Theological works : published at different times, and now collected into volumes

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DIBRARY

OP THE

Theological Seminary,

PRINCETON, N.J.

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BX 5037 . S36 1810 v. 1
Scott, Thomas, 1747-1821.

Theological works

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1

THEOLOGICAL WORKS,

PUBLISHED AT DIFFERENT TIMES,

AND NOW COLLECTED INTO VOLUMES.

VOL. I,

THEOLOGICAL WORKS,

PUBLISHED AT DIFFERENT TIMES,

AND NOW COLLECTED INTO VOLUMES.

BY THOMAS*SCOTT,

SECTOR OF ASTON SANDFORB, BUCKS*

VOL. I.

THE FORCE OF TRUTH, AN I AND FIFTEEN SERMONS ON
AUTHENTIC NARRATIVE. SELECT SUBJECTS.

(FIRST AMERICAN EDITION.

PHILADELPHIA:

PRINTED FOR WILLIAM W. WOODWARD, CORNER OE SECOND
AND CHESNUT STREETS.

1810,

Digitized by the Internet Archive
in 2014

https://archive.org/details/theologicalworks01scot_0

CONTENTS

OF

THE FIRST VOLTjME.

THE FORCE OF TRUTH.

Page.

Preface ------ iii

PART I.

An Account of the state of the Author's mind and con-
science, in the early part of his life; especially stating
ivhat his sentiments and conduct were, at the beginning
of thaCchange of which he proposes to give the history $

PART II.

A history of the change which took place in the Author's
sentiments; with the manner in which, and the means
whereby^ it was at length effected - - it

PART III.
Observations on the preceding Narrative

84

CONTENTS.

SERMONS

ON VARIOUS SUBJECTS.

Page.

SERMON I. — Deuteronomy xxxii. 47. It is not a vain
thing for you; because it is your life - - 123

SERMON II. — Deuteronomy vi. 6 — 9. These words,
which I command thee this day, shall be in thy heart; and
thou shalt teach them diligently to thy children; and thou
.shalt tall: of them when thou sittest in thy house, and
when thou walkest by the way, and when thou liest down,
and when thou risest up: and thou shalt bind them as a
sign upon thine hand, and they shall be as frontlets be-
tween thine eyes; and thou shalt write them upon the
posts of thine house, and on thy gates - ■ - 143

SERMON III. — Isaiah vi. 5—8. Then said 1, woe is
niel for I am undone: because I am a man of unclean
lips, and I dwell among a people of unclean lips: for
mine eyes have seen the King, the Lord of Hosts. Then
few one of the seraphims unto me, having a live coal in
his hand, which he had taken with the tongs from off the
altar; and he laid it upon my mouth, and said, Lo, this
hath touched thy lips, and thine iniquity is taken away,
and thy sin purged. Also I heard the voice of the Lord,
saying, Whom shall I send, and who will go for us? Then
mid I, here am I, send me - - - 162

SERMON IV.— 1 John iv. 8. GOD 13 LOVE. 186

SERMON V. — Acts xxvi. 19, 20. Whereupon, 0 king
■ Agrippa, I was not disobedient unto the heavenly vision:
but shewed first unto them of Damascus, and at Jerusa-
lem, and throughout all the coasts of Judea, and then to
the Gentiles, that they should repent, and turn to God,
and do works meet for repentance - - 21(J

CONTENTS-

Page.

SERMON VI. — 2 Corinthians v. 17. If any man be in
Christ, he is a new creature; old things are passed away,
behold, all things are become new - - 235

SERMON VII. — rsalm ii. 12. Kiss the Son, lest he he
angry, and ye perish from the way, -when his wrath is
kindled but a little: blessed are all they that put their trust
in him - - - r - *SS

SERMON VIII. — 1 Corinthians iv. 5. Therefore judge
nothing before the time, until the Lord come, who both
•will bring to light the hidden things of darkness, and
ivill make manifest the counsels of the hearts; and then
shall every man have praise of God / - 281

SERMON IX. — Romans ii. 6 — 9. Who will render to
every man according to his deeds: to them who, by patient-
continuance in well-doing, seek for glory , and honour, and
immortality ; eternal life: but unto them that are conten-
tious, and do not obey the truth, but obey unrighteous-
ness; indignation and wrath; tribulation and anguish,
upon every soul of man that doth evil - - 307

SERMON X. — 1 Timothy vi. 6. Godliness with content-
ment is great gain - 330

SERMON XI. — Revelation iii. 15, 16. I know thy works
that thou art neither cold nor hot: I would thou wert cold
or hot; so then, because thou art lukewarm, and neiU.t r
cold nor hot, I will spue thee out of my mouth -

SERMON XII. — Matthew v. 16. Let your light so shine
before men, that they may see your good works, and glo-
rify your Father which is in heaven - 375

SERMON XIII.— James i. 22—25. But be ye doers of
the word, and not hearers only, deceiving your own selves.
For if any be a hearer of the word, and not a doer, he is
like unto a man beholding his natural face in a glass. For

CONTESTS.

Puge*

he bth'udcth himself and gocth his way, and straitway for-
getteth what manner of man he was. But whoso looketh
into the perfect law of liberty, and continueth therein, he
being not a forgetful hearer, but a doer of the work, this
■ma7i shall be blessed in his deed - - 39 7

SERMON XIV.— 1 Corinthians xiii. 13. And now abi-

deth Faith, Hope, Charity, these three; but the greatest

of these is Charity - - • 42 1

SERMON XV. — Phiiippians i. 27. Only let your conver-
sation be as it become th the gospel of Christ - 450

THE

FORCE OF TRUTH.

«IKST AMERICAN FROM THE SEVENTH LONDON EDITION,

. Ut si gais aselluin

Jn camjio doceat fiarentem currere froanis. — *-horAce.

Vain man would be wise, though man be born like a wild ass's coil-
■ Who teacheth like him?

AN

AUTHENTICK NARRATIVE.

job xi. 12. xxxyi. 22.

Vol, I.

PREFACE

TO THE

FIFTH EDITION.

Almost twenty years have now elapsed, since the
ensuing Narrative was published. During this time the
Author has had abundant opportunities of examining, over
and over again, the principles which he then intended to
inculcate. If therefore, he had, on farther refection,
materially altered his sentiments, he should have thought
himself bound, by the strongest obligations, to retract
what he had erroneously advanced. But he is thankful
that, on the contrary, he feels it incumbent on him to
declare most solemnly, as in the presence of God, that
every thing he has since experienced, observed, heard,
and read, has concurred in establishing his most assured
confdence, that the doctrines recommended in this publi-
cation, are the grand and distinguishing peculiarities of
genuine Christianity.

Very many verbal corrections, with a few retrench*
ments and addition'}, will be found in. this edition. In

iv PREFACE.

improvements of this kind, the Author has bestowed con ■
sidcrable pains; but he has bden scrupulously, and almost
superstitiously, careful to admit no alterations, ivhich can
in the least degree change the meaning of any passage.

He feels thankful, that the leading desire of his heart,
in publishing a work, which seems to relate almost exclu-
sively to himself and his own little concerns, has not been
wholly disappointed: but he would earnestly request the
prayers of all, who favour the doctrines here inculcated,
for a more abundant and extensive blessing on this, and
all his other feeble endeavours, to " contend earnestly for
the faith once delivered to the saints"

CHAPEL-SfREE'T, Oct. 16, 1798.

2V. B. The, First Edition, zvas dated Feb. 26, 1779,
when the Author was Curate of Revenstone and Weston'
Underwood, near Olney, Bucks.

THE

FORCE OF TRUTH.

PART I.

An account of the state of the Author's mind and con-
science in the early part of his life; especially
stating wliat his sentiments and conduct ivere, at
the beginning of that change of -which he proposes
to give the history.

THOUGH I was not educated in what is common-
ly considered as ignorance of God and religion; yet,
till the sixteenth year of my age, I do not remember
that I ever was under any serious conviction of being
a sinner, in danger of wrath or in need of mercy:
nor did I ever during this part of my life, that I re-
collect, offer one hearty prayer to God in secret.
" Being alienated from God through the ignorance
that was in me," I lived without him in the world;
and as utterly neglected to pay him any voluntary ser-
vice, as if I had been an Atheist in principle.

But about my sixteenth year I began to see that I
was a sinner. I was indeed a leper in every part,
there being ' no health in me.;' but out pf many ex-

6

THE FO^CE OF TRUTH.

ternal indications of inward depravity, conscience disr
covered and reproached me with one especially; and
I was for the first time, disquieted with apprehensions
of the wrath of an offended God. My attendance at
the Lord's table was expected about the same time :
and though I was very ignorant of the meaning and
end of that sacred ordinance ; yet this circumstance,
uniting with the accusations of my conscience, brought
an awe upon my spirits, and interrupted my before
undisturbed course of sin.

Being, however, an utter stranger to the depravity
and helplessness of fallen nature, I had no doubt that
I could amend my life whenever I pleased. Pre-
viously therefore to communicating, I set about an
unwilling reformation; and, procuring a form of
prayer, I attempted to pay my secret addresses to the
Majesty of heaven. Having in this manner silenced
my conscience, I partook of the ordinance : I held my
resolutions also, and continued my devotions, such as
Uiey were, for a short time; but they were a weariness
and a task to me, and, temptations soon returning, I
relasped; so that my prayer-book was thrown aside,
and no more thought of till my conscience was again
alarmed by the next warning; eiven for the celebration
of the Lord's Supper. Then the same ground was
gone over again, and with the same issue. My
'f goodness was like the morning dew that passeth
away ;" and, loving sin and disrelishing religious du-
ties as much as ever, I returned, as " the sow that is
washed to her wallowing in the mire."

With little variation this was my course of life for
• nine years : but in that time I had such experience of

THE FORCE OF TRUTH.

7

roy own weakness, and the superior force of tempta -
tion, that I secretly concluded reformation in my case
to be inpracticable. " Can the Ethiopian change
his skin, or the leopard his spots?" I was experi-
mentally convinced that I was equally unable, with
the feeble barrier of resolutions and endeavours, to
stem the torrent of my impetuous inclinations,
when swelled by welcome, suitable, and powerful
temptations : and being ignorant that God had re
served this to himself as his own work, and had en
gaged to do it for the poor sinner who, feeling his own
insufficiency, is heartily desirous to have it done by
him, I stifled my convictions as well as I could, and
put off my repentance to a more convenient season.

But being of a reflecting turn, and much alone,
my mind was almost constantly employed. Aware
of the uncertainty of life, I was disquieted with con-
tinual apprehensions that this more convenient season
would never arrive; especially as, through an uncon-
firmed state of health, I had many warnings and near
prospects of death and eternity. For a long time I
entertained no doubt that impenitent sinners would be
miserable for ever in hell ; and at some seasons such
amazing reflections upon this awful subject forced
themselves into my mind, that I was overpowered by
them, and my fears became intolerable. At such
times my extemporary cries for mercy were so ear-
nest and persevering, that I was scarcely able to give
over ; though at others I lived without prayer of any
sort! Yet in my darkest hours, though my con-
science was awakened to discover more and more sin-
fulness in my whole behaviour, there remained a

THE FORCE OF TKUTJi.

hope that I should one day repent and turn unto God-
If this hope were from myself, it was a horrid pre-
sumption ; but the event makes me willing to ac-
knowledge a persuasion that it was from the Lord:
lor, had it not been for this hope, I should probably
have given way to temptations, which frequently as-
saulted me, to put an end to my own life, in proud
discontent with my lot in this world, and in mad de-
spair about another.

A hymn of Dr. JFatts, (in his admirable little book
for children, entitled ' The all- seeing God,' at this
time fell in my way : I was much affected with it, and
having committed it to memory was frequently repeat-
ing it, and thus continually led to reflect on my guilt
md danger. — Parents may from this inconsiderable
circumstance be reminded, that it is of great import-
ance to store their children's memories with useful
matter, instead of suffering them to be furnished with
such corrupting trash as is commonly taught them.
They know not what use God may make of these
early rudiments of instruction in future life.

At this period, though I was the slave of sin, yet,
my conscience, not being pacified, and my principles,
not greatly corrupted, there seemed some hope con-
cerning me ; but at length Satan took a very effectual
method of silencing my convictions, that I might sleep
securely in my sins : and justly was I given over to
a strong delusion to believe a lie, when I held the
truth that I did know in unrighteousness. I met
with a Socinian comment on the Scriptures, and
greedily drank the poison, because it quieted my fears
and flattered my abominable pride. The whole system

THE FORCE OF TRUTH.

coincided exactly with my inclinations and the state
of my mind. In reading this exposition, sin seemed
to lose its native ugliness, and to appear a very small
and tolerable evil; man's imperfect obedience seem-
ed to shine with an excellency almost divine ; and
God appeared so entirely and necessarily merciful,
that he could not make any of his creatures miserable
without contradicting his natural propensity. These
things influenced my mind so powerfully, that I was
enabled to consider myself, notwithstanding a few lit-
tle blemishes, as upon the whole a very worthy being.
At the same time, the mysteries of the gospel being
explained away, or brought down to the level of man's
comprehension, by such proud and corrupt, though
specious, reasonings; by acceding to these sentiments,
I was, in my own opinion, in point of understanding
and discernment, exalted to a superiority above the
generality of mankind ; and I pleased myself in look-
ing down with contempt upon such as were weak
enough to believe the orthodox doctrines. Thus I ge-
nerally soothed my conscience: and if at any time I
was uneasy at the apprehension that I did not tho-
roughly deserve, eternal happiness, and was not entirely
fit for heaven ; the same book afforded me a soft pil-
low on which to lull myself to sleep : it argued, and
I then thought proved, that there were no eternal tor-
ments ; and it insinuated that there were no torments
except for notorious sinners, and that such as should
just fall short of heaven would sink into their original
nothing. With this w elcome scheme I silenced all
my fears, and told mv accusing conscience, that if I

C '

10

THE FORCE OF TRUTH.

fell short of heaven I should be annihilated, and never
be sensible of my loss.

By experience I am well acquainted with Satan's
intention, in employing so many of his servants to in-
vent and propagate those pestilent errors, whether in
speculation or practice, that have in all ages corrupted
and enervated the pure and powerful doctrine of the
gospel ; for they lead to forgetfulness of God and se-
curity in sin, and are deadly poison to every soul that
imbibes them, unless a miracle of grace prevent. Such
on one hand are all the superstitious doctrines of po-
pery : purgatory, penances, absolutions, indulgences,
merits of good works, and the acceptableness of will-
worship and uncommanded observances; what are
these but engines of the Devil to keep men quiet in
their sins? Man, resolved to follow the dictates of his
depraved inclination, and not to bound his pursuits
and enjoyments by the limits of God's holy law,
catches at any thing to soften the horrible thought of
eternal misery. This is the awakening reflection,
God's sword in the conscience, which it is Satan's
business bv all his diabolical artifices, to endeavour
to sheath, blunt, or turn aside ; knowing that while
this alarming apprehension is present to the soul, he
can never maintain possession of it in peace. By such
inventions therefore as these, he takes care to furnish
the sinner with that which he seeks, and to enable
him to walk according to the course of this wicked
world and the desires of depraved nature, without be-
ing disturbed by such dreadful thoughts. The same
on the other hand, is the tendency of all those specu-
lations, of reasoning men, which set God's attributes

THE FORCE OF TRUTH,

li

at Variance w ith each other ; which represent the Su-
preme Governor as so xveakly merciful, that he re-
gards neither the demands of his justice, the glory of
his holiness, the veracity of his w ord, nor the peace-
able order and subordination of the universe ; which
explain away all the mysteries of the gospel; and re-
present sin, that fruitful root of evil, that enemy of
God, that favourite of Satan, as a very little thing
scarcely noticed by the Almighty; and which, con-
trary to the Scriptures and universal experience and
observation, would persuade us that man is not a de-
praved creature.

To these latter sentiments I acceded, and main-
tained them as long as 1 could ; and I did it, most
assuredly, because they soothed my conscience, freed
me from the intolerable fears of damnation, and ena-
bled me to think favourably of myself. For these rea-
sons alone I loved and chose this ground : I fixed
myself upon it, and there fortified myself by all the
arguments and reasonings 1 could meet with. These
things I wished to believe ; and 1 had my wish, for at
length I did most confidently believe them. Being
taken captive in this snare by Satan, I should here
have perished with a lie in my right hand, had not that
Lord, w hom I dishonoured, snatched me as a brand
from the burning.

In this awful state of mind I attempted to obtain ad-
mission into Holy Orders! Wrapt up in the proud-
notion of the dignity of human nature, 1 had lost sight
of the evil of sin, and thought little of my own sinful -
ness : I was filled with a self-important opinion of my
own worth, and the depth of my understanding; and

12

HIE FORCE OF TRUTH.

1 had adopted a system of religion accommodated to
that foolish pride ; baring almost wholly discarded
mysteries from my creed, and regarding with sove-
reign contempt those who believe them. As far as I
understood such controversies, I was nearly a Socinian
and Pelagian, and wholly an* Armiman: yet, to my
shame be it spoken, I sought to obtain admission into
the ministry, in a church whose doctrines are diametri-

• Possiby some readers may not fully understand the import
<»F these terms : and for their benefit I would observe, that the
■Socinians consider Christ as a mere man, and his death merely
as an example of patience and a confirmation of his doctrine, and
not as a real atonement, satisfactory to divine justice for man's
sins. They deny the Deity and personality of the Holy Ghost,
and do not admit that all Christians experience his renewing,
sanctifying, and comforting influences; and they generally re-
ject the doctrine of eternal punishme nts. — The Pelagians deny
original sin, and explain away the scriptural history of the fall
of man. They do not allow the total depravity of human na-
ture, but account for the wickedness of the world from bad
examples, habits, and education. They suppose men to pos-
sess an ability, both natural and moral, of becoming pious and
holy, without a new creation or regeneration of the heart by the
Holy Spirit: and they contend for the freedom of the will, not
only as constituting us voluntary agents, accountable for our
conduct, but as it consists in exemption from the bondage of
innate carnal propensities ; so that man has in himself sufficient
resources for his recovery to holiness by his own exertions. —
The jfrmituatis deny the doctrines of gratuitous personal elec-
tion to eternal life, and of the final perseverance of all true be-
lievers : and numbers of them hold the doctrine of justifica-
tion by works in J tart at least ; and verge in some degree to the
Pelagian system, in respect of the first moving cause in the
conversion of sinners. (5lh Ed.)

THE FORCE OF TRUTH.

13

cally opposed to ail the three ; without once concern-
ing myself about those barriers which the wisdom of
our forefathers have placed around her, purposely to
prevent the intrusion of such dangerous heretics as I
then was.

While I was preparing for this solemn office, I
lived as before, in known sin, and in utter neglect of
prayer : my whole preparation consisting of nothing-
else than an attention to those studies, which were
more immediately requisite for reputably passing
through the previous examination.

Thus, with a heart full of pride and wickedness ;
my life polluted with many unrepented unforsaken
sins ; without one cry for mercy, one prayer for
direction or assistance, or a blessing upon what I was
about to do; after having concealed my real senti-
ments under the mask of general expressions ; after
having subscribed articles directly contrary to what I
believed; and after having blasphemously declared,
in the presence of God and of the congregation, in
the most solemn manner, sealing it with the Lord's
supper, that I judged myself to be ' inwardly moved
by the Holy Ghost to take that office upon me,' (not
knowing or believing that there was a Holy Ghost ;
on September the 20th, 1772, I was ordained a Dec-
con.

For ever blessed be the God of all long- suffering
and mercy, who had patience with such a rebel and
blasphemer ; such an irreverent triller with his Ma-
jesty ; and such a presumptuous intruder into his sa-
cred ministry ! I never think of this (taring wickednev-

14

THE FORCE OF TRUTH.

without being filled with amazement that I am out of
hell ; without adoring that gracious God who permit-
teth such an atrocious sinner to live, yea, to serve him,
and with acceptance I trust to call him Father, and as
his minister to speak in his name. " Bless the Lord,
O my soul, and all that is within me, bless his holy
name. Bless the Lord, O my soul, and forget not
all his benefits : who forgiveth all thine iniquities,
and healeth all thy diseases ; who redeemeth thy
life from destruction, who crowneth thee with loving-
kindness and tender mercies." May I fervently
love, and very humbly and devotedly serve, that God,
who hath multiplied his mercies, in abundantly par-
doning my complicated provocations !

I had considerable difficulties to surmount in ob-
taining admission into the ministry, arising from my
peculiar circumstances, which likewise rendered my
conduct the more inexcusable : and my views, as far
as I can ascertain them, were these three. — A desire
of a less laborious and more comfortable way of pro-
curing a maintenance, than otherwise I had the pros-
pect of ; — the expectation of more leisure to employ
in reading, of which I was in ordinately fond ; — and a
proud conceit of my abilities, with a vain-glorious
imagination that I should some time distinguish and
advance myself in the literary world. These were my
ruling motives in taking this bold step : motives as
opposite to those which should influence men to enter
on this sacred office, as pride is opposite to humility,
ambition to contentment in a low estate and a willing-
ness to be the least of all and the servant of all ; as

THE FORCE OF TRUTH.

15

opposite as love of self, of the world, of filthy lucre,
and slothful ease, is to the love of God, of souls, and
of the laborious work of the ministry. To me there-
fore be the shame of this heinous sin, and to God be
all the glory of over-ruling it for good, I trust, both
to unworthy me, and to his dear people, " the church
which he hath purchased with his own blood."

My subsequent conduct was suitable to these mo-
tives. No sooner was I fixed in a curacy, than with
close application I sat down to the study of the learned
languages, and such other subjects as I considered
most needful, in order to lay the foundation of my
future advancement. And, O that I were now as
diligent in serving God, as I was then in serving self
and ambition ! I spared no pains, I shunned, as much
as I well could, all acquaintance and diversions, and
retrenched from my usual hours of sleep, that I might
keep more closely to this business. As a minister, I
attended just enough to the publick duties of my sta-
tion, to support a decent character, which I deemed
subservient to my main design ; and from the same
principle I aimed at morality in my outward deport-
ment, and affected seriousness in my conversation.
As to the rest, I still lived in the practice of what I
knew to be sinful, and in the entire neglect fef all se-
cret religion: if ever inclined to pray, conscious guilt
stopped my mouth and I seldom went further than
4 God be merciful unto me,'

Perceiving however, that my Socinian principles
were very disreputable, and being conscious from my
own experience that they were unfavourable to mo-

16

THE FORCE OF TRUTH.

rality, I concealed them in a great measure ; both for
my credit's sake, and from a sort of desire I entertained,
subservient to my main design, of successfully incul-
cating the practice of the moral duties upon those to
whom I preached. My studies indeed lay very little
in divinity ; but this little all opposed that part of my
scheme, which respected the punishment of the wick*
ed in the other world: and therefore, (being now re-
moved to a distance from those books whence I had
imbibed my sentiments, and from the reasonings con-
tained in them by which I hr>d learned to defend them,)
I began gradually, to be shaken in my former confi-
dence, and once more to be under some apprehension
of eternal misery. Being also statedly employed, with
the appearance of solemnity, in the public worship of
God, whilst I neglected and provoked him in secret,
my conscience clamorously reproached me with base
hypocrisy : and I began to conclude that, if eternal
torments were reserved for any sinners, I certainly
should be one of the number. Thus I was again fill-
ed with anxious fears and terrifying alarms; especial-
ly as I was continually meditating upon what might
be the awful consequence, should I be called hence by
sudden death. Even my close application to study
could r.ot soothe my conscience nor quiet my fears :
and under the affected air of cheerfulness I was truly
miserable.

This was my state of mind when the change I am
about to relate began to take place. How it com-
menced ; in what manner, and by what steps, it pro-
ceeded ; and how it was completed, will be the sub-

THE FORCE OF TRUTH.

17

ject of the second part. — I shall conclude this by ob-
serving that, though staggered in my favourite senti-
ment before mentioned, and though my views of the
person of Christ were verging towards Arianism; yet,
in my other opinions I was more confirmed than ever.
What those opinions were I have already briefly de-
clared: and they will occur again, and be more fully-
explained, as I proceed to relate the manner in which
I was constrained to renounce them one after another,
and to accede to those that were directly contrary to
them. Let it suffice to say that I was full of proud
self-sufficiency, very positive, and very obstinate : and
being situated in the neighbourhood of some of those
whom the world calls * Methodists, I joined in the
prevailing sentiment; held them in sovereign contempt;
spoke of them with derision; declaimed against them

* Methodist, as a stigma of re/iroach, was first applied to Mr.
Wesley, Mr. Whitfield, and their followers ; to those, who
professing an attachment to our established Church, and dis»
claiming the name of Dissenters, were not conformists in point
of parochial order, but had separate seasons, places, and assem-
blies, for worship. The term has since been extended by
many to all persons, whether clergy or laity, who preach or
profess the doctrines of the reformation, as expressed in the
articles and liturgy of our Church. For this fault they must
all submit to bear the reproachful name, especially the minis-
ters ; nor will the most regular and peaceable compliance with
the injunctions of the Rubrick exempt them from it, if they
avow the authorized, but in great measure exploded, doctrines
to which they have subscribed. My acquaintance hitherto has
been solely with Methodists of the latter description ; and I
have them alone in view when I use the term.

D

18

THE fORCE OF TRUTH.

from the pulpit, as persons full of bigotry, enthusiasm,
and spiritual pride; laid heavy things to their charge;
and endeavoured to prove the doctrines, which I sup-
posed them to hold, (for I had never read their books,)
to be dishonourable to God, and destructive to mo-
rality. And, though in some companies I chose to con-
ceal part of my sentiments, and in all affected to speak
as a friend to universal toleration ; yet, scarcely any per-
son can be more proudly and violently prejudiced
against both their persons and principles than I then
was.

PART II.

A history of the change which took place in the Au*
thor's sentiments ; with the manner in which, and
the means whereby, it was at length affected.

Xn January, 1774, two of my parishioners, a man
and his wife, lay at the point of death. I had heard
of the circumstance, but, according to my general
custom, not being sent for, I took no notice of it: till
one evening the woman being dead and the man dy-
ing, I heard that my neighbour Mr. had been

several times to visit them. Immediately my con-
science reproached me with being shamefully negli-
gent, in sitting at home within a few doors of dying
persons, my general hearers, and never going to visit
them. Directly it occurred to me, that, whatever con-
tempt I might have for Mr. 's doctrines, I

XHE FORCE OF TRUTH.

19

must acknowledge his practice to be more consistent
with the ministerial character than my own. He must
have more zeal and love for souls than I had, or he
ivould not have walked so far to visit, and supply my
lack for care to, those who as far as I w as concerned,
might have been left to perish in their sins.

This reflection affected me so much, that without
delay, and very earnestly, yea, with tears, I besought
the Lord to forgive my past neglect : and I resolved
thenceforth to be more attentive to this duty ; which
resolution, though at first formed in ignorant depend-
ence on my own strength, I have by divine grace
been enabled hitherto to keep. — I went immediately
to visit the survivor ; and the affecting sight of one
person already dead, and another expiring, in the
same chamber, served more deeply to impress my
serious convictions : so that from that time I have
constantly visited the sick of my parishes, as far as 1
have had opportunity; and have endeavoured to the
best of my knowledge, to perform that essential part of
a parish- minister's duty.

Some time after this, a friend recommended to my
perusal the conclusion of Bishop BurneVs 4 History of
his own Time^ especially that part which respects the
clergy. It had the intended effect: I was considerably
instructed and impressed by it; I was convinced that
my entrance into the ministry had been the result of
very wrong motives, was preceded by a very unsuit-
able preparation, and accompanied with very impro-
per conduct. Some uneasiness was also excited in
my mind concerning my neglect of the important du-
ties of that high calling; and, though I was enslaved

20

'MIL FORCE OF TRUTH.

by sin, and too much engaged in other studies, and
in love with this present world, to relinquish my flat-
tering pursuit of reputation and preferment, and change
the course of my life, studies, and employments ; yet,
at intervals, I experienced desires and purposes, of de-
voting myself at some future period, wholly to the
work of the ministry, in the manner to which he ex-
horts the clergy.

All these things increased the clamorous remon-
strances of my conscience; and at this time I lived
without any secret religion, because without some re-
formation in my conduct, as a man and a minister, I
did not dare to pray. My convictions would no longer
be silenced or appeased; and they became so intoler-
ably troublesome, that I resolved to make one more
effort towards amendment. In good earnest, and not
totally without seeking the assistance of the Lord by
prayer, I now attempted to break the chains with
which Satan had hitherto held my soul in bondage ;
and it pleased the Lord that I should obtain some con-
siderable advantages. Part of my grosser defilements
I was enabled to relinquish, and to enter upon a form
of devotion. Formal enough indeed it was in some
respects ! for I neither knew that Mediator through
whom, nor that Spirit by whom, prayers are offered
with acceptance unto the Father: yet, though utterly
in the dark as to the true and living W ay to the throne
of grace, I am persuaded there were even then seasons
when I was enabled to rise above a mere form, and to
offer petitions so far spiritual as to be accepted and an-
swered.

I was now somewhat reformed in my outward con-

THE FORCE OF TRUTH.

21

duct : but the renewing in the spirit of my mind if be-
gun, was scarcely discernable. As my life was ex-
ternally less wicked and ungodly, my heart grew more
proud ; the idol self was the object of my adoration
and obeisance; my worldly advancement was
more eagerly sought than ever ; some flattering pros-
pects seemed to open, and I resolved to improve my
advantages to the uttermost. At the same time every
thing tended to increase my good opinion of myself :
I was treated with kindness and friendship by persons
from whom I had no reason to expect it; my preach-
ing was well received ; my acquaintance seemed to be
courted ; and my foolish heart verily believed that all
this and much more was due to my superior worth :
while conscience, which, by its mortifying accusations,
had been useful to preserve some sense of un worthi-
ness in my mind, was now silenced, or seemed to au-
thorize that pride which it had checked before. And,
having the disadvantage of conversing in general with
persons, who either favoured my sentiments, or who
from good manners, or because they saw it would be
in vain, did not contradict me ; I concluded that my
scheme of doctrine was the exact standard of truth,
and that by my superior abilities I was capable of con-
futing or convincing all who were otherw ise minded.
In this view of the matter I felt an eager desire of en-
tering into a religious controversy, especially with a
Calvinist: for many resided in the neighbourhood,
and I heard various reports concerning their tenets.
It was at this time that my corresponded -,e with

Mr. commenced. At a visitation, il^ay, 1775,

we exchanged a few words on a controverted subject.

22

THE FORCE OE TRUTH.

in the room among the clergy, which I believe drew
many eyes upon us. At that time he prudently declined
the discourse ; but a day or two after he sent me a short
note with a little book for my perusal. This was the
very thing I wanted : and I gladly embraced the op-
portunity which, according to my wishes, seemed now
to offer; God knoweth, with no inconsiderable expec-
tations that my arguments would prove irresistibly
convincing, and that I should have the honour of re-
scuing, a well meaning person from his enthusiastical
delusions!

I had indeed by this time conceived a very favoura-
ble opinion of him, and a sort of respect for him, be-
ing acquainted with the character he sustained even
among some persons, who expressed a disapprobation
of his doctrines. They were forward to commend
him as a benevolent, disinterested, inoffensive person,
and a laborious minister. But on the other handy I
looked upon his religious sentiments as rank fanati-
cism ; and entertained a very contemptible opinion of
his abilities, natural and acquired. Once I had the
curiosity to hear him preach ; and not understanding
his sermon, I made a very great jest of it, where I
could do it without giving offence. I had also read
one of his publications ; but for the same reason, I
thought the greater part of it whimsical, paradoxical,
and unintelligible.

Concealing therefore, the true motives of my con-
duct, under the offer of friendship, and a professed
desire to know the truth, (which, amidst all my self-
sufficiency and prejudice, I trust the Lord had even
then given me;) with the greatest affectation of caa*

THE FORCE OF TRUTH. £C

dour, and of a mind open to conviction, I wrote him
a long letter ; purposing to draw from him such an
avowal and explanation of his sentiments, as might in-
troduce a controversial discussion of our religious dif-
ferences.

The event by no means answered my expectation.
He returned a very friendly and long answer to my
letter ; in which he carefully avoided the mention of
those doctrines which he knew would offend me. He
declared that he believed me to be one who feared
God, and was under the teaching of his Holy Spirit;
that he gladly accepted my offer of friendship, and
was no ways inclined to dictate to me; but, that leav-
ing me to the guidance of the Lord, he would be glad,
as occasion served from time to time, to bear testi-
mony to the truths of the gospel, and to communicate
his sentiments to me on any subject, with all the con-
fidence of friendship.

In this manner our correspondence began: and
it was continued in the interchange of nine or ten let-
ters, till December the same year. Throughout I held
my purpose, and he his. I made use of every endea -
vour to draw him into controversy ; and filled my let-
ters with definitions, enquiries, arguments, objections,
and consequences, requiring explicit answers. He,
on the other hand, shunned every thing controversial
as much as possible, and filled his letters with the
most useful and least offensive instructions : excepi
that now and then he dropped hints concerning the
necessity, the true nature, and the efficacy of faith, and
the manner in which it was to be sought and obtain-
ed; and concerning some other matters suited, as hf

24

11IE rORCE OF TRUTH.

judged, to help me forward in my enquiry alter U'utlu
But they much offended my prejudices, afforded mc
matter of disputation, and at that time w ere of little
use to me.

This however, is certain, that through the whole of
the correspondence, I disputed, with all the argu-
ments I could devise, against almost every thing he
advanced, and was very much nettled at many tilings
he asserted. I read great part of his letters, and some
books which he sent me, with much indifference and
contempt. I construed his declining controversy into
an acknowledgment of weakness, and triumphed in
many companies as having confuted his arguments.
And finally when I could not obtain my end, at my
instance the correspondence was dropped.

His letters and my answers are now bv me ; and on
a careful perusal of them, compared with all I can re-
collect concerning this matter, I give this as a faithful
account of the correspondence. His letters will, I
hope, shortly be made publick, being such as promise
greater advantage to others, than, through my proud
contentious spirit, I experienced from them. Mine
deserve only to be forgotten, except as they are use
ful to me to remind me what I was, and to mortify my
pride : as they illustrate my friend's patience and can-
dour in so long bearing with my ignorance and arro-
gance; and notwithstanding my unteachable quarrel-
some temper, continuing i;is benevolent labours for
my good : and especially as they remind me of the
goodness or God, who, though he abominaljflB and re-
sists the proud, yet kr.ovs how to rving down the
stout heart, notomy by the iron rod ot his wrath, but
by the golden septre of his grace.

THE FORCE OF TRUTH.

25

Thus our correspondence and acquaintance were
for a season almost wholly broken off : for a long time
we seldom met, and then only interchanged a few
words on general topicks of conversation. Yet he all
along persevered in telling me, to my no small offence,
that I should accede one day to his religious principles,
that he had stood on my ground, and that I should
stand on his : and he constantly informed his friends,
that though slowly, I was surely, feeling my way to
the knowledge of the truth. So clearly could he dis-
cern the dawnings of grace in my soul, amidst all the
^darkness of depraved nature and my obstinate rebel-
lion to the will of God.

This expectation was principally grounded on my
conduct in the following circumstance. Immediately
after the commencement of our correspondence, in
May, 1775, whilst my thoughts were much engross-
ed by some hopes of preferment, one Sunday, during
the time of divine service, when the psalm was named,
1 opened the prayer-book to turn to it : but, {acciden-
tally shall I say, or providentially?) I opened upon
the articles of religion ; and the eighth, respecting the
authority and warrant of the Athanasian creed, imme-
diately engaged my attention. My disbelief of the
doctrine of a Trinity of coequal persons in the unity of
the Godhead, and my pretensions to candour, had
both combined to excite my hatred to this creed ; for
which reasons I had been accustomed to speak of it
with contempt, and to neglect reading it officially.
No sooner therefore did I read the words, ' That it

* was to be thoroughly received, and believed ; for

* that it might be proved by most certain warrants of

E

26

THE FORCE OF TRUTH.

' holy Scripture,' than my mind was greatly impress-
ed and affected. The matter of subscription imme-
diately occurred to my thoughts; and from that mo-
ment I conceived such scruples about it, that, till my
view of the whole system of Christianity was entirely
changed, they remained insuperable.

It is wisely said by the son of Sirach, ' My son, if
' thou come to serve the Lord, prepare thy soul for
' temptation.' I had twice before subscribed these
articles, with the same religious sentiments I now
entertained. But conscience being asleep, and the
service of the Lord no part of my concern, I consider-
ed subscription as a matter of course, a necessary-
form, and very little troubled myself about it. But
now, though I was greatly influenced by pride, ambi-
tion, and the love of the world ; yet my heart was
sincerelv towards the Lord, and I dared not to venture
on a known sin, deliberately, for the sake of temporal
interest. Subscription to articles which I did not be-
lieve, paid as a price for church-preferment, I began
to look upon as an impious He, a heinous guilt, that
could never truly be reperited of -without throwing
back the xvages of iniquity. The more I pondered it,
the more strenuously my conscience protested against
it. At length, after a violent conflict between interest
and conscience, I made known to my patron my
scruples, and my determination not to subscribe :
thus my views of preferment were deliberately given
up, and with an increasing family I was left, as far as
mere human prudence could discern, with little other
prospect than that of poverty and distress. My ob-
jections to the articles were, as I now see, groundless:

THE FORCE OF TRUTH.

27

much self-sufficiency, undue warmth of temper, and
obstinacy were betrayed in the management of this
affair, for which I ought to be humbled : but my ad-
herence to the dictates of my conscience, and holding
fast my integrity in such trying circumstances, I never
did, and I trust never shall, repent.

No sooner was my determination known than I
was severely censured by many of my friends. They
all, I am sensible, did it from kindness, and they used
arguments of various kinds, none of which were suit-
ed to produce conviction. But, though I was con-
firmed in my resolution by the reasonings used to in-
duce me to alter it, they at length were made instru-
mental in bringing me to this important determina-
tion ; not so to believe what any man said, as to take
it upon his authority ; but to search the word of God
with this single intention, to discover whether the
articles of the church of England in general, and this
creed in particular, were, or were not, agreeable to the
Scriptures. I had studied them in some measure before,
for the sake of becoming acquainted with the original
languages, and in order thence to bring detached texts
to support my own system ; and I had a tolerable ac-
quaintance with the historical and preceptive parts of
them : but I had not searched this precious repository
of divine knowledge, with the express design of dis-
covering the truth in controverted matters of doctrine.
I had very rarely been troubled with suspicions that I
was or might be mistaken : and I now rather thought
of becoming better qualified upon scriptural grounds
to defend my determination, than of being led to any
change of sentiments.

:28

THE FORCE OF TRUTH.

How ever, I set about the enquiry : and the first
passage, as I remember, which made me suspect that
I might be wrong, was James i. 5. " If any of you
" lack wisdom, let him ask of God, who giveth to all
" men liberally, and upbraideth not, and it shall be
" given him." On considering these words with
some attention, I became conscious that, though I
had thought myself wise, yet assuredly I had obtained
none of mv wisdom in this manner ; for I had never
offered one prayer to that effect during the whole
course of my life. I also perceived that this text con-
tained a suitable direction, and an encouraging pro-
mise, in my present enquiry : and from this time, in
my poor manner, I began to ask God to give me this
promised wisdom.

Shortly after I meditated on, and preached from
John vii. 16, 17. " My doctrine is not mine, but his
" that sent me; if any man will do his will, he shall
" know of the doctrine whether it be of God or whe-
" ther I speak of myself." I was surprised that I had
not before attended to such remarkable words. I dis-
covered that they contained a direction and a promise,
calculated to serve as a clue, in extricating the sincere-
enquirer after truth from that labyrinth of controversy
in which, at his first setting out, he is likely to be
bewildered. And, though my mind was too much
leavened with the pride of reasoning, to reap that
benefit from this precious text, which it is capable of
affording to the soul that is humbly willing to be taught
of God : yet, being conscious that I was disposed to
risk every thing in doing what I thought his will, I

THE FORCE OF TRUTH.

.29

was encouraged with the assurance that, if I were
under a mistake, I should some time discover it.

I was further led to suspect that I might possibly
be wrong, because I had not hitherto sought the truth
in the proper manner, by attending to Proverbs hi.
5, 6 : " Trust in the Lord with all thine heart, and
" lean not to thine own understanding : in all thy ways
" acknowledge him, and he shall direct thy paths."
I could not but know, that I had not hitherto trusted
in the Lord with all my heart, nor acknowledged him
in all my ways, nor depended on his directions in all
my paths; but that in my religious speculations I had
leaned wholly to mine own understanding.

But, though these and some other passages made
for the present a great impression upon me, and influ-
enced me to make it a part of my daily prayers, that I
might be directed to a right understanding of the word
of God : yet my pride and disposition to controversy
had, as some desperate disease, infected my whole
soul, and was not to be cured all at once. — I was very
far indeed from being a little child, sitting humbly and
simple at the Lord's feet, to learn from him the very
first rudiments of divine knowledge. I had yet no abid-
ing suspicion that all which I had heretofore accounted
wisdom was foolishness, and must be unlearned and
counted loss, before I could attain to the excellency
of the true knowledge of Jesus Christ : for, though I
began to allow it probable that in some few matters I
might have been in an error, yet I still was confident
that in the main my scheme of doctrine was true
When I was pressed with objections and argument.1
against any of ray sentiments, and when doubts began

50

THE FORCE OF TRUTH.

to arise in my mind ; to put off the uneasiness occa-
sioned by them, my constant practice was to recollect,
as far as I could, all the reasonings and interpretations
of Scripture, on the other side of the question : and
when this failed of affording satisfaction, I had re-
course to controversial writings. This drew me aside
from the pure word of God, rendered me more re-
miss and formal in prayer, and furnished me with
defensive armour against my convictions, with fuel
for my passions, and food for my pride and self-suffi-
ciency.

At this time Lockers ' Reasonableness of Chris-
tianity,' with his 1 Vindications'' of it, became my
favourite pieces of divinity. I studied this, and many
other of Mr. Lockers works, with great attention, and
a sort of bigotted fondness ; taking him almost impli-
citly for my master, adopting his conclusions, borrow-
ing many of his arguments, and imbibing a dislike
to such persons as would not agree with me in par-
tiality for him. This was of great disservice to me ;
as, instead of getting forward in my enquiry after
truth, I thence collected more ingenious and specious
arguments with which to defend my mistakes.*

* After having sDoken so freely of Mr. Locke's divinity,
which I once so highly esteemed, it seems but just to acknow-
ledge the vast obligation, which the whole religious world is
under to that great man, for his ' Letters concerning Tolera-
tion,' and his answers to those who wrote against them. The
grounds of religious, liberty, and the reasons why every one
should be left to his own choice, to worship God according to
his conscience, were, perhaps, never generally understood since
the foundation of the world ; till by these publications Mr.
Locke tmanswcrably made them manifest.

THE FORCE OF TRUTH.

31

But, one book which I read at this time, because
mentioned with approbation by Mr. Locke, was of
singular use to me : this was Bishop Burnefs ' Pas-
toral Care.'' I found little in it that offended my pre-
judices, and many things which came home to my
conscience respecting my ministerial obligations. I
shall lay before the reader a few short extracts, which
were most affecting to my own mind. Having men-
tioned the question proposed to those who are about
to be ordained Deacons, ' Do you trust that you are
' inwardly moved by the Holy Ghost to take upon
1 you this office and ministry, to serve God for the
' promoting of his glory, and the edifying of his peo-
' pie?' he adds, (page 111) * Certainly the answer that
' is made to this ought to be well considered : for if
' any one says, " I trust so," that yet knows nothing
' of any such motion, and can give no account of it,
' fie lies to the Holy Ghost, and makes his first ap-
4 proach to the alter with a lie in his mouth, and that
' not to men, but to God. And again, (page 112)
1 Shall not he [God] reckon with those who dare to
1 run without his mission, pretending that they trust
1 they have it, when perhaps they understand not the
' importance of it ; nay, and perhaps some laugh at
' it, as an enthusiastical question, who yet will go
' through with the office ! They come to Christ for
' the loaves ; they hope to live by the altar and the
' gospel, how little soever they serve at the one, or
' preach the other ; therefore they will say any thing
1 that is necessary for qualifying them to this, whether
' true or false.'

32

THE TORCE OF TRUTH.

Again, (page 122) having interu oven a great part
of the excellent office of the ordination of Priests, into
his argument concerning the importance and w eight
of the work of the ministry ; he adds, ' Upon the
' whole matter, either this is all a piece of gross and
' impudent pageantry, dressed up in grave and lofty
' expressions, to strike upon the weaker part of man.
« kind, and to furnish the rest with matter to their
' profane and impious scorn ; or it must be confessed
' that Priests come under the most formal and express
' engagements to constant and diligent labour, that
1 can be possibly contrived or set forth in words.' —
He concludes this subject, (of the ordination offices,)
by exhorting all candidates for orders to read them
frequently and attentively, during the time of their
preparation ; that they may be aware before-hand of
the obligations they are about so solemnly to enter
into ; and to peruse them at least four times in a year,
ever after their ordination, to keep in their minds a
continual remembrance of their important engage-
ments. How necessary this counsel is, every minister,
or candidate for the ministry, must determine for him-
self : for my part, I had never once read through the
office when I was ordained, and was in great measure
a stranger to the obligations I was about to enter into,
till the very period ; nor did I ever afterwards attend
to it, till this advice put me upon it. The shameful
negligence and extreme absurdity of my conduct in
this respect are too glaring, not to be perceived with
self-application, by every one who has been guilty of
a similar omission. I would therefore only just men-

THE FORCE OF TRUTH.

3>

tion, that hearty earnest prayer to God, for his guid-
ance, help, and blessing, may be suitably recommend-
ed, as a proper attendant on such a perusal of our
obligations.

