friend on
earth, who is not as mortal as he was — not a
friend on earth, but may foon leave us in forrow
and anguiih. Let us then bring home to our
hearts the forrow of our neighbours, take a fenfi-
bie fhare in it, and remember thofe who are in
bonds, asbound with them ; and thofe who fufFer
adverfity, as being ourfelves alfo in the body.
6. We are taught the danger which, attends too^
llrong a reliance on earthly friends.
Every man muft go down to the grave. Ceafe^
then from man, whofe breath is in his noftrils ;
for wherein h he to be accounted of. Truft in
the Lord forever, for with him is everlafting
ftrength.
The lofs of friends, is a call from heaven to
raife our thoughts and aflFe61:ions there. Wheni
our earthly dependence finks under us, we muH
lean more fully on the power and wifdom, thcf
mercy and faithfulnefs of God. In him we muft
feek our comfort in every adverfity. Theworldy
which is itfelf fo full of trouble, cannot be a
fource of comfort in trouble. Our comfort we
muft feek in another place ; our rcfrefliments we
muft
372 Serm. XXIV:
mufl draw from another fountain. A fettled per-
fuafion, that a God of infinite wifdom, power
and goodnefs, governs the world ; that he orders
all events, and extends his care to all creatures ;
that we are interefted in his favour ; and, all
things, under his direction, will work for our
good ; that heavenly joys will foon recompenfe
all our earthly forrows ; this is the only fure
principle of comfort, hope and courage, in our
worldly affii6hons.
Let us then be quickened to a life of undiffem-
bled religion, which is necelTary to our comforta-
ble pailage through this world, and our happy
entrance into a better.
Religion exempts no m.an from affli6i:ion, or
from death ; but it does more ; it gives him fub-
flantial comfort in afflidion, and fure preparation
for death, and thus turns both to his advantage.
Since religion is fo fupremely necelTary, life
fo precarious, and death fo furely approaching, let
us call off our thoughts from this world, and di-
re6l them to our future and everlafting concerns.
This is the dictate of reafon, of fcripture, and of
providence. Let us realize human frailty, p'ity
thofe in adverfity, and ft and prepared for fimilar
trials. Let not the profperous flatter themfeives,
that they never ftiall be moved, nor the young
and vigorous imagine, that their mountain ftands
ftrong. The day is haftening, when the ftrong
muft bow themfeives. Health, ftrength, youth, and
vigour, v/hen death approaches; can make no re-
fiilance.
Serm. XXIV. 373
fiftance. Virtue, ufefulnefs, helplefs dependents,
and weeping, praying friends, cannot procure an
exemption from the grave.
Whatever your hands find to do, do it with
your might ; there is no work in the grave, whith-
er ye are going. Let your repentance be fpeedy,
that death may not prevent it ; let your hope be
well founded, that death may not difappoint it ;
and let it be improved, and confirmed by the con-
itant exercife of piety, that your departure may
be comfortable, your entrance into heaven abun-
dant, and your reward rich and glorious.
END OF THE TWENTY FOURTH SERMON,
SERMON XXV.
tJt&fl&ciioTid oTi tyCci^veM.
Jeremiah, 5. xxiv.
J^either fay they in their heart, Let us now fear tJie
Lord our God, that giveth rain, both the former
and the latter rain in his feafon : He referveth
unto us the appointed weeks of the harvefl.
Among the many inftances of the
great corrupliou and degeneracy of the Jews,
enumerated in this chapter, one of the plained, is
their inattention to, and difregardof, theconflant
government of God's providence, when there were
the moft obvious and familiar proofs of it daily
before their eyes. They paid their devotions to
inanimate idols and imaginary divinities, and re-
nounced the worfhip and fervice of that almighty
and moft glorious Being, whofe hand created,
and ftiil fuftains, the whole frame of nature,
and whofe goodnefs fupplies the wants of every
living creature.
" Hear this, O foolifti people,'' fays God by his
prophet, " a people without underftanding, who
have eyes, and fee not ; who have ears, and hear
not : — I Fear ye not me ? — i Will ye not tremble
at
Serm. XXV. 375
at my prefence, who have placed the fand for the
bound of the fea, by a perpetual decree, that it
cannot pafs it ; and though the waves thereof
tofs themfelves, yet can they not prevail ; and
though they roar, yet can they not pafs over it ?"