Again, (page 147,) he thus speaks of a wicked
clergyman: ' His whole life has been a course of
' hypocrisy in the strictest sense of the word, which

* is the acting of a part, and the counterfeiting another
' person. His sins have in them all possible aggra-
{ vations : they are against knowledge, and against

* vows, and contrary to his character ; they carry in
' them a deliberate contempt of all the truths and obli-
' gations of religion ; and if he perishes, he doth not

* perish alone, but carries a shoal down with him,
' either of those who have perished in ignorance through
1 his neglect, or of those who have been hardened in

* their sins through his ill example ! — Again, (page
183) having copiously discoursed on the studies be-
fitting ministers, especially the study of the Scriptures,
he adds, 1 But to give all these their full effect, a Priest

* that is much in his study, ought to employ a great

* part of his time in secret and fervent prayer, for the

* direction and blessing of God in his labours, for the
' constant assistance of his Holy Spirit, and for a livery
' sense of divine matters ; that so he may feel the im-

* pressions of them grow deep and strong upon his
' thoughts : this, and this only, will make him go on

* with his work without wearying, and be always re-

* joicing in it.'

But the chief benefit which accrued to me from the
perusal was this : — I was excited by it to an attentive
consideration of those passages of Scripture, that state

Vox. I. F

34

THE FORCE OF TRUTH.

the obligations and duties of a minister, which hither-
to 1 had not observed, or to which I had very loosely
attended. In particular, (it is yet fresh in my me-
mory,) I was greatly affected with considering the
charge oi precious souls committed to me, and the
awful account one day to be rendered of them, in
meditating on Ezekiel xxxiii. 7 — 9. " So thou, O
" son of man, 1 have set thee a watchman unto the
" house oi Israel: therefore thou shalt hear the word
" at my mouth, and warn them from me. When I
M say unto the wicked, O wicked man, thou shalt
" surely die : if thou dost not speak to wain the
" wicked from his way, rhat wicked man shall die in
" his iniquity, but his blood will I require at thine
" hand. Nevertheless, if thou warn the wicked of his
" way, to turn from it: if he do not turn from his
" way, he shall die in his iniquity; but thou hast
" delivered thy soul." For I was fully convinced,
with Bishop Burnet, that even- minister is as much
concerned in this solemn warning as the prophet him-
self.— Acts xx. 17 — 35, was another portion of
Scripture which by means of this book was brought
home to my conscience; especially ver. 26, 27 28,
which serve as an illustration of the preceding S
ture : " Wherefore I take you to record this day that
" I am pure from the blood of all men : for I have
" not shunned to declare unto you all the counsel of
" God. Take heed therefore, unto yourselves, and
" tc all the flock over which the Holy Ghost hath
" ivcde you overseers, to feed the church of God.
" which he hath purchased with his own blood."
In short, T v..s put upon die attentive and repeated

IKE FORCE OF TRUTH.

perusal of the Epistles to Timothy and Titus, as con-
taining the sum of a minister's duty in all ages. I
searched out and carefully considered every text I
could find in the whole Scripture which referred to
this argument. I was greatly impressed by 1 Cor.
ix. 16. " For necessity is laid upon me, yea, woe is
" me if I preach not the Gospel." Nor was I less
struck with Coloss. iv. 17. " Say to Archippus, take
" heed to the ministry which thou hast received in the
" Lord, that thou fulfil it." This was brought to my
conscience with power, as if the apostle had in person
spoken the words to me. But especially I was both
instructed and encouraged by meditating upon 1 Peter
v. 2 — 4. " Feed the flock of God which is among
" you, taking the oversight thereof, not by constraint,
" but willingly ; not for filthy lucre, but of a ready
" mind; neither as being lords over God's heritage,
" but being ensamples to the flock : and when the chief
" Shepherd shall appear, ye shall receive a crown of
" glory that fadeth not away."

I hope the reader will excuse my prolixity in speak'
ing on this subject, because in itself it is very import-
ant : and though I obtained no new views of gospel-
truth from The Pastoral Care, yet I received such a
deep conviction of the difficulty and importance of
that work in which I had thoughtlessly engaged, and
of the imminent danger to which my soul would be
exposed, should I neglect to devote myself wholly to
it ; as laid the foundation of all my subsequent conduct
and change of sentiments. I was indeed, guilty of
very criminal procrastination, after I had been thus
convinced ; and being engaged more than I ought in

THE FORCE OF IliU'I'H.

other matters, I for some time postponed and neglect-
ed complying with the dictates of my conscience. But
I never lost sight of the instruction I had received, nor
ever enjoyed any comfortable reflection, till, having
broken off" all other engagements, I had given myself
up to those studies and duties which pertain to the
work of the ministry. And I have cause to bless God,
that this book ever came in my Way.

Still, however, my self-confidence was very little
abated, and I had made no progress in acquiring the
knowledge of the truth. 1 next read T'dlotsorCs ser-
mons, and Jortiii's works : and, my time being other-
wise engaged, I for a while gave into the indolent
custom of transcribing their discourses, with some
alterations, to preach to my people. This precluded
free meditations on the word of God, and led me to
take up my opinions on trust. My preaching was
in general that smooth palatable mixture of law and
gospel, which corrupts both; by representing the
gospel, as a mitigated law, and as accepting sincere
instead of perfect obedience. This system, by flatter-
ing pride and prejudice, and soothing the conscience,
pleases the careless sinner and self-righteous formalist,
but does real good to none and is in fact a specious
and unsuspected kind of Antinomianism.

About this time I foolishly engaged in a course of
diversion and visiting, more than I had done since my
ordination : this unfitted me for secret prayer and close
meditation, and rendered the Scriptures, and other
religious studies, insipid and irksome to me, (a never-
failing consequence of every vain compliance with the
world.) For a season, therefore, my ardour was-

THE FORCE OT TRUTH.

damped, my anxiety banished, and my enquiries re-
tarded* I was not, however, permitted entirely to
drop my religious pursuits : generally I made it a rule
to read something in the Scriptures every day, and to
perform a task of daily devotion ; but in both I was-
very formal and lifeless.

Yet not long after, I was engaged in earnest medi-
tation on our Lord's discourse with Nicodemus [John
iii.) I felt an anxious desire to understand this in-
teresting portion of Scripture ; especially to know what
it was to be " born again," or " born of the Spirit,"
which in five verses our Saviour hath three times de-
clared absolutely necessary to salvation. I was con-
vinced it was absurd to suppose that such strong ex
pressions implied no more than baptism with water.
Tillotson's controversial sermons on this subject afford-
ed me no satisfaction. Some great and total change
I supposed to be intended, not only in the behaviour,
but also in the heart. But not having clearly expe-
rienced that change, I could not understand in what
k consisted. However, having offered some poor
prayers for divine teaching, I undertook to preach
upon it: but I talked very darkly, employed a con-
siderable part of my time in declaiming against vision-
aries and enthusiasts, and reaped very little benefit
from it. Yet I was so well satisfied with my per-
formance, that, in the course of my correspondence

with Mr. , I sent him these sermons for his

perusal : and he, in return, sent me some of his own
upon the same subject. But, though sincerely de-
sirous to understand our Lord's meaning in this im-
portant point, I was too proud to be taught by him ^

SB

THE TORCE OF TRUTH.

I cast my eye therefore carelessly over some of them,
and returned the manuscript, without closely attend-
ing to any thing contained in it.

Nothing material occurred after this, till the next
spring, 1776 : when I was induced, by what I had
learned from Bishop Burnet, to establish a lecture
once a week in one of my parishes, for expounding
the Scriptures. This brought many passages, which
I had not before observed, under my attentive consi-
deration ; and afforded my reflecting mind abundance
of employment, in attempting to reconcile them with
each other, and with my scheme of doctrine.

Little progress however had been made, when in
May 1776 I heard a dignified clergyman in a visita-
tion-sermon recommend Mr. Soame Jennings' 's 1 Viexv

* of the internal evidence of the Christian Religion.'
In consequence of this recommendation I perused it,
and not without profit. The truth and importance of
the gospel- revelation appeared, with convincing evi-
dence, to my understanding, and came with efficacy
to mv heart by reading this book. I received from
it more distinct, heart-affecting views of the design of
God in this revelation of himself than I had before ;
and I was put upon much serious reflection, and
earnest prayer to be led to, or established in, the truth
concerning the nature and reality of the atonement by
the death of Christ : for hitherto I had been in this
respect a Socinian, or very little better.

But to counterbalance this advantage, Dr. Clarke's

• Scripture Doctrine of the Trinity,'' and the contro-
versy which ensued upon its publication, became a
favourite part of my study. The Arian scheme is so

THE FORCE OF TRUTH.

39

inconsistent with reason, that when reflecting men, in
order to avoid those mysterious, and, as they imagine,
unreasonable, conclusions, which, according to the
true meaning of words, the Scriptures contain, have
become Arians, it is wonderful they do not, lor the
same cause, embrace the Socinian system. This is the
natural progress of unhumbled reason : from Ariamsm
to Socinianism ; from Socinianism to Deism; and
thence to Atheism. Many and awful have been the
examples of reasoning and learned men, who, under
the name of Philosophers, arrogating to themselves
the prerogative of superior discernment, have mani-
fested the propriety with which they claimed this pre-
eminence, by treading this down-hill road, almost, if
not quite, to the very bottom.

But when a man has fallen so low as Socinianism,
not merely for want of information, or by blindly and
implicitly adopting the sentiments of other men, but
by leaning to his own understanding, and preferring
the conclusions of his own reason to the infallible
dictates of the Holy Ghost ; it is not common lor him
to return gradually, by the retrogade path, first to
Arianism, and then to the received doctrine of the
Trinity. Yet this was my case. — Dr. Clarke appear-
ed to me so undeniably to establish his argument by
express scriptural evidences, and so plausibly to de-
fend his system on both sides, and to back his cause
with so many seeming authorities ; that I found myself
unable any longer to maintain my Socinian principles,
and was constrained to relinquish them as untenable :
at the same time I was not aware of the flaw in his
reasoning, and the unavoidable consequence of his

40

THE FORCE OF TRUTH.

middle doctrine ; namely, 4 that the Son and Holy
Ghost, however exalted, or dignified with names and
titles, must either be mere creatures, or that otherwise
there must be three Gods.' Not perceiving this, and
my newly acquired reverence for Scripture and my
old self confidence and fondness for reasoning being,
by diis conciliating scheme, both humoured ; I cordi-
ally acceded to his sentiments, and for a long time
could not endure any other doctrine.

Nothing further of any consequence occurred till
about December 1776, when, carelessly taking up Mr.
Laiv^s ' Serious Calif a book I had hitherto treated
with contempt, I had no sooner opened it, than I was
struck with the originality of the work, and the spirit
and force of argument with w hich it is written, I
mean merely as to his management of the subjects
he treats of: for there are many things in it, that I am
very fer from approving ; and it certainly contains as
little gospel as any religious work I am acquainted
with. But, though a very uncomfortable book, to a
person who is brought under a serious concern for his
soul, and deep convictions of sin ; it is very useful to
prepare the way, to shew the need we have of a Sa-
viour, and to enforce the practice of that holy diligence
in the use of means, which the important interests of
eternity reasonably demand. This was its use to me.
By the perusal of it I was convince*! that I was guilty
of great remissness and negligence ; that the duties of
secret devotion called for far more of my time and atten-
tion, than had been hitherto allotted to them ; and that, if
I hoped to save my own soul, and the souls of those that
heard me, I must in mis respect greatly alter my con-

U1IE FORCE OF TRUTH.

41

duct and increase my diligence in seeking and serving
the Lord. From that time I began to study in what
manner my devotions might be rendered more fervent
and pertinent ; transcribed, and committed to memory,
scriptural petitions ; I employed some time in reading
manuals of devotion, made attempts to compose pray-
ers myself, and became more frequent and earnest^
and, I trust, more spiritual, than heretofore, in my
secret addresses to the Majesty of heaven.

About this time, after many delays, I complied
with the admonitions of my conscience, and disen-
gaged myself from all other employments, with a
solemn resolution to leave all my temporal concerns
in the hands of the Lord, and entirely to devote my-
self to the work of the ministry. Being thus become
master of all my time, I dropped every other study,
and turned the whole current of my reflections and
enquiries into another channel ; and for several yeai s
I scarcely opened a book Which treated of any thing
besides religion.

The first step I took, after this disengagement, was
to keep common-place books: one I had for noting
down remarkable passages out of other authors ; and
another for collecting into one view every text I could
meet with in Scripture, respecting the most important
and controverted doctrines of the gospel. Though I
held this but a short time, (for when my engagements
multiplied Idroptit;) yet I found it very useful, in
bringing me acquainted with many passages of the
word of God, to which I had not hitherto much at-
tended ; and it prepared the way for penning my ser-
mons, on doctrinal subjects, with the scriptural testi-

Vol. I. G

42

THE TORCE Of TRUTH,

monies concerning the point in hand, in one view
before me.

In January, 1777, I met with a very high com-
mendation of Mr. Hooker's writings, in which the
honourable appellation of Judicious was bestowed upon
him. This excited my curiosity to read his works ;
which accordingly I did with great profit. In his
' Discourse of Justification,1 (Edit. 1682, page 496,)
I met with the following remarkable passage, which,
as well for its excellency, as for the effect it had upon
my religious views, I shall, though rather long, tran-
scribe.— ' If our hands did never offer violence to our
' brethren, a bloody thought doth prove us murderers
' before him [God.] If we had never opened our
' mouth to utter any scandalous, offensive, or hurtful
4 word, the cry of our secret cogitations is heard in
' the ears of God. If we did not commit the sins,
' which daily and hourly, in deed, word, or thoughts,
' we do commit; yet in the good things which we do,
' how many defects are there intermingled ! God, in

* that which is done, respecteth the mind and inten-
■ tion of the doer. Cut off then all those things where -
1 in we have regarded our own glory, those things which
' men do to please men, and to satisfy our own liking ;
c those things which we do by any respect, not sincere-
' ly, and purely for the love of God ; and a small score
' will serve for the number of our righteous deeds. Let
' the holiest and best thins: we do be considered: —
' we are never belter affected unto God than when we
' pray ; — yet, when we pray, how are our affections
' many times distracted ! how little reverence do we
' show unto the grand Majesty of God unto whom

* we speak ! how little remorse of our own miseries !

THE FORCE OF TRUTH.

43

* how little taste of the sweet influence of his tender

* mercies do we feel ! Are we not as unwilling many
' times to begin, and as glad to make an end, as if in

* saying, " Call upon me," he had set us a very bur-
1 thensome task ? It may seem somewhat extreme

* which I will speak ; therefore let every one judge of
4 it, even as his own heart shall tell him, and no other-
' wise. I will but only make a demand : if God should
' yield unto us, not, as unto Abraham, if fifty, forty,
1 thirty twenty, yea or if ten, good persons could be
■ found in a city, for their sakes the city should not be

* destroyed ; but, and if he should make us an offer thus
' large : — Search all the generations of men, since the
' fall of our father Adam; find one man, that hath
' done one action, which hath passed from him pure,
1 without any stain or blemish at all ; and, for that

* one only man's action, neither men nor angels shall
' feel the torments which are prepared for both : do
1 you think that this ransom, to deliver men and
4 angels, could be found to be among the sons of men?
' The best things, which we do have somewhat in
' them to be pardoned ; how then can we do any thing
' meritorious, or worthy to be rewarded? Indeed God
' doth liberally promise whatsoever appertained) to a
' blessed life to as many as sincerely keep his law,
4 though they be not exactly able to keep it. Where -
' fore we acknowledge a dutiful necessity of doing
' well, but the meritorious dignity of doing well we
' utterly renounce. We see how far we are from the
' perfect righteousness of the law : the little fruit which
' we have in holiness, it is, God knoweth, corrupt
' and unsound : we put no confidence at all in it ; w*

44

THE FOHCE OF TRUTH,

1 challenge nothing in the world for it ; we dare net
' call God to reckoning, as if we had him in our debt-
' books. Our continual suit to him is, and must be,
' to bear with our infirmities, and pardon our offences.'

I had no sooner read this passage, than I acquired
such an insight into the strictness and spirituality of
the divine law, and the perfection which a just and
holy God, according to that law, cannot but require
in all the sen ices of his reasonable creatures ; that I
clearly perceived my very best duties, on which my
main dependance had hitherto been placed, to be
merely specious sins; and my whole life appeared to
-be one continued series of transgression. I now un-
derstood the apostle's meaning, when he affirms, that
" By the works of the law can no flesh be justified be-
fore God." All my difficulties in this matter vanished ;
all my distinctions, and reasonings, about the mean-
ing of the words law and justification, with all my
borrowed criticisms upon them, failed me at once. I
could no longer be thus amused; for I was convinced,
bevond the possibility of a doubt, that all men were so
notoriously transgressors of every law of God, that no
man could possibly be justified in his sight by his obe.
dience to any of the divine commandments. I was
sensible that if God should call me into judgment be-
fore him, according to the stricuiess of his perfect law,
for the best duty I ever performed, and for nothing
else, I must be condemned as a transgressor: for when
weighed in these exact balances, it would be found
wanting. Thus I was effectually convinced, that, if
ever I were saved, it must be in some way of unmerit-
ed mercy and grace, though I did not clearly under-

THE FORCE OF TRUTH.

45

stand in what way till long after. Immediately, there-
fore, I took for my text, Gal. hi. 22. " But the Scrip-
" ture hath concluded all under sin, that the promise,
" by faith of Jesus Christ, might be given to them
" that believe." And I preached from it according to
J 'looker 's doctrine; expressing, as strongly as I could,
the defilements of our best actions, and our need of
mercy in every thing we do; in order the more evi-
*' dently to shew that " salvation is of grace, through
" faith; — not of works, lest any man should boast."

I had not, however, as yet attained to a knowledge
of the foulness of that fountain, whence all these pollu-
ted streams flow forth so plentifully into our lives and
conversation. — Neither was I then able to receive the
following nervous passage concerning justification
[Hooker, page 495) : The righteousness wherein we
' must be found, if we will be justified, is not our own ;

• therefore we cannot be justified by any inherent

* quality. Christ hath merited righteousness for as
' many as are found in him. In him God fmdcfh us,
' if we be faithful: for by faith we are incorporated
' into Christ. Then, although in ourselves we be aj-
' together sinful and unrighteous, yet, even the man
' which is impious in himself, full of iniquity, full oi
4 sin ; him, being found in Christ through faith, and
' having his sin remitted through repentance, him God
4 upholdeth with a gracious eye, putteth away his sin
' by not imputing it ; taketh quite away the punishment
1 due thereunto by pardoning it ; and accepteth him
' in Jesus ChrLt as perfectly righteous, as if he had
'" fulfilled all that was commanded him in the lav,-.

; Sh:;ll I say, more, perfectly righteous than if himseh"

46

THE FORCE Or TRUTH.

4 had fulfilled the whole law? I must take heed what
' I say ; but the apostle saith, God made Him to be
' shi,for us, who knew no sin, that we might be made
1 the righteousness of God in him.''1 ' Such we are in
■ the sight of God the Father, as is the very Son of
' God himself. Let it be counted folly, or frenzy, or
1 fury, whatsoever, it is our comfort, and our wisdom ;
' we care for no knowledge in the world but this, that
' man hath sinned, and God hath suffered; that God
' hath made himself the Son of man, and that men are
1 made the righteousness of God."

Equally determinate and expressive are these words
(page 500) : ' As for such as hold with the Church of
' Home, that we cannot be saved by Christ alone with*
i out works, they do, not only by a circleof consequence,
' but directly, deny the foundation of faith; they hold
' it not, no not so much as by a thread.' If the judici-
ous Hooker's judgment may in this important concern
be depended upon, (and I suppose it will not easily be
proved erroneous,) I fear the foundation of faith is
held by only a small part of that Church, which has
honoured her champion with this distinction.

Page 508 and 509, he thus defends his doctrine
against the objections of the Papists, (for at that
time none but the Papists, openly objected to it.) It
' is a childish cavil wherewith, in the matter of justi-
' fication, our adversaries do so greatly please them.
' selves, exclaiming that we tread all christian virtues
under our feet, and require nothing of christians but

• faith ; because Ave teach that faith alone justifieth.

• Whereas, by this speech, we never meant to ex-

• elude either hope, or charity, from being always

THE FORCE OF TRUTH. 47

1 joined, as inseparable males with faith in the man
' that is justified; or works from being added as ne-
4 cessary duties required at the hands of every justi-
4 fied man : but to shew that faith is the only hand
4 which putteth on Christ unto justification ; and
* C inst the only garment, which, being so put on,
' covereth the shame of our defiled natures, hidcth the
4 imperfections of our works, preserveth us blameless
4 in the sight of God ; before whom, Otherwise, the
{ weakness of our faith were cause sufficient to make
4 us culpable ; yea, to shut us from the kingdom of
4 heaven, where nothing that is not absolute can en-
1 ter.

Had I at this time met with such passages in the
writings of the Disse?iters, or in any of those modern
publications, which, under the brand of rnethodisticol,
are condemned u ithout reading, or perused with in-
vincible prejudice, I should not have thought them
worth regard, but should have rejected them as wild
enthusiasm. But I knew that Hooker was deemed
perfectly orthodox, and a standard- writer, by the pre-
lates of the church in his own days. I learned from his
dispute with Mr. Trovers, that he was put upon his
defence, for making concessions in this matter to the
Church of Rome, which the zealous Protestants did
not think warrantable; and that he was judged by the
more rigid too lax in his doctrine, by none too rigid.
I had never heard it insinuated that he was tinctured
with enthusiasm ; and the solidity of his judgment,
and the acuteness of his reasoning faculties, need no
voucher to the attentive reader. His opinion there-
fore carried great weight with it ; made me suspect

43

THE. FORCE OF TRUTH.

the truth of my former sentiments ; and put me upon
serious enquiries and deep meditation upon this sub-
ject, accompanied with earnest prayers for the teach-
ing and direction of the Lord in this important point.
The result was, that after many objections and doubts,
and much examination of the word of God, in a few
months I began to accede to Mr. Hooker's senti-
ments. And at the present my opinion in this respect,
as far as I know, coincides with these passages of this
eminent author, and is supported and vindicated by
the same arguments : he, therefore, who would prove
our doctrine of justification by faith alone to be an
error, will do well to answer in the first place these
quotations from Mr. Hooker.

Indeed, as far as I can understand him, there is
scarcely any doctrine which, with no inconsiderable
offence, I now preach, that is not" as evidently con-
tained in his writings as in my sermons. Witness
particularly his ' Sermon of the certainty and perpe-
' tuity of faith in the elect? in which the doctrine of
the final perseverance of true believers, is expressly
taught and scripturally maintained: and lie closes it
with this noble triumph of full assurance, as resulting
from that comfortable doctrine in the hearts of con-
firmed and experienced christians ; " I know in whom
" I have believed;" ' I am not ignorant whose preci-
' ous blood has been shed forme; I have a Shepherd
• full of kindness, full of care, and full of power: unto
' him I commit myself. His own finger hath engra-
' ven this sentence in the tables of my heart. " Satan
" hath desired to winnow thee as wheat, but I have
' prayed that thy faith fail not." Therefore, the as-

THE FORCE OF TRUTH.

49

£ surance of my hope I will labour to keep as a jewel
\ unto the end, and by labour,' through the gracious
' mediation of his prayer, I shall keep it.' (Piige 532)
With such words in my mouth, and such assurance
in my heart, I wish to live, and hope to die.

The insertion of these quotations from this old au-
thor will, I hope, need no apology. Many have not
his works, and these extracts are worthy of their pe-
rusal : others, from these specimens, may be prevailed
with to read what perhaps hath hitherto been an unno-
ticed book in their studies. Especially I recommend
it to those, who admire him as the champion of the
external order and discipline of the church, and who
willingly allow him the honour of being distinguished
by the epithet Judicious, that they would attentively
read and impartially consider his doctrine. This
would put an effectual stop to those declamations that,
either ignorantly or maliciously, are made against the
very doctrines as novel inventions, which have just
now been explained and defended in Mr. Hooker's
own words. For my part, though I acknowledge that
lie advances many things I should be unwilling to sub-
scribe, yet I heartily bless God that at this time I read
him : the first material alteration, that took place in
my views of the gospel, being in consequence of it.

One more quotation I shall make, and so take my
leave of him. Addressing himself (in his 2d. Ser-
' mon on part of St. Jude's Epistle,'') to the pastors
who are appointed to feed the chosen in Israel, he
says (Page 552,) if there be any feeling of Christ, any
4 drop of heavenly dew, or any spark of God's good
Spirit within you, stir it up ; be careful to build and

Vol. I. II

50

THE 1'ORCE OF TRUTH.

' edify, first yourselves and then your flocks, in this
' most holy faith. I say, first yourselves; for he,
' which will set the hearts of other men on fire with
6 the love of Christ, must himself bum with love. It
' is want of faith in ourselves, my brethren, which

* makes us retchless [careless] in building others.
' We forsake the Lord's inheritance, and feed it not.
' What is the reason of this ? Our own desires are
4 settled where they should not be. We ourselves
' are like those women which have a longing to eat
' coals, and lime, and filth : we are fed, some with

* honour, some with ease, some with wealth : the
f gospel waxeth loathsome and unpleasant in our
1 taste ; how should we then have a care to feed others
4 with that which we cannot fancy ourselves ? If faith
1 wax cold and slender in the heart of the prophet, it

* will soon perish from the ears of the people.' — It is
not needful to add any reflections upon this passage,
every one will readily make them for himself : we are
however, reminded of Solomon's words, (Eccl. i.
9, 10.) "There is no new thing under the sun ; is
1 i there any thing whereof it may be said, see this is
4 ' new "? It hath been already of old time which was
"before us." [Eccl. iii. 15.) "That which hath
" been is now, and that which is to be hath already
" been."

To my shame be it spoken, though I had twice
subscribed the Articles, which allow the book of
Homilies to be sound and wholsome doctrine, I had
never yet seen them, and understood not what that
doctrine was. But, being at length engaged in a
serious. enquiry after truth, and Hooker's works hav-

t>k-e force of truth.

51

fog given me a more favourable opinion of these
old authors, I was inclined to examine them, and I
read part of the book with some degree of attention.
And though many things seemed hard sayings that I
could not receive, yet others were made very useful
to me, especially concerning justification. In short,
I perceived that the very doctrine, which I had
hitherto despised as methodistical, was indisputably
the standard-doctrine of the established church, when
the homilies were composed : and consequently that
it is so still ; for they have lost none of their authority,
(however fallen into disrepute,) with those who sub-
scribe the thirty-nine articles. This weakened my
prejudice, though it did not prove the doctrine true.

About this time a new and unexpected effect was
produced by my preaching. — I had hitherto been
satisfied to see people regularly frequent the church,
listen attentively to what was discoursed, and lead
moral decent lives. The way in which I had been
led was so smooth, and the progress I had made so
gradual ; I had lately experienced so little distressing
concern for my own soul, and had so little acquaint-
ance with persons conversant in these matters ; that
while I declared the strictness, spirituality, and sanc-
tion of the law of God in an alarming manner, it never
occurred to me that my hearers might not proceed in
the same easy gradual way. But I had scarcely
begun this new method of preaching, when applica-
tion was made to me by persons in great distress about
their souls ; for, their consciences being awakened to
a sense of their lost condition by nature and practice,
they were anxious in enquiring what they must do tc

52

THE FORCE OF TRUTH.

be saved ? I knew not well what to say to them, my
views being greatly clouded, and my sentiments con-
cerning justification very much perplexed ; but, being
willing to give them the best counsel I could, I ex-
horted them in a general way to believe in the Lord
Jesus Christ; though 1 was incapable of instructing
them either concerning the true nature of faith, or in
what manner they were to seek it. However, I better
understood my own meaning, when I advised them to
the study of the Scriptures, accompanied with prayer to
God to be enabled rightly to understand them; and
when I inculcated amendment of life. In this manner
the Lord slowly brought them forwards : and though,
for want of a better instructor, they were a considerable
time before they arrived at establishment in the faith ;
yet some of them, having their minds less leavened
with prejudice and the pride of reasoning, were more
apt scholars in the school of Christ than 1 was, and
got the start of me in the knowledge both of doctrine
and duty ; and in their turns became, without intend-
ing it, in some respects monitors to me, and I derived
important advantage from them.

This singular circumstance, of being an instrument
in bringing others earnestly and successfully to enquire
after salvation, while I so little understood the true
gospel of Jesus Christ, very much increased my per-
plexity. I became doubly earnest to know the truth,
lest I should mislead those, who confided their pre-
cious souls to me as their spiritual instructor. This
added to my diligence in reading and meditating on
the word of God ; and made me more fervent in prayer
to be guided to the knowledge of the truth. And

THE FORCE OF TRUTH.

53

under every difficulty, I constantly had recourse unto
the Lord, to preserve me from ignorance and error,
and to enable me to distinguish between the doctrines
of" his word, and the inventions and traditions of men.

About this time, I established a weekly Lecture
for expounding the scriptures in my other parish, by
which I obtained further acquaintance with the vari-
ous parts of the word of God. It was my general
practice, in penning these Lectures, to search out all
the texts referred to in the margin of the Bible, with
such as I could recollect upon the subject, and to
make use of them in explaining each other. This
method enabled me to store my memory with the
language of Scripture ; and made way for a greater
exactness in discussing doctrinal subjects than I had
hitherto been acquainted with.

In the course of the winter, 1777, I was engaged
in deep meditation upon Luke xi. 9 — 13, concerning
the Holy Spirit being given in answer to prayer. And
at length, having made a collection of all the Scriptures-
I could meet with which related to that important
doctrine, diligently comparing them together, and
meditating upon them, and earnestly beseeching the
Lord to fulfil the promise to my soul, I wrote two
sermons upon the subject ; one from Luke xi. 13 :
" If ye then being evil know how to give good gifts
" unto your children, how much more shall your
" heavenly Father give the Holy Spirit to them that
"ask him:" The other from James i. 16, 17;
" Do not err, my beloved brethren, every good gift,
" and every perfect gift, is from above, and cometh
" down from the Father of lights." Thus my views

54

THE FORCE OF TRUTH.

ef a christian's privileges and duties in this respect
were much enlarged, and my requests were made
known unto the Lord in a more full, exact, and be-
lieving manner than before. Though I still remained
very ignorant in many important matters respecting
the person, offices, and work, of the Holy Ghost; yet
I had discovered more of what was promised con-
cerning him, and therefore knew better what to ask.

My obligations to Bishop Beveridge must here be
acknowledged. — When I first began to peruse his
sermons, I conceived a mean opinion of him ; and it
was some time before I could prevail with myself to
examine any farther into his writings: but being now
more advanced in my enquiry after truth, those sin-
gularities which at first offended me became tolerable,
and I began to relish the simplicity, spirituality, love
of Christ, and affection for souls, which eminently
shine forth in many parts of his works. Indeed, I
received considerable instruction from him ; but espe-
cially his sermon on the real satisfaction made by the
death of Christ for the sins of believers, was the
blessed means of clearing up my views, and confirm-
ing my faith, respecting that fundamental doctrine of
Christianity. On Good Friday, 1777, I preached a
sermon upon that subject, from Isaiah liii. 6. " All
" we like sheep have gone astray; we have turned
" every one to his one way, and the Lord hath laid
" [hath caused to meet] on him the iniquities of us
" all." I endeavoured to prove, (what has ever since
been the sole foundation of all my hopes,) that Christ
indeed bare the sins of all who should ever truly be-
lieve, in all their guilt, condemnation; and deserved

THE FORCE OF TRUTH,

55

punishment, in his own body on the tree. I explicitly
avowed my belief, that Christ, as our Surety and
Bondsman, stood in our law-place, to answer all our
obligations, and to satisfy divine justice and the de-
mands of the law for our offences: and I publickly
renounced as erroneous, and grievous perversions of
Scripture, all my former explanations and interpre-
tations of these subjects.

This was the first doctrine in which I was clearlv
and fully brought to acknowledge the truth ; though
I had with no little earnestness for two years been
enquiring about it ; to so astonishing a degree was my
blinded understanding filled with prejudice against
the doctrines of the word of God ! Hitherto they had
been foolishness to me; but now under the divint:
teaching I began, though very dimly, to discern the
wisdom of God in them.

I say dimly; for I was still under many and great
mistakes, and very ignorant in many important points.
— I knew sin to be the transgression of the divine
law; but I did not perceive its odious deformity, as
deliberate rebellion against God's sovereign authority,
and an express contradiction to his holy nature; as
charging God foolishly, with the want of cither
wisdom or goodness, in laying such restraints upon
the inclinations of his creatures; and as tending to
overturn all subordination in the universe, and to in-
troduce anarchy, confusion, and misery into the whole
creation. I had discovered that my best actions we*e
defiled ; but I understood not that this was the effect
of a depraved nature, and a polluted hear . The doc
trine of original sin, as the fruitful root of these mul

56

THE

FORCE

OF TRUTH.

iiplied evils, was as yet no part of my creed. Incon-
sistently I was an Anon or a C/arkist, in my senti*
merits concerning the person of Christ, and the divinity
of the Holy Ghost. Some faint conceptions I had
formed of *the sanctifying work of the Holy Spirit in
the soul; the beginnings of it I little understood : and
I continued to entertain an implacable enmily to the
doctrine of election, and the truths more intimately
connected with it. But my faith was now fixed upon
a crucified Saviour, (though I dishonoured his person,
and denied his Deity,) and I had a sincere desire of
being devoted to the Lord. He therefore in mercy
accepted his own work in my heart, and pardoned all
that was mine ; and at length extricated me from that
labyrinth of perplexities and inconsistencies in which
I was entangled.

About this time in the course of my lectures, our
Lord's disccurse with Nicodemns came again under
my consideration. Notwithstanding much meditation
and many prayers, I could not satisfy my mind about
it. I was convinced some internal change must be
implied in the expressions, " born again," and "born
" of the Spirit and, according to what I had expe-
rienced, I endeavoured to explain it ; but I was still
very confused in my views of that important subject,
and had many doubts whether I were right or wrong
in what I advanced.

Hitherto, excepting Leland 4 On, the Deistical JFri-
ter$S I had not read any book written by a Dissenter,
with the least degree of candour and attention ; but at
this crisis I met with the first volume of Dr. Evans's
sermons, entitled 1 The Christian Tempers I was

THE FORCE OF TRUTH.

induced to read it by the recommendation of a friend ;
but (such was my proud foolish heart) I opened it
with great prejudice because I understood that the
author was a Dissenter I However, this book came
with a blessing ; for by perusing it I at length per-
ceived that fallen man, both body and soul, is indeed
carnal and sold under sin ; that by nature in every
man living the reasonable and immortal part is desti-
tute of spirituality, immersed in matter, and, by a
dishonourable and miserable prostitution, given up
" to make provision for the flesh to fulfil the lusts
" thereof;" and, that man must be renewed in the
spirit of his mind, new created unto good works,
born of the spirit of God, made partaker of a new and
divine nature, before he can possibly be made meet
for, or admitted into, the kingdom of God. In a very
little time all my difficulties about this matter vanish-
ed, and the truth became so exceedingly plain and
evident, that, until I had made the experiment, I
could scarcely be persuaded but that every person,
who heard it rightly explained, must assent to it. —
This doctrine I have ever since invariably preached,
with good effect, I trust, in opening the eyes of sin-
ners, and " turning them from darkness to light, and
from the power of Satan unto God." [Acts xxvi. 28.)

When I had made this little progress in seeking

the truth, my acquaintance with Mr. was

resumed. From the conclusion of our correspondence
in December, 1775, till April, 1777, it had been
almost wholly dropped. To speak plainly, I did not
care for his company ; I did not mean to make any
use of him as an instructor; and I was unwilling the

Vol. I. J

58 THE FORCE OF TRUTH".

world should think us in any way connected. But
under discouraging circumstances, I had occasion to
call upon him : and his discourse so comforted and
edified me, that my heart, being by his means relieved
from its burden, became susceptible of affection for
him. From that time I was inwardly pleased to have
him for my friend ; though not as now rejoiced to call
him so. I had, however, even at that time, no thoughts
of learning doctrinal truth from him, and was ashamed
to be detected in his company : but I sometimes stole
a way to spend an hour with him. About the same
period, I once heard him preach; but still it was fool-
ishness to me, his sermon being principally upon the
believer's experience, in some particulars with which
I was unacquainted : so that though I loved and va-
lued him, I considered him as a person misled by en-
thusiastical notions ; and strenuously insisted that
we should never think alike till we met in heaven.

All along in the progress of this enquiry, I grew more
and more concerned about my character. I saw my
self continually verging nearer and nearer to that
scheme of doctrine, which the world calls Methodism ;
nor could I help it without doing violence to my convic-
tions. I had indeed set out with the avowed, and I trust
sincere, resolution of seeking the truth as impartially
as possible ; and of embracing it wherever I might find
it, without respect to interest, reputation, or any
worldly consideration whatever. I had taken pa-
tiently, and sustained comfortably, the loss of my
opening prospect of preferment, I trust chiefly from
the supports of grace7 and the consciousness of having
scted with integrity ; but I am not sure but nw dc -

THE FORCE OF TRUTH.

59

ceitful heart might also derive some support, from a
vain imagination that my character would be no loser.
Ambitious thirst after the praise of men was much
more my peculiar corruption than covetousness: and
I had been in no ordinary degree proud of my natural
understanding. I had been accustomed to hear the
people called Methodists mentioned with contempt, as
ignorant and deluded, as fools, and sometimes as mad-
men : and with no small degree of complacency and
self-preference, I too had despised them as weak en-
thusiasts. But I now began to be apprehensive, that
the tables were about to be turned upon me. If I
professed and taught these doctrines, I must no longer
be considered as a man of sober understanding : but
as one of those persons, whose heads, being naturally
weak, had been turned by religious studies; and who,
having fallen under the power of enthusiasm, had be-
come no better than fools or madmen.

This was the sharpest trial I passed through : for I
had not yet learned, that " when we are reproached
" for the name of Christ, happy are we." Nor did I
remember, with due consideration of the reasons as-
signable for so extraordinary a circumstance, that the
apostles were fools for Christ's sake;" were deemed
" beside themselves;" and went " through evil report
" and good report, as deceivers, and yet true;" that
they were " every where spoken against," as the
men that turned the world upside down ;" were treat-
" ed as " vain bablers," and " accounted the filth of
" the world, and the offscouring of all things." I did
not consider that Jesus himself, " the brightness of the
'' Father's glory," the Word and Wisdom of God,*'

60 THE FORCE OF TRUTH.

who, " went about doing good,"' and " spake as
" never man spake," was not only rejected, but de-
spised as not worth hearing, as " one that had a devil,"
as in league with the devil, as "a blasphemer," a Sa-
" maritan" " a madman," yea, " a devil."

I read indeed, but my understanding was not yet
opened to understand, such plain Scriptures as these,
" If ye were of the world, the world would love his
" own; but because ye are not of the world, but I
" have chosen you out of the world, there/ore the
" world hateth you. Remember the word that I said
" unto you : The servant is not greater than his Lord ;
" if they have persecuted me, they will also persecute
" you." {John xv. 19, 20.) " The disciple is not above
" his master, nor the servant above his Lord. If they
" have called the master of the house Beelzebub, how
" much more shall they call them of the household ?"
" {Matt. x. 24, 25.) Blessed are ye when men shall
" revile you, and persecute you, and shall say allman-
" ner of evil against you falsely, for my sake. Rejoice,
" and be exceeding glad, for great is your reward in
" heaven ; for so persecuted they the prophets that were
*' before you." {Matt. v. 11, 12.) Not being aware of
these consequences when my resolution was first form-
ed, I was as one who has begun to build without
counting the cost, and was greatly- disturbed when I
saw the favourite idol of my proud heart, my charac-
ter, in such imminent danger.

It must be supposed that this apprehension would
make me cautious what doctrines I admitted into my
creed ; and unwilling to be convinced that those things
were true and important, the profession of which was

THE I-OKCE OF TRUTH.

01

sure to bring infamy on my character: and that even
after the fullest conviction, I should thus be rendered
very careful in what manner I preached them. In
general, however, though the conflict was sharp, I
was enabled to be faithful. The words " Necessity
" is laid upon me; yea, woe is me if I preach not
" the gospel," were commonly upon my mind w hen
I wrote my sermon, and when I entered the pulpit :
and though, when a bold declaration of what I believed
to be the truth, with an offensive application of it to
the consciences of my hearers, drew opposition and
calumny upon me, I have secretly resolved to be
more circumspect the next time; yet, when that time
came, my heart and conscience being both engaged ,
I dared not to conceal one tittle of what appeared to
me to be true, and to promise usefulness. But while,
with perturbation of mind, and w ith many disquieting
apprehensions, I declared the message with which I
supposed myself to be entrusted; to screen mysek
from the charge of Methodism and to soften the
offence, I was frequently throwing out slighting ex -
pressions, and bringing the charge of enthusiasm,
against those who preached such docu-incs as I was
not yet convinced of. On die other hand, my con-
cern about my character quickened mc very much in
prayer, and increased my diligence in searching the
Scriptures, that I might be sure I was not, at this
cxpence, preaching " cunningly devised fables," in-
stead of feeding the souls committed to my care with
the unadulterated milk of evangelical truth.

In this state of mind, which is more easily under-
stood by experience than description, I met with Mr.

62

THE FORCE OF TRUTH.

Venn's Essay on the Prophecy of Zacharias, (Luke i.
67 — 79.) I was no stranger to the character he bore
in the world, and did not begin to read his book with
great alacrity or expectation : however, the interest-
ing subjects treated of engaged my attention, and I
read it with great seriousness, and some degree of
impartiality. I disapproved indeed of many things:
but the truth and importance of others brought con-
viction both to my understanding and my conscience;
especially I found a word in season, respecting my
foolish and wicked shame and attention to character,
in enquiring after divine truth, and in the performance
of the important duties of a christian minister. These
solemn words in particular came home to my heart.
4 If the spirit of the world, pride, carelessness re-
' specting the soul, and neglect of Christ, be not
* hateful to God and destructive to men, the gospel
' (with reverence I speak it) is an imposition. Do
' you abhor that thought as blasphemy? Abhor as
< much a fawning upon Christ from year to year in
' your closet, calling him there your Lord and God,
' and then coming out to consult the world, how far
' they will allow you to obey his plain commands,
1 without saving vou are a Methodist. Cease rather to
4 profess any allegiance to Christ, than treat him, under
' professions of duty, with such contempt. " I would,"
saith he to the church of Laodicea, " thou wert cold
" or hot; so then because thou art lukewarm, and
" neither cold nor hot, I will spew thee out of my
" mouth." (Page 85.)

I should as easily be convinced that there was no
Holy Ghost, as that lie was not present with my soul

THE FORCE OF TRUTH.

63

xvhen I read this passage, and the whole of what Mr.
Venn has written upon the subject. It came to my
heart with such evidence, conviction, and demonstra-
tion, that it lifted me up above the world, and pro-
duced that victory which faith alone can give, and
that liberty which uniformly attends the presence of
the Spirit of the Lord. I became at once ashamed of
my base ingratitude and foolish fears, and was filled
with such consolation and rejoicing, even in the pros-
pect of sacrificing my character, and running the risk
of infamy and contempt, as made me entirely satis-
fied on that head ; and, some few seasons of unbeliei
excepted, I have never since been much troubled
about being called an Enthusiast or a Methodist.

But while I was thus delivered from the dread of
unmerited reproaches, I continued as much as eve:
afraid of real enthusiasm ; nay, I became continually
more and more averse to every thing which can justly
bear that name : so that the nearer I verged to what I
had ignorantly supposed to be enthusiastical, the more
apprehensive I was, lest my earnestness in such intc
vesting enquiries, and the warmth of my natural spirit:
thus occasionally increased, should put me oft" mj
guard, and betray me into .delusions and mistakes.
From this danger I could however obtain no security .
but by keeping close to the study of the word of God ;
and by being earnest and particular in praying to be
preserved from error, and to be enabled to distinguish
between the pure revelations of the Holy Spirit con-
tained in Scripture, and the inventions of men, the
imaginations of my own heart, or the delusions of uV.
spirit of lies.

64

THE FORCE OF TRUTH.

The Doctrine of a Trinity of coequal persons in
the Unity of the Godhead had been hitherto no part
of my creed. I had long been accustomed to despise
this great mystery of godliness. I had first quarrelled
with the articles of the established Church about this
doctrine ; I had been very decided and open in mv
declarations against it; and my unhumbled reason still
retained many objections to it. But about June, 1777,
I began to be troubled with doubts about my own
sentiments, and to suspect the truth of Dr. Clarke's
hypothesis. I had just read Mr. IJndseifs Apology
and Sequel. Before I saw these tracts, I had even
ridiculed those who thought of confuting him on the
orthodox scheme, and was not without thoughts of
maintaining Dr. Clarke's svstem against him. But
when I understood that he claimed Dr. Clarke as a
Socinian, I was extremely surprised, and in conse-
quence, was led again to a most serious and anxious
consideration of -the subject. Yet the more I studied,
the more I Mas dissatisfied. Many things now first
occurred to me as strong objections against my own
sentiments ; and be ing thus perplexed, and unable to
form a scheme for myself, I easily perceived that I was
not qualified to dispute with another person. My
pride and my convictions struggled hard for the vic-
tory : I was very unwilling to become a Trinitarian
in the strict sense of the word, though in my own sense
[ had for some time pretended to be one ; and yet the
more I considered it the more I was dissatisfied with

all other systems. My esteem for Mr. was also

■sow very much increased; and though I had hitherto
concealed this part of my sentiments from him, yet

THE FORCE OF TRUTH.

65

I knew his to be very different. I was not indeed
willing to be taught by him in other matters : yet in
this respect, finding his opinion the same which in all
former ages of the Church had been accounted ortho-
dox, while that which I held had always been branded
as heretical; my fears of a mistake were thus exceed-
Ingly increased. In this perplexity I applied to the
Lord, and frequently besought him to lead me to a
settled conclusion what was the truth in this import-
ant subject. After much meditation, together with a
careful examination of all the Scriptures which I then
understood to relate to it, accompanied with earnest
prayer for divine teaching, I was at length constrained
to renounce, as utterly indefensible, all my former
sentiments, and to accede to that doctrine which I had
so long despised. I saw, and I could no longer help
seeing, that the offices and works attributed in Scrip-
ture to the Son and to the Holy Spirit, are such as
none but the infinite God could perform : that it is a
contradiction to believe the real, and consequently
infinite, satisfaction to divine justice made by the
death of Christ, without believing him to be ' very
God of very God:' nor could the Holy Ghost give
spiritual life, and dwell in the hearts of all believers at
the same time, to adapt his work of convincing,
enlightening, teaching, strengthening, sanctifying, and
comforting, to the several cases of every individual,
were he not the omniscient, omnipresent, infinite God.
Being likewise certain, from reason as well as from
Scripture, that there is not, and cannot be, more
Gods than one ; I was driven from my reasonings,
and constrained to submit my understanding to divine
Vol. I. K

66

THE FORCE OF TRUTH.

revelation; and, allowing that the incomprehensible
God alone can fully know the unsearchable mysteries
of his own divine nature, and the manner of his own
existence, to adopt the doctrine of a ' Trinity in Uni-
ty,' among other reasons of still greater moment, in
order to preserve consistency in my own scheme. It
was however, a considerable time before I was disen-
tangled from my embarrassments on this subject.

Hitherto my prejudices against Mr. Hervey, as a
writer upon doctrinal subjects, had been very strong.
I thought him a very pious man, and I had read with
pleasure some parts of his Meditations; yet looking on
him as an enthusiast, I had no curiosity to see any other
of his writings. But about July, 1777, I providentially
met with his Theron and Aspasio; and, opening the
book, I was much pleased with the first passage on
which I cast my eye. This engaged me to read the
whole with uncommon attention : nor did I, in twice
perusing it, meet with any thing contrary to my own
sentiments, without immediately beseeching God to
guide me to the truth. I trust the Lord heard and
answered these prayers ; for, though I could not but
dissent from him (as I still do) in some few things :
vet I was both instructed and convinced by his argu-
ments and illustrations in every thing relative to our
fallen, guilty, lost, and helplessly miserable state by
nature ; and the way and manner in which the be-
liever is accounted, and accepted as, righteous, in the
presence of a just, holy, and heart- searching, a faith-
ful and unchangeable God : especially his animated
description and application of the stag-chase cleared up

I

T.KE FORCE OF TRUTH. 67

this important matter to my mind, more than any
thing I had hitherto met with upon the subject.

I had now acceded to most of the doctrines which
at present I believe and preach ; except the doctrine
of personal election, and those tenets which immediate-
ly depend on it and are connected with it. These
were still foolishness to me ; and so late as August,

1777, 1 tald my friend Mr. that I wras sure I never

should be of his sentiments on that head.. To this
he answered, that if I never mentioned this subject,
he never should, as we were now agreed in all he
judged absolutely needful; but, that he had not the
least doubt of my very shortly becoming a Calvhust,
as I should presently discover my system of doctrine
to be otherwise incomplete, and inconsistent with it-
self. Indeed I had by this time, so repeatedly disco-
vered myself to be mistaken where I had been very
confident, that I began to suspect myself in every thing,
in which I entertained sentiments, different from those
with whom I conversed. This, however, did not in-
fluence me to take their opinions upon trust: but it
disposed me more particularly and attentively to con-
sider them ; and in every perplexity to have recourse
to the Lord, to be preserved from error, and guided
to the truth.

About the same time also, I began to have more
frequent applications made to me by persons under
deep concern for their souls. My heart was much in-
terested in this new employment ; as I was greatly
concerned to see their pressing anxieties, and to hear
their doubts, difficulties, and objections against them-

68

THE FORCE OF TRUTH.

selves : and being sincerely desirous to give them
good instruction, and to lead them on to establishment
and comfort, 1 felt my deficiency, and seemed to have
no ground to go on, nor any counsel to give them, but
what, instead of relieving them, led them into greater
perplexity. In this case, I earnestly besought the
Lord to teach me what word in season to speak unto
them.

While I was thus circumstanced, I read Witskts's
Economy of the Covenants, and observed what use he
made of the doctrine of election l or this very purpose.
This convinced me that the doctrine, if true, would
afford that ground of encouragement which the people
wanted. They had been awakened from ignorant for-
mality, open ungodliness and vice, or entire careless-
ness about religion, to an earnest and anxious enquiry
after salvation ; they appeared truly penitent, and real
believers, and heartily desirous of cleaving unto the
Lord ; and they wanted some security that they should
not, through the deceitfulness of their hearts, their
weakness, the entanglements of the world, and the
temptations of Satan, fall back again into their former
course of sin. This, if genuine, was the regenerating
work of the Holy Spirit: and if wrought in conse-
quence of the determinate purpose and foreknowledge
of God respecting them ; it would follow, from the
entire and undeserved freeness of this first gift bestow-
ed on them, when neither desiring nor seeking it, but
while in a state of enmity and rebellion against God,
and neglect of his service; and from his unchangea-
bleness in his purpose and faithfulness to his promises,.

THE FORCE OF TRUTH.

69

that he would assuredly cany on and complete, the
good work ofliis grace, and keep them by his power,
as in a castle, through faith unto salvation.

Having now discovered one use of this doctrine,
which before I objected to as useless and pernicious,
I was led to consider how the other objections, v\ hich
I had been accustomed to urge against it, might be
answered. It is true, I now began to consider it as
a mystery, not to be comprehended, nor yet too curi-
ously to be searched into by man's natural reason ;
but humbly received by faith just as far as it is plainly
revealed in God's unerring word. I was therefore
constrained to leave many objections unanswered, or
to resolve them into the incomprehensible nature of
God, whose judgments and counsels are as the great
deep, unfathomable ; and into the sovereignty of God,
who doeth what he will with his own, and gives no
account of any of his matters, let who w ill presume to
find fault ; and into his declarations, that his thoughts
and ways are as far above our thoughts and ways, as
the heavens are above the earth. Here I left the
matter, conscious, at length, that such knowledge
was too high for me : and that, if God had said it, it
was not my place to cavil against it. — I acknowledge
this way of proceeding is not very satislactory to
man's proud curiosity, who would be as God, and
know all that God knows ! and who even dares to
dispute with him ! and there are times when I can
hardly acquiesce in such a solution. But surely it is
highly becoming the dependent state and limited
understanding of the creature, to submit the decision
of all such high points implicitly to the award of the

70

THE FORCE 01' TRUTH.

infinitely wise Creator. Indeed the christian religion
expressly requires it of us; for our Lord declares,
that " Except we receive the kingdom of God" (not
as disputing philosophers, but) "as a little child, we
" shall in no wise enter therein." The day is com-
ing wnen we shall be able to answer all objections.
Here " we walk by faith," " and see in part, through
" a glass, darkly;" hereafter "we shall see face to
" face, and know even as we arc known."*

* The doctrine of personal election to eternal life, when pro-
perly stated, lies open to no objection, which may not likewise
with equal plausibility be urged against the conduct of God,
in placing one nation in a more favourable condition than an-
other, especially as to religious advantages; without the pre-
vious rood or bud behaviour of either of them, or any discern-
able reason for the preference. In both cases we may say,
unmerited favour to one person, or people, is no injustice
to others; and the infinitely wise God hath many reasons for
his determinations, which we cannot discern, and which he
deigns not to make known to us.

If sinners deserve the punishment inflicted on them, it can-
not be unjust in the great Governor of the world to Jire-detcr-
mine their condemnation to it. The contrariety to justice and
goodness, if there be any, must certainly be found in the Lord's
actual dealings with his creatures, and not in his predetermina-
tion thus to deal with them. It could not be inconsistent with
any of the divine attributes, for the Lord from all eternity to
decree to act consistently with all ol them. The clamour s
excited against predestination, if carefully scrutinized, are
generally found to be against the thing decreed, and not against
the circumstance of its having been decreed from eternity. The
sovereignty of Grid, when duly considered, appears to be no-
thing more than infinite perfection determining" and accom-

THE FORCE OF TRUTH

71

Leaving therefore all difficulties of a metaphysical
nature to be cleared up in that world of light and
knowledge, I began to consider the abuses of this

pushing every thing in the very best manner possible ; and in-
fallibly performing the counsels of everlasting knowledge and
wisdom, justice, truth, and love, notwithstanding all the plans
and designs of innumerable voluntary rational agents, which
might seem incompatible with them : nay, performing those
counsels even by means of these voluntary agents, in perfect
consistency with their free agency and accountableness ; but
in a manner which we are utterly incapable of compre-
hending; !

We should scarcely object to this infinitely wise and holy
sovereignty of God, however absolute ; did we not, from con-
sciousness of guilt and carnal enmity of heart, suspect that it
might probably be found at variance with our happiness: and I
apprehend, should any man be fully persuaded that God had
decreed his eternal happiness ; however groundless that per -
suasion might be, he would find his aversion to the doctrine of
election exceedingly abated by it. I have often observed, thai
some persons, who declaim most vehemently against the Cal-
vinistical doctrine of the divine decrees, seem perfectly recon-
ciled to predestination, when persuaded that God hath eternally
decreed the salvation of all men! On the other hand, no con-
sciously impenitent sinner is cordially reconciled to the gene-
ral declarations of Scripture, concerning the everlasting misery
of all impenitent sinners, whatever he may think about per-
sonal election.

In fact the grand difficulty in the whole of the divine conduct
equally embarrasses every system of Christianity ; and even
scheme of Deism, except men deny that God is the Creator
and Governor of the world. For wickedness and misery actually
exist and abound: the fact is undeniable: the almighty Gfld
could have prevented this; and we should have thought that

72

THE FORCE OF TRUTH.

doctrine, which I had always looked upon as a very
formidable objection against it. But I soon discover-
ed, that though ungodly men, who make profession
of religion, will turn the grace of God into licen-
tiousness ; yet we might so explain and guard these
doctrines, that none could thus abuse them, without
being conscious of it, and so detecting their own
hypocrisy. It still indeed appeared probable to me,
that the preaching' of them might at first occasion
some trouble of mind to a few well-disposed persons :

infinite love would have preserved the creation from all evils
of every description. Yet infinite Wisdom saw good to permit
them to enter, and amazingly to prevail ! Till this difficulty be
completely solved, let none object to truths, plainly revealed in
Scripture, on account of similar difficulties. But let us remem-
ber, that our narrow capacities and scanty information do not
qualify us to judge, concerning what it becomes the infinite
God to determine and to do : and let us adopt the language of
the apostle on this subject ; " O the depth of the riches both
" of the wisdom and knowledge of God ! how unsearchable are
" his judgments, and his ways past finding out! For who hath
" known the mind of the Lord? Or who hath been his counsel-
M lor ? Or who hath first given to him, and it shall be recom-
" pensed unto him again? For of him, and through him, and to
" him are all things: to whom be glory for ever. Amen !"
{Rom. xi. 33 — 36.)

As for the objections made to these doctrines, as inconsist-
ent with free agency, accountableness, commands, invitations,
calls to repentance, faith and holiness, and diligence in the use
of being means ; they universally and altogether arise from
misrcjircsenlation and misaftjirehaision of the subject. (See
tbf: Author's Sermon on Election and Final Perseverance, Sec.)
5th Ed.

THE FORCE OF TRUTH. 75

but I considered, that by a cautious declaration, and
contrasting them with the general promises of the
gospel to all who believe, this might in great measure
be prevented ; at the worst, a little personal conver-
sation with such persons, would seldom, if ever, fail
to satisfy them, and enable them in general to derive
encouragement from them: while the unsettling of
the minds of such persons, as are carelessly living in
an unconverted state, is the great end of all our
preaching to them ; and therefore we need not fear
any bad effect of this doctrine in that respect. The
great question therefore was, Are these doctrines in
the Bible or not? Hitherto I had wilfully passed over
and neglected, or endeavoured to put some other con-
struction upon, all those parts of Scripture which
directly speak of them : but now I began to consider,
meditate, and pray over, them ; and I soon found that
I could not support my former interpretations. They
would teach predestination, election, and final perse-
verance, in spite of all my twisting and expounding.
It also occurred to me, that these doctrines, though
now in disgrace, were universally believed and main-
tained by our venerable reformers ; that they were ad-
mitted, at the beginning of the reformation, into the
creeds, catechisms, or articles of every one of the
Protestant churches ; that our articles and homilies
expressly maintained them : and consequently, that a
vast number of wise and sober-minded men, who
in their days were burning and shining lights, had,
upon mature deliberation, agreed, not only that they
were true, but that they ought to be admitted as use-
ful, or even as necessarv articles of faith, by every one
Vol. I. L

74

THE FORCE OF TRUTH.

who deemed himself called to take upon him the office
of a christian minister.

In the course of this enquiry I perceived that my
system was incomplete without them. I believed,
that men, by nature born in sin, the children of wrath ,
and by wicked works the enemies of God, being in
themselves ungodly and without strength ; were
saved of free mercy and grace, without having
done any thing, more or less, to deserve it, through
the Redeemer's righteousness and atonement, receiv-
ed by faith, the gift and operation of God ; as born
again, born of God, or new created unto good works
and to the divine image, by the power of the Jloly
Ghost. It now, therefore, occurred to me to enquire,
from what source these precious blessings, thus freely
flowing through the channel of redemption, to poor
worthless sinners, could originally spring ? and thus
my mind, was carried back from the consideration of
the effects, to that of the cause; and from the promises
made to fallen man, to the counsels and purposes of
God which induced him to give those promises. I
was engaged in frequent meditations on the divine
omniscience, unchangeableness, and eternity; and the
end which the all-sufficient God had in view in all his
works, even the manifestation of the glory of his own
perfections; and I perceived, that redemption, itself,
as planned by God, to w hom were " known all his
" works from the beginning of the world," must be
the result of his eternal purpose of displaying the glory
of his mercy and grace, in harmonious consistency
with his most awful justice and holiness ; and thus
manifesting the inexhaustible resources of his manifold

THE FORCE OF TRUTH.

ivisdom, in glorifying at once all these attributes, which,
considered as perfect, seem to created understanding-
irreconcilable to each other. I considered, that, until
the fall of man and his redemption had manifested the
attribute of mercy to sinners, it had, as far as we can
learn, been unexercised and undisplaced, and conse-
quently unknown to any but God himself, from all
eternity; nor could he have the glory of it, but must
have been considered as so perfect in justice and holi-
ness as to be incapable of mercy, had he not chosen
some objects on whom to exercise it, and devised some
method of displaying it in consistency with his other
perfections. Thus I perceived redemption to be the
effect of a settled design, formed in God's eternal
counsels, of manifesting himself to his reasonable
creatures, complete and full orbed in all conceivable
perfections. But as all have transgressed the divine
law, and as none are disposed of themselves to em-
brace his humbling and holy salvation, or even to en-
quire after it : so I was convinced that the merciful
and gracious nature of God, the Fountain of goodness,
alone moved him to choose any of them as objects of
his favourable regard: that his unconstrained will and
pleasure are the only assignable causes of his choosing
one rather than another : and that in fact the whole
work was his own; his wisdom having devised the
means ; his love and all-sufficiency having in the per-
son, offices, and work of Christ made all things ready ;
his providence directing absolutely to whom the word
of invitation shall be sent ; and his Holy Spirit alone
inclining and enabling the soul to embrace it by faith. —
Hence I concluded that God, who knoweth the end

76

THE FORCE OF TRUTH.

from the beginning, and is a sovereign, and, when
none have deserved any thing, may do as he will with
his own, actually " chose us1' (even every individual
believer,) " in Christ, before the foundation of the
*: world, that we shou/clbe holy, and without blame be-
" fore him in love; having predestinated us unto the
" adoption of children by Jesus Christ to himself, ac-
u cording to the good pleasure of his will ; to the praise
" of the glory of his grace, wherein he hath made us
accepted in the beloved." (Eph. i. 4 — 6.)

In short, though my objections were many, my an-
xiety great, and my resistance long; yet, by the evi-
dence, which, both from the word of God and from
my own meditation, crouded upon my mind, I was at
length constrained to submit ; and, God knoweth,
w ith fear and trembling, to allow these formerly de-
spised doctrines a place in my creed. Accordingly,
about Christmas, 1777, I began cautiously to estab-
lish the truth of them, and to make use of them for
the consolation of poor distressed and fearful believers.
This was the only use 1 then knew of them, though I
now see their influence on every part of evangelical
truth.

However, I would observe that, though I assuredly
believe these doctrines as far as here expressed ; (for
I am not willing to trace them any higher, by rea-
sonings or consequences, into the unrevealed things
of God;) and though I exceedingly need them in my
view of religion, both for my own consolation, and se-
curity against the consequences of a deceitful heart, an
ensnaring world, and a subtle temper, as also for the
due exercise of my pastoral office : yet I would not
be understood to place the acknowledgement of them

THE FORCE OF TRUTH.

77

upon a level with the belief of the doctrines before spo-
ken of. I can readily conceive the character of a hum-
ble, pious, spiritual christian, who is either an utter
stranger to the doctrines in question, or who, through
misapprehension or fear of consequences, cannot re-
ceive them. But I own I find a difficulty in conceiv-
ing of a humble, pious, spiritual Christian, who is a
stranger to his own utterly lost condition, to the deceit-
fulness and depravity of his heart, to the natural aliena-
tion of his affections from God, and to the defilements
of his best duties; who trusts, either in whole or in
part, alloxvedly to any thing for pardon and justifica-
tion, except the blood and righteousness of a crucified
Saviour, God manifested in the flesh ; or who expects
to be made meet for the inheritance of the saints in
light, in any other way than by being born again, crea-
ted anew, converted, and sanctified by the divine pow-
er of the Holy Ghost.

Some time in November, 1777, I was, by a then
unknown friend, furnished with a considerable number
of books, written in general by the old divines, both
cf the Church of England, and of the Dissenters. And,
to my no small surprise, I found that those doctrines,
which are now deemed novel inventions, and are cal -
led Methodistical, are in these books every where dis-
coursed of as known and allowed truths : and that
tlr.it system which, despising to be taught by men,
and unacquainted with such authors, I had for near
three years together been hammering out for myself
with no small labour and anxiety, was to be found
ready made to my hands in every book I opened.

I do not wonder that the members of the Church of

78

the roncE or truth.

England are generally prejudiced against the writings •
qf Disscntcis ; for I have been so myself to an exces-
sive degree. We imbibe this prejudice with the first
rudiments of instruction, and arc taught by our whole
education, to consider it as meritorious : though no
doubt it is a prejudice, of which every sincere en-
quirer after truth ought to be afraid, and every preten-
ded enquirer ashamed ; for how can we determine on
which side truth lies, if we will not examine both
sides? Indeed it is well known to all those who are
acquainted with the church- histories of those times,
that till the reign of James I. there were no controver-
sies between the established Church and the Puritans,
concerning doctrhie ; both parties being in all mat-
ters of importance of the same sentiments : they only
contended about discipline and cer< monies ; till the
introduction of Arminianism gave occasion to the Cal-
vinists being denominated Doctrinal Puritans, To
thi^ period all our church-writers were Calvinistical'm
doctrine: and even after that time many might be
mentioned, who were allowed friends to the Church
of England^ that opposed those innovations, and
agreed in doctrine with every thing above stated. Let
it suffice, out of many, to recommend the w orks of
Bishop Hall, especially his Contemplations on the
Life of Jesus, a book not easily to be prized too high-
ly; and Dr. Reynold's w orks. To these no true
friend to the Church of England can reasonably ob-
ject : and in general, I believe and teach nothing but
what they plainly taught before me.

The outlines of my scheme of doctrine were now
completed : but I had been so taken up with doctrinal

THE FORCE OF TRUTH .

7V

enquiries, that I was still in great measure a stranger
to my own heart, and had little experience of the power
of the truths I had embraced. The pride of reason -
ing and the conceit of superior discernment, had all
along accompanied me ; and, though somewhat broken,
had yet considerable influence. Hitherto therefore 1
had not thought of hearing any person preach ; because
I did not think aiTy one, in the circle of my acquaint -
ance, capable of giving me such information, as I

wanted. But being at length convinced that Mr. ■

had been right, and that I had been mistaken, in the
several particulars in which we had differed ; it occur-
ed to me, that having preached these doctrines so long,
he must understand many things concerning them to
which I was a stranger. Now therefore, though not
without much remaining prejudice, and not less in the
character of a judge than of a scholar yJ condescended
to be his hearer, and occasionally to attend his preach ~
ing, and that of some other ministers : — and 1 soon per-
ceived the benefit ; for from time to time the secrets
of my heart were discovered to me, far beyond what
1 had hitherto noticed ; and I seldom returned from
hearing a sermon, without having conceived a meaner
opinion of myself; without having attained to a further
acquaintance with my deficiencies, weaknesses, cor-
ruptions, and wants; or without being supplied with
fresh matter for prayer, and directed to greater watch-
fulness. I likewise learned the use of experience in
preaching ; and was convinced, that the readiest way
to reach the hearts and consciences of others, was to
speak from my own. In short, I gradually saw more
and more my need of instruction, and was at length

80

THE FORCE OF TRUTH.

brought to consirJer myself as a very novice in religi-
ous matters. Thus I began experimentally to per-
ceive our Lord's meaning, wheh he says, " Except
" ye receive the kingdom of God as a little child, ye
" shall in no wise enter therein." For, though my
proud heart is continually rebelling, and would fain
build up again the former Babel of self-conceit ; yet I
trust I have from this time, in my settled judgment,
aimed, and prayed to be enabled, to consider myself
as a little child, who ought simply to sit at the Mas-
ter's feet, to hear his words with profound submission,
and wait his teaching w ith earnest desire and patient
attention. From this time I have been enabled to
consider those persons, in whom knowledge has been
ripened by years, experience and observation, as
fathers and instructors ; to take pleasure in their com-
pany, to value their counsels, and with pleasure to at-
tend their ministry.

Thus I trust the old building, I had purposed to re-
pair, was pulled down to the ground, and the founda-
tion of the new building of God laid aright; " Old
tc things passed away, behold all things were become
" new." — " What things were gain to me, those I
" have counted loss for Christ." My boasted reason
I have discovered to be a blind guide, until humbled,
^lightened, and sanctified, by the Spirit of God ; my
ibrmer wisdom foolishness ; and that when I thought
I knew much, I knew nothing as I ought to know.
Since this period, every thing I have experienced,
heard, or read; and every thing I observe around me,
confirms and establishes me in the assured belief of
those truths which I have received ; nor do I in gene-

THE FORCE OF TRUTH.

81

ral any more doubt whether they be from God, than
I doubt whether the sun shines when I see its light,
and am w armed w ith its refreshing beams. I see the
powerful effects of them continually among those to
whom I preach; 1 experience the power of them daily
in my own soul ; and, while by meditating on, and
" glorying in, the cross of Christ, I find the world
" crucified unto me, and I unto the world;" — by
preaching Jesus Christ and him crucified, I see noto-
riously immoral persons, "taught by the saving grace
" of God to deny ungodliness and worldly lusts, and
" to live soberly, righteously, and godly, in this
" present world;" being examples to such as before
they were a scandal to.

And now by this change, the consequences of
which I so much dreaded, what have I lost even in
respect of this present world? — Indeed I have lost
some degree of favour, and I escape not pity, censure,
scorn, and opposition : but the Lord is introducing
me to a new and far more desirable acquaintance;
even to that of those whom the Holy Ghost hath de-
nominated the excellent of the earth; nay, the Lord
the Spirit condescends to be my Comforter. In gene-
ral I enjoy an established peace of conscience, through
the blood of sprinkling, and continual application to
the heavenly Advocate; with a sweet content, and,
" that peace of God which p tsseth all understanding,"
in " casting all my cares upon him who careth for
" me:" and I am not left utterly without experience
of that "joy which is unspeakable and full of glory."
These the world could not give me, w ere I in favour
with it ; of these it cannot deprive me by its frowns.

Vol. I. M

8'2 THE FORCE OF TRUTH.

My desire henceforth, God knoweth, is to live to his
glory, and by my whole conduct and conversation
" to adorn the doctrine of God my Saviour," and
" to shew forth his praises who hath called me out of
" darkness into his marvellous light;" to be in some
way or other useful to his believing people ; and to
invite poor sinners, who " are walking in a vain sha^
" dow, and disquieting themselves in vain," to " taste
" and see how gracious the Lord is, and how blessed
" they are who put their trust in him — "

' Now would I tell to sinners round,
What a dear Saviour I have found ;
Would point to his redeeming blood,
And cry, Behold the Way to God !'

Thus hath the Lord led me, a poor blind sinner,
in a way that I knew not; — he hath made darkness
light before me, crooked things straight, and I ard
things easy, and hath brought me to a place of which
[ little thought when I set out : and having done these
things for me, I believe, yea, I am undoubtedly sure,
he will never leave me nor forsake me. To him be
the glory of his undeserved and long-resisted grace :
to me be the shame, not only of all my other sins, but
also of my proud and perverse opposition to his pur-
poses of love towards me. But all this was permitted
that my high spirit and stout heart being at length
humbled and subdued, " I might remember, and be
" confounded, and never open my mouth any more,
" because of my shame, now that the Lord is pacified
ft to me for ail that I have done."

4HE FORCE OF TRUTH.

83

And now as in the presence of the heart-searching
Judge, I have given, without one wilful misrepresen-
tation, addition, or material omission, a history of the
great things God hath done for my soul ; or, if that
suit not the reader's view of it, a history of that change
which hath recently taken place in my religious senti-
ments and conduct, to the surprise of some, and per-
haps the displeasure of others, among my former
friends. The doctrines I have embraced are indeed
charged with being destructive of moral practice, and
tending to licentiousness : but though I know that my
best " righteousness are as filthy rags ;" yet I trust I
may return thanks to God, that by his grace he hath
so upheld me, since this change took place, that I
have not been permitted to disgrace the cause in which
I have embarked by any immoral conduct : " My
rejoicing," in this respect, " is this, that in simplicity
and godly sincerity, not with fleshly wisdom, but
" by the grace of God I have my conversation in the
"world." I can confidently avow, that the belief of
these doctrines hath a quite contrary effect upon me.
I most earnestly desire, aim, endeavour, and pray to
be enabled, to love God and keep his commandments
<l without partiality, and without hypocrisy;" and so
to demean myself as " by well doing to put to silence
the " ignorance of foolish men." That I fall so very
far short in every thing, is not the effect of my new
doctrines, but of my old depraved nature and deceit-
ful heart. — " Create in me a clean heart, O God, and
" renew a right spirit within me!"

84

THE FORCE OF TRUTH.

PART III.

Observations on the preceding narrative.

]VlY design in writing this account of myself, and
mv re.igious enquiries and change of sentiments, was
this: I considered myself as a angular instance of a
very unlikely person, in an uncommon manner, being
led on from one thing to another, to embrace a system
of doctrine which he once heartily despised. As I as-
suredly believe tru.t this change hath been effected
under the guidance and teaching of the holy Spirit :
so I hoped that a circumstantial relation of it might
be an encouragement and comfort to those w ho know
and love the Lord, and from them levy a tribute of
gratitude and praise to our gracious God : and that it
also might be instrumental, by the convincing Spirit,
to awaken others to a serious review of their religious
sentiments ; to put them upon the same earnest en-
quiry after the truth as it is in Jesus; and to influence
them to the diligent use of the same blessed means,
in winch the Lord directed me to be found. I would
therefore now offer a tew observations on the preced-
ing narrative : and may the Lord guide both the writer
ana every reader of these pages to the saving know-
ledge of the truth, and into the ways of peace and
righteousness !

I. It must be evident to every unprejudiced reader
of this narrative, that at the time this change com-
menced, I was, humanly speaking, a most unlikely

THE FORCE OF TRUTH.

85

person to embrace the system of doctrine above stated.
— This will appear from the following considerations.

If My religious opinions had been for many years
directly contrary to it. Being always of a reflecting
turn oi mind, 1 entertained exceeding!) high notions
of the powers ol human reason ; and 1 had, upon
reasoning principles, embraced a system of religion,
which both soothed my conscience, and flattered mv
self-conceit. After some trivial alterations, I seemed
to myself, upon maiure deliberation to have come to
a settled determination ; and had bestowed consider-
able pains in making myself acquainted with those
arguments and interpretations ot Scripture, by w hich
that system is usually defended : and 1 had raked to-
gether many oi' those plausible objections and high
charges, which are commonly brought by reasoning-
men against the doctrines and characters of the Calvi-
iiists. But I was in great measure a stranger to what
the Calvinists could say for themselves; because I
thought the matter '.oo plain to bear an argument, and
therefore did not count their answers worth reading.
In short very few have been recovered from that abyss
of error, (for so I must call it) into yvhich I had been
permitted to sink. Full ol confidence in my cause,
and in the arguments w ith which I was prepared to
support it, I was eager to engage in controversy with
the Calvinists, and entertained the most sanguine
hopes ol victory. In this confidence I frequently
harangued against them from the pulpit, and spared
not to charge upon them consequences both absurd
and shocking. Yet alter much, very much, anxious
diligent enquiry, 1 have embraced) as the sacred truths

, THE FORCE OF TRU1B.

©f God's unerring word, even- doctrine of this de-
spised system !

2. My natural spirit and temper were verv un-
favourable to such a change. Few persons have ever
been more self-sufficient, and positive in their opinions,
than I was. Fond to excess of entering into argu-
ment. I never failed on these occasions to betray
this peculiarity of my character. I seldom acknow-
ledged or suspected myself mistaken; and scarcely
ever- dropped an argument, till either my reasonings
or obstinacy had silenced my opponent. A certain
person once said of me, that I was like a stone rolling
down a hill, which could neither be stopped nor
turned : this witness was true ; but those things, which
are impossible with man, are easy with God. I am
evidently both stopped and turned : man I am per-
suaded could not have done it ; but this hath God
wrought, and I am not more a w onder to others than
to myself. Indeed I carried the same obstinate posi-
tive temper into my religious enquiries ; for I never
gave up one tittle of my sentiments till I could defend
it no longer ; nor ever submitted to conviction till I
could no longer resist. The strong man, armed with
my natural pride and obstinacy, with my vain imagi-
nations, and reasonings, and high thoughts, had built
himself many strong-holds, and kept his castle in my
heart ; and, when One stronger than he came against
him, he stood a long siege : till, being by superior
force driven from one to another, and all his armour
in which he trusted being at length taken from him,
he was constrained to recede. So that the Lord hav-
ing made me willing in the day of his power, I fvas

T.KE FORCE OF TRUTH.

87

tbreed to confess : " O, Lord, thou art stronger than
" I, and hast prevailed."

3. My situation in life rendered such a change im-
probable. I had an increasing family, no private
fortune, a narrow precarious income, and no expec-
tations, except from such friends as my conduct might
procure or continue to me. I had unexpectedly con-
tracted an acquaintance with some of those, whose
favour goes a great way towards a man's advancement
in life ; nor was I insensible to the advantages to be
hoped for, from cultivating by a compliant behaviour
their kind and friendly regard to me. At the same
time I was no stranger to the opinion, which the
world entertains of those who preach the disreputable
doctrines above mentioned ; and could not but con-
elude, that embracing them would probably deprive
me of these prospects of preferment. But, as the re-
sult of diligent enquiry, I was assuredly convinced
that it was my indispensable duty to profess and
preach them, and that by so doing alone, I could
ensure to myself the favour of a better Friend than
any here below : and thus, while fully aware all along
how unfavourable, according to human probability, it
would prove to my worldly interests, I at length deli-
berately embraced them.

4. My regard to character was no trifling security
against such a change of sentiment. I was ambiti-
ously and excessively fond of that honour which
cometh from man ; and considered the desire of praise
as allowable, nay, laudable. By this motive was 1
urged on to a very diligent prosecution of my studies,
f ven beyond what natural inclination led me to ; and

88

THE FORCE OF TRUTH.

my whole conduct was influenced by, my whole con-
versation was tinctured with, this vain-glorious aim.
On the other hand, with approbation and self-compla-
cencv, I had been accustomed to hear the most con-
temptuous and approbrious epithets liberally bestowed
on those persons to whom I now joined myself : and
all along, as I verged nearer and nearer to Methodism,
I was painfully sensible that I was drawing upon myself
the same mortifying distinctions. — I have been a vain-
glorious candidate for human applause ; but I renounce
such pretentions, and willingly submit to be consider-
ed by the world, under the mortifying character of a
half-witted, cracked -brained enthusiast. These epi-
thets I am sensibly are now bestowed upon me behind
my back, nay, very often to my face : I bless God
however, this doth not move me ; but I can heartily
thank him, that I am counted worthy to suffer shame for
his sake. When however I saw the trial approaching, it
appeared very formidable ; and I can truly affirm, that
nothing but the fullest conviction that the cause in
\Vhich I was embarking was the cause of God ; no-
thing, but not daring to act contrary to the plain dic-
tates of my conscience, could have influenced me to
make this sacrifice of my character, and bring upon
myself so much scorn and contempt.

5. To reason with our despisers upon their own
principles: If I am now fallen into enthusiasm, mistake,
and strong delusion ; I certainly was, when I first set
out in this enquiry, a very unlikely person so to do. My
leading resolve was to search for the truth diligently,
and to embrace it wherever I found it, and whatever
it might cost. No sooner had I begun the enquiry,

THE FORCE OF TRUTH.

09

than I was called upon to give proof of the sincerity of
this resolution ; and, from a principle of conscience,
though a mistaken one, I renounced my prospect of
an immediate preferment. Since that time I have also
deliberately sacrificed my character, and hazarded the
loss of all my former friends. Giving these proofs of
integrity, I set of in dependence on those plain pro-
mises which I have mentioned I have sought this de-
sired knowledge of the truth chiefly in reading the holy
Scriptures, and by prayer for the promised teaching
of the Holy Ghost, in the manner which has been re-
lated ; and I am now led to conclusions diametrically
opposite to what I expected! — Now lay all these
things together, and attentively consider them ; and
then let your own consciences determine how far it is
probable, that a person, in this manner seeking for the
truth, should be given over to a strong delusion to be-
lieve a pernicious lie. — " If a son shall ask bread of
any of you that is a father, will he give him a stone?
" Or if he ask a fish, will he for a fish give him a ser-

pent? Or if he shall ask an egg, will he give him a
:< scorpion? If ye then, being evil, know how to give
" good gifts unto your children ; how much more
" shall your heavenly Father give the Holj Spirit to
" them that ask him?" Can any man suppose, thataf-
" ter such repeated and continued pleadings of the ex •
press promises of the Lord to this effect, in earnest
prayer, according to his appointment, I should be
delivered up to the teaching of the father of lies? Can
any one make this conclusion without an evident in-
sinuation that God hath broken his promise? In
>hort, you mav make a jest of the narrative; you may

Vol. I. N

THE FORCE OF TRffTB.

throw by the book without giving any attention to an
argument of this kind; you may say, what you never
can prove, that it is all a contrived story ; or you may
argue, that these promises, though contained in the
Bible, are not to be depended on by its, which is to
give up the Scriptures to be scoffed at by Infidels and
Atheists r and to render them useless to the humble an-
xious enquirer after truth and salvation : but by no
other means, I am assured, can you account for this
single circumstance, without allowing, that the sub-
stance of those doctrines which I have now embraced,
is indeed contained in the word of God; that they
comprise the truth as it is in Jesus, and are not cor-
rupted with any such delusion as can hazard the sal-
vation of my soul, or the souls of those who by my
ministry receive them. — On this supposition all diffi-
culties vanish. The Lord had given me a sincere de-
sire to know the saving doctrine of the gospel; and,
though I Wets exceedingly ignorant, obstinate, and pre-
judiced ; yet this desire having, according to his direc-
tions, led me to the word of God, and influenced me
to seek his teaching by prayer, he was faithful to his
own promises, and it was an example of his own
words, " Every one that asketh received!, and he that
:;eeketh findeth." My evident sincerity in seeking the
truth was sufficient to convince any person, conversant
and experienced in the things of God, that, as my
friend foretold, thither would all my enquiries lead me,
in that would they all finally centre. And could I be
assured, beloved reader, whoever thou art, that thou
wast as sincerely desirous to know the truth as I then
was, and as heartily resolved to embrace it wherever

THE FORCE OF TRUTH.

91

thou mightest find it, and whatever it should cost thee ;
had I also assurance, that in a believing dependence
on these promises, thou wast diligently, and from day
to day, in the study of the word of God and prayer,
seeking the accomplishment of them : I would as
confidently foretel, that, as to those things which I
now regard as essential to salvation, and, if thou hast
the souls of others committed to thee, as to what is
needful for thy usefulness in the ministry, thou wouldst
be brought in time to these same conclusions, what-
ever thy present religious sentiments may be. . May
the Lord give thee true sincerity, and incline thine
heart to try the experiment !

I am aware that many will object to what I have ar-
gued on this head, as being too confident; and as
what is urged by men of contrary religious sentiments,
each in behalf of his own system : and, as I would not
leave any material and plausible objection in force
against what I have advanced, I hope the reader will
excuse my obviating this beforehand. I would there-
fore intreat tho:.e, who object to the confidence with
which this argument is brought forward, impartially
and care/idly to consider the limitations with which on
every hand it is guarded: and then to enquire whe-
ther in any other way, than that which has been men-
tioned, they can account for the fact. That is, suppos-
ing this narrative true, (for which the appeal is to the
heart- searching God;) and supposing the promises
mentioned to be proposed to us, that we might em-
brace them, depend on them, and plead them in pray-
er, considering the glory of the divine veracity as con
cerned in their accomplishment to every believer;

92

THE FORCE OF TRUTH.

let them try whether they can possibly evade one of
these conclusions: — either God had failed of his pro-
mise ; — or he hath in the main, and as far as is ex-
pressed, led the author by his Holy Spirit to the
knowledge and belief of the truth. — As to the confi-
dence of men of opposite sentiments, I observe, that
many who speak in high terms concerning sincerity
and candour, will without hesitation condemn, as
enthusiastical, such a reliance on the promises, and
this way of searching for truth: and they cannot be
supposed to seek truth in that manner which the)' con-
demn in others. Many perhaps slightly mention
these matters, but will not endure to be closely ques-
tioned : for, being conscious that they have not sought
the truth in this manner, they evade such discourse
as personal. Again, the writings of many professed
enquirers after truth, evidently shew that they expect
to find it, not by " trusting the Lord with all their
" heart," or seeking it from the Scriptures and by
earnest prayer for the teaching of the Holy Spirit ;
but by " leaning to their own understanding," resting
the argument on philosophical reasonings, and the au-
thority of this or that renowned name ; and support-
ing their conclusions by bold and perplexing criti-
cisms and interpretations of Scripture. Hence so
many daring appeals from revelation to reason and
philosophy ! Hence such and so many objections
brought against doctrines plainly revealed in God's
word, if language have any determinate meaning!
And so many consequences charged upon these doc-
trines, with a design to invalidate their divine autho-
rity ; as if being made, by every disingenuous art, to

THE FORCE OF TRUTH.

9JS

have the show of unreasonableness, were sufficient to
prove the plainest revelation of the Holy Spirit a false-
hood ! Hence such liberty in interpretation and criti-
cism on the word of God, as the learned would never
endure in interpreting or criticising Virgil or Horace!
These things prove that such persons are strangers to
that earnest, hearty, sincere desire to know the truth,
which brings the enquirer to a humble willingness to
be taught of God, and in submission of understand-
ing to seek wisdom from his word and Spirit. It is
indeed most evident, that many, who profess to be in-
fluenced by this sincere desire to know the truth, are
not troubled with suspicions that they are, or can be,
wrong. They have made up their minds before they
begin the enquiry, and you will not find them willing
to make the least concession; but, in the manage-
ment of the controversy, resolved to vindicate and
contend for every tittle ; and, where arguments fail,
to make use of the other arts of controversy, with
which skill in the management of their weapons, and
anger against their opponents, can supply them !
Where a cause is thus maintained, we may easily know
that there is none of that earnest desire of learning the
truth, that anxious fear of mistaking it, that self-diffi-
dence, and those doubts concerning the sentiments
held at present, which constitute the godly sincerity
that leads the enquirer to the word and Spirit of God
for direction and teaching. These tilings taken toge-
ther, will on scriptural grounds cutoff many confident
pretenders to sincerity from their claims, as entirely,
as they exclude Annas and Caiaphas, and the chief
priests, Scribes, and Pharisees, from being sincere en-

IBS FORCE OF TRUTH.

quirers into the truth of the Old Testament ; when,
in support of their authority and reputation, and in-
fluenced by pride and anger, they, under colour of their
law, put to death Him " of whom Moses and the
" prophets did write, even Jesus of Nazareth, the
" Son of God." — And as to men of another spirit,
who appear sincere, humble, and willing to be taught
of God in their enquiry alter truth, but do not entirely
agree with what has been laid down ; I would only
wish them to observe the distinction established be-
tween some and others of these doctrines. Such per-
sons do not, I dare say, materially dissent from those
which have been mentioned as necessary to salvation :
as, therefore, I allow them to have been in the main
taught of God, so I only require the same allowance
for myself. Let it be supposed that the same God,
who according to his promise hath led both, as far as
is needful to salvation, in the same way, has in other
things left us to differ, for the mutual exercise of can-
dour and forbearance, till that time when we shall know
even as we are known.

II. I would observe, that this change in my senti-
ments took place very gradually.

When any person suddenly changes his religious
opinions for others very different from them, it is no
inconsiderable evidence of a changeable and fickle dis-
position. It gives cause to suspect that he was not
well established in his former sentiments; and that he
had taken them upon trust, and was a stranger to the
arguments by which they might be deiended, and to
the objections wh.ch might be urged against them.
If worldly interest, reputation, or conveniency seem

THE FORCE OF TRUTH.

95

to favour the change, there is room for a presumption
that these had an undue influence upon him : if not,
it may be insinuated that he was deluded with speci-
ous appearances ; that he did not allow himself time
to weigh the arguments on each side ; and that he
had only changed one set of notions for another, with-
out having duly considered either of them. Such ob-
jections may reasonably be made, and the conse-
quences of precipitate changes too often justify them.
But though I was always, and still am, of a headlong
impetuous spirit in other things ; and when once I
have purposed, can have no rest from incessant agita-
tion of mind, till I have accomplished my design : yet
in this particular I acted in direct opposition to my
natural temper. Indeed at first I did in some instances
too much betray my impetuosity : but at that time I
acted not in the character of an enquirer, but in the
full confidence that I was pleading the cause of truth,
and had no more thought of becoming w hat the world
calls a Met/ioaist, than of turning Mahometan. But
after that first hurry was over, though commonly in
earnest, and sometimes in considerable perturbation
of mind, I was outwardly calm and satisfied; being
generally enabled to believe that, if I were in any thing
at present mistaken, I should some time be guided to
the truth. — My determination to set about this en-
quiry proceeded not so much from anxious fears about
my own soul, as from a deep sense, impressed upon
my heart, of the importance of my ministry, the worth
of the souls committed to my charge, and the awful
account to be given of them; and as I all along be-
stowed some pains in instructing my people in what I

96

THE FORCE OF TRUTH.

believed to be the truth, I was preserved from any
discomposing fears, or undue disquietude of mind. I
sat down very coolly to search for the truth, I pro-
ceeded very gradually, and with extreme caution ; I
took no one opinion upon trust ; I gave up none of
my sentiments, until the arguments by which I had
learned to defend them were satisfactorily answered ;
nor did I admit any new articles into my creed, till
cither every objection was obviated, or I was pressed
with such as were still more unanswerable. Much,
very much, prayer and meditation preceded every
change of sentiment ; and I was nearly three years,
from the beginning of my enquiry, before I came to
a determination what was truth. So long, deliberately,
and step by step, I examined the premises, before I
finally proceeded to draw my conclusion. I perceive
much cause to be ashamed of my unteachablc temper :
ior with such opportunities as were afforded me, if I
had improved them, I might have attained to the
knowledge and belief of the same truths in a much
shorter time. But the Lord, I trust, led me in this
way, and left me thus far to my own natural pride of
heart ; that it might more evidently appear, I received
not my doctrines from man, but that indeed, in the
first instance, I learned them from the word and Spirit
of God.

III. I would observe, that I changed my religious
views, without any teaching from the persons to whose
sentiments I have now acceded. For a considerable
time after the commencement of my enquiries, I
would not so much as read what they had to urge in
their own behalf. I entered indeed into a correspon-

*HE FORCE OF TRUTH.

97

dence with Mr. : my intention, however, was

not to learn from him, but to dispute with him ; and
when he waved controversy, I dropped the correspon-
dence, and utterly neglected his letters. From that
time I avoided his company, and all the while I de-
clined hearing him preach. I would not be under-
stood to insinuate, that Mr. has not been useful

to me : he has been, and continues to be, eminently
so ; and I continually see great cause to bless God
for giving me such a friend, to be so near at hand on
all occasions. But this I assuredly believe, that had
I never seen him, at least from the time that his ex-
ample had put me upon considering my conduct, I
should have arrived at the same views of evangelical
truth which I now have. His usefulness to me, has
all along been in those matters in which we were in
some measure agreed, not in those wherein we dif-
fered; for as to these my proud heart scorned to have
him for a teacher.

At the same time, though I had the offer of several
books written by Dissenters and Methodists, I declin*
ed it ; and did not, for nearly two years, peruse any
of them with sufficient attention to recollect any thing
of consequence which they contained. I say not this,
as slighting these books ; for, justice requires me to
acknowledge, that many, which then I ignorantly de-
spised, contain as solid, judicious, and excellent di-
vinity, as hath been written since the days of the apos-
tles. But I did not get my system from them ; for
that was nearly completed before I was prevailed upon
to read them. My studies, besides the Bible, were
ohiefly confined to authors of allowed reputation in

Vol. I, O

9$

THE FORCE OF TRUTH.

the Church of England, several of which I have men-'
tioned. When they differed from each other, (as cer-
tainly Tillotson and Hooker, Jortin and Beveridge,
Bull and Hall do differ very much indeed,) I endea-
voured to judge for myself,- comparing all of them
with the word of God, and with the articles, homilies,
and liturgy of the Church of England: and from such
authors thus compared, as far as the writings of un-
inspired men have been instrumental to this change,
I have received the greatest part of my present opin-
ions.