The reftraint of the ocean, that tumultuous
body of waters, which the Jews, living near the
Mediterranean, had frequent opportunities to ob-
ferve, is often mentioned in fcripture, as an effect
of God's watchful providence, and an e^idence
of his mighty power. This is fele6led from
among the numerous proofs of God's government,
not becaufe it is more immediately his work, but
becaufe the grandeur and majefty of the fcene
ftrikes the mind with a deeper and more awful
fenfe of his continual fuperintending influence,
than moil other appearances in the natural world.
The dire6lion of the feafons, the interchansres
of rain and funfhine, and the timely returns of
harveft, are, if not fo grand, yet as plain and
convincing proofs of God's providence, as the
control of the ocean. To this God appeals in
the text, and complains, that while his people
partook of his bounty, they regarded not his
hand. " But this people hath a revolting and a
rebellious heart : They are revolted and gone ;
neither fay they in their heart, Let us now fear
the Lord, who giveth us rain, the former and lat-
ter rain in his feafon, and referveth to us the ap-
pointed weeks of the harveft."
Z 2 Thtrc
376 Serm. XXV.
There is frequent mention of the former, and
the latter rain. The one came on jufl after feed
time ; the other, not long before harveft, and is
called, *' the latter rain of the firft month," or
the month in which harveft began. The fruit-
fulnefs of the feafon depended much on thefe
rains, which feem to have been periodical in that
country. If either of them failed, the harveft
was fmall.
The meftage contained in this chapter, was
probably delivered to the people about the time
of harveft. In forae preceding years, the crops
had been cut fliort by unfavourable weather, as
well as by the incurfions of enemies. It is faid,
in the third and fourth chapters, that for the wick-
ednefs of the people, " the fhowers had been
withheld, and there had been no latter rain— all
t\it birds of heaven were fled, and the fruitful
field was become a wildernefs.'' The failure of
the harvefts, in feafons pafl, had given them anx-
ious apprehenfions for the next. But having,
beyond all expe6lation, received timely rains,
they beheld their fields covered with corn, and
their paftures clothed with flocks. And yet they
remained as regardlefs of the divine government
as before ; Neither, faid they, let us now fear the
Lord, who gives us rain in feafon, and beftows
upon us the rich, but unexpeded bleflings of
harveft.
There are two obfer\^ations fuggefted to us in
our text,
I. That
Serm. XXV. ^yf
I. That the regular return of har^'efl is a dem-
onflration of the exiflence and providence of God.
II. That the time of harvefl naturally calls us
to pious meditations and refledions.
I. The regular return of harveft is an obvious
proof of the exiflence and providence of God.
The Jews, who, with this evidence before their
eyes, feared not God, are called " a foolifh peo-
ple, and without underftanding.
The fruits of the earth, fo necefTary to the fup-
port of animal life, depend on caufes beyond the
reach of human power. Our labour in the cul-
ture of the foil, is ufelefs and vain without a
friendly difpofition of the feafons. But in the
direftion of the feafons, we can have no more in-
fluence than in the creation of worlds. There is
nothing within the fphere of human agency, that
in the leafl contributes to haften or reftrain the
Ihowers of heaven, to increafe or moderate the
heat of the fun, to continue or change the courfe
of the winds. The whole management of the
natural world is in hands fuperiour to ours — in
the hands of an invifible, almighty Being. The
invifible things of God are not more clearly feen
from the creation of the world, than from the
produ6lions of nature. Had we been prefent,
when God laid the foundation of the earth, we
could not have had more convincing evidence,
than what we now have in the ftated returns of
feed time and harvefl, that there is a Being who
Z 3 fills.
378 Serm.XXV^
fills, fuflains, and rules the univerfe — who is
above all, through all, and in us all.
The prophet remarks, that God referves to us
the appointed weeks of harveft.
That we may order our affairs with difcretion,
the world is governed by general, eflablifhed laws.