But let it be observed, that the further these streams
are traced upwards towards the fountain of the refor-
mation, the purer they flow, according to my present
judgment : and it may easily and undeniably be
proved, that there is nothing material preached by
many regular clergymen of the establishment, under
the scandal of Methodistical, which was not expressly
taught by those excellent persons, who, having laid
the foundation of our church, gave their bodies to be
burned in confirmation of their doctrine. It is greatly
to be wished that their lives and discourses, living
and dying, and their remaining writings, were more
generally known among us; and did not remain lock-
ed up from the world, in large folios, in the learned
languages, and in books out of print, or exceedingly
scarce. In consequence of this the members of our
national church are in general utterly ignorant of its
standard-doctrines, and ignorantly brand those as
Methodists and Enthusiasts, who preach zealously the
very doctrines, of the first Reformers.
IV. I would observe the great influence which

THE FORCE OF TRUTH.

■9y

the study of the Scriptures had in producing this
i change.

We are all too apt, without careful examination,
to take things for granted, especially in respect of re-
ligion. We often collect our scheme of divinity from
other authors, or from our own reasonings and imagina-
tions; and only seek for a few detached texts which
appear to countenance our pre-conceived opinions ; ne-
glecting, or very slightly considering, such parts of
the word of God as seem incapable of being made
use of to our purpose. We are likewise too prone,
in availing ourselves of the labours of criticks and ex-
positors, to resign up ourselves implicitly to their
.guidance, and to imagine that we have proof enough
of our doctrines, if we can produce the sanction of
some great name that has espoused and maintained
them, without carefully examining whether they be
right or wrong: but this is to pay that deference to
the human interpretation, which is only due to the di-
vine book commented on. We ministers especially,
though at ordination we solemnly promise to turn all
our studies, as much as may be, into this channel, are
very apt to suffer our time and thoughts to be engros-
sed with such studies and employments, as are foreign
to our profession, and interfere with it, and which
leave at most but a secondary attention for the study
of the word ot God. And who can deny, that many
do not bestow so much pains in meditating upon the
Bible, and in comparing spiritual things with spiritu-
al ; or one part of Scripture with another, and every
part with what they experience in their own hearts.,
.and what they hear and see in the world around them,,

100

THE fORCE Of TRUTH.

as they do about matters of far less consequence : St>
that probabh should they at any time sit down to a
diligent examination of the whole word of God, they
w ould find it a very different book than they expect-
ed. Thus at least it has been with me, and possibly
it may be so with many others.

The word 01 God informs us that true wisdom, the
saving, practical, and experimental knowledge of di-
vine things, is not to be acquired without earnest and
diligent seeking: " My son, if thou wilt receive my
" words, and hide my commandments with thee; so
" that thou incline thine ear unto wisdom, and apply
" thine heart to understanding; yea, if thou criest af-
" ter knowledge, and liftest up thy voice for under-
" standing: if thou seekest her as silver, and searchest
" for her as for hid treasures; then thalt thou under-
a stand the fear of the Lord, and find the knowledge

of God." {Prav. ii. 1 — 6.) If then our wisdom has
been acquired without any of that eagerness and pain-
ful diligence, with which the covetous man desires
and seeks for his riches; it is a shrewd conjecture,
that it is not of the genuine sort. Once I had in my
own esteem a sort of wisdom, which seemed to offer
itself to me spontaneously, and to be found with little
seeking. But now I am persuaded it was a mere
counterfeit, a fair-seeming pernicious foolishness.

That, which 1 now esteem to be true wisdom, if I
could but attain unto it, is not to be acquired in so
easy a manner. When I first began to desire and
seek this wisdom, I set out with the assurance, that it
was to be found in the Holy Scriptures, and no where
else ; they alone being able to make us wise unto sal-

THE FORCE Of TRUTH.

101

vation. I therefore considered myself engaged to
make them my study : and as the whole was given by
inspiration from God, and was all declared to be pro-
fitable, according to the various ends which the Holy
Spirit designed in it ; I made the whole my study.
Thus I learned to look upon the Bible as my book of
instructions, given me along with the ministerial office
by my Lord and Master ; that from thence I might
deduce all my doctrines, counsels and admonitions,
warnings, examples, encouragements, rules of duty,
and motives to duty : and I also considered it to be
the believer's charter of privileges, containing exceed-
ingly great and precious promises, and the whole of
that which God saw fit to reveal concerning those un-
speakable and inconceivable good things, which he
hath of his infinite mercy prepared for them that love
him. In order therefore faithfully to declare my
message from the Lord Almighty to the souls of men,
I found it indispensably needful to be well acquainted
with every part, and to take the word of God myself,
as well as propose it to others, as " the lantern of my
feet, and the light of my paths:" not only attending
to the letter, but also to the true meaning, the mind
of the Spirit of God in it. This I found to be a work
that required much time, great diligence, mature con-
sideration, and an unbiassed unprejudiced mind.

With this view of the matter in part obtained, and
continually more and more unfolding itself, I studied
the word of God; and have now for nearly four
years thus employed a very considerable part of my
time, neither rejecting, nor yet greatly depending on,
the assistance of interpreters. I sincerely desired to

102

THE FORCE OF TRUTH,

know the truth, and for that end I read the Scriptures,
*' not as the word of man, but as the word of God."
And though there have been seasons of remissness,
when other employments and studies too much inter-
fered with this main business ; and though at first I
was very far from an unbiassed mind, being blindly
and obstinately prejudiced against those doctrines,
which I now believe to be the true gospel of Jesus
Christ : yet in that space I have read the Bible many
times over, in every part, with the strictest attention
of which I was capable. There are very few passages,
which relate to doctrine, that I have not repeatedly and
diligently examined, comparing one with another, with
-att the care and consideration I could; and I seldom
ever ceased meditating on any portion of Scripture,
until I had attained to some satisfying conclusion con-
cerning its true meaning, and its agreement with other
Scriptures. I may truly say I have filled reams of pa-
per with religious discussions, with sermons, exposi-
tions, and letters ; in all which I ransacked the Bible,
to bring as much scriptural evidence for my direction
as possible. For these last two years I have scarcely
opened a book except upon religious subjects, and
from morning till night, nearly every day, during this
period, my thoughts incessantly have been employed
in meditation upon the great truths ot die gospel.
Every difficulty and objection, (and difficulties and ob-
jections bo:h from my own meditations, and in the
course of my reading, continually crowded upon my
mind,) sent me to the word of God, and increased my
care and attention in examining and weighing ever/

THE FORCE OF TRUTIf.

103

text of Scripture, respecting the point in question, be-
fore I exchanged my old opinion for a new one.

Thus I may truly say, I have sought in the word of
God, (that field in which alone this precious treasure
lies hid) " for wisdom, "^or the saving knowledge of
divine things, " as for silver, and searched for her as
for hid treasures." And though I am sensible that
my knowledge is still comparatively superficial, the
knowledge of a child, of a novice in the school of
Christ; yet I trust that, as far as relates to the leading
truths of the gospel, according to the promise, I am
** brought to understand the fear of the Lord, and
" have found the knowledge of God."

Permit me now, beloved reader, to put fjhee in re-
membrance, that until thou hast, with some good
measure of this diligence, studied the whole Avord of
God, thou runnest very great hazards in passing judg-
ment upon men and doctrines. Be cautious what
thou docst ; let these men quite alone, until thou hast
imitated the conduct of the noble Bereans, and
thoroughly, and with unbiassed mind, examined and
meditated upon the whole word of God, to see whe-
ther the things they believe and teach be so or not :
lest otherwise it should come to pass, (as probably it
will) that in opposing and condemning them, thou
shouldst be found to fight against God. — Oh, that
the Lord would hear and grant my request, and by
his Holy Spirit powerfully incline the hearts of all who
read these sheets, according to their leisure, station in
life, obligations, and opportunities, thus attentively to
read their Bibles ; not as the word of men, but as the
word of God himself, speakingfrom heaven unto them,

104

THE FORCE OF TRUTH.

and concerning the everlasting interests of their pre-
cious and immortal souls. Be the adviser what he
may, despised and deserving to be desnised, the ad-
vice is undoubtedly good : advice he shall have no
occasion to repent having thus given, at the solemn
hour of death, and the awful day of judgment ; ad-
vice, which, at those approaching seasons, none will
repent having followed ; though it should divert them
from more amusing, and at this day, more reputable
studies, or engross that time which they have been ac-
customed to devote to more pleasurable and fashiona-
ble employments ; but which, neglected, will be an
additional sting in the conscience through all the count-
less ages of eternity.

And oh, that they, to whom the chief Shepherd
hath committed the care of precious souls, and at
whose hands he will assuredly require every one that
perishes through their default ; would take in good
part this expression of the very affectionate desire of
my soul, both in behalf of them and of their flocks, in
dropping these hints concerning their peculiar obliga-
tions, to devote much of their time to the attentive un-
biassed study of the word of God, that infinitely best,
but often least studied, of all books ! What avails it,
that the ministers of the everlasting gospel should be
learned classical scholars, profound philosophers, me-
taphysicians and mathematicians, expert logicians, or
adorned with the knowledge of the politer sciences ;
if they are unacquainted, or but superficially acquaint-
ed, with the sacred Scriptures? These branches of
literature may amuse and entertain them, may pro-
ure them preferment, reputation, respect, and favour ;

THE FORCE OF TRUTH,

105

But the knowledge of the Bible alone can enable them
in such a manner to " take Leed to iiemsrives and to
their doctrine,5' as shall issue in the everlasting salva-
tion of their own SQirts and the souls committed to their
care. — Far be it from me to presume to lay down my
opinions as the standard of doctrine, or a rule for the
faith and preaching of my brethren in the sacred minis-
try ! But the more obscure I am, the less objection can
there reasonably be against my hinting to them, that if
any one should find this subject manifest itself to his
conscience, and make him sensible that verily he hath
been faulty in attending to other employ ments, and
studying other books more than the word of God;
then possibly he may be mistaken in his sentiments
concerning the doctrine of the gospel, and being mis-
taken himself, may be misleading others, to the en-
dangering of their immortal souls : for he cannot be
certain but that, should he employ seme years in this
single study, (which its importance well deserves,)
he may find the Bible a very different book than he
expected. /

V. I would observe the influence which pratjer ap-
pears to h«ve had in effecting this change.

I am aware that the world, though called Christian,
is come to such a pass, that the very mention of this
subject in many companies is accounted ill manners,
or even received with ridicule ; and that being known
to maintain constant communion with God, by prayer
and supplication with thanksgiving, is alone sufficient
to denominate any person a Methodist. It is how ever,
most certain, that the word of God is full of precepts,
'instructions, exhortations,, invitations, promises, and

Vol. I. P

100 THE FORCE OF TRUtH".

examples to this effect He never read his Bible who
knows not this; nor can any man, under any pretence
whatever, make a jest of this great duty and privilege
of a believer, without pouring contempt upon the Holy
Scriptures, and insulting the brightest characters,
there proposed to us as examples, not excepting the
Lord Jesus himself. Let men therefore, under the
profession of Christianity > be as irreligious and pro-
fane as they please, I shall not be ashamed to speak
upon so unfashionable a topick : for if the word of God
be true, he never knew any thing as he ought to know,
never believed, never repented, never performed one
duty aright in his life, who hath not sought all his wis-
dom, knowledge, faith, repentance, and sufficiency
for obedience, from God, by fervent, instant, perse-
vering prayer. Time was even, since I had souls
committed to my care, that I lived in the neglect of
this duty, and so, without God in the world; but
since, through his forbearance and mercy, I have been
in earnest acout the salvation of mv own soul, and the
sours of other men — my conduct in this respect ha3
been very different.

" If ye, being evil, know how to give good gifts-
" unto your children, how much more shall your
'• heavenly Father give the Holy Spirit to them that
" ask him;''' and " if any man have not the Spirit of
" Christ, he is none of his." As he is the Spirit of
truth, it is his office to lead us into all truth, and to
teach us all things, for he searches and reveals the deep
things of God. It is expressly promised to the true
church, that " all her children shall be taught of the
Lord," (/?. liv. 13.; Referring to this, Christ hath

THE FORCE OP IRUTH.

10;

declared that " none can come unto him, except he
" be drawn of the Father," and " taught of -God."
{John vi. 44, 45.) And St. Paul declares, that
" The natural man receiveth not the things of the
" Spirit of God, for they are foolishness to him ; nei-
" ther can he know them, because they are spiritually
" discerned." (1 Cor. ii. 14.) The natural man psy.-
chikos) is explained in Jude, by not having the Spirit ;
which is evidently the Apostle's meaning in this pas-
sage : for in the preceding verse he declares that he
" preached the gospel, " not in words which man's
" wisdom teacheth, but which the Holy Ghost teach,
cfhj comparing spiritual things with spiritual." On
these grounds I concluded that man's natural under-
standing could not spiritually or profitably receive
the knowledge of revealed mysteries, unless it were
enlightened by the Holy Spirit. I learned also, that
our eyes may be blinded by Satan, the god and prince
of this world ; that our understandings may be closed,
and a veil be upon our hearts, when we read the word
of God ; in which case the letter of the Scriptures,
without the spirit, only killeth. Hence the need of the
" understanding being opened to understand the
" Scriptures;" for want of which, the plainest dis-
courses of our Lord to his disciples, concerning his
sufferings, death, and resurrection, were hidden from
them, and they understood them not. The veil also
must be taken from the heart, for want of which the
Jews, in reading the Old Testament, cannot understand
the plainest declarations of Muses and the prophets,
concerning their promised Saviour.

The Scriptures also every where declare that true

10B

THE FORCE OF TRUTH.

Wisdom is the gift of God, and must be asked of him
by every one who would be wise unto salvation ;
" that the secret of the Lord is with thtm that fear
" him ;" and that those " who receive not the love of
ft the truth, that they may be saved, are given over
" to a strong delusion to believe a lie; that they might
" all be damned who believe not the truth, but have
" pleasure in unrighteousness." (2 Thes. ii. 10 — 12.)

On these grounds, and depending upon the pro-
mises and invitations, so plentifully interspersed
throughout the Scriptures ; when 1 began to enquire
after the truth, I was led also in some measure to cry
unto the Lord for his guidance and teaching ; and as
my mind grew more engaged, and my difficulties, in
extricating myself from the labyrinths or controversy,
increased, I became more and more earnest, constant,
and particular, in making my requests known unto
God. My constant prayer to the Lord was, to be
delivered from pride and prejudice, blindness of heart,,
contempt of the truth, obstinacy, enthusiasm, igno-
rance, and trior : and that the Lord would give me
wisdom and know ledge, guide me to the truth as it is
in Jesus, open my understanding, take <iway the veil
from my heart, and make known unto me the way of
salvation which is revealed to sinners in his holy word.
Thus waiting upon the Lord according to his own ap-
pointment, depending on him, and pleading his pro-
mises from day to day, I was led from one thing to
another, until my view of religious truth was totally
changed. — This I most firmly believe to have been by
the promised teaching of the Spirit of truth, powerfully
Enlightening my mind, opening the Scriptures, and b,y

THE 10RCE OF TRUTH.

101/

dispelling the clouds of error and prejudice, enabling
me to receive the truth in faith and love. I am con-
scious that I have no intention, in speaking thus pub-
Iickly on such a subject, but to advance the glory of
God in the salvation of souls. But, as in his presence,
I must declare that I have prayed over many of the
most interesting passages of scripture, chapter by
chapter, and often verse by verse, with the most
anxious dread of rejecting or mistaking the truth, or
embracing a falsehood ; and with the most earnest de-
sire of knowing what that doctrine was which Jesus
and his apostles taught. — In the sight of God I am
sensible, I have abundant cause to be humbled, and
asiiamed of my frequent remissness and the continual
defilements of my prayers : but as surely as I believe
his promises to be faithful, as surely as I believe him
to be a God that heareth prayer ; so surely do 1 be-
lieve that flesh and blood hath not revealed to me the
doctrines I now preach, but God himself by his Holy
Spirit.

Reader, whoever thou art, if thy conscience testify
that thou hast hitherto lived in the neglect of this im-
portant duty, or in the formal, lifeless, unmeaning
performance of it with thy lips, while thy heart hath
been disengaged, and thy thoughts allowedly wander-
ing to the ends of the earth ; if thou hast not been ac-
customed by fervent prayer to seek wisdom from God
by his teaching Spirit ; if thou knowest not what it is
to exercise faith upon the promises pointed out to
thee, nor to plead them in prayer to a promise-keep-
ing God ; if all thy knowledge of divine things hath
been acquired by leaning to thy own understanding ;

.210

•THE FORCE OF TRUTH.

if in reading the Scriptures, thou hast looked more t*
learned criticks, commentators, and expositors, thais
to the illuminating Spirit of God : then be as sure, as
the word or God is true, and as we are concerned in
it, that the light which is in diee is darkness, and that
thou knowest nothing yet as thou oughtest to know. —
.May the Lord effectually incline thine heart to take a
contrary course, and to seek wisdom where alone it
can be found, even from the Lord, "the Father of
11 lights, and the giver of every good and perfect gift,"
who hath invited and commanded thee to ask, that it
may be given thee !

VI. I would observe that there is nothing in this
narrative, which can reasonably be condemned as
enthusiasm*

It is allowed that entJiusiasm, properly so called,
frequently accompanies religious zeal ; that in some
«of its operations it is a grievous evil, and in all attend-
ed with many inconveniencies ; and that it ought
very carefully to be guarded against by every religious
professor and zealous preacher. It would also be in
vain to pretend that the late revivals of religion, which
have been indiscriminately stigmatized with the name
of Methodism, have been, in opinion and practice.,
entirely free from this enthusiasm. For, wnat revivals
of religion ever were free from scandals P Where tlie
Lord sows his good seed, there the enemy will be
sure to scatter his tares. — It must be confessed that
some of the most eminent instruments in this work,
whose names, when prejudice shall vanish, will be hand-
ed down with honour, as burning and shining lights,
*p the latest periods of the church, have, by the great-

IRE FORCE OF TRUTH.

; i.

«ess of their zeal, through human frailty, been be-
trayed into sentiments, expressions, and deportment,
in some instances, justly to be censured as enthusias-
tical ; of which their enemies have not failed suiiici-
ently to avail themselves. — But, whatever indiscre-
tions and mistakes particular persons who have preach-
c-d these doctrines may have fallen into, this doth not,
in the judgment of candid and impartial persons, in
the least affect the general cause, or prove the doc-
trines erroneous. We would not contend for the cre-
dit of individuals, or the interests of a party, but for
the doctrines of God's word, and of the established
Church of England. These will continue true and
important, though many of those, who have zealously
and successfully preached them, may have justly in-
curred the charge of enthusiasm : and I would confi-
dently insist on it, that a man may be led to the belief
of these doctrines, in a way of sober rational enquiry,
and zealously preach them, without being an enthu-
siast.

It would be very well, if some of those, who so
readily accuse whole bodies, of apparently religious
persons, of enthusiasm, would favour us with their
determinate definition of an enthusiast. In its original
meaning the word has a very favourable sense, and im-
plies, that, by a divine influence upon the soul, a man
is filled with an ardour and warmth of zeal in the
Cause he is engaged in. — Now, " it is good to be
" zealously affected always in a good thing:" and, if
our ardour of soul be from the Spirit of God, accord-
ing to the revealed will of God, and for the glory of
God, it is the noblest, most desirable, most heavenly,

112

m E FORCE OF TRUTH.

and most beneficial exertion of the human nund.-^
In every thing but religion, an ardour, described by
the term enthusiasm, is allowed and commended : a
poetical, a military, or a patriotick enthusiasm, even
when it carries men beyond the strict bounds of cold
reasonings and exact prudence, fails not to meet with
admirers. Our zeal may be fervent in every thing
without censure, unless we bt zealous for the glpry
of God, and the salvation of immortal souls ! But there
is an enthusiasm of this sort which forms the highest
elevation, and the noblest effort of the human mind.
Such an enthusiasm animated the apostle Paul in all
his self-denying labours and sufferings, and filled his
writings, under the guidance of the Holy Ghost, with
the most ardent zeal for the honour of his dear Sa-
viour, and affection for tlv. souls of men. Such an
enthusiasm he expresses, when he says, (2 Cor. v.
13, 14.) " Whether we be beside ourselves it is to
i! God, or whether we be sober, it is for your cause ;
" for the love of Christ constrained] us." Of this
enthusiasm I wish I were far more guilty. — But on
ihe other hand, there is danger of a counterfeit perni-
cious enthusiasm ; and about that we are at present
enquiring. Now, I apprehend, that in order to con-
stitute this culpable enthu i sm, some one or more of
the following things must appear. Either the ardour
of soul excited proceeds from a heated imagination, or
from a delusion of Satan, instead of being produced by
a divine influence ; or the cause in which this ardour is
employed is the cause of error and wickedness, instead
of the cause of God and truth ; or it exerts itself in
unjustifiable measures and practices. For if our

THE FORCE OF TRUTH.

113

ardour be warranted by the word of God, if it do
not tend to the dishonour of God, and if it be con-
fined in its exercise to the rules and precepts of the
word of God: — how intense soever it may be, I can
see no cause to censure it ; unless men can be too
zealous for the glory of God, and the salvation of
souls.

But whatever be the distinguishing criterion of
enthusiasm, I suppose it will be difficult to fix a
charge of it upon any thing for which I plead in this
narrative. I never was taught by impulses, impres-
sions, visions, dreams, or revelations ; except so far
as the work of the Spirit, in enlightening the under-
standing for the reception of the truths contained in the
Holy Scriptures, is sometimes stiled revelation. Other
revelation I never expected. Not but that the Lord is
sovereign, and may do what he will with his own : and
if he pleases, may, and I suppose sometimes does, go
out of the ordinary course, for the conversion of a sinner,
or the guidance of a perplexed, or the comfort of a dis-
tressed, soul; but I never took one step in dependence
on any such extraordinary interpositions, uor ever en-
couraged any person so to do. And surely it will not
be called enthusiasm, by any but avowed infidels, to be-
lieve God's word to be the standard of truth, and his
promises to be faithful, and in this belief to seek for the
knowledge of the doctrines of the gospel, in the manner
above related. In this way I have been taught no new
truths; but, as I believe, have been shown the meaning,
use, tendency, consistency, harmony, wisdom, and glo-
ry of those truths, which are contained in the sacred vol-
ume; but which before, through pride and ignorance, I

Vol. t 1 Q

114

TIIK^FORCE OF

TRUTH.

perverted, neglected, reviled, and counted foolishness. —
Nor do I make any pretences to infallibility. God
hath not,. I trust, left me so unstable, as to float about
in the uncertain stream of opinion, and to be tossed
" to and fro with every wind of doctrine, by the
" sleight of men, and cunning craftiness, whereby
" they lay in wait to deceive." — As to the grand doc-
trines of the gospel, which I have marked out as ne-
cessary to salvation, they are neither so uncertain nor
so difficult, as men would persuade us : their uncer-
tain ty and difficulty arise wholly from our pride, pre-
judice, love of sin, and inattentive ignorance of our
own hearts. There is really much difficulty in bring-
ing vain man to cease from leaning to his own under-
standing; and in prevailing with him to trust in the
Lord with all his heart, and to be willing, in the hum-
ble posture of a little child, to be taught of God. No
thing but a deep conviction of guilt, a fear of wrath,
and a sense of our lost condition by nature and prac-
tice, can bring our minds into this submissive frame :
but, this being effected, the difficulty is over, and the
way of salvation is so plain, that " the way -faring man,
though a fool, shall not err therein." As to the other
doctrines which I myself believe, though they seem
plain enough to me, I desire not to proselyte others to
them, but am willing to leave them as matters in which
fallible men may differ without danger. And, as to my
sufficiency for the faithful discharge of my ministry,
to God's dorv, and the salvation of souls, he will not,
I trust, deceive my expectations, which are grounded
on his promises. — For the rest, I mistake daily, and
find myself in continual danger of mixing my own
imaginations with his divine truth, and of following

THE FORCE OF TRUTH.

115

my own spirit instead of his. Whatever I preach
truly or do wisely, to God be the glory ; for I am not
sufficient of myself to think a good thought : what-
ever I speak falsely, or do foolishly, to me be the
shame; for it is the natural fruit of my own deceitful
heart. If this be enthusiasm, it is an enthusiasm war-
ranted, not only by the word of God, as 1 have endea-
voured to prove, but by the whole liturgy of our
Church. We all at ordination profess to be ' moved
by the Holy Ghost,' to take the ministerial office upon
us, and assuredly we cannot be moved by the Holy
Ghost, if wc neither have the Holy Ghost, nor may
expect his help and guidance ! We agree to pray,
' that the Lord would lead into the way of truth all
' such as have erred and are deceived ; that he would
' illuminate all Bishops, Priests, and Deacons, with
' true knowledge and understanding of his holy word ;'
that he would ' cleanse our hearts by the inspiration
' of his Holy Spirit;' that, ' he would grant us true
repentance and his Holy Spirit;' with much more to
this effect : and I am persuaded, that such a confi-
dence as I have expressed, cannot be censured as en-
thusiasm, without including our Church-establishment
and continual publick worship in the same charge.

VII. Lastly, I would observe that our opposers and
despisers will seldom give us the hearing. With all
their pretensions to candour, reasoning, and free en-
quiry, they accuse and condemn us without so much
as knowing, with any tolerable degree of accuracy,
what our sentiments are ; although furnished with,
such plentiful means of information, in those numerous

116

THE FORCE OF TRUTH.

publications which are now extant upon these sub-
jects.

Having imbibed strong prejudices against us, they
frame so contemptible an opinion of our understandings
and writings, that they will not bestow so much pains,
or afford us so much regard, as to peruse our books:
and to call an author a Methodist, is with many peo-
ple a sufficient reason why they should not read his
works. — Hence it comes to pass, that for want of in-
formation our doctrines are grievously misrepresented :
and in general the attacks made upon us, though cal-
culated to make our persons odious and despised, do
not in the least effect the argument in debate. Our
adversaries in general know little of our opinions, ex-
cept what they have picked up by hear-say, in which
neither the connexion, consistency, tendency, nor ap-
plication of those opinions is preserved : no wonder
therefore that we are vilified, and reproached with
things to which we are utter strangers, or which we
abominate and protest against from sabbath to sabbath,
and against which we neglect not to fill our writings
with reasonings, warnings, and cautions.

For rny own part I freely acknoyvledge, that my
strongest objections against this scheme of doctrine
arose wholly from misapprehension and mistake. Not
having read their books, my notions pf the doctrine*
of the Methodists yvere received from vulgar report,
and from their enemies ; while my creative imagina-
tion put its own construction on them, and drew ter-
rible consequences from them : so that yvhen I preach-
ed against them, I was as one fighting yvith his own
shadow ; and in speaking evil of those things that I

THE FORCE OF TRUTH.

117

knew not, I only betrayed my own ignorance and
pride. — No better founded are the lamentable out-
cries, which at this day are made against our princi-
ples, as if they tended to banish reason, argument,
sober-mindedness, and morality out of the world ; and
in their stead to substitute a set of u himsical vagaries,
which are without foundation in reason or Scripture,
and have no influence, or rather a pernicious influence,
on our conduct and conversation. — When such a de-
clamation is ended, (for one would not interrupt it,)
ask the declaimer what a Methodist is? he can scarce-
ly give you an answer: — enquire about the doctrines
of the Methodists, — he does not understand them; —
or their writings, — he has never read them !

Reader, if thou desire to know what our opinions
are, and what foundation there is for these heavy
charges, read our books: but read them with attention,
and aim at impartiality; compare them with the word
of God, and with the liturgy, articles, and homilies
of the church of England; and, if thou have leisure
and opportunity, with the works of our first reform-
ers. Nor do we desire thee to renounce thy reason,
but only to make this reasonable concession; — that
where thy reason is ready to determine one way, but
God hath expressly determined another wa)r, thou
wouldst allow him to understand his own mysteries
better than thou dost; and that therefore thou ought-
cst; by faith exercised upon the veracity of God, to
receive implicitly and without reasoning, those doc-
trines which God hath expressly revealed, and which
thy reason feels to be far above out of its reach, and
therefore doubtless out of its province. Wherever,
on such enquiry, thou discoverest us to be mistaken,

113

■i BE FORCE or

TRUTH*

there dissent from us, yea, blame us as far as meek-
ness and candour will permit: but do not condemn us
in the gross; do not assert our whole scheme of doc-
trine to be enthusiastical and groundless, though some
of our writers should be found to have advanced ques-
tionaole opinions. This were the way to drive all
truth and certainty out of the world; for what book
can be mentioned, the Bible excepted, in which there
is nothing advanced, either erroneous or question-
able?

And be assured, that to read only one side of the
question, and then clamorously to adopt every child-
ish cavil, every vague report, every scandalous false-
hood ; and industriously to propagate them, as if these
afforded a sufficient confutation of ail the arguments,
authorities, and scriptural testimonies, with which we
support our sentiments; is no evidence of a candid
liberal mind, or of a sincere desire to know the
truth. — Let it also be observed, that though some
professors have been proved enthusiasts, and others
detected to be hypocrites, this does not prove that we
are all enthusiasts and hypocrites. Such rash judg-
ments are most hurtful to those who pass them.

For myself, 1 here publickly profess, that I will, to
the end of my days, acknowledge it as the greatest
obligation that any person can confer on me, if, in the
spirit of meekness, he will point out to me any error,
or enthusiastical delusion into which I have fallen, and
by sufficient arguments convince me of it. I trust,
that my earnest desire to discover " the truth as it is
" in Jesus," has not abated in its influence ; and that
I still retain the same disinterested resolution to em-

THE FORCE OF TRUTH.

119

brace and adhere to it, with which I set out. Still am
I solicitously fearful of being betrayed by warmth of
spirit, and by the deceitfulness of my heart, into er-
roneous opinions. But clamour and reproach, ob-
jections and arguments brought against sentiments I
detest, or consequences I cannot see to be fairly de-
ducible from our doctrines; or such reasonings asset
one divine attribute at variance with another, make
one part of the Bible contradict another, or exalt the
human understanding upon the tribunal, and arraign
and condemn revealed mysteries at her presumptuous
bar ; will have no weight at all with me, or with any
who ever knew the grace of God in truth.

And now, my dear reader, let me conclude, with
leaving it upon thy conscience to search for the truth
of the gospel in the study of God's word, accompa-
nied by prayer, as thou wouklst search for hid trea-
sure. I give thee this counsel, expecting to meet
thee at the day of judgment, that our meeting may b;
with joy, and not with grief ; may the Lord incline
thee to follow it, with that solemn seascn full in view !
— Time how short ! eternity how long ! life hew pre
carious, and vanishing ! death how certain ! the pur-
suits and employments of this present life how vain,
unsatisfying, trifling, and vexatious! God's favour
and eternal life how unspeakably precious ! His wrath,
the never-quenched fire, the never-dying worm, how
dreadful! — O, trifle not away the spun of life, in heap-
ing tip riches, which shortly must be left for ever, and
which profit not in the day of wrath; in such plea-
sures and amusements as will issue in eternal tor-
ments; or in seeking that glory, which shall be swal-
lowed up in everlasting infamy. Agree but with me

120 the roRCE or truth.

in this, — that k is good to redeem precious time, to
"labour for the meat that tndurctb unto everlasting
"life;" and to attend principally to the "one thing
"needful;" — take but thy measure of truth as well
as duty from the word of God, be willing to be taught
of God, meditate on his word day and night ; let it
be "the light of thy feet," and the "lantern of thy
" paths ;" and, in studying it, " lean not to thy own
" understanding," trust not implicitly to expositors
and commentators, but ask wisdom and teaching of
God. Be not a Felix, saying to thy serious appre-
hensions about thy soul, — "Go your way at this
" time, when I have a convenient season, I will call
"for you;" lest death and judgment come before
that season : — and be not an Agrippa, almost per-
suaded to be a Christian; but seek to be altogether
such as the primitive Christiajis were. I say agree
with me in these reasonable requests, and we shall
at length agree in all things ; — in many, in this world;
— in ail, when we hear the Son of God address us in
these rejoicing words, — " Come ye blessed of my
" Father, inherit the kingdom prepared for you from
"the foundation of the world." — May the Lord
vouchsafe unto the writer, and to every reader, of this
narrative, " that wisdom which is from above;" that
teaching of his Holy Spirit, which guides into the ways
of peace; that faith which justifies and works by
love ; that peace of God which passeth understand-
ing ; and that measure of sanctifying and strengthen-
ing grace, which may enable each of us to be " sted-
" fast and unmoveable, always abounding in the work
" of the Lord, as knowing that our labour shall not be
" in vain in the Lord."

i

SERMONS

ON

VARIOUS SUBJECTS.

He that abideth in mey and I in him, the same bringeth forth
much fruit; for without me ye can do nothing, John xv, 5.

Sanctify them by thy truth; thy nvord is truth. John xvii, 17-

Vol. L,

R

SERMON L

DEUTERONOMY XXxii, 47.

It is not a vain thing for yon, because it is your life.

THE honoured servant of God, whose words are
here selected, was favoured with health and the un-
abated force of all his faculties, at a very advanced
time of life: and, so far from claiming a privilege of
relaxation from labour, he seems, as death approach-
ed, to have redoubled his diligence, in order that the
Israelites might have the things which he had taught
them in perpetual remembrance. The hoary head is
indeed a crown of glory, when thus found in the way
of righteousness: and "blessed is that servant, whom
" his Lord when he cometh shall find so doing."

Among other methods of durably impressing the
minds of the people, Moses was directed to compose
a prophetick song; as poems are generally learned
with greater eagerness, and remembered more easily,
than other compositions: and at the close of this sa-
cred song he thus addressed the people, " Set your
" hearts unto all the words, which I testify among
" you this day, which ye shall command your chil-
" dren to observe to do, even all the words of this.

124

SERMON I.

" law. For it is not a vain thing fox you, because it
" is your life; and through this thing ye shall prolong
"your days in the land, whither ye go over Jordan to
" possess it." Having given this earnest admonition,
he was directed to ascend mount Nebo, that he might
die there: a circumstance which could not fail to add
peculiar energy to his concluding exhortations.

The nation of Israel had spiritual blessings pro-
posed to them by types and shadows, and Canaan repre-
sented the everlasting felicity of heaven, the inherit-
ance of true believers. We live under a different dis-
pensation, and enjoy peculiar advantages. " God,
*' who at sundry times, and in divers manners, spake
11 in time past unto the fathers by the prophets, hath
" in these last days spoken unto us by his Son." —
" Therefore we ought to give the more earnest heed
" to the things which we have heard, lest at any time
" we should let them slip: for — how shall we escape,
" if we neglect so great salvation"?"* The words of
the text are therefore at least as applicable to us, as
they were to Israel of old; and we may from them
take occasion —

I. To consider the subject, which is declared
to be no vain thing.

II. To illustrate the import of that declara-
tion.

III. To conclude the whole by a practical im-
provement.

I. Let us consider the subject, which is declared
to be no vain thing.

* Heb. i, 1—3. ii. 1—3.

SERMON I.

125

Moses, no doubt, spoke this concerning religion:
but numbers would agree to the sentiment as thus
stated, who would object to it when more particularly
explained. For it is evident that the prophet was not
speaking of natural religion, or that religion which
man in his present condition can discover or attain, by
the exercise of his natural powers without any assist-
ance from revelation. Alas! the history of the hu-
man race proves, that this is indeed a vain thing, and
utterly insufficient to direct us into the knowledge of
God, or to make us partakers of happiness in his pre-
sence and favour. But that religion, which Moses
had taught Israel, was given by immediate revelation
from God, and was exclusively intended. The same
is delivered to us at present, more fully and plainly,
in the sacred scriptures; and we may perhaps obtain
the clearest conceptions of it, by considering them as
a message from God to us; sent by prophets, apos-
tles, and evangelists; or rather by his well-beloved
Son. As far therefore as ministers adhere to the ora-
cles of God, they also deliver the same message; and
all who disbelieve or despise them, disbelieve and
despise him that sent them.

This message from God declares to us his own
mysterious nature, by which he is distinguished iron)
all the objects of idolatrous worship; it discovers to
us his glorious attributes; his infinite power, know-
ledge, wisdom, and greatness; his eternal, omnipre-
sent, unchangeable, and incomprehensible majesty;
but, above all, his consummate justice, holiness, truth,
goodness, and mercy, as harmoniously exercised in
his dealings with his rational creatures, and compris

126

SERMON I.

ing the full perfection of all that is adorable and ex-
cellent.

The message teaches us our relations and obliga-
tions to this glorious God, as our Creator, from whom
we derive our being and all our capacities; "in whom
**■ we live, and move, and are," and, ;' who giveth us
*' all things richly to enjoy;" and as our Governor and
Judge, to whom we are in all respects accountable. It
further assures us, that our souls are immortal; that
our bodies will rise again from the dead; that after
death is the judgment; and that a state of eternal re-
tributions will succeed to the present transitory scene.
And after all the conjectures and boasted demonstra-
tions of philosophers, even these fundamental doc-
trines must rest entirely on the sure testimony of God;
for could it be proved with certainty that the soul is
naturally immortal, who could know, whether the
Creator might not see good to annihilate it, now it is
contaminated with sin '? So that in every sense, " life
** and immortality are brought to light by the gospel."

The same message from God makes known to us his
holy law, in its extensive, spiritual, and reasonable
requirements, and awful sanction; with the rules of
iiis providential government. It instructs us in the
malignant nature and fatal consequences of bin; and
gives us a general intimation of the manner in which
this destructive evil entered into the world: though it
<k>es not satisfy our curiosity by fully explaining that
mysterious subject, the difficulties of which are not
peculiar to any religious system. But it far more co-
piously and clearly instructs us in the way, by which

SERMON I.

127

we may be saved from sin and misery, which is un-
speakably more conducive to our advantage.

The scriptures are indeed more especially a mes-
sage from God to us, concerning the person and sal-
vation of Christ. " This is the record that God hath
" given to us eternal life, and this life is in his Son.
" He that hath the Son hath life, and he that hath not
the Son of God hath not life."* This is the centre of
revelation, in which all the lines meet from every part
of its ample circumference. The everlasting mercy
of God in purposing the salvation of sinful men ; his
infinite wisdom, forming the grand design of glorify-
ing his justice and holiness, even in pardoning and
blessing those who deserved the most tremendous pun-
ishment; his unfathomable love in giving his only-
begotten Son to be the Saviour of the world; the
" great mystery of godliness, God manifest in the.
" flesh," Emmanuel purchasing the church with
his own blood ; the love of Christ in his obedience
unto the death of the cross for us ; his glorious resur-
rection, ascension, and mediatorial exaltation; — these
constitute the central and most essential part of the
message of God to us. " This," says he, by a voice
from heaven, " This is my beloved Son, in whom I
" am well pleased: hear ye him."

Revelation also announces to us our real situation
in this world, as criminals condemned to die: " Dust
'? ye are, and to dust ye shall return." This sentence
will certainly and shortly be executed upon every one
of us ; but we are also liable to a more awful condem-

* l John v, 11, 12.

128

SERMOtt I.

nation in another world, from which deliverance may
now be obtained. We are therefore respited from day
to day : or rather we are put to death by a lingering
execution; as every pain, disease, or natural decay, is
an anticipation of the separating stroke. But we are
placed under a dispensation of mercy, and it is the
grand concern of our fleeting days to seek the forgive-
ness of our sins and the salvation of our souls, before
the opportunity be for ever gone. The message
therefore warns all men to flee from the wrath to ceme,
commands them to repent and believe in Christ, and
exhorts them without delay to forsake and break loose
from every object, which keeps them from " fleeing
" for refuge to lay hold on the hope set before them"
in the gospel.

The sacred Scriptures give us likewise most im-
portant information concerning the holy Spirit; as the
Author of divine life, and the Giver ol wisdom,
strength, holiness, and consolation; as engaged to give
efficacy to the word of salvation by his regenerating
influences ; and as promised to all those who pray for
ihe inestimable benefit. " If ye, being evil, know
" how to give good gifts unto your children, how much
" more shall your heavenly Father give the holy Spirit
" to them that ask him."*

The same divine message prescribes also the means
by which we may apply for these blessings, and ren-
der our Benefactor the tribute of thankful adoration.
It directs us to diligent and persevering investigation

* Luke Kjj 1 3.

SERMON I.

129

of the scriptures; and to continual earnestness in pray-
er: it reveals to us our God upon a throne of grace,
to which we are invited to approach through a merci-
ful and faithful high Priest; suggests pleas to be used
in our supplications; and sets before us exceedingly
great and precious promises, to direct our desires and
animate our hopes: and it appoints other ordinances,
in which we may wait on the Lord, and renew our
strength, that we may run with patience the race set
before us. We are also informed in the same manner,
that there is an innumerable company of holy angels,
who worship before the throne of God, and are never-
theless " all sent forth to minister unto the heirs of
salvation:" and on the other hand, that there are fallen
angels, numerous, powerful, subtle, malicious, and in-
defatigable, who watch every opportunity of doing us
mischief, and especially of deceiving, defiling, and
ruining our souls; from whose devices we can have no
security but in the protection and guidance of him,
who " was manifested to destroy the works of the
" devil."

Finally, the message of God shows us the peculiar
character, motives, and conflicts of those who are tru-
ly religious; and distinguishes them from all other
persons: and it gives directions, instructions, exam-
ples, cautions, and encouragement sufficient to ren-
der us wise unto salvation, and thoroughly furnished
unto every good work. This view of the subject is
indeed too compendious to give us an adequate idea
of it; but it must suffice for our present purpose. We
proceed therefore —

II. To illustrate the import of the declaration, " It
Vol. I. S

130

■•SERMON I.

" is not a vain thing for you, because it is your life,"
" Thou shalt not take the name of the Lord thy God
in vain that is, to confirm a false or doubtful asser-
tion, or in a trifling concern. This may throw light
upon the subject before us. The message contained
in the scriptures does not relate to things false or
doubtful. There are indeed religious impostors, de-
luded enthusiasts, and priestly usurpations; but all z*e-
ligion is not enthusiasm or priestcraft: General decla-
mations to this effect only prove that men are unable
or wrwilling to distinguish betwixt the genuine and
the counterfeit y which evinces, that either their under-
standings or their hearts are very faulty. — The apos-
tle Peter, just before his martyrdom, endeavouring
that the disciples might be able after his disease to
have the things he had taught them always in remem-
brance, added, — " For we have not followed cun-
" ningly-devised fables, when we made known to you
" the power and coming of the Lord Jesus, but were
" eye witnesses of his majesty: for he received from
" God the Father honour and glory, w hen there came
" such a voice to him from the excellent glory, This
" is my beloved Son, in whom I am well pleased.
*' And this voice which came from heaven we heard.
" when we were with him on the holy mount." But
aware that the belief of this event depended entirely
on his testimony, with that of James and John, he
subjoined — " We have also a more sure word of pro-
i* phecy, where unto ye do well that ye take heed, as
" to a light shining in a dark place, until the day
" dawn, and the day star arise in your hearts."*

* 2 Peter i, 16—19.

SERMON I.

131

It may indeed be argued very forcibly, that the
publick miracles, recorded in scripture, could never
have obtained credit among contemporaries, had they
not been actually performed; and that no future gen-
eration of Israelites or Christians could possibly have
been persuaded, that their forefathers had always be-
lieved them, had the report been afterwards invented
and propagated. Would it, for instance, by any me-
thod be practicable, to bring the inhabitants of this na-
tion to believe that a hundred years ago the Prince of
Orange, at the revolution, marched an army through
the German ocean, and that this had always been
known and credited?

The argument therefore from miracles openly per.
formed, or publickly attested, before those possessed
of power, and engaged by interest, reputation, and
inclination to disprove them, is very conclusive: and
perhaps no past event was ever so fully authenticated,
as the resurrection of Christ, on which the whole fa-
brick of revelation in some respects depends. Yet to
us the word of prophecy may be said to be still more
sure: for a system of predictions of remote events,
which no finite mind could possibly foresee, is inter-
woven with every part of the scriptures, and reaches
from the first promise of the seed of the woman, to the
close of the sacred canon. The.se have been exactly
fulfilling through successive ages, in respect of the
Jews and the surrounding nations; the coming of the
Messiah, and every circumstance of that grand event;
with the subsequent concerns of the church and of the
world to this present day. This forms such a demon-
stration, that the Bible is indeed the word of God;

132

SERMON I.

that the more carefully it is examined with a serious
and impartial mind, the fuller conviction it must pro-
duce. It is indeed a kind of unobstrusive permanent
miracle, which escapes the notice of the careless, but
gives entire satisfaction to the diligent enquirer: and to
this, all who have doubts on the subject, will " do
" well to take heed, as to a light shining in a dark
" place,'* till their own experience of the blessed ef-
fects produced by the gospel, prove an inward witness,
the dawn of eternal life in their souls.

We might adduce many other arguments in con-
firmation of this truth, from the nature and tendency
of the sacred oracles; the character of those in every
age, who have most firmly believed them; the efficacy
of the pure gospel on the minds and conduct of man-
kind, in rendering them wise, holy, peaceful, and hap-
py; and the manifold blessed consequences, which
must follow, if all men did indeed repent of sin, be-
lieve in Christ, worship God spiritually, love him su-
premely, and love one another with a pure heart fer-
vently. But these few hints are sufficient to shew
that our religion is no vain or doubtful matter, but an
authenticated revelation from God; and that men op-
pose it, because it testifies of them that their works
are evil, and cannot be made consistent with the " lust
" of the flesh, the lust of the eye, and the pride of
" life."

Neither is it a superfluous or unnecessary thing.
Whatever plausible and soothing notions students in
their retirement may entertain; facts undeniably prove,
that reason, untutored by revelation, uniformly leads
men into atheism, idolatry, impiety, superstition, or

SERMON I.

133

enormous wickedness. Renowned and elegant Greece
and Rome sunk as deep into these absurd abomina-
tions, as the barbarians whom they despised. The
philosophical Athenians were ignorant worshippers of
an unknown God, amidst their highest improvements;
nor have the most celebrated modern unbelievers been
preserved from most gross absurdities, or lamentable
ignorance. How perplexed and unsatisfactory are
their discourses, when they attempt to shew, in what
way a sinner may be justified before God! Or when
they would instruct mankind, in the method of con-
quering bad habits, resisting strong temptations, over-
coming the world, or meeting death with humble, se-
rious, and reflecting composure !

If then unaided reason, in its highest advancement,
can give so little satisfactory information on these most
important points; what must have been the state of
the world at large, if revelation had not been vouch-
safed? So far therefore from deeming it unnecessary,
we ought to value it unspeakably more than gold and
precious stones; and to relish it "as sweeter than ho-
" ney and the honey-comb."

The message of God is no vain thing, because it is
exactly adapted to the condition of mankind, and fully-
adequate to the case of the most enslaved sinner upon
earth. If a man's crimes have been ever so numerous,
complicated, and atrocious, during the whole course
of a long life; if his propensities, habits, and con-
nexions, expose him to the combined force of many
formidable temptations; and if his difficulties and
distresses be urgent in the extreme; — yet, by at-
tending to the word of the gospel in humble faith,

134

SERMON I.

he shall surely be guided into the way of peace, find
effectual assistance in the path of duty, be extricated
from all perplexities, made victorious over all enemies,
and finally be brought to the enjoyment of eternal feli-
city. Indeed whenever we mistake our duty or our
interest, or whenever we are cast down on any account,
it may be said to us, "Ye do err, not knowing the
" scriptures;" and forget that " thus it is written, and
thus it must be." We want no other directions, or
encouragements, than such as are contained in the
Bible: nothing can be added to this perfect rule of
faith and practice. All that we can do in this mat-
ter to good purpose, consists in calling the attention
of mankind to the scriptures, explaining their con-
tents, and exhorting them to believe and obey the di-
vine message: and if any one, whether he be a moral-
ist or a philosopher, an inventor of superstitions, or
pretender to new revelations, attempt to add to the
Scriptures, or to amend any thing in them; he may
be compared to an optician, who should undertake,
by new discoveries, and well- constructed glasses, to
improve the light of the sun.

Nor is the message of scripture a vain thing, or a
matter of smalt importance: Moses therefore added,
" because it is your life." " Whatsoever a man
hath will he give for his life," is a maxim that is ge-
nerally found true, though it was once spoken by the
father of lies. The merchant throws his rich freight
into the sea, when it endangers his life: and the pa-
tient rewards the surgeon for performing some tor-
turing operation, when it is necessary to rescue him
from death. In ordinary computations life is deemed
our highest interest; capital punishment is regarded

SERMON I.

135

as the most formidable; and it is an admired, though
often a proud and rebellious heroism, when a man pre-
fers death to penury, ignominy, or bondage. Yet
our Lord hath said, " Fear not them that kill the
" body, and after that have no more that they can
u do; but fear him, who hath power to destroy both
' body and soul in hell." And " what is a man
V profited, if he gain the whole world, and lose his
" own soul?" Our temporal life is not principally
concerned in the subject before us, but our future and
eternal condition. When Christ declares, " These
" shall go away into everlasting punishment, but the
" righteous into life eternal;" the same original word
is used in both clauses: the punishment could not be
eternal, if the person punished should at length cease
to exist; and the strongest expressions of the copious
Greek language, that language of speculating philoso-
phers, are used in scripture to denote the eternity of
the punishment, prepared for the wicked in another
world. We are not competent to determine what sin
deserves, or how it behoves the Governor of the uni-
verse to show his abhorrence of it. " Shall not the
" Judge of all the earth do right?" It is our wisdom
to submit to his justice and to seek his mercy; and
not to waste our lives in vain disputations, concern-
ing matters too deep for our investigation.

We must, however, close this part of the subject
in a summary manner. — It depends on the reception
which we give the message of God, whether we shall
for ever enjoy his inestimable favour, or feel the
weight of his awful indignation; whether our capacity
of reflection, memory, and anticipation shall be our

136

SERMON I.

noblest privilege, or our most aggravated misery;
whether we shall bear the holy image of God, or be
given up to the unrestrained dominion of every hate-
ful passion; and whether happy angels or apostate
spirits shall be our companions, during our eternal
existence. In the mean time, this must also deter-
mine, whether in the present life we shall possess that
peace of God which passeth all understanding; or
resemble the tempestuous waters of the ocean, in
the di -satisfied and unsettled state of our minds; whe-
ther we shall pass through life with comfort and use-
fulness, and meet death in joyful hope; or spend our
days in vanity and vexation, and at length be driven
away into darkness and despair.

The scriptures certainly require all who would
"declare the whole counsel of God," to use this de-
cided language: and whatever plausibility may appear
in the reasonings or conjectures of those that become
the advocates of the heathen, whom St. Paul de-
clared to be " without excuse;" it is impossible, con-
sistently with scripture, to entertain the least hope
concerning persons who reject revelation, and prefer
their own self-flattering imaginations to the sure testi-
mony of God. It hath therefore been sufficiently
shown, that the subjects of which we treat, as far as
we adhere to scripture, are most certain, necessary,
and important; and that, in comparison, all the objects,
which ambition, avarice, or sensuality pursue, are
frivolous as the toys of children, and transient as a
dream when one awaketh.

III. Then let us conclude the subject by a practi-
cal improvement.

SERMON I.

137

It can scarcely be expected that they, who avowed-
ly disregard all religion, will trouble themselves to at-
tend to these instructions: otherwise, we might very
forcibly insist on the folly and madness of their con-
duct. We would say to such men, ' Do you act upon
principle?' or do you not? If you answer in the affir-
mative, you profess yourselves to be atheists, or at
least to hold sentiments which are practically equiva-
lent to atheism. But does any one of those frantick
enthusiasts whom you despise, imagine so wild an
absurdity, as they do, who ascribe this fair creation, in
which wise contrivance and boundless goodness emu-
late each other, to blind chance or necessity; or ima-
gine a Creator, who totally disregards the work of his
own hands? But were this absurd principle, which
contradicts demonstrable truths, as near to certainty
as it is possible, what would you gain by it ? Should
you at last find yourselves mistaken, your loss would
be infinite; should you be right in your notion, you
have not the smallest advantage: unless you choose to
own, that as you spend your lives, it will be an advan-
tage to die like the brutes, and that the atheism of
your understandings springs from the depraved affec-
tions of your hearts.

But if you allow that there is a God, who created and
governs the world, on whom all are dependent, and to
whom all are accountable: how infatuated must you
be, to live as if there were none ! never to enquirc
what your Creator commands or forbids ! To be in-
different Avhether he be pleased or displeased ! Wan-
tonly to do those things, against which your conscien-
ces protest, as contrary to the will of God ! Bestowing

Vol. I. T

138

SERMON I.

no pains to avert his wrath, when you know you have
offended him ! But wasting your lives in palling sen-
sualities, insipid dissipations, wearisome pursuits, and
a constant succession of vain expectations, bitter dis-
appointments, and multiplied crimes, till a hopeless
death drops the curtain, and closes the mournful
scene !

And are you then entitled, as persons of superior
discernment and sagacity, to treat pious christians with
supercilious contempt, as men of weak intellects and
disordered minds ? When all the instances of creduli-
ty and indiscretion, which the w hole company of reli-
gious people through all generations have exhibited,
bear no manner of proportion to the madness and fol-
ly of an irreligious life.

Supposing however, that you do pay some attention
to this most important concern: is it not also evident,
from the subject we have been considering, that you
ought to bestow great pains to discover the true reli-
gion, and to discriminate it from all others? Num-
bers are of opinion, that people should adhere to the
religion in which they were educated: but does not
this imply that they deem all religion a vain and tri-
fling matter? A nation may retain some inconvenient
usages, without much censure: but to support unjust
and ruinous laws, because their fathers did so, would
imply a most unreasonable and detestable obstinacy.
Thus some circumstances in religion may perhaps be
retained, because they are deemed venerable for their
antiquity; but its grand essentials are our life, and we
are ruined, if we prefer human tradition to divine re-
velation. Such an opinion vindicates the Jews in re>-

SERMON 1.

139

jecting the gospel, and exculpates those who cried
out " Great is Diana of the Ephesians." It espouses
the cause of pagans, Mahometans, and papists ; while
it condemns prophets, apostles, martyrs, and zealous
reformers : and in short it considers it criminal to op-
pose any established error or imposition. But the
monstrous deformity of this tenet must be visible,
whenever it is brought forth to the light; and we need
only exhort every one to consider the subject with ap-
plication to himself, and to act accordingly. It will
then be deemed most rational to examine with dili-
gent and impartial care the evidences of divine reve-
lation; and, if the mind be satisfied in this respect,
daily to search the scriptures, with earnest prayer for
divine instruction, according to the apostle's exhorta-
tion, " If any man lack wisdom, let him ask of God,
" who giveth to all men liberally, and upbraideth
" not."-1— But let it be also remembered, that mul-
titudes study religion as a science, and thus adopt a
scriptural creed, yea, are useful in propagating the
truth, who yet are not themselves truly religious. Nay,
many have prophesied and wrought miracles, who
have been at the same time workers of iniquity. No-
tions may float in the understanding, when they do not
durably affect the heart, or influence the conduct: but
unless the truth be an engrafted and sanctifying prin-
ciple in the soul, it must be " held in unrighteous-
ness;" and such a religion is indeed a vain thing,
though vital Christianity is unspeakbly valuable and
important.

Our Lord requires his disciples to " seek first the
44 kingdom of God and his. righteousness." W/

140

SERMON I.

should set out in early youth with this most important
business: but if we have wasted a great part of our
lives already, we should immediately attend to it with
proportionable earnestness and industry. We should
begin every year, month, week, and day, with this
one thing needful ; to which the prime of our affec-
tions, and the best of our hours should be dedicated:
and all other pursuits if possible rendered subservient.
" Labour not then," my friends, " for the meat that
" perisheth, but for that meat which endureth unto
" everlasting life, which the Son of man shall give you."
If this be neglected, ail is lost, whatever else may
seem to succeed: if this be secured, ail things will
surely turn out to your advantage.

While we therefore call upon you in the name of
Christ, " to strive to enter in at the strait gate ;" to
deny yourselves and bear your cross for his sake : and
to beware that no earthly object rival him in your af-
fections : while we warn you, that it is impossible to
serve God and Mammon, and remind you that the
friendship of the world is enmity with God : or while
we endeavour to prevail with you, " to count all things
" but loss, that you may win Christ, and be found in
" him :" — what do we but inculcate the maxims of
heavenly wisdom ? Does any prudent man hesitate to
renounce an inferior interest, when it comes in com-
petition with a greater, or to neglect some trivial con-
cern, when business of the last importance demands
his attention ? And who, almost, refuses to part with
a right hand, in order to preserve his life '? But alas;
M the children of this world are wiser in their genera-
" tion than the children of light."

SERMON I.

141

The worldly man having selected his object, gives
it his most decided preference; he adopts and persists
in the most suitable means of success; he exercises
self-denial in various ways, devises new expedients,
never loses sight of his main point, and endeavours to
render every thing, even religion itself, subsqrvient ta
his grand design. But how different is the conduct
of numbers who profess the gospel! How negligent are
they of the means of grace ! or how soon weary of at-
tending on them ! how trivial a matter serves as an
excuse for omission, and how unwilling are they to
venture or endure any thing in this momentous con-
cern! Men in general are far more punctual to their
commercial engagements, or even to their social ap-
pointments, than in the ordinances of God : and did
lawyers or physicians study their several subjects, no
more than nominal Christians do the Bible; or were
the courtier as slack in waiting on his prince, as they
are in coming to the throne of grace; how would men
exclaim against their folly and inconsistency ! Alas !
even the true believer may reflect on the conduct of
the prudent tradesman, the valiant soldier, and the
candidate for royal or popular favour, till he is cover-
ed with shame and confusion.

But let us, my brethren, not yield to this supine-
ness: let us examine the grounds on which we ex •
pect eternal life, as a prudent man would look into the
title-deeds of a valuable estate. Let us endeavour to
convince our children and relatives, by word and
deed, that we seek these blessings for them also, as
the grand concern: for alas ! even where creeds and
catechisms are taught, the conversation of the parlour.

142

SERMON I.

and the general system of education, often suggest an
opposite conclusion. Let us consider, that we make
the best use of our talents, and are the best friends to
our country and to mankind, when we most endea-
vour to promote the interests of true religion. And
should we in this course meet with many discourage-
ments, let us not be weary in well doing, for assured-
ly we shall reap in due season, if we faint not.

SERMON II.

DEUTERONOMY, VI, 6 9.

These words, which I command thee this day, shall be
in thy heart; and thoxi shalt teach them diligently
to thy children; and thou shalt talk of them when
thou sittest in thine house, and when thou walkcst
by the way, and when thou liest down, and when
thou risest up: and thou shalt bind them as a sign
upon thine hand, ana they shall be as frontlets be-
tween thine eyes; and thou shalt write them upon
the posts of thine house, and on thy gates.

TP HE observation is not more common than just'
' that if religion be any thing it is every thing.' If
Christianity be true, the consequences of our present
conduct are infinitely important: and while the infidel
may be more atrociously criminal and extensively
mischievous; the professed believer, who lives like
other men, is the most inconsistent character in the
world. The language of scripture does not accord to
that of modern times : wicked Christians and irreli-
gious believers are never mentioned in the sacred
volume: faith is never supposed separable from a holy

144

SERMON II.

life: all worldly men are represented as unbelievers,
or as only possessing a dead faith ; and all believers
are spoken of as the servants of God, w ho live to his
glory, and are distinguished from other men by the
whole tenour of their conduct, and not merely by
their principles. These things are as observable in
the old, as in the new, Testament: for true religion
has been essentially the same ever since the fall of
Adam, though many circumstantial alterations have
taken place: and indeed the perfections of God, the
wants of a sinner, and the nature of holiness and hap-
piness are in themselves immutable.

I shall therefore without further introduction, pro-
ceed to discourse on the words of the text, as applica-
ble to Christians, with an authority proportioned to
their peculiar advantages. " These words which I
" command thee this day," even the great doctrines
and precepts of the Bible, " shall be in thy heart; and
" thou shalt teach them diligently to thy children; and
£' thou shalt talk of them, when thou sittest in thine
" house, and when thou walkest by the way, and
" when thou liest down, and when thou risestup: and
" thou shalt bind them upon thine hand, and they
<e shall be as frontlets between thine eyes: and thou
" shalt write them upon the posts of thine house, and
" on thy gates." It is, alas ! too obvious, that pro-
fessed Christians do not generally observe either the
letter or the spirit of this exhortation: nay, that num-
bers of them would censure or ridicule any of their
acquaintance, who should practise, according to it !
Whether this prove that most men are Christians on-
ly in name, or w hether some more satisfactory account

SERMON II. 145

can be given of the undeniable fact, every one must
determine for himself.

I shall endeavour from the words of the text,

I. To point out some of the leading principles
of our holy religion, which especially demand our
uiy emitted attention.

II. Explain and illustrate the exhortation, and
suggest the most effectual methods of reducing
it to practice.

III. Shew the reasonableness of such a con-
duct.

And may the Lord vouchsafe us his special help
and blessing, while we meditate on this important
subject ! for it is astonishing and lamentable to observe,
how slightly even they who seem to be religious pass
over such urgent exhortations. So that while a vast
majority of mankind are altogether asleep in sin, the
rest seem not to be half awake to matters of infinite
and eternal importance.

I. In pointing out some of the leading principles
of our holy religion, which especially demand our
most earnest attention, we cannot begin more properly
than with the perfections and authority of God, and
our relations and obligations to him. Though most
men allow these truths; yet their conduct, in this
respect, marks very strongly the distinction between
the religious and irreligious part of mankind. Who
can imagine, that the gay, the sensual, the covetous,
or the ambitious, have a constant and serious recol-
lection of that holy, omnipresent, omniscient, and.
almighty God, in whom we all profess to believe?
May we not rather conclude, that " God is no.t in all

Vol. I, U

246

sermon ir.

their thoughts; " at least, that they do not willingly
consider his character as described in the sacred scrip-
tures? Do such men habitually recollect the maje3ty
and authority of the Lord, their obligation or account-
ableness to the Creator and Judge of the world? Do
they act under a constant sense of his all- seeing eye?
Do they endeavour to please him in their most secret
and common actions, or by their inmost thoughts and
motives? Do they seek happiness in his favour, and
liberty in his service? Or do they, when conscious of
halving offended, rely on the mercy of God, and seek
an interest in the salvation of his Son, as the grand-
object of their deliberate choice, and most fervent de-
sires? I apprehend that the most admired and applaud-
ed characters, in Christian countries, are as entire
strangers to this course of life, as the very pagans
themselves.

It is indeed one great end of preaching, to convince
men, that religion does not consist in coming once
or twice a week to publick worship, or at stated sea-
sons to the Lord's table: and that these are only ap-
pointed means of bringing them habitually to acknow-
ledge God in every part of their conduct; that their
actions, conversation, and dispositions, may be influ-
enced by a sense of his presence and authority; that
pious meditations, ejaculations, and praises, may habi-
tually spring from the temper of their minds, as occa-
sion requires; and that their daily employments, regu-
lated bv genuine piety, may be a constant succession of
services to their Master who is in heaven. — Who can
deny that the law of God requires this at our hands?
'.hat the example of Christ recommends and enforces

SERMON II.

U7

it ? or that the apostle inculcates it, when he says,
Whether ye eat, or whether ye drink, or whatever
" ye do, do all to the glory of God?" Perfection in-
deed cannot here be attained; nor can we say what
measure of this habitual recollection is essential to
^genuine piety : but if this be the nature of true reli-
gion when perfected, it must proportionally be the
same in its lowest degrees. If we do not propose to
ourselves a high standard, our actual attainments will
be very low: and if the nature of our religion differ
from all our ideas of the worship and holiness of an-
gels, we shall doubtless be finally excluded from tlieir
society, as incapable of their holy felicity.

The eternal world is another subject, which demands
our unremitted attention. Death and its important con-
sequences; and the awful realities of that solemn sea-
son, when " all that are in the graves shall hear the
" voice of the Son of God and shall come forth; they
u that have done good to the resurrection of life; and
" they that have done evil to the resurrection of dam-
" nation," should be familiar to our thoughts, and fre-
quently be made the subject of our conversation.
Eternity — the shortness of time — the uncertainty of
life — the importance of this fleeting season of prepara-
tion for the tribunal of God — the sin, the folly and in-
fatuation, of wasting it in the eager pursuit of perish-
ing things, or in frivolous and pernicious amusements.
By frequently recurring to these topicks, we should
endeavour to excite ourselves, and to " exhort one
" another, while it is called to-day; lest any of us should
" be hardened by the deceitfulncss of sin." A mis-
went day, or even an idle hour, must on reflection

148

SERMON II.

give pain to the man, who duly considers the words
of Christ, "Watch and pray always, that ye may be
" accounted worthy to escape all those things which
i£ are coming on the earth, and to stand before the
" Son of man." " Let your loins be girded about
•: and your lamps burning, and ye yourselves like un-
" to men that wait for their Lord." " Be ye, therefore,
" ready also: for in an hour that ye think not, the
" Son of man comet h."

Our chief business is not with men: our grand in-
terest is not placed in earthly objects. The Lord him-
self is " he with whom we have to do;" and if we are
indeed believers, " we look not at the things which
" are seen, but at the things which are not seen: for
" the things which are seen are temporal, but the
" things which are not seen are eternal." This was
the case with all that cloud of witnesses which have
crone before us. "Enoch walked with God and was
not, for God took him." Moses preferred the re-
proach of Christ and the sufferings of God's people,
to die riches, honours, and pleasures of Lgypt : — for
he " had respect to the recompence of reward."
The Old Testament-saints " all died in faith, not hav-
" ing received the promises, but having seen them
" afar off; and were persuaded of them, and embraced
" them, and confessed that they were strangers and
" pilgrims upon the earth." The primitive Chris-
tians "suffered joyfully the spoiling of their goods,
4{ knowing that they had in heaven a better and a more
" enduring substance." They " counted not the suffer-
" ings of this present time worthy to be compared
" with the glory that shall be revealed:" and many of

SERMON II.

149

them considered death (< as their gain," that 'l being
absent from the body, they might be present with
" the Lord." Yet in these days this kind of life not
only appears visionary to profane scoffers and infidels;
but many who profess and contend for the peculiar
doctrines of the gospel, seem not at all aware, that one
grand difference between a believer and other men,
consists in the decided preference which he gives to
eternal things, above all the interests and enjoyments
of this sublunary world. " To be carnally minded
" is death, but to be spiritually minded is life and
peace."

The divine law should likewise occupy a large
share of our thoughts and conversation. It is spirit-
ual, holy, just, and good, and given to be the rule of
our conduct, and the standard of our judgment, and
it is written in the hearts of all true believers. Thus
David exclaims, " Oh, how I love thy law ! it is my
" meditation all the day." " I esteem all thy precepts
" in all things to be right." " I love thy command-
" ments above gold, yea, above much fine gold: " and,
" I will walk at liberty for I seek thy precepts."

Numbers of men called Christians, prescribe to
themselves no other rule, than the law of fashion, cus-
tom, honour, or trade; that is, the law of their own
peculiar circle. Others judge of their conduct by
some scanty maxims of morality, or their own notions
of right and wrong: and few, even of those who pro-
fess to believe, seem willing to use the commandments
of God for these important purposes. — " Thou shalt
" love the Lord thy God with all thy heart, thy mind,

thy soul, and thy strength; and thou shalt love thy

150

SEUilON II.

" neighbour as tbvself." These are tlie two creat
commandments, in which the whole law is briefly
comprehended. But who can full}' explain such ex-
tensive precepts, or speak of them in terms of com-
mendation equal to their excellency '? There can be no
part of our conductor desire of our hearts; no thought,
word, or action whatever; which does not either agree
or disagree with these two grand branches of that "ho-
liness, without which no man shall see the Lord."
With these, the believer, as far as he acts in character,
compares himself continually; and thus determines^
whether he hath acted right or wrong in the various
circumstances and relations of life. By this rule he
learns to decide in doubtful cases; and he keeps it in
constant view, while he considers how he should spend
his time, use his substance, or employ his talents;
what connexions he should form; whether he should
contract or extend his acquaintance; what business or
situation he should prefer; or how he should regulate
his methods and habits of living. In short, he endea-
vours, to conform himself to the law of God, as the
man of fashion or of business does to the rules of the
circle with which he is connected.

But when we have seriously considered the com-
prehensive, spiritual, and holy requirements of this
perfect standard, we shall proportionably be convinced
of numberless transgressions, and of immense defi-
ciencies even in our best services: " for by the law is
the knowledge of sin." We shall judge very differ-
ently of our own characters, than other men do; or
than we ourselves did, before we began to weigh them
in this balance of the sanctuary. When each succes-
sive hour, and aJJ that passes in our thoughts and con-

SERMON II.

duct, is tried by the law of loving God with all our
minds, and our neighbour as ourselves, the boasted
goodness of our hearts, the imagined innocency of our
lives, the compensating efficacy of our meritorious ac-
tions, and the whole fabrick of our self-complacency,
vanish "as. a dream when one awaketh." Then we
readily understand that " by the works of the law no
" flesh shall be justified in the sight of God;" and
there no longer appears to be any thing absurd, or pe-
culiarly difficult in this part of the apostolical doctrine.
That question becomes important to us, which per-
haps we once deemed insignificant or speculative,.
" How shall man be just before God?" We enquire
w ith increasing solicitude, " What must we do to be
" saved ?" And we are prepared to welcome informa-
tion, on the mediod in which the perfect justice and
holiness of God can consist with his abundant mercy,
in pardoning and saving transgressors; without ex-
cepting even those who have committed the most nu •
rnerous and heinous offences. Thus the peculiar doc-
trines of the blessed gospel of God our Saviour come
regularly under consideration; and open to our view \
in their nature, glory, and value, in proportion as we
judge ourselves by the holy commandment, and anx-
iously seek deliverance from the wrath to come.

It is verv afTectino; to the serious mind to reflect on
the supercilious disdain, with which men in general
treat such enquiries, and those who arc engaged in
them. The natural philosopher, with an air of self-
importance, considers his experiments on the proper
ties of material substances, as an employment of supc -
vipr excellency: and after having spent many month'-

152

SERMON II.

in most exact and minute investigations, he will smile*
with mingled pity and contempt, at the folly of his
neighbour; who hath occupied a few weeks in study-
ing the way of eternal salvation! Metaphysicians fre-
quently deride all those, as discarding the use of their
reason, who decide such questions according to the
sure testimony of God ! Cold formalists obviate all
enquiry by saying that ' a good life is every thing in
' religion:' and even men of business and pleasure
suspend their eager pursuits to join in ridiculing those
humble penitents who seriously attend to this import-
ant concern ! Yet surely it is most reasonable for a
condemned criminal to enquire in the first place, how
he may obtain a pardon: and who can doubt, but that
person will be most secure from the danger of a fatal
: mistake, who learns the way of approach and success
from the Sovereign himself ?

These subjects directly make way for the right un-
derstanding of evangelical truth: the man, whose views
have been described, willperceive that the gospel exact-
ly suits his case, and is worthy of his most cordial recep-
tion. He will not object to the truths of Christianity,
because mysterious; nor despise them, under pretence
of attending exclusively to practice; nor abuse the
mercy of God, as an encouragement to sin: he will
I perceive the connexion and harmony of evangelical
doctrines with the whole system of revelation; and
will seek the promised blessings in the appointed way:
repentance and works meet for repentance will connect
With the life of faith in the Son of God; while his faith
will work by love, and love sweetly constrain him to
live to the glory of him, who died for him, and rose

SERMON II.

15S

again." These truths will be the nutriment of his faith
and hope; he will meditate on them from day to day;
thence he will derive all his strength, motives, and en-
couragement for obedience: nor would his knowledge
of the rule of duty suffice even for practical purposes,
were he not influenced by the principles of the gospel.
I proceed therefore,

II. To explain and illustrate the exhortation itself,
and suggest the most effectual methods of reducing
it to practice.

These things must be in our oxvn hearts, before we
can to any good purpose teach them to others, or make
them the subject of our frequent conversation. We
should therefore apply ourselves, with persevering as-
siduity , to obtain a comprehensive and familiar acquaint-
ance with the doctrines of revelation, in all respects.
Our memories should be stored with the precepts, ex-
amples, warnings, and promises of the Bible. " Let
the word of Christ dwell in you richly." This can-
not be done, unless we carefully attend to our Lord's
exhortation. " Search the Scriptures; for in them
cc ye think ye have eternal life." " The hand of the
" diligent maketh rich: " and he, " whose delight is in
" the law of the Lord, and who meditates in his law
li day and night, shall be like a tree planted by the riv-
" ers of waters, that bringeth forth his fruit in his
■ ' season: his leaf also shall not wither, and whatsoever
4C he doeth shall prosper." This man shall be blessed,
and shall be a blessing to others.

Labour then, my brethren, to get thoroughly ac-
quainted with the oracles of God: let your judgment
be formed according to them: proportion vour appro-
Vox, T. X

154

SERMON H.

bation of characters and actions by this divine stand-
ard. In this manner judge of your acquaintance, con-
nexions, and friends; and above all, judge thus of
yourselves. Try by this rule every pursuit, attain-
ment, or distinction among men: let your fears, hopes,
desires, joys, and sorrows, be regulated according to
it; that all the affections of your souls may be influ-
enced by the pure and animating principles of our
holy religion. Thus, when fatigued with business or
disgusted with the world, you will have a never-failing
source of refreshment, and a most salutary relaxation,
to invigorate your weary powers, and recruit your ex-
hausted spirits.

When the word of God is thus treasured up and
engrafted in our hearts, we shall be disposed and quali-
fied to teach his truths and precepts to our relations,
to speak of them among our friends, and to diffuse the
knowledge of them in the circle of our acquaintance.
This is strenuously enforced by the exhortation of our
text. " Thou shalt teach them diligently to thy
" children; and thou shalt talk of them when thou sit
" test in thy house, and when thou walkest by the way,
<( and when thou liest down, and when thou risest up."
In reducing these rules to practice, much depends on
external circumstances. When the Christian posses-
ses wealth, or influence, and hath extensive connexions,
he ought to attempt great things: while a little may be
done in a more obscure situation, by edifying dis
course, letters, or the distribution of books: provided
opportunities be sought after and diligently improved.
We allow, indeed, that conceited disputatious talkers,
whose conduct does not consist with their principles.

SERMON II.

155

or who grosly violate the properties of relative life,
are often a disgrace to religion: but when divine truth
occupies the heart and influences the conduct, a man's
ordinary conversation may be rendered very useful,
in diffusing religious knowledge, and making others
wise unto salvation.

They, however, who are placed at the head of fami-
lies, should deem themselves peculiarly called upon
to teach their children and servants. The examples
of scripture are in this respect very encouraging and
instructive. — The Lord had given promises of special
blessings to the posterity of Abraham, and he was
made a principal instrument in preparing the way for
their accomplishment. " I know him," saith God,
" that he will command his children and his household
" after him; and they shall keep the wa)^ of the Lord
" to do judgment and justice, that the Lord may bring
M upon Abraham the thing that he hath spoken to him
" of."* " As for me, and my house," says pious
Joshua, " we will serve the Lord." Cornelius the
centurion, who " feared God with all his house," and
who had pious domesticks, and even soldiers
around him, (though doubtless most of them had
been educated pagans,) may be considered as a re-
markable instance of the blessing attending this kind
of religious instruction: while the awful doom of Eli
and his family, may serve as a salutary caution to all
who are in this respect, tempted to indolence or timi-
dity.

* Gen, xviii, 19,

i56

SLKMON II.

The ancient method of rendering the truths and
precepts of religion familiar to the minds of men, es-
pecially of children and servants, is described in the
text: " Thou shalt talk of them when thou sittest in
" thine house, and when thou walkest by the way, and
" when thou liest down, and when diou risest up."
And why should the same method be less effectual at
present, if it were properly employed ? Did we daily-
instruct our households, by reading and explaining
the scriptures to them, along with family- worship; and
then frequently converse with seriousness on edifying
subjects; did we take occasion from common occur-
rences, to direct the attention of those around us to
the over-ruling providence of God, the fatal effects of
sin, the lamentable evidences of human depravity, and
the suitableness of the gospel to the state of the world;
and did we joyfully embrace every opportunity of in-
culcating right principles, rectifying mistakes, and
making pertinent remarks: young people would be
more generally preserved from scepticism, and a con-
siderable barrier would be placed to the incursions of
infidelity and impiety. Our Lord himself hath taught
us this way of improving conversation, in the most sim-
ple and easy manner imaginable: he deduced profit-
able instructions from every occurrence; and grafted
the most important admonitions, even on the insidious
questions and impertinent objections of his enemies.
We cannot indeed expect to speak with his consum-
mate prudence and irresistible energy: yet we should
remember that in this, as in all other. .things, " he
hath left us an example that we should follow his steps; "
and promised to give his disciples " a mouth and

SERMON II.

157

wisdom, which all their enemies shall not be able
" to resist."

We are also taught in scripture to encourage young
persons in asking questions on religious subjects, by
giving them plain and satisfactory answers: and some
institutions seem to have been chiefly intended to give
occasion for such enquiries*. " The Lord established
" a testimony in Jacob, and appointed a law which
V he commanded our fathers; that they should make
" them known unto their children; that the generation
" to come might know them, even the children that

should be born, who should arise and declare them
" to their children, that they might set their hope in
"Godf."

The neglect of this duty is a very dark sign of the
present times. Children in general are trained up
amidst those very vanities, which they who presented
them for baptism solemnly vowed they should re-
nounce! They are early initiated into the corrupt
maxims and fashions of this evil world, and brought
to join in its frivolous and facinating pleasures; and
instead of being cautioned against the dangers of con-
formity to it, are taught to fear nothing so much as
the least appearance of singularity! Nay, those per-
sons, who profess a serious regard to religion, often
act as if they were anxious to give their children a
relish for those seducing trifles, from which they them-
selves appear to be weaned; and afraid least they
should too early choose the good part that can never
be taken from them! It is inexpressible how much

* Exod. xii, 36, 37. xiii, 10—14 Josh, iv, 21, 22.
f Ps. lxxviii, 3 — 8.

158

SERMON IJ.

these things promote ungodliness and prevent the per-
manent success of the gospel. But let us, my brethren,
aim " to bring up our children in the nurture and
" admonition of the Lord;" hoping and longing that
the)' may be "a chosen generation, a royal priest-
" hood," a holy and peculiar people, by whom true
religion may be supported after our decease, and
transmitted to future ages. In this view we may con-
sider them as real blessings: but in what other light
can a pious parent behold his beloved offspring with-
out the most painful reflexions?

We ought not, however, to confine our efforts
within the limits of our own families, but should
endeavour to propagate our religious principles in the
world. What reason indeed can we have to be
ashamed of them'? Or how can we timidly conceal
them, without being ashamed of Christ and his
words? We live, it is true, among men called Chris-
tians: yet it is ahuost deemed an outrage on good
manners, to speak seriously of the doctrine and sal-
vation of our Lord and master! Shall we then hold
our peace, and sanction the conduct of a lukewarm
or apostate generation by our example? God forbid!
We are commanded to bind the great truths and pre-
cepts of his word, " as a sign upon our hands, and
" as frontlets between our eyes; and to write them on
" the posts of our houses, and on our gates." This
can imply nothing less than an open profession that
we are the worshippers of God, and the disciples of
Christ; that we believe the Scriptures, embrace the
gospel, and make the commandments of the Lord
the rule of our conduct. These things should be

SERMON II.

159

clearly understood by our friends and connexions^ that
when they enter our houses they may say, ' God is
worshipped in this family;' that they may be restrain-
ed from evil in our presence by the consideration of
our character and profession, and be prepared to hear
from us such pious reflections as may occur in the
course of conversation.

We shall rejoice at the last day to have our faith
and piety made known before the assembled world;
what then can induce us to conceal them at present,
but fear of ridicule or reproach ? We should recol -
lect that an intrepid profession of the truth, without
ambiguity or prevarication, is expressly required by
the Lord Jesus from all his disciples; that this is one
grand mean of promoting his cause in the world,
that the scorn to which it may expose us, is a clear
demonstration of the great contempt, in which the
divine Saviour is held, even among his professed dis-
ciples; and that this is evidently a cross to be born for
his sake, " who bare our sins in his own body on the
" tree." Let us then,

III. Consider the reasonableness of such a conduct.

Should a liberal and honoured benefactor earnestly
demand our attention to a message he had sent us; we
should doubtless examine it with studious accuracy ,
and explicitly comply with his desires. Should a
friend bequeath us a legacy, we should not be wanting
in examining the favourable clause of his testament,
and availing ourselvc.-. to the utmost of his kind re-
membrance. But the message of God, in all respects,
is far more entitled to our strictest regard. He who
made us, and against whom we all have sinned, con-

160

JEUMON II.

descends to teach us how we may escape eternal mi-
sery and obtain eternal happiness! Is it not then most
reasonable, that we should diligently observe his in-
structions, and recommend them with our whole in-
fluence? The world is against us; the broad road to
destruction is thronged; false religion unites with im-
piety in rendering our situation most perilous; God
himself condescends to guide us in the safe and happy
path; and shall we reject his counsels? Our own
hearts are deceitful, the powers of darkness unwea-
ried in their subtle efforts to delude us: and shall we
not use every means of escaping their wiles, and
warning others to elude their devices? New forms of
delusion start up every day: shall we not then bestow
pains to distinguish the truths of revelation from
damnable heresies? Surely it is most reasonable, both
to study the Scriptures, and to pray without ceasing
for the teaching of the holy Spirit; that we may be
kept from the ways of the destroyer, established in
the pure principles of Christianity, preserved from in-
numerable dangers, find unfailing resources of support
and comfort in trying circumstances, be rendered use-
ful in our respective stations, meet death with joyful
hope, and leave the world in full assurance of ever
lasting: felicity.

The knowledge and wisdom, which may be de-
rived from a careful investigation of the Scriptures,
will be found of the utmost importance, even in con-
ducting our temporal concerns. We shall thus lean;
the best discretion in estimating characters, and judg-
ing of men's pretensions and professions: be direct-
ed how to act even in respect of their prejudices and

SERMON II.

161

mistakes; and learn to accommodate ourselves to va-
rying circumstances, without countenancing evil by
improper compliances, or preventing our own suc-
cess by violent opposition, where gentleness might
have obviated the difficulty.

But the subject is too copious to be fully discussed
on this occasion. It must suffice to observe, that the
advantages of diligence and earnestness, in the grand
concerns of our holy religion, far more than counter-
balance the self-denial that it requires. For what is
it, but bestowing pains to be happy and useful? to
live and die in comfort? and to use proper means of
rendering our children and relatives happy? that they
too may serve their generation according to the will of
God, leave the world with joyful hope, and meet with
us in heaven. And are not these objects well deserv-
ing of our utmost diligence and unwearied attention?

Let me then conclude with the observation which
introduced the subject: ' If religion be any thing, it
1 is every thing.' It must be our business in this
world, if we would enjoy a warranted hope of felici-
ty in the world to come: yea, it must be our element
here, in order to a meetness for the inheritance of the
saints in light. Every man's own conscience must
decide, how far this is his character and experience;
and every one must be left to apply the subject to his
own case, for conviction, admonition, or encourage-
ment. And may the Lord himself enable us to attend
to these things, according to their immense and eter-
nal importance; and teach us so to " number our days,
" that we may apply our hearts unto wisdom." —
Amen.

Vol. I. Y

SERMON III.

ISAIAH, vi, 5 — 8.

Then said I, woe is me! for I am undone: because I
am a man of unclean lips, and I dwell among a peo-
ple of unclean lips: for mine eyes have seen the
King, the Lord of hosts. — Then flew one of the
Seraphim unto me, having a live coal in his hand,
which he had taken with the tongs from off the al-
tar; and he laid it upon my mouth, and said, Lo
this hath touched thy lips, and thine" iniquity is ta-
ken away, and thy sin purged. Also I heard the
voice of the Lord, saying, whom shall I send, and
who will go for us? Then said I, here am I, send me.

WhEN Isaiah had already been employed a con-
siderable time in the prophetical office, he was greatly
disconcerted by a remarkable vision, which he records
in the chapter before us. — We ought not to imagine
that things outwardly exist, as they appeared to the
minds of the prophets, when their senses were closed
during the visions of the Almighty; but that they
were impressed with such representations, as xvere
suitable to convey the intended instruction. The
scene of these emblematick discoveries was laid at
the temple; every intervening veil was apparently re-

SERMON III.

163

moved ; the most holy place was made manifest; and
Jehovah was seen in glory above the mercy-seat, as
on "a throne high and lifted up, and his train," (or
the skirts of his robes) "filled the temple." This
description evidently leads the mind to the idea of one
in human form; and St. John instructs us, that the
prophet at this time saw " the glory of Christ and
spake of him*." For indeed the glory of God is
especially made known, not only to the church on
earth, but also to the hosts in heaven, by the person
and redemption of Emmanuelf.

Above the other worshippers, and nearest to the
throne, stood the Seraphim, the most exalted of the
angelick host, who glow with love and zeal like a
flame of fire J. These, in other respects appearing
in human form, had each six wings; " with two of
which they covered their faces," in token of the pro-
found reverence with which they contemplated the
majesty of the Lord, before whose uncreated glories
their derived excellencies were eclipsed, and disap-
peared: with two of them they covered their feet, as
conscious that their services, though perfectly unde-
fined with sin, were not worthy to be noticed by the
infinite and eternal God: and with their other two
wings they did fly; an emblem of the celerity, alac-
rity, and delight, with which they execute the man-
dates of their Creator. At the same time they sang
aloud in responsive strains, " Holy, holy, holy is the
" Lord of hosts, the whole earth is full of his glory."

* John xii, 41. t 2 Cor. iv, 6. Eph. iii, 10, I Pet. i> 12."
t Ps. civ, 4.

164

SERMON III.

Entirely filled with admiration of the divine majesty
and holiness; they had no leisure to reflect with com-
placency on their own endowments, or to panegyrize
one another. Such employments they leave to us poor
sinful mortals, who, amidst the obscurity of our fallen
state, unaccustomed to contemplate any thing more
splendid than the accomplishments of our fellow-sin-
ners, are apt to shine in our own eyes, or in those of
each other, like glow worms during the darkness of
the night. But these bright seraphs, satisfied with
the love of God, desire no other commendation; and
are wholly taken up in adoring the glorious holiness of
Jehovah.

The threefold ascription of holiness to the Lord of
hosts has generally been considered as an intimation
of a Trinity of persons in the Godhead, and a reference
to the glory of the Father, the Son, and the holy Ghost,
displayed in the salvation of sinners.* While this
song of praise was re-echoed, by the seraphim the pil-
lars shook at every response; and smoke, or dark-
ness, filled the whole temple, as when it was first
dedicated by Solomon. The effect which this awful
scene had upon the mind of the prophet, is described
in the words of the text, and the interesting passage
may suggest the following subjects for our considera-
tion—

I. The causes, of the prophet's distress and
alarm.

II. The peculiar nature and tendency of it.

* Matt, xxviii, 18 — 20. Rev. iv, 8.

SERMON HI.

165

III. The relief and encouragement which he
received: and

IV. The effects produced in his disposition
ajid conduct.

I. The causes of the prophet's distress and
alarm.

It appears at the first glance, that Isaiah was greatly
disconcerted and humbled by the scene which he had
been contemplating. Indeed suitable views of the
divine majesty and glory always produce proportiona-
ble humility; and by this touch-stone, spiritual illumina-
tion may be distinguished from that "which knowledge
pufteth up." When Job, to whose eminent piety the
Lord himself had born decided testimony, had been so
carried away in the warmth of controversy, as to use
irreverent language concerning the dispensations of
Providence; he was convinced of his presumption, and
awed into submission by discoveries of the divine ma-
jesty; and exclaimed, " Behold I am vile, what shalL
" I answer thee? I will lay my hand upon my mouth.
" Once have I spoken, but I will not answer; yea,
" twice, but I will proceed no further." And again,
" I have heard of tiiee by the hearing of the ear, but
" now mine eye seeth thee; wherefore. I abhor my-
" self, and repent in dust and ashes." He seemed to
himself of some consequence, while disputing with
his friends, and vindicating himself from their unjust
charge of hypocrisy: but when Jehovah spake to
him from the whirlwind, he shrunk as it were into no-
thing, and his self-importance was changed into
self-abhorrence. In like manner, when Peter saw a
little of the Saviour's power and authority, in the

166

SEE HON III'.

draught of fishes, which had been brought to his net,
he fell down at his feet, and said, " Depart from me,
" for I am a sinful man, O Lord."

But while discoveries of the majesty of God will
awe the soul into self-abasement, the knowledge of
his moral excellencies is the immediate cause of those
humiliating convictions, by which sinners are rendered
truly penitent, and induced to welcome the salvation
of the gospel. And the prophet seems to have been
especially affected by that view of the glory and beau-
ty of Jehovah, which was the principal subject of
adoring praises to the Seraphim before the throne.
While men think little of our holy God, mistake his
character, or continue in great measure unacquainted
with his commandments and judgments; they com -
pare themselves with their associates in disobedience,
and estimate their conduct by some defective standard.
Thus enveloped in darkness, they judge favourably of
themselves, imagine they possess various excellencies,
and even pretend to merit in the sight of God ! Nor
is this the case only of the moral and virtuous, for
self-love will furnish the most criminal with some pal-
liation of their vices; they will call them by a soft
name, imagine others more fault)' than themselves, and
endeavour to compensate for undeniable and inexcusa-
ble transgression, by some pretended good actions or
qualities !

But when the Lord directs the sinner's attention to
the scriptures, and makes known to him in some de-
gree his own glorious holiness; deep conviction of
sin is- the infallible consequence, every plea is silenced?

SERMON III.

167

and the trembling criminal is even ready to conclude
himself lost beyond hope of recovery.

This fully accounts for that change, which often
takes place, in the opinion that moral and amiable per-
sons entertain of themselves, when they seriously stu-
dy the holy scriptures. Their decent lives, on which
they formerly reflected with abundant self-complacen-
cy, are now mentioned in very degrading language;
and even their present strict and exemplary conduct
is accompanied with very humble confessions of guilt
and defilement. This excites the astonishment of
those who judge by other rules; and they are apt to
suspect, either that such persons have secretly prac-
tised very gross enormities, or that they use this lan-
guage from a mere affectation of humility. But in
reality the same characters and actions must appear
good or bad, according to the rule or standard with
which they are compared: no wonder therefore, that
they who have lately become acquainted with a holv
God and his perfect law, and who have learned to
judge by another standard, are compelled to bring in
a verdict against themselves, though before they trust-
ed that they were righteous and despised others-.
Thus St. Paul " was alive without the law once; but
" when the commandment came, sin revived, and he
" died." He had entertained very favourable thoughts
of his own moral and religious character; but when
his understanding was opened to " behold the glory
of God in the face of Jesus Christ," he condemned
himself as the chief of sinners! nay, after all his la-
bours and proficiency in Christianity, he Mas in his
own esteem " less than the least of all saints!"

168 SERMON III.

But these things were also illustrated to the prophet
by the worship and services, which the Seraphim
presented before the Lord of hosts. The holy an-
gels " excel in strength," and are glorious beyond
the conception of mortal men: so that the most emi-
nent saints have been dismayed even at their benign
appearance, or tempted to render them divine honours.
Yet these exalted spirits appeared in vision, as engaged
in adoration of the great Jehovah; uniting deep hu-
mility with the most exalted praises; and manifesting
the fullest conviction, that their spotless services were
inexpressibly beneath the excellency and greatness of
that God whom they worshipped. This view seems
to have greatly conduced to throw the prophet's mind
into that perturbation which he discovered on the oc-
casion.

Men in general keep each other in countenance,
while they rest satisfied w ith a form of godliness. They
go to a place of worship, and to the Lord's table; read
or repeat a prayer and a thanksgiving; and please
themselves with the idea that they have done their du-
ty: nay, they have scarcely an idea of a more spiritual
worship ! But when their attention is directed to the
devout aspirations of David, Daniel, and other holy
men of God; especially when they contemplate the
adorations of the heavenly hosts, as described in
the sacred Scriptures; they become sensible by the
comparison, that they have been, heedlessly or pre-
sumptuously, presenting to the glorious Jehovah a
formal, denied, and hypocritical service, " drawing

near to him with their lips, while their hearts were
" far from him." But this very properly leads us,

SERMON ill.