If the feafons fhould be thrown into confufion,
Or their regular fucceiTion frequently interrupted,
tliere would be an end of human prudence and
adivity : We could never judge how to plan and
purfue our bufinefs ; when to fow our feed, or
look for a harveft ; and what provifion to make,
in one feafon, for our fupport till the return
of the next. But as the fyftem of God's govcrn-
men is uniform and fteady, or fubjeQ only to
fmall and occafional variations, we are able to
form and profecute our neceffary defigns with
fuccefs.
We fee that the feafons are ordered with wif-
dom faperiour to ours. If we had power to in-
fluence them, yet we have notfkill to guide them.
Experience convinces us, how erroneoufly we
have judged : But all our experience has not
enabled us to judge perfedly for the future. A
pkntiful harveft often follov/s feafons, which to
us appeared unfavourable ; and the fruits of the
earth as often are cut fhort after promifmg prof-
pe6ls. There are many things in the natural
world, fo entirely out of our fight, that it is im-
poffible for us to determine the manner in which
it is beft the feafons fhould be ordered. The
weather,
SeRM. XXV. ^^>jg
weather, which we think unkind, may be necef-
faiy to the removal or prevention of evils, un-
known to us, which might be fatal to the fruits
of the earth : — That which is unfriendly to par-
ticular foils, may be adapted to general fertility : — ■
That which produces a fcanty harvefl, in one fea-
fon, may conduce to the fruitfulnefs of fucceed-
ing years.
Harveft, in its appointed weeks, teaches us the
goodnefs of God.
" He has not left himfelf without witnefs, in
that he does good, gives us rain from heaven, and
fruitful feafons, and fills our hearts with food and
gladnefs." We learn God's goodnefs from the
effefts of it, which we behold ; and the bleffings
of it, which we enjoy. When we fee a man of
wealth difperfing abroad his charities among the
indigent, we admire the goodnefs of his hearty
and rejoice in his ability. Much greater evidence
have we of the goodnefs of God, " who caufes
the grafs to grow for the cattle, and herb for the
fervice of man ; who gives to the bead his food,
and to man wine which cheers, and bread which
ftrengthens his heart ; who crowns the year with
bleffings, and whofe paths drop fatnefs."
God has made us dependent on his care for
all our fupplies ; and our necelfary fupplies he
gives us, while we trufl his care in the exercife of
prudence and induftry. " Truft in the Lord and
do good : So (halt thou dwell in the land, and
fhalt be furely fed."
Z 4 That
gSo Serm. XXV.
That divine promifc, delivered to (he Wotld
four thoufand years ago, that " feed time and har-
veft, cold and neat, funimer and winter, fhall not
ceafe," we fee continually verified ; and hence
we learn, that the God who governs the world,
is conflant to liis word. If particular countries
have, at times, felt the diflrelfes of famitie, yet
of feed time and harvefh there has never been fuch
a general failure, as looked lilce an infra6ti6n on
the truth of this ancient promife. Every harvefl
is a new inflance of God's faithfulnefs, a new
performance of his promife, arid at new encour-
agement to our faith in his providence and word.
As the return of harvefl gives us fuch imme-
diate fcnfible evidence of the exiflerice, providence,
wifdom, bounty, and faithfulnefs of God : fo,
II. It naturally calls us to pious meditations
and reflections.
it was an inftance of great flupidity in the
Jews, that they Taid not, " Let us now fear the
Lord, who referveth to iis the appointed weeks
of the harvefl."
1. The feafon's are fo ordered, as to remind us
of the Jhort7iefs of human for efight.
From pafl experience we expecl a harvefl iri
its appointed weeks : And rarely is our expeda-
tion fruflrated. But the event is not always ad-
juflcd to the meafure of our hopes. It often fails
ihort, and often exceeds thism. That rain and
funfliine are necefTary to the fruitfulnefs of the
earthj we know by conflant obfcrvation. But
what
S^RM. XXV. 3^i
what proporticm of drought and moifture, of
heat and cold, is moil friendly to Vegetation, and
itioft conducive to plenty, is a matter in which
we often misjudge. The management of the
feafons, howei^er, is in unerring hands. Ration-
al beings, in the care of infinite wifdom and good-
nefs, are always fafe, while they .proceed in th*
line of their duty ; and never ought they to in-
dulge anxiety. With him who governs futurity,
they may calmly truft all events. '• Take no
thought for your life," fays the divine Saviour,
*' what ye Ihall cat. or drink, or put on. Be-
hold the fowls of the air ; they neither fow, nor
reap, nor gather into barns, yet your heavenly
Father feedeth them. — i Are ye not much better
than they ? Your Father knoweth that ye have
need of thefe things. Seek ye firft the kingdom
of God, and thefe things fhall be added."