159

II. To consider the peculiar nature and tendency
of that inward perturbation, which caused this eminent
servant of God to exclaim, " Woe is me, for I am
" undone."

Isaiah was called when young to the prophetical
office; and we may thence conclude that he had been
preserved by divine grace from every evil way, and
had dedicated his earliest days to the service of God.
He discharged the sacred trust confided to him for
about sixty years; yet we do not find, during this long
period, that he ever acted inconsistently with his sa-
cred ministry. In his private deportment and publick
work, he seems to have sustained a most unexception-
able character; nor have we any proofs of his sinful-
ness but those found in his own confessions. Yet, on
this occasion, he was so overwhelmed with the sense
of his own guilt and pollution, that he was almost rea-
dy to lie down in despair! Some indeed render his
words thus: " Woe is me, I am struck dumb." ' He
t was struck dumb,' says bishop Lowth, ' because he
1 was a man of polluted lips, and dw elt among a peo-
; pie of polluted lips; and was unworthy either to join
' the Seraphim in singing God's praises, or to be the
' messenger of God to his people.' And indeed,
" every mouth shall be stopped, and all the world be-
** come guilty before God." It is however, evident
that he was so alarmed and humbled, because "his
" eyes had seen the King the Lord of hosts," that "his
" mouth was stopped, he became guilty before God,"
and he feared lest his religious services and prophe-
tical labours should increase his condemnation. Yet
this did not arise from the recollection of immoralities

Vol. I. Z

no

SERMON' III.

or impieties, or from conscious hypocrisy or unfaith-
fulness in his ministry: but from the conviction of his
mind, that his best duties were exceedingly polluted;
whether he considered the holy majesty of the Lord
to whom they were presented, or compared them
with the exalted worship of the heavenly hosts. He
would no doubt reflect, with shame and sorrow, on
his want of reverence and humility in his religious
performances; on the wandering imaginations which
distracted his attention; and on his want of zeal, love,
and admiring gratitude, even in his most fervent prai-
ses and thanksgivings. He might also, perhaps be
conscious of a corrupt self-complacency and regard to
the opinion of men, mingling even with his endea-
vours to glorify God; and that he had felt but little de-
light in those employments, which angels deem their
highest privilege, and in which they enjoy unalloyed
felicity.

As the prophet of the Lord, he had likewise de-
livered many awful messages to the rebellious Jews*
but this vision made him afraid y lest he too should
fall under condemnation, for executing so important
an office from corrupt motives, with a divided heart,
and in an improper manner.

He was at the same time convinced, that he " dwelt
** among a people of polluted lips." The Israelites
were distinguished from other nations, as the wor-
shippers of Jehovah; and when the prophet com-
pared himself with them, he supposed that his ser-
vices were pure and spiritual. But he now perceived
that he ought not to be thus satisfied; for when their
religious duties and professions were brought forth

SEKMON IIU

17L

to the light, and viewed in connexion with the ado-
ration of the Seraphim, it was manifest that God might
justly reject them with abhorrence. It was therefore
more proper for him to imitate the leper, who cover-
ed his lip, and cried, "Unclean! unclean!"

These observations illustrate the apostle's decla-
ration that " there is no difference*; for all have sifi-
** ned, and come short of the glory of God." Great
diversity is indeed found in the moral conduct of men:
and the Judge of the world will proportion the pun-
ishment of the wicked to the number and aggravation'
of their crimes: but in this respect there is no differ-
ence, " for all have sinned." The most virtuous and
religious, even they who have served the Lord from
their earliest days in genuine piety, must fall down
before him in deep humility; and not only confess that
they have been guilty of numerous omissions, and
deviations from the rule of duty, in thought, word,
and deed; but that their very services have often been
the fruit of polluted lips. Nor could they ever have
been satisfied with them, had they not dwelt among'
sinners like themselves, and had not tlieir views of
that glorious God whom they professed to worship
been faint and confused.

Let any man carefully and impartially examine his
own devotions, in the closet, in the house of God,
or at the Lord's table: let him close every fluty, or
every Sabbath, with endeavours to ascertain the de-
gree of spiritual worship, and of a corrupt mixture,
which the all-seeing eye of a holy God must have
witnessed in his performances; and I dare confident-
ly to foretel, that he wiil ere long cry out with
the prophet, " We are all as an unclean thing, and

172

SERMON- IH.

w all our righteousnesses are as filthy rags:'* or in the
language of the judicious Hooker, ' The best things
' that we do have something in them to be pardoned:
' how then can we do any thi ig meritorious or wor-
' thy to be rewarded? Our continual suit to the Lord
1 is and must be, to bear with our infirmities, and par-
' don our offences.' Thus " the Scripture concludes
" all under sin; that the promise which is by Christ
" Jesus might be given to them that believe*!" For
these are discoveries of sinfulness, from which no
man can escape, when he weighs himself in the ba-
lance of the sanctuary: so that every one is left to his
choice, either to condemn the spirituality of the law
and the holiness of the Lawgiver; or to submit to the
righteousness of God, and to cry for mercy, saying.
' ' Enter not into j udgment with thy servant, for in
" thy sight shall no man living be justified."

This humiliation cannot be too deep; we cannot
be too sensible of our guilt and pollution, or too en-
tirely delivered from self-confidence. But we may
easily be too much discouraged, and through despon-
dency neglect the means of grace, and the duties of
our station. Many persons, having discovered with
great alarm their guilt and danger, and being con-
vinced, by painful experience, of their inability to
resist temptation, or to keep their resolutions, have
rushed impetuously into wickedness, impiety, or in-
fidelity, to obtain deliverance from the reproaches of
their own consciences: and probably but few are duly
humbled, without passing through a measure of dis-
couraging terrors. Lven the prophet was on this qc-

* Col. iii, 22.

SERMON III.

173

easion dismayed, as well as laid low in self-abasement,
and if seasonable encouragement had not been afforded,
the very intention of the vision would have been coun-
teracted, and he unfitted for the arduous services to
which he was called.

III. Then we consider the relief and encouragement
which he received.

We are not indeed warranted to expect direct as-
surances by immediate revelation; yet the emblems
of this vision aptly represent the way in which the
convinced sinner finds peace and hope, connected with
increasing humiliation. — It has been remarked, that
the scene of this vision was the temple: the altar of
burnt-offering was- therefore full in view, on which
the daily sacrifices and occasional oblations were con-
suming, by the fire that came down from heaven.
The blood of numberless innocent animals slain in
sacrifice, and their bodies consumed to ashes, that
guilty men might be pardoned and blessed, were con-
stant declarations that sinners deserved death, and the
fiery wrath of God in another world; and that deliver-
ance could only be obtained by faith in the promised
Redeemer, " the Lamb slain from the foundation of
" the world." From this altar one of the Seraphim
took a live coal, and applied it to the prophet's lips,
assuring him that his " iniquity was taken away, and
" his sin purged."

No endeavours were used to comfort Isaiah by per-
suading him, that he thought too ill of his own cha-
racter and services: no intimation was made, that the
vision had bewildered his mind, and inspired ground-
less alarms. On the contrary, the heavenly messenger

i74 SERMON lit.

of peace seemed to allow that " he was a man of polluted
lips," and that his present judgment of himself was
according to truth: but he assured him, that his guilt
was removed by the atoning sacrifices, and by faith in
the typified Redeemer, When Simon the Pharisee
disdained the weeping penitent, who washed the Sa-
A'iour's feet with her tears, our Lord did not vindicate
her character or palliate her guilt; but graciously no-
ticing her repentance, faith, and love, he declared, that,
" her sins though many were forgiven." This is the
uniform method of scripture: but numbers endeavour
to encourage trembling sinners, by arguing them into
a more favourable opinion of themselves, or by point-
ing out certain good actions or qualities, which may
counterbalance their offences. Such are physicians of
no value. They administer fatal opiates to the lethar-
gick, when they have been in a measure awakened:
and they prolong the distress of the contrite and poor
in spirit. No man is terrified merely by the opinion
that his sins are numerous and heinous; but through
unbelief, ignorance, or indistinct notions of the divine
mercy, and of the blessed gospel of God our Saviour.
These are therefore the subjects, on which we should
principally insist, if we would bring the distressed in
conscience to permanent comfort and stable peace.
" Faith comes by hearing:" and while we point out
" the Lamb of God that taketh away the sin of the
" world," we do our part to apply "the live coal
ci from the altar" to the trembling sinner's lips. For
when a man is brought to seek encouragement, not
from himself or any of his services, but from the infi-
nite mercies of God, through the atoning blood of

SERMON III.

175

Christ ; and to perceive the Saviour's power and wil-
lingness " to save unto the uttermost all that come to
God through him;" he will soon rise superior to his
desponding fears, and possess " a good hope through
grace," that his " sins though many are forgiven;"
or at least, that his iniquity will at length be purged
away.

But whoever may be the messenger of peace to the
broken in heart, the Holy Spirit is the Author and Givei
of this blessing. " When the Comforter is come,*"
saith the Lord Jesus, " he shall convince the world
of sin:" and " He shall glorify me; for he shall receiw
" of mine and shew it unto you."* When humiliat
ing convictions have prepared the heart to welcome a
free salvation, the divine Comforter enables the sinner
to see the glory of God, and the harmony of his attri-
butes, in the person and redemption of Christ: thus
he finds peace and joy in believing, and at length
" abounds in hope by the power of the Holy Ghost!"
This consolation is the effect of regenerating grace,
and accompanied by a new creation of the soul to ho-
liness. The faith that justifies is living and active: it
works by love of God and man; purifies the heart
and overcomes the world; and thus renders the believ
er fruitful in good works, to the glory of God through
Jesus Christ. The live coal from the altar may there
fore be considered as an emblem of those spiritual af-
fections, that are kindled in the believer's heart by the
Holy Spirit, which prepare, animate, and even con

* John. Kvi. 8. — 15

176

SERMON lit.

strain him, to devote his talents to the glory of God5
and to employ them according to his commandments.

This is the baptism of the Holy Ghost, and of fre„
with which Jesus baptizes his true disciples: these sa-
cred influences penetrate and enlighten the mind, warm
and elevate the affections, consume the dross pf low
and carnal passions, and transform the whole soul into
the very nature of that divine Agent by whom they
are produced.

IV. Then let us proceed to consider the effects of
this encouragement, on the prophet's disposition and
conduct.

The vision had struck him dumb, filled him with
consternation, and indisposed him for his prophetical
office. But now, hearing the voice of the Lord, say-
" ing, " Whom shall I send, and who will go for us?"
he answered without hesitation, " Here I am, send
me." — Neither the consciousness of his unworthiness
and insufficiency, nor the prospect of difficulties, perils,
or self-denial, produced the least reluctancy to the im-
portant and arduous service. His love to the Lord,
and zeal for his glory, rendered him willing to go any
whither, to any person, or on any message. He was
read\r to face a persecuting tyrant or an enraged mul-
titude; to travel over mountains and seas, or through
inhospitable deserts. He declined not hardship, po-
verty, or neglect; but was so desirous that the name
of God should be hallowed, his kingdom promoted,
and his will done on earth even as in heaven, that he
exulted in the thought of being employed as an instru-
ment in such a work. He could not indeed equal the
fervent zeal and rapturous worship of the Seraphim:

SERMON III.

177

but he desired to emulate the promptitude and alacrity
with which they performed the commands of their
Creator. Nay, he made no objections or excuses
when he was sent to pronounce the condemnation of
the rebellious Jews, and to be an occasion of their ju-
dicial blindness, for a warning to all others who " hate
the light because their deeds are evil."

These effects of genuine encouragement to the bro-
ken in heart were by no means peculiar to the prophet.
They will not indeed follow from an unscriptural as-
surance of forgiveness: but they are inseparable from
comfort obtained by the exercise of living faith in
Christ, under the teaching and influence of the Holy
Spirit. The apostle Paul, speaking of his abundant
labours and sufferings, adds, "Having obtained mer-
" cy, we faint not;" and afterwards, "For the love of
" Christ constraineth us: because we thus judge, that
" if one died for all, then were all dead: and that he
" died for all, that they who live should not henceforth
" live to themselves, but to him who died for them,
" and rose again.*" It was " his earnest expectation
" and hope, — that Christ should be magnified in his
" body, whether by life or death; f" other " things
" moved him not, neither counted he his life dear unto
" himself, so that he might finish his course with joy,
" and the ministry which he had received of the Lord
" Jesus, to testify the gospel of the grace of God.J"
Deep humiliation for sin; firm confidence in the mercy
of God, gratitude to the divine Saviour, " who loved

* 2 Cor. iv. 1. v. 14, 15. t Phil. i. 20. 21.

\ Acts, xx, 24.

Vol. I, .A a

178

SERMON III.

" him, and gave himself for him;" zeal for his glory,
and compassion for perishing sinners, combined in
rendering him superior to all other hopes and fears,
and prepared him for most unwearied exertions and
patient sufferings, in making full proof of his sacred
ministry.

We allow that the subject applies with peculiar
propriety to the case of those who are engaged in the
same good work: but all Christains " are brought
" with a price, that they may glorify God with their
•'bodies and spirits which are his." They all love
the Lord Jesus Christ on the same grounds, though
not in equal measure; they partake of " like precious
faith" with that of the apostles; and "If any man
have not the Spirit of Christ, he is none of his."
When therefore the deeply humbled sinner has been
delivered from gloomy fears of deserved wrath, and
enabled to rejoice in Christ and his pardoning love:
he will certainly enquire, " What shall I render to the
Lord for all his benefits?" Nor will he, when under
the lively impressions of admiring love and gratitude,
be disposed to think any sacrifice too costly, any la-
bour too great, or any danger too imminent, to which
he may be called, in his attempts to serve and honour
his beloved Benefactor. This leads him to consider,
in what way he may most effectually recommend the
salvation of Christ to his fellow-sinners, or be useful
to that "flock which he purchased with his own
" blood." These reflections will frequently employ
his thoughts, whether he be a minister- of religion, a
magistrate, a steward of the unrighteous mammon,
possessed of influence, or endued with natural and

SERMON III.

179

acquired abilities; or whether, on the contrary, he live
in a private and obscure station, — a labourer, a ser-
vant, in deep ppverty, or even in a state of slavery.
And whatever be the Christian's outward situation and
circumstances, provided he aim to serve the Lord
Jesus by a conscientious attention to his peculiar du-
ties, in honesty, quietness, and contentment: he will
be enabled to " adorn the doctrine of God his Sa-
" viour," and as certainly meet with a gracious ac-
ceptance, as if we were sent, like Isaiah and Paul,
to carry his message to the church and to the world.

The performance of relative duties, even when the
most unkind returns are experienced; strict integrity
under heavy losses and in trying circumstances; pa-
tience and meekness amidst sufferings and injuries;
are in some respects equivalent to the prophets alac-
rity in undertaking the painful service allotted him.
And, in proportion as the believer can unite deep hu-
mility with assured hope and fervent zeal, he will act
with decision according to the commands of his Lord,
and the opportunities or advantages afforded him. But
if pride warp his steady aim and mar his simplicity,
or negligence make way for guilt and alarm; he will
find himself in all respects indisposed for difficult, pe-
rilous, or self-denying services. When discourage-
ment prevails, " the hands hang down and the knees
" wax feeble:" a man in this case scarcely finds him-
self at liberty to speak a word on religious subjects,
for the instruction even of his own family; and still
less to attempt any thing of a more arduous nature,
for the glory of God and the benefit of his church.
When David had been grievously overcome by temp-

180

SERMON III,

tations, he found that conscious guilt rendered him
incapable of renewing his bold and zealous endeav-
ours in the service of God. He therefore prayed,
" Open my lips, O Lord, that my mouth may shew
" forth thy praise." But when the joy of God's sal-
vation is restored, the lively exercise of every holy
affection renders a man ready to say, "Here I am,
" send me:" ' If so poor a worm as I am, may glo-
' rify thy name, O Lord, I would thankfully yield
* myself to thy disposal, that I may be employed in
4 any way, which may seem good in thy sight.'

If then these be indeed the effects of such humbling
and encouraging views of the Lord and heavenly
things, as have been described; we ought certainly to
enquire with great seriousness, whether we have learn-
ed or experienced any thing of the same nature? —
And this may introduce an address to different de-
scriptions of persons.

There are numbers, who do not wish to be thought
infidels or irreligious; but call themselves believers,
render some worship to God, and respect the name
of Christ and the leading truths of Christianity: yet
they by no means think that they are altogether sinful,
and exposed to just condemnation even for the defile-
ments of their religious duties. They adopt various
methods of eluding the inferences we draw from the
general declarations of scripture, concerning the deceit-
fulness and desperate wickedness of the human heart;
and object to every attempt made to convince them,
that they themselves, as well as Gentiles and wicked
Jews, are included in these unrestricted charges.
These appear to them -hard sayings; because they

SERMON III.

181

deprive them of every plea, undermine the foundation
of their hope, and exclude all boasting and self-pre-
ference. But, if you have been used to reason and
object in this manner, let me earnestly intreat and con-
jure you, seriously to answer the following questions:
Do you really think your own hearts, characters, and
services to be more holy and excellent, than those of
Job, Isaiah, Daniel, or Paul? Or do you suppose that
your superior sanctity is proportioned to the differ-
ence of the language you use in speaking of your vir-
tues and duties? If you cannot without affectation adopt
their humiliating expressions, it must arise from one
of these causes: either your conduct or character are
far more holy than their's were; or they knew far more
of God and of themselves, than you do. You are ei-
ther much better men; or you are much less acquaint-
ed with those things, which are essential to a right
judgment of characters and actions.

When the apostle said, " That God, who command-
*' ed the light to shine out of darkness, hath shined
" in our hearts, to give us the light of the knowledge
" of the glory of God in the face of Jesus Christ;" he
assigned the real cause of the lowly opinion, which
eminent saints have ever entertained of themselves:
and a want of this divine illumination gives occasion
for that favourable estimate which numbers form of
their virtues and characters. If then this be the case,
or if there be the least probability that it is so; would
it not be wise in you, my friends, to intreat the Lord
that he would " open your understandings to undcr-
" stand the scriptures?" and would it be improper
for you, frequently to meditate with fixed attention on

182

SERMON III.

the glorious perfections and holy commandments of
God? Let me affectionately beseech you to compare
your duties with the standard of holy writ; to watch
your own hearts, while engaged in them; and to ex-
amine impartially your motives in those services, to
which you annex some confused idea of merit, and
that you hope will make amends, in part at least, for
the undeniable defects of your character. A day ap-
proacheth, in which every eye shall behold a far more
glorious scene than that which overwhelmed the
mind of the prophet Isaiah. The divine Saviour will
appear " in his own glory, and in the glory of the
" Father, with all his holy angels." Then every ac-
tion will be weighed in an impartial balance; even-
character fully made known; and every unpardoned
transgressor struck dumb in the presence of his Judge,
or only able to say, " Woe is me, I am undone!"
while the awful words, " Depart ye cursed into ever-
" lasting fire, prepared for the devil and his angels,"
shall fill him with terror and sink him into despair.
But at present there is hope: and those discoveries of
guilt which tend to humble us, and prepare us for wel-
coming the salvation of God, should be considered as
inestimable mercies, the forerunners of " joy un-
" speakable and full of glory."

But perhaps these subjects have rendered you un-
easy and dejected; and you have on that account deem-
ed it best to divert your attention from them, and at
any rate to keep on good terms with your own con-
sciences. You therefore neglect the scriptures, and
such books, company, or preaching, as formerly dis-
quieted you; and, hearkening to worldly counsellors,

SERMON III.

183

seek relief from diversions, indulgences, or a hurry of
business; or perhaps try to dispel melancholy by a
cheerful glass. Thus numbers close their eyes against
the light, because they hate it, till the Lord gives
them up to judicial blindness !

My beloved fellow sinners, as you value your im-
mortal souls, do not yield to such temptations. Do
not shrink from the discovery of your real character
and condition, while hope remains. The knowledge
of the disease is the first step towards recovery: but
a groundless imagination that there is no danger, is
the common prelude to an incurable prevalence of the
malady. As reasonable agents, examine this matter
with an accuracy and impartiality proportioned to its
importance: that in case your confidence of safety
should be found a mere presumption, you may now
seek and obtain that inward satisfaction which the pro-
phet felt, when assured that " his iniquity was taken
" away, and his sin purged." Can you doubt, whe-
ther it be better to discover your danger now, or to
remain strangers to it, till God shall call you to re-
ceive your eternal retribution?

But are any of you so deeply convinced of sin, as
to be ready to say, " Woe is me, I am undone!"
Let me caution you, my brethren, against desponden-
cy. The wreck and ruin of self-confidence makes
way for evangelical hope. The Son of God came into
the world to save sinners, to seek that which was lost,
not to call the righteous, but sinners to repentance, to
reconcile enemies by the blood of his cross, to receive
gifts for the rebellious, to justify the ungodly, to sanc-
tify the unholy: to give life to the dead, strength to

184

SERMON Iir.

the helpless, liberty to tire captive, and felicity to the
wretched. He invites all who are athirst, yea, all that
are willing, to come and buy of him the blessings of
salvation, without money and without price. " Him
" that cometh unto me," saith the Saviour, " I will
" in no wise case out." " Behold then the Lamb of
" God, that taketh away the sin of the world!" He is
" the Author and Finisher of faith;" and he hath
pointed out to you the proper way of seeking peace
and salvation, in these most instructive and encourag-
ing words; "Ask and it shall be given you; seek and
" you shall find; knock and it shall be opened unto
" you: for every one that asketh receiveth, and he that
" seeketh findeth, and to him that knocketh it shall
" be opened*."

But some hearers of the gospel are sufficiently con-
fident that their sins are forgiven, and that they have
experienced that change which is described in the
scripture: yet they are not disposed to say, " Here I
am, Lord, send me." They shew no zeal for the
honour of God; no readiness for self-denying services,
no tokens of being constrained by the love of Christ
to live as his devoted servants. It does not appear
that their terrors were accompanied by humiliation
and hatred of sin, or their comforts by the sanctifica-
tion of the Spirit unto obedience. But let us all be-
ware of this delusion; " for every tree that bringeth
" not forth good fruit, is hewn down and cast into
" the fire."

* Matt, vii, 7, 8.

SERMON III.

185

Finally, my Christian brethren, I beseech you by
the mercies of God, to desire an increase of that spi-
ritual knowledge which produces humility; but at the
same time to watch against discouraging fears, while
conscious of integrity in your professed faith and love,
and your desire to honour the Lord by thankful obe-
dience. For, these indulged and needless apprehen-
sions render the mind too feeble for active service or
patient suffering; and they give religion a forbidding
and unamiable aspect. Let us therefore unite all our
contemplations on other subjects, with frequent me-
ditations on the mercy and grace of God our Saviour;
be very careful not to grieve the Holy Spirit by evil
tempers or a selfish behaviour; and be diligent in eve-
ry means of grace. Above all, let us pray without
ceasing for such a sweet sense of the Lord's pardon-
ing mercy and abundant grace, as may animate all
our endeavours to shew the holy tendency of our
principles, and to make those " ashamed who would
" falsely accuse our good conversation in Christ."

Vol. I.

SERMON IV

I JOHN, iv, 8.
GOD IS LOVE.

The sacred writers do not enforce practical religion,
by such inducements as are commonly suggested by
moralists and philosophers. The beauty of virtue, its
utility to mankind, and its benign effects on the health,
peace, interest, and reputation of the possessor, may be
mentioned with propriety as subordinate recommenda-
tions: but the authority, command, example, and glo-
ry of God, constitute the primary motives and ulti-
mate object of genuine holiness; and every duty is
inculcated in the New Testament, by the encourage-
ments and obligations of the gospel. " Beloved,"
says the aged apostle, " let us love one another, for
" love is of God, and every one that loveth is bom of
" God, and knoweth God; he that loveth not knoweth
k< not God: for God is love. — In this was manifest-
" ed the love of God towards us; because that God

SERMON IV.

187

" sent his only begotten Son into the world, that we
" might live through him."
Let us then,

I. Enquire how such compendious propo-
sitions as this in the text, should be under-
stood.

II. Illustrate the truth and importance of it,
from the dealings of God with his creatures, es-
pecially with mankind.

III. Point out certain perverse inferences,
which are frequently deduced from it.

IV. And lastly, make some practical use of
the subject.

L In what manner ought we to understand such
compendious propositions, as this in the text?

There is a peculiar curse, as it were, connected with
indolence and levity in the grand concerns of religion.
If a man will trifle in matters of the last importance,
and if, instead of carefully examining the meaning of
an expression, as it stands in the context and forms a
part of a consistent revelation, he only attend to the
mere sound of the words, allowing his prejudices
and passions to interpret them; he will surely be ta-
ken in a snare, and perhaps left to wrest the scriptures
to his own destruction. The diligent and faithful ser-
vant will not only consider a few words of the com-
mands or directions of his master; but he will observe
the whole of them, weigh their import, and endeavour
fully to understand them. This is the proper use of
reason in respect of divine revelation. We are nei-
ther authorized nor qualified to sit in judgment on the
testimony of God, to reject any part of it as useless or

188

•oERMON IV.

injurious, to propose alterations, or to make additions.
All such attempts are both absurd and presumptuous
in the extreme. But our rational powers are the gift
of God, to whom we are accountable for our use of
them: and as we should soberly examine what
ground we have to believe the scriptures to be a divine
revelation; so we ought to study them with diligence
and teachableness; and depending on the promised
assistance of the Holy Spirit, endeavour to find out
the real meaning of every proposition contained in
them.

We meet with several comprehensive declarations
in the sacred oracles; which must always be explained
by comparing them with such passages, as more fully
state and unfold the doctrines of Christianity. The
apostle John, in another place, says that "God is
*' Light:" James affirms, that " He is the Father of
" lights, with whom is no variableness or shadow of
M turning:" and Paul declares, that " Our God is
*' a consuming fire." Now a man would not think
of inferring from this last expression, that the Lord
cannot exercise mercy, but must punish and destroy
all sinners without exception: and this apparent limi-
tation is also implied, when it is said that God is
Love.

" Thus saith the high and lofty One, who inhabit-
" eth eternity, whose name is Holy:" if then the
Lord's name be Holy, he is holiness, as certainly as
he is Love. The same might be shewn in respect of
all his perfections; except that Love takes the lead, as
it were, in the display which he makes of his glorious
character.

SERMON IV.

189

We discourse indeed on such subjects like chil-
dren: we are wholly incapable of conceiving aright of
the divine nature: the attributes of the Deity doubt-
less exist and operate with a simplicity that we can-
not explain, and probably there is not that entire dis-
tinction between the effects of mercy, justice, truth,
and holiness, in the divine nature and conduct, which
appears to our contracted minds. Yet it may encour-
age us, under this our conscious incapacity, to reflect
that the Lord himself speaks to us in our own lan-
guage; as more conducive to our benefit, though less
flattering to our pride. Philosophers, it is true, fre-
quently reject the style of scripture, and attempt to
prove that there is nothing in the divine nature which
can properly be called wrath, indignation, or avenging
justice. But, whatever use may be made of these
speculations, in teaching us to exclude from our
thoughts concerning the infinite God, every idea
which originates from the corrupt passions of our
fallen nature: it is evident that this is not the best
method of addressing mankind; neither the most in-
telligible, impressive, nor useful: for it is not the style
of the only wise God himself. In speaking to us, he
has seen good to adopt that kind of language, which
is commonly used by the unlearned, that is by an im-
mense majority of the human species.

We must therefore continue to discourse of the
divine attributes, as distinct though harmonious: and
when we read that " God is Love," we must suppose
that a different instruction is intended, than when we
are told, that " Our God is a consuming fire." The
declaration that the Lord is " a holy and just God,"

190

SERMON IV.

has a different meaning from the encouraging assur-
ance, that " He is merciful and gracious, forgiving
" iniquity, transgression, and sin." Yet these dis-
tinct attributes perfectly harmonize in the divine
character, and only seem to limit each other: for the
Lord is infinite in wisdom, justice, holiness, goodness,
mercy, and truth ; exactly as if each attribute subsist-
ed alone in his incomprehensible nature.

We must not, however, imagine, when it is said,
that God is love, or truth, or vengeance, that these
properties are so essential to him, that they cannot but
act to the utmost in all possible cases; as fire cannot
but burn, whether the effects be useful or destructive;
or as water must rush downward, when obstructions
are removed, whether it fertilize or deluge the coun-
try.— We should remember that he acts with most
perfect freedom, and unerring wisdom, " according
" to the counsel of his own will." It is therefore im-
possible that any divine attribute could have been ex-
ercised in a greater degree, or in a different manner,
than it has been: because the works of the Lord's
power, and the effects of his justice and love, have
been exactly as many and great, as infinite wisdom
determined they should be.

We may perhaps discover a faint illustration of the
subject, in the conduct of two affluent persons, both
apparently very liberal. The one not duly estimating
the real value of riches, or the true ends of generosity,
scatters abroad with a lavish hand, till he exhausts the
very resources of his bounty; while his indiscriminate
liberality often encourages vice, and does more harm
than good to society. The other considers his wealth

SERMON IV.

191

as an improvable talent: he gives and spends only
when he judges it will answer some good purpose; he
frequently rejects importunate applications, but on
other occasions he is bountiful without waiting to be
solicited. He studies to exercise beneficence in con-
sistency with justice, and to retain the ability of per-
manent usefulness: he aims to render his liberality
subservient to the best interests of mankind, and uni-
formly to discountenance sloth, profligacy, and ungod-
liness. And thus, while he seems to limit his bounty,
he renders it more abundantly and durably useful, by
regulating it with prudence and discretion. — In like
manner the wisdom and justice of God may appear to
restrain the exercise of his love ; but they only direct
it in that manner, which is most worthy and honour-
able to his name, and the best interest of his universal
and everlasting kingdom.

It may therefore suffice in general to observe, that
the Lord acts freely and according to his own perfec-
tions, and not by constraint, or reluctantly; that loving-
kindness is his peculiar honour, which adds lustre to
all his other attributes; that he delighteth in goodness
and mercy, and rejoiceth in his boundless power of
communicating felicity; that he is not in any respect
less holy, just, and true, than if he had shewn no
mercy; and that it is impossible he should communi-
cate more happiness, upon any other plan; than he ac-
tually will communicate in that way which his infinite
wisdom hath devised, whatever ignorance or pre-
sumption may imagine or assert.

II. Then we proceed to illustrate the truth and im-
portance of the doctrine contained in the text, frorii

192

SERMON III.

the dealings of God with his creatures, especially with
the human race.

This will be rendered very evident, by considering
a gradation of events, in which the Lord hath exer-
cised love and mercy, far beyond all that ever could
have entered into the heart of man to conceive, had it
not been revealed.

Let us then endeavour to realize, as far as such
poor worms are able, the infinite and self-existent
God, from all eternity possessed of essential glory
and felicity, incapable of increase or diminution.

Thus circumstanced, he could have no other possible
inducement but love, or a disposition to delight in com-
municating happiness, in creating the universe, and pro-
ducing a vast variety of beings, capable of life and en-
joyment. The inanimate creation was formed perfectly
good, and exactly suited to the use and benefit of liv-
ing creatures. The numerous orders of these, from
the invisible animated atom to the bright Seraph be-
fore the throne, were all made complete in their kind,
adapted to the place and design of their existence, and
capable of a measure of enjoyment: and, except as sin
has deranged the original constitution of infinite love,
no creature is left destitute of a degree of happiness
equal to its capacity. In meditating, however, on this
subject, we must recollect, that " the creation groan-
" eth and travaileth in pain," through the sins of man: ■
his cruelty and tyranny add immensely to the suffer-
ings of innocent animals, and he is punished in them,
as his property and the subjects of his original domi-
nion.

It is also worthy of observation, that no rational

SERMON IV.

193

creature has ever been deprived of an adequate felici-
ty, except in the case of transgression; at least we have
no intimation of this kind, cither in the works or in
the word of God. None has been degraded to an in-
ferior situation, rendered uncertain in respect of the
future, or distressed by terror, bitterness, or vanity.
On the contrary, we have every reason to conclude,
that the capacities of all obedient creatures continually
expand; that their enjoyment proportionably in-
creases; and that they all will become more and more
blessed to all eternity. In these things surely God
is Love !

If the case of infants should be thought an excep-
tion, seeing they suffer and die without personal crimi-
nality; we may observe, without entering on an intri-
cate controversy, that all who believe the Bible, must
allow the human race to have become sinful and mor-
tal by the fall of Adam; and they who reject revelation,
will not find less difficulty than others, in accounting
for the present condition of mankind. — If then every
branch fell, when the root was overthrown; " if we
" are born in sin and the children of wrath;" it be-
hoves us to be silent on this subject, and to wait for the
clearer light of the great decisive day. For indeed, it
is highly probable, that the case of infants will then
appear not only consistent with the divine justice, in
respect of their present sufferings, but one grand dis-
play of the divine mercy and goodness, in the felicity
by which those sufferings were succeeded.

The Lord hath manifested his love, by condescend-
ing to become the moral Governor of his rational crea-
tures. Infinite wisdom, justice, goodness, and truth,

Vol. f. C c

194 SERMON III.

are indispensably requisite in the Sovereign of the
universe. His government must be infinitely perfect,
and of the highest possible advantage to all creatures.
6( The Lord reigneth, let the earth rejoice:" for no-
thing, but enmity and rebellion, can be dissatisfied.
The law also, being holy, just, and good, was dictat-
ed by perfect love. Like a wise and kind Father, the
Lord requires us to love him with all our hearts, and
to love others as ourselves: every other requirement
may be readily resolved into these two great com-
mandments; and if they were universally obeyed,
universal harmony and felicity would be the conse-
quence. Yet this is the law, against which the cor-
rupt passions of man's heart rise in desperate enmi-
ty!— Who then can deny that God is Love?

But the law is enforced by an awful sanction, and
it denounces an awful curse against every transgres-
sor: what then shall we say to this ? It would not per-
haps be difficult to prove, that the punishments, threat-
ened in the law and inflicted by the justice of God,
result from love directed by infinite wisdom; not love
of the individuals, whose final condemnation is de-
termined, but enlarged benevolence to universal be-
ing through eternal ages. This however, would carry
us too far from our subject: it must therefore suffice
to observe, that in the government of accountable
creatures, who act voluntarily, and are influenced by
motives, the denunciation of punishment must form
a part of the system: and if this punishment be only
inflicted on the disobedient, and do not exceed the
heinousness of their crimes; while it tends to retain
multitudes in obedience, and preserve the universe

SERMON III.

195

from the effects of general rebellion, it must prove
a publick benefit, and consist with wise and holy
love. That must be the most beneficent plan, which
secures the greatest, most extensive, and permanent
advantages to the most excellent part of moral agents:
and the philosophical notion, that the felicity even of
sinful creatures is the ultimate end proposed to him-
self by the Governor of the world, is not more repug-
nant to scripture, than to the common sense and
opinion of mankind in similar cases. A wise ruler
of a nation, in proportion as he loved his people,
would be careful, by good laws impartially executed,
to restrain the ill-disposed from injuring their fellow
subjects, and disturbing the peace of the community:
and if this made it necessary to punish with death some
individuals, these would be considered as suffering
for the public good; and, provided they deserved their
doom, it would not be deemed an impeachment of his
paternal love to his people. On the contrary, the
prince, who under the plea of clemency should neg-
lect to punish evil doers, and to protect his peaceable
subjects, might indeed be the favourite of the fraudu-
lent and rapacious, but his conduct would be repro-
bated by all honest men.

But as we are not capable of fully comprehending
the plan of the divine government, let us turn our
thoughts to another view of the subject. — The Lord
hath shewn that he is love, in his dealings with sinful
men, by his patience and providential bounty. Could
we possibly witness all the crimes of every descrip-
tion, with all their aggravations, which are perpe-
trated in London, or any other large city, during

196 SERMON III.

( • ' •> » ' ' ,

a single day; could we see the malignity of every
sin, and conceive of them all as committed against
us, by persons on whom we had conferred the great-
est favours; and did we possess the unrestrained
power of executing vengeance; I am persuaded
that our patience would be wearied out before even-
ing. But the Lord at once sees all the sins com-
mitted in the whole world, together with the despe-
rate wickedness of the human heart; he abhors, with
unalterable and infinite hatred, every kind and degree
of unholiness; he is able at any moment to punish sin-
ners with irresistable vengeance; he could sustain no
loss, if he destroyed all the workers of iniquity; and
he might do it consistently with most perfect justice.
Yet he bears with the rebellious of mankind from age
to age; he endures the provocations of guilty lands,
during the course of revolving centuries, while their
presumptuous ingratitude continually increases; he
prolongs the lives of individuals to fifty, sixty, seven-
ty, or eighty years, while they defy his justice, ridi-
cule his works and word, or persecute to death his in-
offensive worshippers! This is a very affecting illus-
tration of the subject, and a convincing proof that
God is Love. " It is of the Lord's mercies that
" we are not consumed:" and besides the value of a
reprieve to a condemned criminal, several of us are
under unspeakable obligations to the long-suffering of
our God; as he spared us during many years, when
we lived in unrepented sin, that he might at length
make us partakers of his great salvation.

But, as if exemption from deserved misery were a
small matter, the Lord confers on sinful men an exu-
berance of temporal comforts and benefits. From

SERMON IV.

197

year to year he fills the earth with his riches: summer
and winter, seed-time and harvest, do not fail: things
most necessary to the life of man, are most plentifully
bestowed; but the revolving seasons bring us a con-
stant succession of valuable productions, to regale us
with an agreeable variety of indulgence: and though
we too commonly abuse this bounty to the dishonour
of the Giver, every sense is liberally gratified with its
proper object. The Lord ho'deth our souls in life:
his arm protects us, and his providence watches over
us; while perhaps we proudly refuse to supplicate his
favour, or ungratefully neglect to acknowledge his mer-
cy. He defends us from sickness, or heals our infir-
mities; he corrects with gentleness, and seems in haste
to relieve our distresses: he sometimes shews us the
danger, that our deliverance may be the more affecting;
but more frequently he spares us the alarm, though he
knows this will render us less attentive to his kindness,
in these, and various similar instances, " the Lord is
" loving unto every man:" " He maketh his sun to
" rise on the evil and on the good, and sendeth rain
" on the just and on the unjust." " Oh that men
" would therefore praise the Lord for his goodness,
" and for his wonderful works to the children of
"men." ^

These are, however, subordinate proofs that Gon
is Love; and the apostle did not so much as stop to
notice them ; but with a beautiful abruptness hastened
to select the grand illustration and demonstration of
Lis doctrine: " In this was manifest the love of God
" towards us, because that God sent his only-begotten
" son into the wrorld, that we might live through him.-

198

SERMON VI.

" Herein was love, not that we loved God, but that he
" loved us, and sent his Son to be the propitiation for
" our sins." The Lord's purpose of pardoning sin-
ners and advancing them to a higher degree of glory
and felicity than that from which they had fallen, is not
considered as the grand proof that God is love; though
the knowledge of him and of ourselves will convince
us, that it is too vast for our capacities, and exceeds all
computation: but the means of our recovery and re-
conciliation are represented as exhibiting a still more
astonishing illustration of the subject. Could the bles-
sings designed us have been honourably conferred by
an act of sovereignty, without the intervention of a
Mediator and an atoning sacrifice, as a prince pardons
and then prefers a man who has been guilty of treason;
the obligation would have been immense. But it ap-
pears that this was impossible, because the Lord can-
not deny himself, or act inconsistently with his own
perfections. When therefore, the honour of his law
and justice seemed to place an insurmountable barrier
to the exercise of pardoning mercy; when he could
have glorified himself in the destruction of our rebel-
lious race, and in creating worlds replenished with no-
bler inhabitants; that he should form and accomplish
the plan of saving us by the incarnation and sufferings
of his only-begotten Son, was most stupendous mercy!
That he should do this unsolicited by sinners; yea,
while they continued to harden their hearts in daring
rebellion against him! That he should both purpose
the design of reconciling the world to himself by the
interposition of a Surety; and, when the whole crea-
tion could not supply any being, whose dignity, love,

SERMON IV.

199

and power, were adequate to the arduous and gracious
undertaking; that he should so love the world, as to
give his only, his well-beloved Son, to assume the
nature and become the Brother of apostate man, that
he might be his Redeemer, by a life of suffering obe-
dience, and an agonizing death upon the cross! In this,
says the apostle, is love! It is the grandest display, that
ever was, or ever will be made of God as Love. It
exceeds, and swallows up all the thoughts of men;
and even of angels, who desire to look down into
these things with unceasing admiration and rapturous
delight.

Let it also be carefully observed, that the centre of
these adorable wonders of divine mercy is not fixed
in the circumstance of Christ, as incarnate, dying on
the cross for sinners; but in the incarnation of the only
begotten Son of God, that he might thus suffer and
die for them!

We now therefore consider the Saviour as come
into the world; his name Emmanuel, God with us;
his humiliation, obedience, and sufferings accomplish-
ed. We next contemplate him rising from the grave,
ascending into heaven, and in our nature appearing in
the presence of God for us, as our High Priest and
Advocate; exalted to the mediatorial throne, reigning
over all creatures, and possessed of all power and ful-
ness, for the salvation of every sinner who comes to
God by him.

Had men known their real situation and character;
and had it been intimated, that reconciliation to God,
recovery to holiness, and admission to everlasting feli-
city might possibly be attained, by journeying to some

200

SEUMON IV.

remote inhospitable region, and performing certain
arduous conditions: none would have acted reasonably,
who hesitated to go in search of this invaluable ad-
vantage. In such a concern, all other pursuits ought
' to be relinquished or suspended, and every danger or
hardship disregarded: no delay should be admitted,
but all ought immediately to set out for the appointed
place, and communicate the interesting report to
others, till it spread through the whole earth, as the
most rejoicing tidings, which ever reached the ears of
i>inful man.

But the Lord knew that we were not thus reason-
able; nay wholly indisposed to regard distant rumours,
or to make inconvenient enquiries about salvation.
He therefore, according to the purposes of his bound-
less love, appointed a number of reconciled sinners to
execute the ministry of reconciliation, by going abroad
into the world, and preaching the gospel to every
creature. He invested them w ith miraculous powers,
and inspired them with holy affections; he prepared
them for patient sufferings anel unwearied labours, and
sent them with the glad tidings of his grace to sinners
of every description, language, or climate. He order-
ed them not only to state and confirm the truths of
Christianity; but to warn, invite, persuade, expostu-
late, and beseech sinners, in his name , to be recon-
ciled to God. In this embassy, the vilest blasphemer,
oppressor, murderer, and persecutor, is included; not
even the hoary -headed profligate is excepted! All
things are ready: all men every where are command-
ed to repent, and invited to believe in the Son of God:
nor is it possible that a sinner can want any thing

SERMON IV.

201

which is not promised to all who seek it by earnest
prayer.

Miraculous powers have indeed long since been
withdrawn; but the same ministry of reconciliation is
continued: nor does any thing at this day so much
prevent the gospel from spreading throughout the
earth, as the disinclination to receive it which is uni-
versally manifested. Every heart is closed against the
divine message, by self-flattering prejudices and car-
nal affections; men of all nations and orders unite in
opposing its admission among diem; and the events,
recorded in the Acts of the apostles, have in this re-
spect taken place, again and again, as often as the una-
dulterated Gospel of Christ has been sent to those
parts of the world, which were before unacquainted
with it.

This may suggest a proper answer to the objections
of infidels against revelation, on the ground of its not
being universal. The Lord indeed is not bound to
vouchsafe unmerited benefits to all, or to any of his
creatures. " May he not do what he will with his
" own?" The objection therefore is replete with pre-
sumption. Yet it may also be observed, that minis-
ters are commissioned and instructed to use their ut-
most endeavours, that the knowledge of the gospel
may be rendered universal ; and that numbers have
been, and still are, ready, at any personal risk, to at-
tempt it: but the lusts of men raise such barriers
against them, as nothing but Omnipotence can sur-
mount or remove. Even in this Christian land, the
genuine religion of the Bible scarcely ever finds admis-
sion into any place, but in the midst of opposition.

Vol. I. D d

202 SERMON IV.

contempt, and reproach: and no man should attempt to
preach it : without standing prepared for degradation
of character, or exclusionMrom preferments which he
might otherwise have expected. Many friends to the
truth are so influenced by this consideration, that they
bring forward the peculiar doctrines of the gospel with
cautious hand, in hopes to insinuate them almost im-
perceptibly: and few of those who now glory in the
cross of Christ will deny, that once their hearts greatly
disliked that humiliating subject.

Yet still, our God perseveres in sending his mes-
sage to sinners, even forcing it upon their attention,
and requiring his ministers to venture their scorn and
resentment, by their intrusions and importunity! And
at last, when the carnal heart still persists in rejecting
the gracious proposal: " of his great love wherewith
" he loved them, even when they were dead in sin,
" he quickens them by his grace; and makes them
" willing in the day of his power." When therefore
we affirm that God is Love, we may apply it, to the
love of the Father in giving his only Son to become
our Saviour; 6 the love of the Son, in assuming our
nature, coming into this sinful world, and dying on
the cross for our sins, that he might be our all-pre-
vailing Advocate; and to the love of the Spirit, in re-
generating, sanctifying, and comforting our hearts:
that so " Glory may be to the Father, and to the Son,
" and to the Holy Ghost : as it was in the beginning,
" is now, and ever shall be, world without end:
" Amen."

It would lead us too far to expatiate on the various
instances of the Lord's unspeakable love to his be-

SERMON IV. 203

s

lieving people; his condescending regard to their
minutest concerns; his tender sympathy with them in
all their trials; his readiness to forgive even their re-
newed offences, and " restore to them the joy of his
salvation;" his providential care in restraining their
enemies, moderating their temptations, supplying their
wants, and answering their prayers; his kind accept-
ance of their feeble services; the consolations he
affords them, especially in trouble; and his marvellous
interposition in rendering their sufferings most effica-
cious medicines, and the king of terrors a messenger
of peace. These and many other topicks might be
enlarged on, to illustrate the proposition that God is
Love. But we must,

III. Proceed to mention some perverse inferences
which are frequently made from the text. ' If God
4 be Love,' say some men, ' may we not conclude
' that he will not make his creatures miserable?' Now
this strange inference not only contradicts the general
tenour of scripture, the divine revelation of which it
supposes; but it is refuted by undeniable facts: for
most certainly sinful creatures do suffer many and
great miseries. Not to mention the instances record-
ed in the sacred volume, concerning the Lord's deal-
ings with fallen angels and sinful men; can we live in
the world, and not both witness and feel the effects of
the divine displeasure against transgressors? Are not
whole cities and nations desolated by the scourge of
war, or by famines, pestilences, and earthquakes? Do
not various diseases continually sweep immense mul-
titudes into the grave, after enduring most excru-
ciating pains? Are not the survivors bereaved of their

204

SERMON IV.

choicest comforts, and penetrated with exquisite an-
guish"? Is not the earth, in every part, rilled with sighs,
tears, groans, and bitter complaints? And are not all
these afflictions the appointment of God, as punishments
of sin, comprised in the first sentence denounced on
fallen man, " In sorrow shaltthou eat bread all the days
" of thy life, — till thou return to the ground: — for dusc
" thou art, and to dust shalt thou return?"*

These sufferings are indeed turned into blessings
to believers, and they are often useful in bringing sin-
ners to repentance; but in themselves they are mise-
ries, and frequently arise by natural consequence from
men's vices: -.o that it is most evident that God doth
punish sin with great severity. Hence we may learn,
that we cannot judge concerning his conduct, from
our own duty in apparently similar cases. In our pri-
vate capacity, we ought not to inflict misery, or with-
hold relief when we are able to afford it, on account of
any provocations whatever: but the duty of magistrates,
in respect of malefactors, much more resembles the
case under consideration. We should however, frame
to ourselves the most deplorable scenes imaginable;
and then enquire whether a benevolent man would not
have prevented or relieved such miseries, if it had
been in his power? And the answer to this enquiry
must convince every one, who does not deny the su-
perintending providence of God, or blaspheme his
name, that we are incompetent judges on such sub-
jects.

*Gen.iii. 16—19.

SERMON IV.

205

Yet many, who will not argue against these conclu-
sions, would infer from the text, that God will not
make any of his creatures finally and eternally miser-
able. But the deduction ought to be this: " God is
Love:" ' therefore he will not cause any creature to
suffer, unless some wise, holy, and benevolent purpose
can be answered by its sufferings.' It would not con-
sist with infinite love to give one moment's needless
uneasiness; and it may consist with infinite iove to
make sinners eternally miserable; if the glory of God,
and the interests of the universe through eternal ages,
render it indispensably necessary. Facts demonstrate,
to all who allow God to be infinite in justice and good-
ness, that durable sufferings may be inflicted consist-
ently with those perfections. Complicated and long-
continued miseries are very common: and death, the
most dreaded of all temporal evils, cannot possibly be
avoided. This seems to bring matters to extremi-
ties: for if the greatest punishment which God hath
threatened to inflict on sinners in this world, never
fails to be executed; who can prove, or even probably
conjecture, that the Lord will not accomplish his most
tremendous denunciauons of eternal misery? He is
Truth as well as Love: and will any man seriously
attempt to exalt his love by denying his truth? He hath
said, that *' the Lord Jesus shall be revealed from hea-
" ven — in flaming lire, taking vengeance on them that
11 know not God, and that obey not the gospel of cur
" Lord Jesus Christ, who shall be punished with
" everlasting destruction; " for they shall go away into

206

SERMON IV.

everlasting punishment."* And surely " God is not
" a man that he should lie — hath he said, and shall he
" not do it? Hath he spoken, and shall he not make
" it goodf'f

The grandest display of the love of God doth equal-
ly declare his justness and holiness: and will not men
allow that he is Love, unless he will, as it were, abdi-
cate his throne, dishonour his name, and neglect the
interests of his obedient subjects, in order to preserve
impenitent rebels from deserved punishment? These
reflections ought rath^' to convince us, that there is a
malignitySin^in, of Which men are not aware; seeing
God so terribly threatens and severely punishes his
offending creatures, and yet rescues a penitent remnant
in so stupendous a manner.

But some still contend that God will save all sincere
persons, each in his own way; and support this antis-
criptural opinion by the words of our text. — Leaving
at present the case of those who never were favoured
with the clear light of divine revelation: let it be ob-
served, that if they, who are fully informed, or might
be did tHey properly improve their advantages, per-
sist in neglecting the way of salvation revealed in the
scriptures to depend on their moral virtues, rational
schemes, or self-invented observances; if they treat
the truth of God as a lie, and count that wisdom which
angels adore, to be foolishness; if they regard the stu-
pendous love of God in giving his Son to be the Sa-

* Matt, xxv, 46. 2 Thess. i, 8.
t Numb, xxiiij 1 9,

SERMON IV.

207

viour of the world as needless; and then pretend that
he will condemn no man for unavoidable errors: let
them look to it, for evil is before them. The whole
scriptures declares unbelief to be the offspring of
pride, and the love of sin: and that such men con-
tinue under the unqualified sentence of final condemn-
ation.

Sincerity is an ambiguous term: sincerely to hate in-
finite good and despise infinite excellency; and thus to
be very sincere in fighting against God and persecu-
ting his saints; nay, sincerity in supporting the tenets
of philosophy and morality, or superstition, against
the sure testimony of God, is very different from sin-
cere repentance, faith in Christ, love of his people, and
obedience to his commands. Yet men, either artful-
ly or ignorant ly, confound these distinct ideas; and
then pretend that sincerity is all that is necessary to
salvation.

But this short specimen must suffice: though many
more false inferences from the text might be mention-
ed: the wise man has, however, summed them all up
in one verse: " Because sentence against an evil work
" is not executed speedily, therefore the hearts of the
" sons of men are fully set in them to do evil."*

IV. Let us in the last place make some practical
use of the subject.

The view of the unfathomable love of God, which
hath been given, should increase men's abhorrence
of sin and dread of its consequences. The more glo-

" Etcles. tin, 1 1.

208

SERMON IV.

rious and excellent the Lord appears to be, the great-
er degree of odiousness must be contained in every
transgression against him; and crimes committed un-
der the clear light of the gospel must, on that account,
be peculiarly inexcusable. While, therefore, sinners
should take warning to flee from the w rath to come,
(for " how will they escape if they neglect so irreat
" salvation," and harden themselves in disobedience,
because our God is merciful"?) it is incumbent on us
all to humble ourselves more and more lor all our
numberless offences, as most hateful and unreasonable,
because committed against infinite goodness and ex-
cellency.

On the other hand the subject is most delightfully
suited to encourage the poor trembling penitent, how
many or heinous soever his sins may have been.
Poor desponding soul, remember that God is Love.
Consider what he hath done to make way for the ho-
nourable exercise of his mercy. There were two
obstacles in the way of our felicit) ; namely, his
justice and our proud obstinacy. He hath removed
the former by " not sparing his own Son," but giv-
" ing him a sacrifice for our sins; and he overcomes
the latter, when he " gives us repentance to the ac-
knowledging of his truth." If then thou dost now
submit to his righteousness, confess thy sins, and ap-
ply for salvation, according to his merciful invitations;
thou mayest assuredly expect a gracious reception:
for he, who commended his love to his enemies, by
giving his own Son to die for them, cannot reject the
weeping contrite supplicant, who pleads the all- pre-

SERMON IV.

209

vailing name of Jesus; in humble faith, and fervent
desires of finding mercy and grace through him.

Here again we may learn the standard of true ex*
cellency. The most shining characters, which genius
hath selected to immortalize, have commonly been
illustriously mischievous; and the unqualified admira-
tion, with which they are often mentioned, exceeding-
ly misleads inexperienced youth. But God is Love;
and the more we resemble and imitate him in this
endearing attribute, the greater real excellency we
unquestionably possess. Let us then be " followers
of God," and " walk in love,"- after his pattern, in all
w the various displays of it which have been consider-
ed: then we shall certainly be known and approved as
his children, and found meet for the eternal inheritance
of his heavenly kingdom.

Finally, if we be conscious of having " fled for re-
fuge to lay hold on the hope set before us" in the
gospel, let us receive the trials allotted us, as the wise
and holy appointments of divine love; let us not judge
of the Lord's dispensations by our feelings or reason-
ings, but by his holy word: and let us submit to his
will, whatever he may withhold, take away, or inflict;
assured that he manages all our concerns in that man-
ner, which is most conducive to our eternal interests,
and best suited to illustrate the riches of his paternal
liberality.

'Vol. I.

SERMON V

acts, xxvi. 19, 20.

Whereupon, 0 king Agr'ippa, I was ?iot disobedient
to the heavenly vision: but shewed first unto them
of Damascus, and at Jerusalem, and throughout all
the coasts of Judea, and then to the Gentiles, that
they should repent, and turn to God, and to works
meet for repentance.

THE propriety and address of St. Paul's speech
before Agrippa, Festus, and that august assembly, in
whose presence he stood as the prisoner of Jesus Christ,
have been generally admired: but the faithfulness and
courage, with which he pleaded the cause of the gos-
pel, are perhaps still more deserving of our attention.
He paid no court to his illustrious auditors: he attempt-
ed not to ingratiate himself with them, or even to shun
their contempt or aversion; while he used the most
effectual means of convincing them, not only that Jesus
was the promised Messiah, but that faith in him was
absolutely necessary to salvation, and that all men with-
out exception ought " to repent, and turn to God, and
" do works meet for repentance."

SERMON V.

211

Having given a brief narration of his own miracu-
lous conversion, he produced his commission to preach
the gospel to the Gentiles; " I have appeared unto thee,"
says the divine Saviour, — " to make thee a minister and
" a witness, both of these things which thou hast seen,
" and of those things in the which I will appear unto
" thee: delivering thee from the people and the gen-
" tiles, to whom now I send thee; to open their eyes,
" and to turn them from darkness to light, and from

the power of Satan unto God, that they may receive
" forgiveness of sins, and inheritance among them
<£ which are sanctified, by faith that is in me. Where -
" upon," says the apostle, " I was not disobedient to
" the heavenly vision, but shewed," first to the Jews
and then to the gentiles, " that they should repent and
" turn to God, and do works meet for repentance."
In doing this, " he was not disobedient to the heaven-
" ly vision:" for in his view of Christianity, these
practical subjects perfectly accorded with the doctrines
of faith and grace. The several Christian graces may,
and should, be distinguished, as they have their appro-
priate nature and use; but they cannot be separated in
the person who possesses them. For instance, an im-
penitent believer, and an unbelieving penitent are ideal
characters: true faith is a penitent faith, and true re-
pentance is believing repentance: yet the nature and
use of repentance and faith should plainly be distin-
guished. This will appear more evidently, while from
the text we take occasion to consider,

I. The importance of the subject, as it appears
from the scriptures.

II. Certain things which are implied in it. «

212

SERMON V.

III. The peculiar nature of repentance and
turning unto God.

IV. And lastly. The works meet for repent-
ance.

I. Let me call your attention, my brethren, to the
importance or prominence of this subject, as it ap-
pears from the scriptures, especially from the new
Testament.

John the Baptist was the predicted forerunner of
the Messiah, who was sent to prepare the way of the
Lord, when he came in human nature among his an-
cient people the Jews: but how did he execute his
important office? He came preaching, " Repent ye,
" for the kingdom of heaven is at hand." Let me
intreat your serious attention to this circumstance: —
notwithstanding the advantages of that favoured na-
tion, with all their notions and form of godliness; there
was no order of men, no religious sect, no individual
Whatever, that did not want repentance, as a preparation
for welcoming the Messiah, and sharing the blessings
of his spiritual kingdom. Insomuch, that the Baptist
said to the Pharisees, as well as to the Sadduces, " O
" generation of vipers, who hath warned you to flee
" from the wrath to come? Bring forth therefore fruits
" meet for repentance: and think not to say within
M yourselves, We have Abraham to our father*."
Not long after, our Lord himself condescended to
preach the gospel ; and he too said, " Repent, for
the kingdom of heaven is at hand." When the apos-
tles went fonh at his command, they " preached every

* Malt. iii. 7—10.

SERMON V.

213

" where that men should repent:" and it appears
from part of his discourse to the seventy disciples,
that they were charged with the same commission;
for he said on that occasion, " Woe unto thee, Cho-
" razin, woe unto thee, Bethsaida; for if the mighty
" works had been done in Tyre and Sidon, which
" have been done in thee, they had a great while ago
" repented, sitting in sackcloth and ashes."*

Does our Lord say in one place, " The Son of
" man came to seek and to save that which was lost?"
He elsewhere explains it, "I came not to call the
" righteous, but sinners to repentance." Does the
good Shepherd rejoice and call his friends to rejoice
with him, when he has brought home the lost sheep?
" So likewise is there joy in heaven," even "among
" the angels of God over one sinner that repenteth:"
and when the prodigal, returning to his father, was
graciously welcomed, all the family was called on to
rejoice; " for this, my son, was lost and is found, was
" dead and is alive."

On the other hand Christ " upbraided the cities, in
" which his mi; hty works had been done, because
" they repented not." He told the people, " that the
" men ol Nineveh would rise up in judgment with
" that generation and condemn it; because they re-
" pented at the preaching of Jonas : and behold
" a greater than Jonas is here." He warned the Jews
that " except they repented, they would all likewise
" perish." And he summed up the reasons of his
gentleness to notorious sinners, and his severity in re-

* Luke, x. 10—14.

214

SERMON V.

buking the Pharisees, in this remarkable passage: —
" A certain man had two sons; and he came to the
" first and said, Son, go work to-day in my vine-
" yard. He answered and said, I will not: but af-
" terward he repented and went. And he came to
" the second and said likewise: and he answered and
" said, I go, sir; and went not. Whether of them
" twain did the will of his father? They say unto
" him, The first. Jesus saith unto them. Verily I
" say unto you, the publicans and harlots go into the
" kingdom of heaven before you. For John came
" to you in the way of righteousness, and ye believed
" him not: but the publicans and harlots believed him:
" and ye, when ye had seen it, repented not after-
" wards, that ye might believe html"*

When our Lord was risen, and about to ascend un-
to the Father, he said to his apostles, " Go ye, preach
" the gospel to every creature: he that believeth and
" is baptized shall be saved: and he that believeth not,
" shall be damned." And again, " Thus it is writ-
<c ten, and thus it behoved Christ to sulfer, and to rise
" from the dead the third day; and that repentance
" and remission of sins should be preached in his
" name unto all nations, beginning at Jerusalem, "f
We may know how the apostles understood their
Lord, after they were filled with the Holy Ghost, if
we attend to Peter, on the day of Pentecost, thus ad-
dressing the convinced Jews, " Repent and be bap-
" tized, every one of you, in the name of Jesus Christ,
" for the remission of sins:" and afterwards " Repent

* Matt. xxi. 28 — 32. t Mark. xvi. 15, 16. Ltike, xxiv. 46,47.

SERMON V.

215

" and be converted, that yoar sins may be blotted
" out;'''' not because your sins are blotted out, as some
modern systems seem to require: and why should
men alter the order of scriptural exhortations, unless
they mean to change the doctrine of scripture?*

When Peter related the circumstances of Corne-
lius's conversion, to his brethren at Jerusalem, they
made this remark, " Then hath God also to the gen-
tiles granted repentance unto life."f When Paul at
Athens, before the celebrated council of Areopagus,
boldly exposed the ignorance of this renowned seat
of pagan philosophy, he said, " The times of this ig-
" norance God winked at, but now commandeth all
" men every where to repent, "f And stating the
substance of his preaching before the elders of Ephe-
sus, he thus expressed himself, " Testifying both to
" the Jews and also to the Gentiles, repentance toward
" God, and faith toward our Lord Jesus Christ."^

The same apostle, addressing the unbelieving Jews,
thus expostulates with them, " Despisest thou the
" riches of his goodness, and forbearance, and long-
" suffering; not knowing that the goodness of God
" leadeth thee to repentance? But after thy hardness
" and impenitent heart, treasurest up unto thyself
" wrath against the day of wrath?"|| To the Corin-
thians he says, " Godly sorrow worketh repentance
" unto salvation not to be repented of." And he ex-
pressed his tears that when he came among them he

* Acts ii. 38. iii. 13. f Acts, xi. 18. \ Acts, xvii. 30.
§ Acts, xx. 2 1 . H Rom. in. 4, 5.

216

SERMON V.

should " lament many, which had sinned and had not
repented."* W hen he described the case of those
who had sinned beyond the reach of mercy, he says
it is " impossible to renew them to repentance:" and
on the other hand he directed Timothy "in meekness
" to instruct those that opposed themselves, if per-
" adventure God would give them repentance to the
" acknowledging of the truth." Where it is par-
ticularly to be remarked that repentance is considered
as an essential preparation of mind for the reception
of the truth, in order that they may " recover them-
u selves out of the snare of the devil, who have been
' ' taken captive by him at his \\ iil."t And this agrees
with Peter's advice to Simon Magus, " Repent of this
" thy wickedness and pray God, if perhaps the thought
" of thy heart may be forgiven thee. ''J

These testimonies may probably be deemed more
than sufficient: but let it be remembered, that we are
not only concerned to prove the truth of the doctrine;
it is also requisite to shew that repentance is indis-
pensably necessary to salvation, and has been a mat-
ter of the last importance in religion under ever}- dis-
pensation. I shall however, only select one passage
from the Old Testament, with which to conclude this
part of our subject. " I will judge you, every one
" according to your ways, saith the Lord God: re-
" pent and turn yourselves from all ycur transgres-
" sions; so iniquity shall not be your ruin. Cast from
" you all your transgressions, whereby ye have trans-

* 2 Cor. vii. 10. xii. 21. t 2 Tim. ii. 25, 26. Heb. vi. 6.
t Acts, viii. 22.

SERMON V.

ri gressed, and make you a new heart and a new spi*
" rit, for why will ye die, O house of Israel? For I
" have no pleasure in the death of him that dieth, saith
" the Lord God; therefore repent, and turn ye*."—
Let us then consider,

II. Certain things, which are implied in the lan-
guage of the text, " That men should repent, and
H turn to God, and do works meet for repentance."

It is evidently implied in these words, that all men
have sinned. God would never require any one to
repent, who had never offended: yet " he commands
" all men every where to repent." Sin is the trans-
gression of the divine law, either by omission or
commission, by defect or redundance, in thought,
word, or deed. Few indeed of the human race are
acquainted with the full extent and spirituality of this
perfect rule: yet all know more than they practise.
Every man's conscience therefore must testify, if he
allow himself time lor reflection, that he hath often
wilfully neglected his known duty and acted contrary
to the conviction of his own mind, for the sake of
some worldly object.

But " the wrath of God is revealed from heaven, * '
" against all ungodliness and unrighteousness of
** men;" and not merely against a few scandalous
and enormous crimes. Many painful effects of. the
divine displeasure are experienced during the present
life, which universally terminate in death: then the
sinner's " body returns to the dust whence it was
" taken, and the soul returns to God that gave it."

* Ezek. xviii. 30 — 32.
Voi. !. F f

218

SERMON V.

Criminals suffer many things previous to their trial;
but the principal punishment is subsequent to con-
demnation: thus " it is appointed to men once to die,
" and after death the judgment:" and we are " warn-
" ed to flee from the wrath to come,'1'' from which Je-
sus delivers his people, who must suffer and die like
other men. The connexion therefore between sin and
future condemnation to everlasting punishment, which
cannot be escaped without repentance, is clearly im-
plied in the language of the text.

Nor should we forget, that this condemnation is
merited; for unless sin deserves the punishment de-
nounced, there can be no free mercy in remiting it.
When the apostles were sentenced to stripes or death,
for preaching the gospel, the\ might lament the in-
justice of the magistrates, but they could not repent
of their own conduct in " obeying God rather than
" men." Such persons as deem the laws of any
country iniquitous, and their governors oppressive,
will complain when they suffer for disobedience; but
they cannot repent \ unless they be convinced that they
have been criminal. It would carry us too far, to il-
lustrate the justice of God in the sentence pronounced
against transgressors, by stating the rebellion, ingrati-
tude, and enmity, which more or less connect with all
our violations of the divine law: but surely, if crimes
against our fellow creatures may deserve death; sins
against our infinitely glorious Creator merit a punish-
ment proportionably more dreadful. It is not com-
monly supposed that malefactors are sufficiently im-
partial, even if in other respects competent, to decide
on the equity of the laws, or to amend the criminal

SERMON V.

219

code. It becomes us, therefore, rather to submit to
the justice of God, and to supplicate his mercy, than
to reply against him, as if we " would condemn him
" that we may be justified."

Our text implies likewise, that all have turned away
from God. The characters of men are greatly diversi-
fied, but all " have forsaken the Fountain of living
" waters, to hew out for themselves broken cisterns
" that can hold no water." Apostacy from God, or
a refusal to render him the worship, love, gratitude,
and obedience which he demands; alienation of heart
from him, and a disposition to seek happiness any
where, rather than in his favour and service, are uni-
versal. " All we like sheep have gone astray, we
" have turned every one to his own way," All men
are become idolaters; they desire and delight su-
premely in the creature, in one form or other: while
a self-sufficient independent spirit, a proneness to self-
admiration, and to seek our own will or glory, as the
ultimate end of all our actions, constitutes another
kind of universal idolatry. Hence the necessity of
repenting and turning to God, as the supreme object
of our love, and the source of our felicity.

But we must also observe, that the text contains
an intimation of mercy, and of the way in which the
returning sinner may approach God vt ith full confi-
dence of a gracious reception. When a company of
malefactors have been convicted on the clearest evi-
dence of the most atrocious crimes; a command from
their prince to own their guilt and apply for mercy in
a prescribed way, would be considered as an en-
couragement to expect a pardon. A hope would

220

SERMON V.

spring up in ever}' breast; and if any who had unre-
servedly complied with this injunction, should at last
be led to execution, they would think themselves
trifled with, however just their punishment might
otherwise be. Now the Lord hath revealed himself
as infinitely mercitul to the fallen race of men; he hath
opened " a new and living way," for our approach to
him upon a throne of grace; he hath invited us to
draw near, and plead the name of our heavenly Ad-
vocate, and the merits of his atoning sacrifice; " he
" hath commanded all men every where to repent:"
and from these things we confidently infer, that_every
one, without exception, who ' through grace obeys
' the call,' will be s. ved, by the free mercy of God in
Christ Jesus. In short, if any man were sinless, and
had no need of repentance; or if any were so sinful
that repentance would avail him nothing; the general
language of the text would not be suited to the case:
but as all have sinned, and " w ith the Lord there is
" mercy and plenteous redemption;" as no impenitent
sinner can be saved, and no true penitent can be lost;
therefore all men art exhorted and commanded to
" repent and turn to God, and do works meet for re-
" pentance."

111. Then we proceed to consider the peculiar na-
ture of repentance and turning unto God.

The parable of the prodigal %son was evidently in-
tended as an illustration of this important subject: and
the following verse is a most suitable introduction to
our discussion of it. " When Ite came to himself, he
" said, How many hired servants of my father's have
" bread enough and to spase, and I perish with hun-

SERMON V.

221

'* ger!" He had been infatuated, he had acted as one
in a delirium, or insane: but now the disorder is re-
moved, he awakes as out of sleep, recovers the use of
his faculties, and perceives his misery and danger.
He sees every object in a new light; he forms a very
different judgment of his father's conduct, and the
rules and privileges of his family; of his own perverse
behaviour, of his associates in vice, and in short of
every thing connected with his character, situation, and
prospects. From this revolution in his judgment, a
total alteration takes place in his conduct. He consi-
ders the meanest servant of his father as comparative-
ly happy, and himself as a wretched outcast deserved-
ly perishing. His only hope in this extreme distress
arises from a persuasion of the tender compassion of
his father, whom before he had regarded as opposing
his happiness: and he determines at all events to re-
turn to him, and seek to be reconciled, as the only
hope of escaping destruction.

Thus the sinner, having long thought the Lord
a hard Master, and religion a wearisome service: and
in vain sought liberty and pleasure in sin and folly; at
length, by rich mercy, is brought to himself, recovers
from his delirium or fascination, to see his misery and
lament his madness. Now he perceives that God is
worthy of all love, obedience, and adoration; that his
■law is holy, just, and good; that his service is perfect
freedom, and his favour, life and felicity; and that sin
is but another name for folly, bondage, and ruin. He
is convinced that the poorest believer is far happier
than the most prosperous of the wicked, that his past
conduct calls for the deepest humiliation, that his pre-

222

SERMON V.

sent situation is perilous in the extreme, and that his
only refuge is in the compassion of that God, against
whom he hath ungratefully rebelled. Influenced by
such considerations, he arises from his grovelling in-
dulgences and low pursuits; he repents and turns to
Gcd, with humble confessions and fervent prayers; he
struggles through difficulties, resists temptations, and
rises above dark, desponding fears; and finds our hea-
venly Father far more ready to pardon, welcome, and
bless him, "than he could possibly have expected.

Yes, my brethren, many of you know the meaning
of this parable by your own happy experience: and
comparing the bitterness of your sinful courses, with
the peace and joy which you have found in believing;
you are ready to say to others, " Come, taste and see
" how gracious the Lord is, and how blessed they are
?' that trust in him." — But are there not also among
you some persons who never thus " came to them-
" selves?" and have no acquaintance with the change
that hath been described? — A few instances may in-
deed occur, where repentance and conversion have
begun so early in life, and been matured so gradually,
as to leave no distinct traces of this experience: but
they who are strangers to it, are almost universally ig-
norant of vital Christianity and its saving efficacy.
True converts, however imperceptible their progress,
are always conscious of desires and dispositions, not
natural to fallen man: and they are more prone to
question, whether a change, wrought quietly and gra-
dually, can be genuine; than to suppose a more dis-
tinct awakening to a sense of guilt and danger not be-
fore felt, to be in general unnecessary.

SERMON V.

223

This " coming to themselves," is often attended
with alarm and terror, (which, however, are not at all
essential to repentance;) and it is always productive
of godly sorrow; a deep and unfeigned concern for
having offended our great and glorious Creator, bro-
ken his good laws, acted so foolish and base a part,
and done so much injury to our neighbours and rela-
tives. This is likewise connected with self-abase-
ment, lowly thoughts of ourselves, and a disposition
to plead guilty before God, and confess our sins unre-
servedly, with shame and remorse. Thus the Lord
speaks of penitent Ephraim by his holy prophet. " I
" have surely heard Ephraim bemoaning himself thus,
" Thou hast chastised me, and I was chastised, as a
" bullock unaccustomed to the yoke. Turn thou
" me, and I shall be turned; for thou art the Lord my
" God. Surely after I was turned, I repented; and
" after I was instructed, I smote upon my thigh; I
" was ashamed, yea, even confounded, because I did
" bear the reproach of my youth."* — The effects of
repentance are described after a similar manner in
Ezekiel: " That thou mayest remember and be con-
M founded, and never open thy mouth any more lor
" thy shame, when I am pacified towards thee for all that
" thou hast done, saith the Lord God."| For " he
" looketh upon men, and if any say I have sinned, and
" perverted that which is right, and it profited me not,
" he shall deliver his soul from going down into the
" pit, and his life shall see the light, "i " He that
" covereth his sins shall not prosper; but he that con-

• Jer. xxxi, 18—20. f Ezek. xvi, 63. { Job, xxxiii, 27, 28.

224

SERMON V.

" fesseth and forsaketh them shall find mercy.'' The
returning prodigai makes no excuse tor his conduct,
but says, " Father, I have sinned against heaven and
" before thee, and am no more worthy to be called
" thy son." And " the publican, who smote on his
" breast, and cried, God be merciful to me a sinner,
" went home justified," rather than the Pharisee that
despised him. These are strong instances, which ob-
jectors would do well to reconsider.

While men continue to boast, to palliate their con-
duct, to throw the blame on others, or to attempt
making amends for their sins, they are not truly peni-
tent: but when their excuses are silenced, and they
condemn themselves without reserve, they begin to
shew a temper of mind suited to their situation and cha-
racter. And never was food more grateful to one perish-
ing with hunger, or liberty more welcome to the poor
prisoner than the gospel of Christ is to ever}- broken-
hearted penitent. He may be exercised with doubts
of its truth, or entertain notions partial or erroneous
of its freeness and sufficiency: but as the grand obsta-
cle to believing is removed, this preparation of heart
making way for fuller illumination and conviction, he
will soon most cordially approve and embrace the doc-
trine of salvation by the cross of Christ.

For the true penitent abhors and detests his sins;
he despises and rejects the wages and pleasures of
iniquity; he casts away with loathing all his transgres-
sions, and dreads a relapse into them as the most dire
calamity; and he renounces all other hopes of salva-
tion, along with his former pursuits and connexions,
that he may seek liberty and happiness in the favour

SERMON V.

and service of his reconciled God. His former aliena-
tion is removed; he returns to him as his Rest and
Refuge; and through many conflicts and discourage-
ments, he comes to God, to yield himself to his ser-
vice, to become his spiritual worshipper, and, " as
" bought with a price to glorify him, in body and in
u spirit, which are his."

In this manner all men are commanded to " repent
" and turn to God," from their worldly idols and sin-
ful pursuits! — And do you not find, my friends, that
in keeping at a distance from the Fountain of living
waters, you prolong your own distress and disappoint-
ment? Do none of you, while striving against con-
viction, or cleaving to your lusts and pleasures, and
refusing to humble yourselves under the mighty hand
of God, experience such disquietude as the Psalmist
has described? " When I kept silence, my bones
" waxed old, through my roaring all the day long:
<l for day and night thy hand was heavy upon me;
" my moisture is turned into the drought in sum-
" mer."* Why should you pertinaciously refuse to
hearken to the voice of Christ, and the admonitions
of your own consciences? Why refuse to draw near
to God, that he may draw near unto you? Do you
not sometimes feel, though unwilling to own it, that
the warnings and counsels of your ministers are rea-
sonable, and that it would be your highest interest to
comply with them? Are you not ready to say, " Go
" thy way at this time, when I have a convenient sea-
" son I will call for thee?" But why do you delay U>

Vol, T.

* Ps. xxxii, 3, 4.

G g

226

sEiuioj: v.

apply for relief, and embrace happiness? Have you
not found the w orld to be vain and vexatious, and the
pleasures of sin bitter and painful? Have not all en-
deavours to establish your own righteousness, or over-
come yo.ur own passions, habits, and temptations,
proved wearisome and unsuccessful? Hear then the
words of the sinner's Friend, while he speaks to you
in accents of the tenderest love. " Wherefore do ve
44 spend money for that which is not bread, and
" your labour for that w hich satisfieth not? Hearken
44 diligently unto mc, and eat ye that which is good,
" and let your soul delight itself in fatness. Incline
" your ear and come unto me, hear and your soul
" shall live." " Seek yc the Lord, while he may be
41 found; call ye upon him while he is near: Let the
44 wicked forsake his way, and the unrighteous man
44 his thoughts; and let him return unto the Lord, and
44 he will have mercy upon him, and to our God, for
44 he will abundantly pardon.' * Confess your sins,
therefore, without reserve; forsake them without de-
lay, renounce your former associates in ungodliness;
44 Come out from among them, and be ye separate,
44 and touch not the unclean thing, and I w ill receive
(t you, and w ill be a Father to you, and ye shall be
*4 my sons and my daughters, saith the Lord Almigh-
44 ty."t 44 Cleanse your hands, ye sinners; and pu-
44 rify your hearts, ye double-minded; be afflicted,
44 and mourn and w eep; let your laughter be turned
44 into mourning, and your joy into heaviness; hum-
44 ble yourselves in the si^ht of the Lord, and he shall
* —

* Isai. lv. 6,7. t 3 Cor. vi, 17, 18.

SERMON V.

227

*' lift you up."* Make no more vain excuses; pre-
tend not that your sins have been few or small; be
not afraid to view them in their full magnitude and
malignity; trust only in the mercy of the Father, the
atoning blood and prevailing mediation of the Son,
and the powerful grace of the holy Spirit; return to
the Lord with weeping and supplications; and spee-
dily your sorrows shall be turned into joy, and your
heaviness into glad songs of grateful praise.

Batmen not only should " repent and turn to God;"
we must also call on them to do works meet for re-
pentance; and this leads us,

IV. To consider what is meant by this clause of
the text.

If a man truly repent of any misconduct, which
hath proved injurious to himself or others, he would
be glad, were it possible, to undo what he recollects
with shame and remorse. This is indeed impracti-
cable; yet frequently the effects may be prevented or
counteracted; and this is a work meet for repentance,
especially if it be done with much loss and self-denial.
This consideration, however, may suggest a power-
ful inducement to early piety: for even if the sinner
should be spared, and live to repent in his riper years,
he will seldom be able to prevent the mischievous ef-
fects of his youthful iniquities; and that, which is
practicable and indispensable, will resemble " the cut-
' ' ting off of a right hand, or the plucking out of a right
" eye."

* Jam. iv, 6 — 10.

SERMON V.

He who has in any way defrauded others, cannot be
thought " to do works meet for repentance," unless
he makes restitution to the best of his ability and re-
collection; whatever mortifying or self-denying cir-
cumstances attend it: for without this, he retains the
•wages of his crimes, and perpetuates his injustice.
But as one vice often wastes the gains of another, re-
stitution may be absolutely impracticable; and in many
cases it is almost impossible to know to whom resti-
tution should be made, even if a man is able and w til-
ing to make it. When therefore the apostle says,
" Let him that stole steal no more; but rather let him
" labour, working with his hand the thing which is
" good, that he may have to give to him that need-
u eth;"* he seems to counsel such persons to submit
to hard labour and mean fare, that by giving to the
poor, they might make such restitution, as their cir-
cumstances allowed of: and this is certainly a work
meet for repentance. Were this lowly, industrious,
and self-denying conduct more common among pro-
fessors of the gospel; they would more frequently be
enabled to adorn the doctrine of Christ by an unre-
quired restitution for wrongs, which the laws of men
do not notice, but which a tender well-informed con-
science cannot overlook. And w hen wrong has been
done, and the individuals who have been injured can-
not be exactly ascertained, the poor, especially of the
families which have been wronged, should be consi-
dered as best entitled to the restitution. This how-
ever, is certain, that the professed penitent "himself,

— . — — — — . — „ — • — ? — <•+ — . —

* Eph. iv. 2ft

SERMON V*

229

whether he have defrauded individuals or the publick,
cannot retain it, either as a treasure to hoard up, or as
a source of indulgence, without "putting an accursed
" thing among his own stuff, and becoming an ac-
" cursed thing like unto it."* — But we may have
traduced the characters, poisoned the principles, or
corrupted the morals of others, or in various ways in-
jured them, if we have not robbed them of their pro-
perty: and though adequate restitution cannot be
made; yet we should do all in our power to coun-
teract the effects of our misconduct, and to promote
their best interests; if we would evidence the since-
rity of our repentance and faith, and of our love to
God and man.

He that well understands the gospel of Christ, and
the nature of genuine repentance, will readily per-
ceive, that forgiveness of injuries, and love of ene-
mies, are peculiarly required by the words of the text.
The man who refuses to forgive, surely forgets his
own need of forgiveness. And he, who will do no-
thing for his enemies, can have no proper sense of his
own sinfulness, and of the love of God in reconciling
us when enemies by the death of his Son. The view,
which the true penitent has of Christ, dying on the
cross, and praying for his murderers, will render it
easy to him, to pity and love his most determined
foes, to do good to them that hate him, and pray for
them that despitefuily use him and persecute him.
These too are works meet for repentance; without

* Josh. vij. 11— 15?

230

SERMON V.

Which aU tears, confessions, and even restitution, can
never prove it genuine and unfeigned.

Patience under afflictions, contentment in our situa-
tion, thankfulness for mercies, and meekness under
provocations, might be separately considered, did time
permit. But in general, an habitual walk in newness
of life, comprises the whole. " The grace of God
*' that bringeth salvation, teaches us, that, denying
" ungodliness and worldly lusts, we should live so-
" berry, righteously, and godly in this present world;"
watching and praying against the sins which once had
most entire dominion over us; redeeming our time
and improving our talents, doing good to all men, es-
pecially to the household of faith; a circumspect con-
duct, and a constant attendance on the ordinances of
God; a humble deportment in the family and com-
munity, as well as in the church; and a care to " ex-
" ercise ourselves daily to have a conscience void of
" offence, towards God and man:'1 these I sav are
works meet for repentance. — When the people asked
John Baptist what they should do, in compliance with
his exportation to this effect; he did not require them
to retire into deserts, or immure themselves in cloys-
ters, nor even to torment themselves with excessive
austerities: but he recommended liberal charity, strict
integrit}', and a harmless and exemplary conduct even
in the station of publicans and soldiers.

But these hints must suffice, as every reflecting per-
son will be able to branch out the general rules laid
down, into a variety of particulars; and the grand use
of preaching is, to lead men to reflection.

SERMON V.

231

Perhaps, however, I am addressing some persons,
who still object to the subject; and confiding in the
rectitude of their hearts, and the undeviating virtue of
their conduct, count the doctrine of repentance and
conversion wholly foreign to their case. I have heard,
persons of this description gravely observe, that ' it
' would be much better to preach the necessity of a good
f life, than to dwell on repentance; except among the
' refuse of the species, of whom indeed little hope
' could be entertained.' But how can such men help
seeing, that they only repeat the objections of the
Pharisees against Christ himself, and exactly, resem-
ble these ancient opposers of the gospel'? I would
however, at present only say; If any one of you had
a son, whom you had tenderly treated from his birth,
and who should yet act with as much disregard ,to
your counsel and authority, as you have done to those
of your Creator, would you not think that he ought
to repent of his ungrateful behaviour? And have you
then no cause for repentance? Verily whatever you
may think, it will hereafter appear, that there " is joy
'* in heaven over one sinner that repenteth, more than
" over ninety and nine such just persons that need no
" repentance." But does any one say, ' I own in
? general that I ought to repent; yet I find a strange
* insensibility of conscience, and backwardness to
' humble myself before God, or to renounce the plea-
' sures of sin; and a grievous propensity to delay the
' necessary business, till my alarms and convictions
*. vanish without any abiding effect,' To you, my
friend, I would observe that repentance is the gift of
God; and that Jesus is exalted i: to give repentance

SERMON V.

" and remission of sins." Pray therefore to the Lord
to - give you repentance and his holy Spirit:' cry in
the language of Ephraim, " Turn thou me, and I
" shall be turned;" and beg of him to take awav the
heart of stone, and to give the heart of flesh. Me-
ditate also continually on the sufferings of Christ, the
dignity of the sufferer, and the exhibition God hath
given us, in that great transaction, both of his holv
hatred of sin, and his compassionate love of sinners.
This is the most effectual cure for a hard heart and
an unfeeling conscience. " I will pour upon them
" the Spirit of grace and supplication, and they
" shall look on me whom they have pierced, and
M mourn."*

But remember that fife is uncertain; God, whom
thou nrovokest, especially by impenitence, is the ar-
biter of thy life and death. The Holy Ghost " saith,
" To day if you will hear his voice harden not your
" hearts." Even if your days should be prolonged,
vou may be given over to final obduracy, and conti-
nuance in sin will be sure to increase the anguish of
repentance, should you at last, by a miracle of mercy,
be plucked as a brand out of the burning.

Above all, my fellow sinners, beware lest you be
deceived with a false repentance, for nothing so effec-
tually hardens men in impenitence. Some transient
convictions, fears and sorrows, some partial reforma-
tion; a new creed, sect, or form of religion; enthusi-
asiick jovs and comforts, or delusive fancies of visions
and revelations, frequently satisfy men's consciences

* Zech, xii. 10..

SERMON V,

23S

and fill them with spiritual pride; while their hearts
remain unchanged, the root of sin unmodified, and
no works are found meet for repentance! — Beware
also of the partial despairing repentance of Judas, the
temporary repentance of king Saul, the extorted re-
pentance of Pharaoh, and the case of him who was
almost persuaded to be a Christian. — Nor let it be
imagined, that repentance and conversion to God are
confined to the beginning of a religious profession:
for as long as we continue sinful and prone to depart
from the Lord, they must constitute our habitual prac-
tice, form the dispositions of our hearts, and influence
all our tempers and our conduct.

On the other hand, let not the contrite mourner for
sin despond: remember, poor trembling penitent, that
" there is joy among the angels of God over one sin-
" ner that repenteth." Yea, the Lord of angels,
" sees of the travail of his soul and is satisfied."
Only beseech Him that thy repentance may be genu-
ine and thy conversion entire; thus thou wilt surely
find that he is ready to forgive and plenteous in mer-
cy; and ere long thou wilt joyfully sing, " O Lord, I
" will praise thee; though thou wast angry with me.,
" thine anger is turned away and thou comfortest me."
" For they that sow in tears shall reap in joy."
" Let then the hearts of those rejoice that seek the
" Lord."

Finally, my Christian brethren, while you are care-
ful in other respects to do works meet for repentance:
let me exhort you to enter into the spirit of the gospel
by using every means and encouraging every endea-
vour, to bring sinners to repentance; and to welcome

Vol. I. H h

234

SERMON V.

every penitent with cordial joy and affection, as Ana-
nias did the converted persecutor, "Brother Saul, the
" Lord Jesus hath sent me, that thou mightest receive
" thy sight." Thus you will manifest the excellency
of your principles, and be honoured as instruments
in promoting that cause, for which the divine Saviour
came into the world and shed his blood upon the
cross; and all men will know that you are his true
disciples.

SERMON VI.

2 CORINTHIANS, V. 17.

If any man be in Christ, he is a new creature; old
things are passed away, behold, all things are be-
come new.

T HE dangers, to which the church at Corinth was
exposed from plausible false teachers, obliged the
apostle to use such methods of re-establishing his au-
thority, as he apprehended might be misunderstood
and censured: he therefore says, " Whether we be
" beside ourselves it is to God, or whether we be
" sober it is for your cause." — The zealous servants
of God have constantly been slighted and despised, as
" beside themselves;" nay the Son of God, the per-
fection of wisdom and excellency, was involved in
the same charge, even by his friends and relations, as
ivell as by his enemies. - The apostle therefore would
not be greatly disquieted, when, not only Festus said,
" Paul thou art beside thyself, much learning doth

* 2 Kings, ix, 11. Jer. xxix, 26,27. Hos.ix,7. Mark, Hi, 21.
John, x, 20.

2:6

SERilON VI.

" make thee mad," but when his Corinthian converts
Concurred in the same sentiment.

' But,' says the apostle, 'Both the ardour that gives
4 occasion to such imputations, and the u isdom \\ hich
'regulates its effects, spring from regard to the glory
' of God, and affectionate longing after your souls:'
" For the love of Christ constraineth us; because we
" thus judge, that if one died for all, then were all
" dead; and that he died for all, that they which live,
" should not henceforth live unto themselves, but un-
" to him w hich died for them and rose again. Where -
" fore henceforth know we no man after the flesh ;■
" yea, though we have known Christ after the flesh;
" yet now henceforth know we him no more." Even
the brethren or nearest friends of Christ himself, ac-
cording to the flesh, might not be regarded by the
apostles, in dispensing instructions, reproofs, cen-
sures, or encouragements; but they were constrained
by love to him who had died for them, to do ail things
with unbiassed impartiality. In like manner, no ties
of blood, friendship, or even gratitude, must influence
the servant of Christ, in the discharge of his pastoral
ofRce. In this respect even relations, benefactors,
and patrons, must be disregarded, if we would ap-
prove ourselves to be indeed the genuine successors
of the apostles in the sacred ministry. " Therefore, 5>
saith St. Paul, " if any man be in Christ he is a new
" creature; old things are passed away; behold all
" things are become new; and all things are of God
" who hath reconciled us to himself by Jesus Christ."

The text suggests the following subjects to onr
consideration.

SERMON VI.

237

I. The apostle's description of a real Chris-
tian; " If any man be in Christ."

II. The change, which every real Christian
has experienced, " He is a new creature."

III. The effects of this change, " Old things
" are passed away; behold all things are become
new."

I. Then we consider the apostle's description of a
real Christian, " If any man be in Christ."

This expression may appear singular to many who
are called Christians, but it is the uniform language
of the new Testament: and " if any man speak, let
him speak as the oracles of God." New terms im-
perceptibly introduce new doctrines; nor has any sub-
tility of Satan or his servants better succeeded, in
*' privily bringing in damnable heresies," than that of
modernizing the language of divinity.

" There is therefore now no condemnation to them
" that are in Christ Jesus." " I knew a man in Christ
H fourteen years ago." " He was also in Christ be-
" fore me." Of whom are ye in Christ " Jesus, who
" of God is made unto us, wisdom and righteousness,
M and sanctification, and redemption."* " That we
" might be made the righteousness of God in him."
Many of the epistles also are addressed " to the saints
** in Christ Jesus," "or to the church — in God the
" Father, and in the Lord Jesus Christ." — Which
accords to the language of the prophet, " Israel shall
" be saved in the Lord with an everlasting salvation. "
" Surely shall one say, IntheLo&D have I righteous-

• Rom. viii) 1. xvi. 7. 1 Cor, i. 30. 2 Cor. xii. ?.

^DRMON VI.

" ness and strength." " In the Lord shall all the
" seed of Israel be justified and shall glory."*

The apostle John also employs similar e xpressions;
" And now, little children, abide in him." " We
" are in hum that is true, even in his Son Jesus Chrkt."\
But the words of cur Lord himself are most decisive;
" He that eateth my flesh and drinketh my blood,
" dwelleth in me and I in him J." Accordingly when
•we administer the Lord's supper, that outward sign of
this inward life of faith in a crucified Saviour, we pray
4 that we may so eat the flesh of Christ, and drink his
' blood; — that we may dwell in him and he in us.' —
"Neither," saith our divine Redeemer, when inter-
ceding for his disciples, " pray I for these alone, but
•• for them also which shall believe on me through
" their word; that they all may be one, as thou, Fa-
u ther, art in me, and I in thee, that they also may be
44 one in its."^

Rut we must explain this language and shew its
propriety and energy; lest it should be thought, that
'the whole argument rests upon our translation of the
original particles. St. Paul says, " The wages of sin

is death, but the gift of God is eternal life through,"
or in " Christ Jesus our Lord:" And St. John,
*' This is the record that God hath given to us eter-
l< nal life, and this life is in his Son: he that hath the
"* Son hath life, and he that hath not the Son of God
iC hath not life."|| The salvation of Christ is com-
pleted, as far as his mediatory work is concerned: but

* Is. xlv. 17. 24, 25. f 1 John ii. 28. v. 20. \ John vi. 56.
§ John xvii. 20 — 23. |] Rom. vi. 23. 1 John v. 11, 12.