2. Our dependence is apparent, as in many
other things, fo efpecially in the return of harveft.
Now we fee the fruits of the earth brought to
maturity, and provifion made for our fupport
through the fucc edmg y:ar. This is not the
work of man, but of the great Governour of Na-
ture, whofe bountiful defigns nothing can de-
feat. Our induilry and prudence mufl do their
part ; but it is God alone who fucceeds our
labours. The friendly Ihowers, and the quick-
ening funbeams are not under our command-.
Hail florms, mildews, and devouring in feels, arte
not fubjed to our will. If God fend his blelfing,
none
382 Serm. XXV*
none can revoke it. If he withhold his fmiles,
our toil is fruitlefs. If he commiflions florms
or winds, frofts or infeds, to lay wafle our fields,
our hopes are cut ofF. *' Thefe things are turn-
ed about by his counfels, that they may do what-
foever he commandeth them upon the face of the
world."
At the time of harvefh, it becomes us to refle6l
how infuflicient we are to perfe6l our own de-
figns, or to prevent the evils which may defeat
them ; and thus learn, in all our ways, to ac-
knowledge God.
3. The fcripture fpeaks of harvefl as a feafon
oi gratitude 2ind joy.
To exprefs the happinefs of mankind under
the kingdom of the Meffiah, the prophet fays — -
*' They joy before thee, as the joy of harvefl.*'
By the fame allufion the Pfalmill defcribes the
felicity of the Jews in their national deliverance
ftpm captivity.—" They that fow in tears, fhall
reap in joy. He that goeth forth and weepeth,
bearing precious feed, fhall doubtlefs come again
with rejoicing, bringing his fheaves with him/'
Particular feflivals were inllituted in the divine
law, to be obferved as teftimonies of gratitude
for the bielTrngs of harveft. " Thou fhalt keep
the feafl of harvefl, the firfl fruits of thy labours,
which thou hafl fown in thy field, and the feafl
of ingathering in the end of the year, when thou
hafl slathered in thy labours out of the field — ■
none iliall appear before me empty. The firft
fruits
Serm. XXV. 383
fruits of thy land thou (halt bring into the houfe
of God."
We are daily loaded with benefits, which call
for daily returns of gratitude. But harvefl is fuch
a rich and plentiful blelFing, as we cannot every
day receive. This is given only in the appoint^
ed weeks. If it Ihould then fail, famine, didrefs,
and mortality, mufl enfue ; for according to the
fettled courfe of nature, it can no more be pro-
cured, till the dated period returns. No wif-
dom or power of man can ha den it. Such a
blefling, fo evidently from a divine hand, fo nee-
elTary to human fupport, and fo abfolutely be-
yond our command, ought to be received with
fervent fentiments, and lively exprellions o£
thankfgiving and joy. With what a flow of grat-
itude the Pfalmid comes before God on fuch an
occafion as this ! " Praife waiteth for thee, O God,
in Zion. Unto thee fhall the vow be perform-
ed — Thou maked the outgoings of the morning
and of the evening to rejoice. Thou viiited the
earth, and watered it. Thou prepared them
corn, when thou had fo provided for it. Thou
watered the ridges thereof abundantly. Thou
fettled the furrows thereof, and maked them foft
with fhowers. Thou bleffed the fp ringing there-
of. Thou crowned the year with thy goodnefs,
and thy paths drop fatnefs. They drop upon the
padures of the wildernefs, and the little hills re-
joice on every fide. Tke padures are clothed
with
384 SeIrm. XXV.
with floclcs ; the valleys alfb ^rc covered ovei*
with corn ; they fhout for joy ; they alfo fing."
4. Harveft teaches us diligence 2ind frugality.
This is heaven's rev/ard to human induflry,
'* The earth, by the biefling of God, brings forth
herbs meet for them by whom it is drefled."
Cod fupplies our v/ants, not by an immediate
providence, but by fucceeding our prudent la-
bours. According to the ordinary courfe of his
providence, " hebecometh poor, who dealeth with
a flack hand, but the hand of the diligent maketh
rich." — " He who will not plow by reafon of the
cold, fhall beg in harveft, arid have nothing."
Every returning harveft is a frelh reward of
the hufbandman's laboul:-s, and a new encourage-
irteht to future induftry.
Various are the circumfbancejJ under which
God places mankind ; but in regard of his blefT-
ing on their prudent labours, he treats them
with an equal hand. This is what no man caii
engrofs to the prejudice of another ; but all may
alike enjoy. There are fome lefs important
things, which God permits men to appropriate.
One may pofTefs a more extenfive trad of foil
than his neighbours : He may call diftant lands
his own, which he has never feen, and which his
fons will not fee after him : He may claim more
numerous herds and flocks, or count over larger
parcels of fhining m.etal, than mofl others can ac-
quire, or than he himfelf can ufe. But the grand
things on which life and happinefs depend, God
has
Serm. XXV. 385
has not traded to human difpofal. He keeps
them in his own hands, and diftiibutes them with
equal bounty. Rain, air, and funfliine, are ahke
free to all. The rain falls in as bountiful ftiow-
ers, and the fun (hines with as lively beams on
the poor man's garden, as the rich man'^s manor.
The air as fweetly refreflies, and the winds as
kindly fan the peafant, as the prince. How poor
foever one may be in regard of thofe trifles, iji
which property confifls, he has as ample a (hare
in the great bounties of Providence, as fure a
profped of God's bleffing on his labours, as high
encouragement to induftry in his calling, as the
wealthieft pofTelTor on the globe.
Harveft calls to frugality, as well as induftry.
Blefhngs beftowed by a divine hand, are to be
ufed according to the divine will. Thofe precr
ious fruits of the earth, which are dealt out only
at certain feafons, and which, by no art or induf-
try of man, can at other feafons be obtained,
Jhould be applied to honed and virtuous pur-
pofes ; not waftefully confumed in criminal in-
dulgences. ^ What would you think of a beggar,
who immediately perverts to intemperance the
charitable allowance made him for his neceifary
fubfiftence ? Th: fame mull you think of thofe,
who by a prodigal mifpenfe of the blelTmgs of
one harveft, reduce themfelves to want before the
return of another.
5. Harveft inculcates benevolence.
Religion
386 Serm. XXV.
Religion confifts in an imitation of God's mor-
al character, efpecially of his diflFufive and dif-
interefledgoodnefs. Fruitful feafons are inilances
of his goodnefs, and calls to imitate him by do-
ing good to thofe around us. " Give to him who
aflceth of thee," fays our Saviour, " and from him
who would borrow of thee, turn not thou aw^ay —
Do good, that ye may be the children of your
Father, who is in heaven ; for he maketh his fun
to rife on the evil and on the good, and fendeth
rain on the juft and the unjuft/'
The fyflem of nature gives us daily le£lures on
benevolence. The world fubfifls by a reciproca-
tion of benefits, and interchange of kindneffes.
The clouds fend down, in fliowers, the water,
which by gentle exhalations they receive from
the earth. By the medium of rains, the fea re-
mits, to recruit the ftreams, that water which they
had poured into hisbofom. The air, by its con-
llant motion, agitates the herbs and flowers of the
field, and thus quickens the circulation of their
fluids, and contributes to their growth. The flow-
ers and herbs, thus moved and enlivened, emit
their balfamick fweets to perfume and enrich the
air. The fun flieds his beams on the earth and
other revolving worlds ; thefe reflect his beams,
which, after various repercuffions from globe to
globe, may return back to their fource, and yield
their afliflance to repair his perpetual waftes.
Man beftows his labour on the foil ; and, the foil
repays his labour by thefuflcnance which it gives
him*
Serm. XXV. 38/
him. He employs the beads in his fervice, and,
in his turn, he ferves the beafts with that food,
which they alone could not procure for them-
felves. This is the conilitution of nature ; and,
I What can be its moral defign, but to teach men
their obligation to promote each other's happi-
nefs, the happinefs of fociety, and of the race, by
mutual offices of kindnefs ? The bodies of the
fyftem tend toward each other, and move in their
orbits, by the great law of attradion. The mem-
bers of fociety fhould be dire6led in their courfes,
and drawn to one common centre, the general
happinefs, by the grand law of benevolence.
6. Harveft reminds us of the Jhortnefs of life,
and calls us to the diligent improvement of our time.
How fall one harveft rolls on after another ! — »
How fwiftly the intervening months have flown
away ! A few harvefts more, and time will have
reaped the earth of all its prefent growth, and a
new one will fucceed. As one harveft follows
another, fo paffes one generation of mortals, and
another comes. Let harveft then awaken our at-
tention to the future world, and excite our fpeedy
preparation for that happy clime, where feafons no
more walk their rounds, and age no more fucceeds
to age — where the bleft inhabitants abide fecure,
and whatever numbers enter, ftill there is room —
where one perpetual fummer fmiles, immortality
glides in a conftant ftream, the trees of life are
always verdant, and yield their fruits every
month — where will be no more toilfome labour,
poifonous
888 Sejim. XXV.
poifonous curfe, nor wnding difeafe; but life,
without decay — fulnefs, without fear of want — reft,
without interruption — and joy, without mixture
of grief.
HarveH is an induftrious feafon. When this
calls, time is precious. It is always precious.
We have a bufinefs before us which loudly de-
mands our diligence. Hairveft is the time to pro-
-vide for approaching winter. Life is the time to
prepare for the eternal world. Lay up for your-
£elv£s a good treafure againfl; the time to come.
Provide for yourfelves bags which wax not old, a
treafure in heaven, where neither moths corrupt,
nor thieves break through and ileal. How induf-
trioufly you labour for the meat which periflies !
ll9W anxious you appear to fuflain a body, which,
after all you can do, is mortal Hill ! Rather la-
bom* for the meat, which endures to eternal life,
the meat which alone can nourifh the immortal
fouL Food and raiment are needful for the
body ; feek them you may ; but rather feek the
kingdom of God, and thefe things will be added.
&
ngs
7, Harvefl fhould be a {ca-^on of felfexamination.
We are God's hulbandry. Much has he done
for us. — I What could he have done more ? —
I Have we anfwered his coll ? When we fee our
fields fruitful under our culture, it is proper to
inquire — ^Whether we areas fruitful under the cul-
ture of the divine hand ? — ^ Whether we have a-
bounded in the fruits of righteoufnefs, in propor-
tion 10 the bleflinscs which we have received from
heaven ?
Serm. XXV. 389
heaven. If we bear no fruit, we fhall foon be
rejefted. God has let us alone this year. But
behold, the ax is laid to the root of the trees ;
every tree that beareth not good fruit, will be
hewn down and caft into the fire. The field,
which bringeth forth herbs, meet for him by
whom it is dreflfed, receiveth blefling from God.
But that which beareth thorns and briars, is nigh
unto curfmg, whofe end is to be burned.
Lajtly. Harveft reminds us of our obligation
to faith and patience.
We have a kind of natural faith, which, (land-
ing on the ground of pall experience, looks for-
ward with expe6lation of a future harveft. Let
Chriftians, enlightened by Revelation, look be-
yond this world to things unfeen ; and, relying
on the promife, truth, and grace of God, anticipate
the bleflings of the heavenly ftate. In full per-
fuafion of the glory revealed, let them patiently
endure the trials, and cheerfully perform the du-
ties, allotted them in the prefent world. Let them
not be weary in welldoing, but abound in the
work of the Lord, knowing, that in due time, they
fhall reap, if they faint not ; and if they fow
bountifully, they fhall reap alfo bountifully.
They have need of patience, that, after they
have done the will of God, they may inherit the
promifes. Behold, the hufbandman waiteth for
the precious fruit of the earth, and hath long
patience for it, till he receive the early and the
latter rain. Be ye alfo patient, ftabhfh your
A a hearts.
S90
SfRM. XXV.
hearts, for the coming of the Lord drawreth nigh.
God is not unrighteous to forget your work of
faith, your labour of love, and your patience of
hope : Give diligence, therefore, to the full affur-
ance of hope to the end ; and be not flothful, but
followers of them, who through faith and pa-
tience, inherit the promifes.
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