SERMON IV.

239

who are they that shall eventually be " saved from
" wrath by him?" To this question the scripture an-
swers with the most decided precision; "they that re -
" ceive him," " they that believe in him," " they that
" are found in him+V — Union with Christ is necessa-
ry in order to communion with him: he Saves all
those, and those only, who thus stand related to him.

According to the illustrations of scripture, the be-
liever is in Christ, as the stone is in the building.
God is preparing a spiritual temple, in which he may
dwell and be glorified for ever. The person of Christ
is the precious Foundation and Corner-stone of this
temple,and believers "come to him, and as liv ing stones
"are built up a spiritual house," "and habitation of
" God through the Spirit*." But this emblem, taken
from things wholly inanimate, only represents our
dependence on Christ, and consecration to God
through him: we therefore learn more fully the nature
of this mystical union, by the parable of the vine and
its branches. Mere nominal Christians continue un-
fruitful; and at length are taken away, withered, and
gathered to be burned: but true believers are vitally
united to him, and abide in him by the quickening
and fructifying influences of the Holy Spirit. f Yet
even this illustration fails short of fully elucidating the
subject; nay, the nearest of all relative unions does not
entirely answer to it; for believers are in Christ, as the
members are in the human body. He is the Head of
the church, and every Christian is a part of his mys-
tical body, bone of his bone, and flesh of his flesh,

* I Pet. ii. 4—8. Eph. ii. 20—22. f John xv. 1—8.

,240

SERMON VI.

and the Holy Spirit dwells in all believers, as the life
and soul of this mystical body. They live spiritually
by virtue of this union with their Head; they are
placed under his guidance and authority; have one
common interest, and fill up their stations in the
church for the benefit of the whole.* According to
the remarkable words of the apostle, " I am crucified
" with Christ; nevertheless I live; yet not I, but Christ
*' liveth in me." — " Your life is hid with Christ in
" God; when Christ, who is our Life, shall appear,
" then shall ye also appear with him in glory."f

There is, however, another way of illustrating the
subject, which may help us to explain the way in
which sinners attain to so high an honour, and so
blessed a distinction. The believer is in Christ, as
Noah was in the ark. "By faith Noah being warned
M of God was moved with fear, and prepared an ark. "J
He believed the sure testimony of God, both respect-
ing the deluge and the appointed method of preserva-
tion; he feared the impending judgment, and revered
the justice and power of God; and thus he was moved
to follow his directions. To prepare the ark was a
vast undertaking: his labour and expence must have
been exceedingly great, and his perseverance, amidst
the scorn and hatred of an unbelieving world, most
exemplary. — But when the deluge came, he was
found in the ark, and preserved to be the progenitor
of a new race of men; and even of the promised Re-

» 1 Cor. xii. 12—31. f Gal. ii. 20. Col. iii. 3,i;

4 Hefc. rf. 7. 1 Pet. iii. 29.

SERMON VI.

241

deemer, on whom doubtless his faith had ultimately
been placed: while all the rest of the human species,
however distinguished, or to whatever refuges they
fled, were swept away with one common desolation.
But had he bestowed as much pains and expence, in
building a lofty tower on a high mountain, following
the dictates of his own wisdom; he would have shared
the common doom; as they will, who " go about to
" establish their own righteousness," instead of dili-
gently seeking the salvation of God. For like Noah,
the sinner, hearing of " the wrath of God revealed
" from heaven against all ungodliness and unrighte-
" ousness of men," believing the divine record " is
" moved with fear," and takes warning to flee from
the wrath to come. He hears also of Christ, the true
Ark, which God himself hath provided; and renounc-
ing all other confidences, by faith he betakes himself
to this sure refuge, applies for admission, and endures
the self-denial, contempt, and persecution to which
this may expose him. And whatever difficulties he
may now encounter; his wisdom will be acknow-
ledged and his felicity envied, when no unbeliever
shall find any shelter from the overwhelming deluge
of divine vengeance, which perhaps he now despises
or blasphemes.

Under the Mosaick dispensation, the guiltless man-
slayer was exposed to the sword of the avenger of
biood: but cities of refuge were provided, to which
he might flee for shelter. — Yet in this perilous situa-
tion an Israelite had no choice: he must scarcely turn
back to take his clothes, and b} no means go home to
bid farewell to his dearest relatives: he musf leave all

Vol. 1. I i

242

SERMON VI.

his outward comforts, employments, and interests: he
must flee t* ithout delay, and hardly stop for necessary
refreshment: he must not yield to indolence, or sit
down when weary; and could never think of loiter-
ing, to interfere with other men's business, to examine
curiosities, or to join in vain diversions. With all
speed he must urge his course to the city of refuge;
as if he had seen the avenger of blood with a drawn
sword close behind, and heard him uttering most
dreadful menaces. When he had gained the appoint-
ed asylum, he was required to abide there, at a dis-
tance from all his connexions, those excepted who
chose to follow him; and this restriction continued,
till the death of the high-priest set him at liberty from
his confinement.

Thus the sinner, perceiving himself exposed to the
wrath of God and the curse of his violated law, must
" flee for refuge to lay hold on the hope set before him"
in the gospel. Without delay he must diligently use
all the means of grace, and separate from the vain pur-
suits and pleasures of an unbelieving world. He
must not give " sleep to his eyes or slumber to his
" eye-lids; but ilee as a bird from the snare of the
" fowler, and as a roe from the hand of the hunter."
He must "work out his own salvation with fear and
Vk trembling," and earnestly apply for an interest in
the great atonement; knowing that if death should
previously overtake him, the avenging justice of God
■would prove the ruin of his immortal soul. And
when he hath obtained a good hope of his acceptance,
he must still keep close to this refuge: renouncing
the society of all those, that refuse to join with him

\

SER-MON VI.

243

hi his new course of life; remembering that "if any
" man love father, or mother, wife, or children, more
" than Christ, he cannot be his disciple."

Thus the true believer is in Christ, as in the city of
refuge: and if we do not wish to deceive ourselves,
we may know whether our experience, conduct, and
confidence bear any resemblance to this representa-
tion; and whether we desire to join the apostle in say-
ing, " Yea doubtless, I count all things but loss, for
" the excellency of the knowledge of Christ Jesus my
" Lord: — I count them but dung, that I may win
" Christ, and be found in him, not having mine own
" righteousness which is of the law; but that which.
" is through the faith of Christ, the righteousness
" which is of God by faith."*

He, that is thus in Christ is finally delivered from
condemnation; all his sins are blotted out and buried
in the depths of the sea; " Being justified by faith he
" hath peace with God;" to whom being reconciled
when an enemy " by the death of his Son, he shall be
" saved by his life." He is admitted into a covenant
of friendship with the everlasting God, and adopted
into his family as a son and heir. " All things shall
" work together for his good," and "nothing shall
" separate him from the love of Christ." All the
promises without exception belong to him, and shall
be fulfilled in due season and order; " for," says thje
apostle, " all things are your's, and ye are Christ'.-;
" and Christ is God's." — We consider, then,

• Phil. ill. 8,?.

244 £EEMON VI.

II. The inward change, which every real christian
lias experienced. " He is a new creature."

Whether any one were previously a Jew or a gentile;
whether we were moral, civil, learned, ingenious, de-
vout, zealous, or superstitions and enthusiastical, a
sceptical rcasoner, or a scoffing infidel; when he be-
comes a christian, " he is a new creature." — " We
" are his workmanship, created in Christ Jesus unto
" good works, which God hath before ordained that
" Ave should walk in them." " For in Christ Jesus
" neither circumcision availeth any thing, nor uncir-
" cumcision, but a new creature."* What are we
then to understand by these energetick expressions? —
W ill any sensible man maintain, that a new creed or
name may properly be called a new creation? Will he
affirm that nothing more was meant than a decent mo-
ral conduct, or an external reformation? Does this
amount to any thing more than the cleansing or the
outside, while the heart remains full of pollution?
Such frigid interpretations must be merely the
word of man; for " the word cf God is quick and
" powerful, sharper than any two-edged sword; pierc-
" ing even to the dividing asunder of soul and spirit,
" and of the joints and marrow and is a discerner of
" the thoughts and intents of the heart."f

It is, however, proper to observe, that he, w ho is a
new creature, continues, in many respects, the same
as before. His body with all its members and senses
is the same; though he finds himself disposed to make
a new use "of them: his soul and all his faculties arc
the same, though his judgment and affections are en-

* Gal. vi. 15. Eph. il 10. t Jcr. xxiii. 3.9. Heb. iv. 12.

SERMON VI.

245

tirely changed. He possesses his former measure of
capacity and learning, with the peculiarity of his ge-
nius and the original complexion of his mind. The
man of enlarged powers does not lose that superiori-
ty of talent; while he is content to be thought a fool
for Christ's sake, to seek wisdom from him with the
teachableness of a little child, and to devote all his en-
dowments to the glory of the Giver. The man of
slender abilities and illiterate education, makes no ad-
vances in learning or ingenuity, except as he becomes
of " good understanding in the way of godliness."
No alteration takes place in any person's relative situa-
tion or rank in society: he can claim no additional ci-
vil immunities or advancement, when he is " in Christ
" a new creature:" nor does he forfeit any of his
rights; though persecution may deprive him of them,
and love of Christ make him willing to renounce
them. — In general he abides in his calling, if lawful;
but endeavours to fill it up in a new manner.

What then is especially intended"? — Here again the
scripture assists our enquiry by apt illustrations.
*' Ye were," says the apostle, " the servants of sin,
" but ye obeyed from the heart that form of doctrine,
" which was delivered you."* Learned men gene-
rally agree, that the concluding words would be more
exactly rendered, into which ye were delivered; al-
luding to the mould into which melted metal is pour-
ed, that it may thence take it's intended fashion and
impression. When vessels of silver have been thus
formed again; they are as really new, as if the metal

* Rom. vi. 17.

SERMON VI.

had just been brought from the mine. Thus sinners
are in themselves, " vessels of wrath fitted for de-
" struction," bearing the image of fallen Adam, and
disposed to imitate his rebellion and apostacy: but the
new creation forms them into " vessels of mercy,
4' prepared for glory," stamped with the image of
Christ, " fitted for their Master's use, and ready for
" every good work." They are the same men, yet
new creatures.

The grafted tree also is in many respects the same
ns before: yet it is a new tree, and as the poet beauti-
fully expresses it,

Mtraturqtte novas frondes, et non sua fioma.

' It wonders at its new leaves, and fruit that is not its
' own.' — Thus when the word of truth is engrafted
in the heart by the Holy Spirit, the same man be-
comes a new creature, and his thoughts, words, and
actions also become new.

The scriptural emblems of sinners, according to
their different propensities, are taken from lions, tigers,
foxes, swine, serpents, and other fierce, crafty, raven-
ous, or filthy animals: but a sheep or a dove is the
emblem of a Christian; and the new creation affects
this marvellous change. " The wolf also shall dwell
" with the lamb, and the leopard shall lie down with
lt the kid, and the calf, the young lion and the fading
t: together; and a little child shall lead them. And
" the cow and the bear shall feed; their young ones
' : shall lie down together, and the lion shall eat straw
>; like the ox: and the suckling child shall play on the
" hole of the asp; and the weaned child shall put his

SERMON VI.

247

" hand on the cockatrice den: they shall not hurt nor
" destroy in all my holy mountain."* Does not
every man perceive, that if Almighty God should dis-
pose these animals to live together in perfect amity, as
here described, they would be new creatures; though
the same outward form, and many other peculiarities
of each species should remain? And who can deny,
that if the grace of God so change the ambitious, ra-
pacious, covetous, fraudulent, contentious, revenge-
ful, cruel, sensual, and profane; that they willingly
live together, " in all the commandments and ordi-
" nances of the Lord blameless," they are to all reli-
gious purposes new creatures?

Let any considerate and impartial man compare the
character and spirit of St. Paul, before and after his
conversion; and determine for himself, whether the
apostle was not a new creature. His body and soul,
his abilities and ardent turn of mind, continued the
same; but, in other respects, he differed as much from
his former self, as from any other man in the world.
The change would probably appear as remarkable, in
the case of Matthew, Zaccheus, or Onesimus, had we
as copious an account of them, as we have of the apos-
tle.— Nay, the thief upon the cross, gave evident
proofs, that the tree was made good; for the fruit began
to be good, and would doubtless have been abundant
had his life been spared. — Even when a man's outward
conduct has been irreproachable, the internal change
in his views, purposes, and desires, is clearly manifest

* Is, xi. 6—9.

248

3ERM0N VI.

to his own mind, though the effects be less visible to
others.

, The various metaphors, in which this new creation
is spoken of in scripture, confirm this explanation.
" A new heart, will I give you, and a new spirit
" will I put within you," saith the Lord.* But re-
formation, without an inward change of disposition,
would be a mere counterfeit of the promised bless-
ing.— " Ye must be born again."— " Blessed be God
l! who hath begotten us again to a lively hope.f"
The allusion is made, in this common scriptural lan-
guage, to tlie production of a creature, which before
had no separate existence, but now possesses life, has
capacities of action and enjoyment, wants nourish-
ment, and may be expected to grow to maturity: and
it is the invariable rule of nature, that the offspring
bears the image and inherits the propensities of the
parent animal. The emphatical meaning of " being
" born again," " born of the Spirit," " born of God,"
must be very manifest: and had our Lord only in-
tended an outward ordinance or reformation, when he
said, " Verily, verily, I say unto thee, Except ye be
" born again, ye cannot see the kingdom of God;"
it could not have been denied, that he had perplexed
a plain subject by a needless obscurity of expression.

" You hath he quickened," saith the apostle, who
" were dead in trespasses and sins." Man, as the
Lord created him, possessed animal life and its pro-
pensities; as a rational creature, he was capable of ac-

* Ezek. xi. 19, 20. xxxvi. 25 — 27.
t John, iii. 1 — 8 1 Pet. i. 3, 23.

S.ER5I0X VI.

249

iions and enjoyments of a higher order; and us spiri-
tual he was capable of finding happiness in the love
and service of God: but he has lost his spiritual life
and is dead in sin. Fallen angels possess the powers
of reason to a very great degree: yet they are spiri-
tually dead; they are incapable of loving and enjoying
God, and finding happiness in his holy service: and,
I am persuaded that sober reflection will convince any
candid enquirer, that the most rational man living is,
while unregenerate, as incapable of the pleasures an-
gels enjoy in heaven, as animals are of sharing the sa-
tisfactions of the philosopher. This appear.-, in one re-
markable circumstance: when ai^ person renounces
all other pursuits for the sake of religion, it is always
supposed that he leads a joyless life, and is in danger
of becoming melancholy; as if the felicity of " angels,
and the spirits of just men made perfect," werew hol-
Jy unsuited to man's nature on earth, and incapable of
affording him delight!

The same internal renovation is called " the circum-
" cision of. the heart to love the Lord;" and described
under the image of " putting his law in the heart, and
" writing it in the inward parts." " For the grace
" of God which bringeth salvation, teaches us to dc-
" ny ungodliness and worldly lusts, and to live so-
u berly. righteously, and godly in this present world."

This change begins that " renewing in the spirit of
" our mind," the " transformation by the renewing
" of our mind" " the putting off the old man," and
" the putting on the new mun;" for these expressions
relate to the growth of the new creature, and the re-
moval of every tiling that retards it. So that regene-

Vol. I. ' Kk

250

SERMON VI.

ratio?! is the beginning of sanctif cation, which signi-
fies the making of that person or thing holy, which
was before unholy.

We cannot however, fully explain or even compre-
hend the manner, in v\ hich the new nature is com-
municated. In general we may observe, that as na-
tural life subsists in every part of the animal; so spi-
ritual life pervades all the faculties of the scul. It is
light, knowledge, and judgment in the understanding;
sensibility in the conscience; purity, spirituality, and
fervour in the affections, and submission in the will:
and this entire inward revolution produces proportion-
able effects upon the whole conduct and character of
the real Christian. But this will appear more dis-
tinctly, while,

III. We consider the effects of the change, " Old
" things are passed away; behold, all things are be-
" come new."

This language is general, and no exceptions are
intimated. — He who hath thus " passed from death
" unto life," will find that his old sentiments and
thoughts are vanished. His high opinion of himself,
of his abilities, actions, and heart are no more; he
ceases to shine in his own eyes, and gradually disco-
vers that he is " wretched, poor, miserable, blind, and
" naked;" he is constrained to renounce all depend-
ence on his wisdom and righteousness, to distrust his
own heart as " deceitful and desperately wicked," and
to abhor himself as a guilty polluted criminal. Nor
can he ever again recover those lofty thoughts of him-
self, which once were natural to him.

His hard thoughts of the divine law, as unreason-

SERMON VI.

251

ably strict and severe, are passed away; and he can
no longer entertain his former palliating notions con-
cerning the evil of sin. He perceives the command-
ment to be holy, just, and good; and the transgression
of it to be replete with ingratitude, rebellion, and con-
tempt of God. He dares no longer impeach the di-
vine justice and goodness, in respect of the punish-
ments denounced against sinners: his old thoughts
and reasonings on these subjects are gone, and he is
astonished at his own presumption, in having formerly
indulged them.

His sentiments concerning the happiness to be en-
joyed in worldly pleasures, and the gloom and melan-
choly of a religious life, are wholly changed. He can
no longer think of eternity as uncertain or distant:
and no temptation or discouragement can henceforth
prevail with him, to give up his hope of everlasting
life, to rest satisfied with a portion in this world, or
to risk the tremendous consequences. " He looks
" not at the things which are seen, but at the things
" which are not seen: for the things which are seen
" are temporal, but the things which are not seen arc
** eternal.

His former thoughts of Christ and his salvation are
passed away. He once despised the glorious Re-
deemer in his heart; perhaps he deemed those to be
hypocrites or enthusiasts, who spoke in animated
language of his love and preciousness: but these
imaginations are no more; he is now ready to exclaim,
" How great is his goodness! how great is his beauty!"
He counts all but lost for Christ, and fears exceed -
ingly coming short of his salvation. He cannot think

252

S£KHOft VI.

meanly of him, or be indifferent to his favour, cause,
or glory; yet he continues dissatisfied with the degree
of his admiring love and gratitude to his great Bene-
factor.— His former opinions concerning the wise and
happy among the sons of men are irrecoverably gone.
He pities the very persons, whom he once admired
or envied; and counts the despised and afflicted disci-
ples of Chri-st " the excellent of the earth, in whom
" is all his delight." He longs to share their privileges
and felicity: nor could he recover his former aversion
to them, even if he supposed that he should be for
ever excluded from their company.

When any one is in Christ a new creature, his old
pursuits and pleasures also pass away. — As the man
of business has done with the pastimes of childhood:
so the believer ceases to relish those scenes of dissi-
pated or sensual indulgence, which once were his ele-
ment. He finds himself uneasy, when they come in
his way: not only deeming them a criminal waste of
time and money, and a wilful hindrance to serious re-
flection; but feeling them to be a chasm in his enjoy-
inent, and an interruption to his comfort, in commu-
nion with God, and the company of his servants.

His conduct is still more decided in things directly
evil; " How shall he that is dead to sin live any longer
" therein?" He hates and dreads sin as his worst ene-
my: " His seed remaineth in him, that he cannot sinr
" because he is born of God." He does not indeed
forsake his lawful employments; but he gradually
learns to follow them from new motives, and in a new
manner; not from covetousness or on worldly princi-

SERMON VI.

253

pies, but as his duty, from love to God and man, and
according to the precepts of the sacred scriptures.

It will readily be perceived, that the old compa-
nions of such a man will pass away. Even w hen re-
lative duties and other causes render some intercourse
with ungodly persons unavoidable, it will become less
cordial and intimate. When such opposite charac-
ters meet, one of them must be out of his element:
all those associates therefore of the new convert's
former years, who have no interest in continuing the
acquaintance, will drop off, as leaves from the trees in
autumn: and he will find that the society of his most
agreeable old companions is become irksome; for they
seem far more profane and frivolous than they used
to be.

Time would fail, should Ave particularly considei
how the new convert's former discourse is passed
away: and how his idle, slanderous, profane, or per-
haps polluting, words are exchanged for such as are
pure, peaceable, and edifying.* And it is almost
needless to state, that his old course of behaviour also
is finally renounced. The particulars that have been
mentioned, may serve for a specimen: and it should
be remembered, that in every respect in which " old
" things pass away, all things become new," the apos-
tle, by inserting the word behold, hath emphatically
demanded our attention to this circumstance!

This too might be illustrated, by considering the
various operations of the believer's mind, and the ob-
jects of his affections. He hopes and fears, grieves

* Eph. iv. 29. v. 4. Col. iv. 6. Jam. i. 25. in.

254

SERMON VI.

and rejoices, desires and hates, in a new manner; and
his passions have respect to new objects. He fears
the wrath and frown of God; he hopes for glory and
immortality; he mourns for his own sins, and the
miseries of other men; he rejoices in God, hungers
and thirsts after righteousness, and abhors that which
is evil. His judgment and taste are gradually formed
upon God's word; his memory is replenished with
divine truths, and his imagination employed in realiz-
ing invisible things. The company of his choice, the
places of his willing resort, the books he prefers, his
select topicks of discourse, the use he makes of his
time and talents, the manner in which he conducts
business, and enjoys the comforts of life, might be
enlarged upon, to shew in what respects " all things
" are become new." For the real Christian desires,
that " whether he eat or drink, or whatsoever he do,
" he may do all to the glory of God."

The extent of the apostles' meaning may, however,
be further illustrated, by shewing that the believer
does the same things in a new manner, in respect of
the best part of his former conduct, and the worst of
his present. — He used perhaps to attend on religious
ordinances: and though his heart was not engaged,
nor his profession sincere; he returned home well
satisfied with having done his duty, or elated with an
idea of his own goodness. But now, when his pray-
ers and praises are the language of his habitual judg-
ment and desires, and he is upon the whole a spiritual
worshipper; he is continually humbled for the unal-
lowed defects and evils of his services, and seeks to
have all washed in the atoning blood of Christ.

SJiRMON VI.

255

On the other hand, it must be allowed that sin
dwelleth even in the true convert; and he may possi-
bly fall into the same evil-, in which he once habitually
indulged with little remorse. But in this case he is
filled with anguish; he deeply abases himself before
God, confesses his guilt, deprecates deserved wrath,
submits to sharp correction, craves forgiveness, and
" prays to be restored to the joy of God's salvation,
" and upheld by his free spirit." Even in these re-
spects " all things are become new."

In short, the proposition is universal: and the true
believer, in all things acts from new motives, by a
new rule, and to accomplish far other purposes, than
he formerly had in view. But the more particular
examination of the subject must be left to your pri-
vate meditations, while we conclude at present with a
brief application.

There are persons professing to be Christians, who
avowedly disregard this subject; and if we speak of
regeneration or the new creature, are ready to answer,
" How can these things be?" or perhaps to retort an
indiscriminate charge of enthusiasm. But do you
intend to answer your Judge in this manner? Do you
expect to enter heaven, by disproving the truth of his
most solemn and repeated declarations? Is your judg-
ment the standard of truth? Can nothing be needful
to salvation, which you do not experience? II God be
indeed glorious in holiness: if the society and joys of
heaven be holy, and if man be unholy, an entire
change must, in the very nature of things, take place,
before he can possibly delight in God, or enjoy hea-
ven, were there no other obstacle to his salvation.

Lob

SERMON VI.

Let me therefore earnestly beseech you to reconsider
the subject: let me prevail with you to search the
scriptures, and to beg of God to shew you the true
meaning of them; and to grant, that if these things
be indeed true and needful, you may know them by
your own happy experience.

Again, some religious people profess to know that
their sins are forgiven, and others are anxious to ob-
tain this assurance. If then it be asked, how can any
man be thus certain in this matter? I answ er, by a
consciousness, that " he is in Christ a new creature,
Xl that old things are passed away, and all things are
" become new." When our Lord forgave the sins
of the paralytick, he enabled him to carry his bed;
this proved his sins forgiven, both to himself and
others. And in like manner, when we know that, in
consequence of having applied to Christ for salvation,
we abhor all sin, love the ways of God, and delight in
pious company; we have a witness in ourselves, and
the testimony of God in his word, that we partake of
the gift of righteousness by faith. The clearer this
evidence of our new creation appears, the fuller
ground of assurance we possess: we are therefore ex-
horted, " to give all diligence to make our calling and
41 election sure:" but, without this, all impressions
and supposed revelations, declaring our sins to be par-
doned, are manifest delusions; lor they contradict the
express testimony of God in his holy word.

Too many profess the gospel, who give no evidence
of this gracious change, and stumble others by their
unholy lives: but the text at once cuts off such men's
pretensions; and the reproach ought to rest on them-

SERMON VI.

257

selves, and not on the holy doctrines which they dis-
grace.

But, as " the path of the just shineth more and
" more unto the perfect day,*' I would earnestly and
affectionately caution the serious enquirer, not to un-
dervalue feeble beginnings; but to take encourage^
ment from them to press forward, in the diligent use
of the means of grace; that the change may be ren-
dered more evident, and that he may " abound in
" hope by the power of the holy Ghost."

Let discouraged souls likewise, who feel sin to be
their burden, grief, and terror, and who are ready to
say to the Saviour, " Lord, to whom shall I go? thou
" hast the words of eternal life:" let such fainting, and
feeble minded believers, learn to derive encourage-
ment from their very fears, jealousies, sighs, groans,
and tears, because " of the sin that dwelleth in them;"
and " because they cannot do the things that they
"would:" for these are, without doubt, effects and
evidences of the new creation.

Finally, my brethren, if you can rejoice in the as-
surance, that you are partakers of these inestimable
benefits; shew your gratitude to God, by endeavour-
ing to communicate the same blessings to your fellow
sinners: knowing that his mercy and grace are suffi-
cient for them also; that he makes use of reconciled
enemies, as instruments in reconciling others also to
himself; and that he preserves them in life especially
for this most gracious purpose.

Vol. I.

L J

SERMON VIL

psalm ii. 12.

Jfiss the Soil, lest he be a?:gry, and ye perish from the-
xvay, when his wrath is kindled but a little: blessed
are all they that put their trust in him.

Whatever were the immediate occasion of this
psalm, it evidently contains a most remarkable pro-
phecy concerning Christ, and the divine vengeance to
be inflicted on those who opposed the establishment
of his kingdom. The Jews were the peculiar objects
of the threatened indignation; and they are also the
witnesses of the authenticity of those scriptures, in
which the prophecy is contained: for by them the old
Testament has been preserved; and they now unani-
mously attest that the psalm before us was written at
least a thousand years before Jesus of Nazareth was
born.

It may therefore, be useful in the first place to call
your attention, to this remarkable prophecy of things
already accomplished, or hastening to an accomplish,
ment. — " Why do the heathen rage, and the people

SERMON VII.

259

-l imagine a vain thing! The kings of the earth stand
" up, and the rulers take counsel together, against the
<l Lord, and against his anointed," Let us hear the
apostles' application of this passage: " for of a truth
" against thy holy child Jesus, whom thou hast anoint-
" ed, both Herod and Pontius Pilate, with the Gen-
" tiles and the people of Israel, were gathered toge-
" ther, to do whatsoever thy hand and thy counsel de-
" termined before to be done."* These concluding
words are well worthy of our notice: as they illustrate
the plan of divine providence in the government of the
world. We are apt to wonder that wicked men
should be permitted to triumph as they often do: not
considering that the Lord employs even rebels to ful-
iil his righteous purposes; and that, contrary to their
own intention, they are made the executioners of his
vengeance, or used as his chastening rod. Even
atheists and infidels, yea, the haughtiest and most self-
willed of his enemies, are permitted to prosper, till
they have inflicted condign punishment on sinners,
perhaps less criminal than themselves, and then they
are consigned to more tremendous vengeance. — Nay,
the Lord even makes use of wicked men to accom-
plish his designs of mercy to the church. Thus the
Jewish rulers and priests, with Herod, Pilate, and the
people of Israel, though before at enmity w ith each
other, combined together against the Saviour of the
world: they thought evil against him and his church,
" but the Lord meant it for goodf." And they could

* Acts, iv. 25 — 28.
t Gen. I. 29.

260

SERMON VII.

only do -what " his hand and counsel had determined
" before to be done."

" The kings of the earth stood up, and the rulers
" took counsel together against the Lord, and against
" his anointed," or his Messiah; saying, " Let us
" break his bonds asunder, and cast away his cords
" from us." All the power and policy of man seem-
ed to be leagued together, w ith a fixed determination
to destroy Jesus and extirpate his doctrine. His nu-
merous and formidable enemies unanimously resolved
that " they would not have this man to reign over
" them." The priests and rulers excited the people
to demand his crucifixion, with unrelenting vehe-
mence. They* aimed to blot out the remembrance of
him and his spiritual dominion from the earth, that
they might have no authority but that of the magis-
trate. " We have no king but Caesar, whosoever
*' maketh himself a king, speaketh against Caesar."
Observe, my brethren, what was their principal ob-
jection to the religion of Jesus, and whence it arose.
They hated the law and government of God; and
therefore they rebelled against the kingdom and au-
thority of his Son. Thus men still reject the gospel,
because it magnifies and honours the law and justice
of God, condemns all their former transgressions, and
with the proposal of a gracious pardon, implies an
obligation to obedience in future; and in this respect
the same part is acted over and over again, from ge-
neration to generation.

But mark what follows: " He that sitteth in the
" heavens shall laugh, the Lord shall have them inde-
" rision:" He looks down with contempt and disdain

SERMON VII.

261

upon their puny attempts to subvert his kingdom and
counteract his sovereign purposes. — " Then shall he
" speak, unto them in his wrath, and vex them in his
" sore displeasure." Let us see how this prophecy
was fulfilled. The Jew s crucified the Lord Jesus for
declaring that he was the promised Messiah, the Son
of God. But, behold, he demonstrates himself to be
that glorious Redeemer! He dies indeed, but he rises
from the dead, ascends into heaven, takes possession
of his exalted throne, and sends forth his Spirit upon
his apostles, that they may be empowered to establish
his religion in the world. The Jewish rulers and
people, however, having blasphemed his miracles, and
condemned him to the cross, persist in their enmity, ^
oppose his ambassadors, and persecute his harmless
disciples. — But what is the consequence? The gospel
rapidly gains ground; persecution drives believers in-
to remote regions, to convey the glad tidings to man-
kind; the dying martyrs, confirming their testimony
by their harmless lives and patient sufferings, shew
the excellency of their principles, and expose the
•odious cruelty of their adversaries. At length the
day of vengeance arrives: he that sitteth in the hea-
vens had poured contempt upon his impotent foes, and
triumphed gloriously, notwithstanding their feeble,
though determined opposition; but now " he speaks
" to them in his w rath, and vexes them in his sore
" displeasure." Jerusalem is surrounded by the Ro-
man legions, the executioners of the sentence which
had been pronounced: miseries till then unknown are
inflicted on the devoted nation; eleven hundred thou-
sand persons perish in the siege; the survivors are sold

262

SERMON VII.

lor slaves, till no more purchasers can be found; the
city and temple are entirely destroyed, and the sacred
hill of Zion given up, to be henceforth " trodden un-
" der foot of the gentiles," according to another me-
morable prophecy, which hath now been fulfilling for
nearly one thousand eight hundred years!* An apos-
tate emperor attempts, in defiance of Christ, to re-
build the temple and restore the Jews; but his design
is frustrated by earthquakes and the signal interposi-
tion of heaven: while the Jews themselves, scattered
through all nations, and almost every where oppress-
ed, are reluctant witnesses to the truth of the scrip-
tures, and monuments of divine vengeance on the de- •
tpisers of the gospel.

The Roman emperors also exerted their extensive
and absolute authority in opposing the establishment
of Christianity; and it is remarkable, that several of
those, who are celebrated for virtue, were the most
determined persecutors. — But what was the event?
From that time this mighty empire was undermined,
and at length Christianity was established, as it were,
upon its ruins!

It would not be a difficult task to shew, from the
history of succeeding ages, that God hath fulfilled his
promise, in maintaining his church against the most
virulent rage of her numerous and powerful enemies;
according to the next words of this prophecy, " Yet
" have I set my king upon my holy hill of Zion:"
and the event will be the same with all other rulers

* Luke, xxi. 24,

SERMON Vlf.

263

and nations, who set themselves to oppose the king-
dom of Christ. — For a season they may prosper,
boast, and blaspheme; and say, with Sennacherib, ta
the servants of the Lord, " Let not your God in whom
" vou trust deceive you, saying, Ye shall not be de-
" livered into my hands — Behold, ye have heard what
" I have done unto all lands, and shall ye be deliver-
" ed?" — But God will answer them, as he did the
proud Assyrian, " I know thy abode, and thy going
" out and thy coming in, and thy rage against me.
" Because thy rage against me, and thy tumult is come
" up into my ears; therefore I will jput my hook in
" thy nose, and my bridle in thy lips: and I will turn
" thee back by the way by which thou earnest. — The
" zeal of the Lord of hosts shall do this;"* for he
hath said, and he will accomplish it, " Yet have I set
" my King upon my holy hill of Zion."

But the prophecy still further expands itself: " I
" will declare the decree: the Lord hath said unto me,
" Thou art my Son, this day have I begotten thee.
" Ask of me, and I will give thee the heathen for
" thine inheritance, and the uttermost parts of the
" earth for thy possession. Thou shalt break then*
" with a rod of iron, thou shalt dash them in pieces
" like a potter's vessel. Be wise now, therefore, O
" ye kings, be instructed, ye judges of the earth."
The counsel is addressed to kings, because monarchy
was the more general kind of dominion: but all in-
vested with authority are evidently meant, by what-
ever titles they may be distinguished. They are the

• Xg. xwii. 10, 11, 28 — 38,

264

SERMON VII.

judges of the earth, whose judgment is submitted to
in all the secular concerns of mankind. These dig-
nified personages are admonished to be wise, and wel-
come instruction; especially in respect of the king-
dom, w hich the Lord hath established under the go-
vernment of his only begotten Son. — It therefore fol-
lows, " Serve the Lord with fear, and rejoice with
" trembling."

' Submit to the authority of God; bow your scep-
' tres to the sceptre of the Messiah: employ your
' power and influence in obeying his commands and
* promoting his glory: presume not, in any case, to
' set your authority in opposition to his; lest he dash
4 you in pieces like- a potter's vessel. Stand in awe
1 of his power, reverence his majesty; and, while you
' rejoice in your exalted rank, and all its alluring ap-
' pendages; tremble also, lest they should occasion
' your deeper condemnation.' — " Kiss the Son, lest
" he be angry, and ye perish from the way: when his
" wrath is kindled, yea, but a little; blessed are all
" they that put their trust in him."

The conclusion of the psalm is very emphatical:
and the turn given to the address may imply far more
than is expressed, with a trivial change in the punc-
tuation. This is frequently the manner of the sacred
writers. " How shall ye escape, if ye neglect so great
" salvation?" " What is a man profited, if he gain
" the whole world, and lose his own soul?" — The
psalmist having said, " When his wrath is kindled,
" yea, but a little," breaks off abruptly, as if he meant
to add, 4 I will not, I cannot describe the misery of
' that man, against whom the wrath of Christ is kin-

SERMON VII.

265

* died in the least degree: I leave the subject as too

* dreadful to be insisted on; and will rather direct
' your thoughts to a more delightful consideration;^
" Blessed are all they that put their trust in him."

Having thus briefly reviewed this prophecy, I will
again demand your attention to its contents, which
are too obvious to need much interpretation, and which
involve no ambiguity or uncertainty. Have not these
predictions, concerning the opposition of the w orld to
the kingdom of Christ, and his triumph over his ene-
mies, been exactly fulfilled? Have not facts corres-
ponded with the evident meaning of the language here
used?

These accomplishments of scripture, in things
which no human sagacity could possibly foresee, are
unequivocal demonstrations that it is the word of the
omniscient God. Ingenious men may easily start
plausible objections, or answer arguments with sar-
casm, or repartee: but is this a suitable way of treat-
ing subjects of such awful importance? Let the op-
posers of our holy religion stand forth with manly
frankness, and fairly prove, if they can, that these pro-
phecies Were not delivered a thousand years before the
coming of Christ; or else that the events have not cor-
responded to them. Until one of these things has
been undeniably effected; we shall continue to affirm,
that so far from believing without evidence, we have
unspeakably better reasons to assign for our faith and
iiope, than unbelievers can have for any of their opi-
nions, v

For my own part, after a diligent examination of
lie subject, during many years, I am fully convinced

Vol. I. M ra

266

SERMON VII.

that the Bible is the infallible word of God; and am
thankful, that I did not imbibe this sentiment from
education or early prejudices, but that it has been the
result of a most hesitating investigation: because this
gives me a confidence, not easily to be shaken, that
the gospel will maintain its ground, though all the ge-
nius, learning, eloquence, and authority of the whole
world should unite against it. Nay, I am assured,
that it will survive the ruin of all its enemies, who can
only destroy themselves: for they can neither prevent
its progress and triumphs, nor hinder the salvation of
the meanest believer; but will at length, find, that " it
" is hard to kick against the pricks." — The remain-
der of the present discourse will contain a more par-
ticular consideration of the text, in the following me-
thod.

I. We will enquire into the special nature of
that kingdom, which God hath determined to
establish;

II. Notice the exhortation of the text; " Kiss
" the Son, lest he be angry."

III. Make some remarks on the warning and
encouragement, " If his wrath be kindled, yea,
" but a little; blessed are all they that put their
" trust in him."

I. Then, we consider the special nature of the
Messiah's kingdom. " Yet have I set my King up-
" on my holy hill of Zion." This was the purpose
of God, even when he created the world. He form-
ed the earth to be a theatre, on which he might dis-
play his essential glory: and the person, salvation, and
kingdom of Emmanuel, constitute the grandest exhi-

SERMON VII.

267

bition of all the mysteries and perfections of the di-
vine nature that hath ever been made. All the dis-
pensations of providence have been arranged, in sub-
serviency to the same great design; as it must be evi-
dent to all who carefully study the history of the Old
Testament, or indeed the history of the world in
every age.

When therefore the tempter had prevailed on our
first parents to violate the Creator's prohibition, the
promise of a Saviour was immediately given: " The
" Seed of the woman shall bruise the serpent's head:"
' The Messiah shall overturn the usurped dominion
' of the devil, and set up his kingdom on the ruins of
' it; to the final confusion and destruction of that great
' ringleader in rebellion against God.' — The Messiah,
as the Head of this kingdom, was foretold in the law of
Moses, and by the prophets, who " spake of the suffer-
" ings of Christ and the glory that should follow."*
This was the Stone seen in vision by Nebuchadnezzar;
which was " cut out of the mountain without hands,"
and having destroyed all opposition, " became a great
" mountain, and filled the whole earth. "f

In the fulness of time the promised Saviour appears:
and his messenger goes before him, proclaiming as a
herald, " Repent ye, for the kingdom of heaven is at
" hand." — Now the ancient prophecies are fulfilled;
" The blind receive their sight, the deaf hear, and the
" dead are raised." " Behold a voice from heaven,
" saying, This is my beloved Son, in whom I am
" well pleased; hear ye him." He leads a lowly and

* i Pet. i. \Q-\9-:

f Dan. ii. 31—48.

268

SERMON VII.

suffering lite: he goes about doing good: his most be-
neficent doctrine is confirmed by benign miracles ol
the most stupendous nature: all his words and works
are stamped with divine w isdom, holiness, love, and
power. Yet is he " despised and rejected of men."
He dies a spotless sacrifice upon the cross; numbered
with malefactors, and treated with extreme contempt,
malice, and cruelty. He rises from the dead a glori-
ous Conqueror, " ascends up on high, leading capti-
" vity captive, and receiving gifts for men; yea, for
" the rebellious also, that the Lord God mav dwell
" among them."* Now " he receives to himself a
c< kingdom," " All power in heaven and earth is
" given to him:" "angels, principalities, and pow-
" ers, are made subject to him; and he is made Head
" over all things to his church!" His apostles hav-
ing received the promise of the Spirit from on high,
go forth every where preaching the gospel, and de-
claring that "the same Jesus," whom the Jews had
crucified, " is exalted to be a prince and a Saviour,
" to give repentance unto Israel, and remission of
M sins:" " That there is no salvation in any other;
" for there is none other name under heaven given
" unto men, whereby we must be saved;" while the
miracuious powers which they display and communi-
cate, confirm their testimony and command attention,,
Their formidable persecutors are conlounded, thou-
sands and tens of thousands embrace the religion of
the crucified Jesus; till Jewish infidelity, and pagan
idolatry, etid all the power and policy with v. 1 ich they

* Ps. lxviii. 18.

SERMON VII.

2C9

arc supported, foil down before it; &s the image in
Nebuchadnezzar's vision before the Stone cut out of
the mountain without hands.

In this manner Jehovah attested the despised Je-
sus to be his well-beloved Son; -thus, as it were, ad-
dressing the Jews, ' Ye have crucified the Lord of
' glory, because he said I am the Son of God; but be-
' hold I have raised him from the dead! I have exalt-
' ed him at my right hand in heavenly places,' " I have
" set my King upon my holy hill of Zion," ' accord-
{ ing to my ancient predictions. Now the whole earth

* shall be his inheritance, whatever obstacles or ene-

* mies may oppose him. I have undertaken and I will
' accomplish it: all men shall either bow to the scep-
' tre of his grace, and become his willing subjects

* and redeemed people; or they shall be crushed as

* obstinate rebels under his feet. This is the deter-
' mination of the Lord of Hosts.'

A mistaken idea of Christianity seems in this re-
spect to be very prevalent. Numbers imagine, that
it may be very well to believe the gospel, but that
there is no necessity of so doing; as others may
be safe and happy upon their own plans. But the
scripture uses a very different language: Christianity
is there considered as the only true religion, and faith
in Christ the only way of being saved. This is no
unessential matter, in which men may safely embrace
opposite opinions: every man who reverences the Bi-
ble as the word of God, must own, that no unbeliever
can escape final condemnation: for the Lord himself
hath repeatedly attested it; and " he that believeth
*' not hath made him a liar." L'ct it also be cbserv-

270

SERMON VII.

ed, that even the adorable Saviour himself, the great
object of our faith, is constituted our Judge: and it is
never intimated, that in the decisive hour, he will
make am exception in favour of the mighty monarch,
the renowned warrior, the busy politician or trades-
man, the learned sceptick, or the indolent and incon-
siderate trifler. " He that believeth not shall be damn-
" ed." One distinction will then swallow up all
others: the faithful disciple will sit down with him
upon his throne; and all unbelievers will be "punish-
" ed with an everlasting destruction from his pre-
" sence."

The kingdom of Christ is administered by him in
"the character of a Mediator. As soon as sin entered
into the world, the Lord made known his purpose of
dealing with men, through the intervention of a Peace-
maker; in whose person as Emmanuel, and through
whose obedience unto the death of the cross, he might
honourably shew mercy to the transgressors of his
holy law. So that they who oppose his kingdom, not
only rebel against the authority of God, but despise
the riches of his everlasting mercy. To effect our
reconciliation to our offended Creator, the eternal Son
of God was made partaker of flesh and blood; and
having " suffered once for sins, the just for the un-
44 just, that he might bring us to God;" he is now
ascended into the heavens, as our merciful and faith-
ful High- priest and Advocate. " The government is
''upon his shoulders," that he might be u able to
save to the uttermost all those that come to God
through him." Angels, principalities, and powers
obey and adore him. " He has the keys of death

SERMON VII.

271

" and heli;" He is " Kingof kings, and Lord of lords."
The kingdom of nature and providence is administer-
ed by him as our Brother and Friend: " All judgment
" is committed to him;" " all the fulness of the God-
" head dwells in him bodily." He is the Head of all
things to his church, " the fulness of him that filleth
" all in all."

How astonishing is this language! how stupendous
his grace; who, from this height of personal and medi-
atorial dignity and pre-eminence, looks down in com-
passion on us sinful worms, and seems only to glory
in his power, as it enables him to enrich and bless
our guilty souls ! He reigns upon a mercy-seat, dis-
pensing pardons and gifts to rebellious men, pardons
and gifts, which he purchased for them with his own
blood! He proclaims his immeasurable love in the
blessed gospel; he sends his Holy Spirit to glorify him
in our hearts, receiving of those things which belong to
him, and shewing them to us, in all their suitableness
and inestimable value. He invites all that will, to come
and take of these blessings freely; he casts out none that
come; and he confers all things pertaining to life and
godliness on every waiting soul. With the highest
propriety therefore, angel's celebrated the Redeemer's
birth in that expressive song of praise, " Glory to
" God in the highest, and on earth peace, good will
" towards men;" for " God sent not his Son into the
" world to condemn the world; but that the world
" through him might be saved." Yet, if men " re-
" fuse him that speaketh;" if they "despise his coun-
" sel, and will none of his reproof:" he will most
certainly glorify his power in their destruction. " God
' hath given him a name which is above every name.;

t272

SERMON VII.

" that at the name of Jesus every knee should bow; —
" and that every tongue should confess, that Jesus
" Christ is Lord, to the glory of God the Father."
This agrees with the solemn declaration quoted by the
apostle, " As J live, sailh the Lord, every knee shall
" bow to me, and every tongue shall confess to God."*

Let it be likewise observed, that " the yoke of
" Christ is easy, and his burden light." Not only
are all his subjects made heirs ot heaven; they have
" also the promise of the life that now is;" the full
assurance that no good thing shall be withholden lrom
them, and they shall receive an hundred-fold, even in
this present time, for all the losses they sustain from
love to Chribt afifl the gospel.

II. Then let us notice the exhortation of the text:
" Kiss the Son, lest he be angry, and so ye perish
" from the way:" that is, ' Submit and be reconciled
' to him, before the day of vengeance overtake you.'

This implies in the first place, submission to the
righteousness of God, and a humble acceptance of
mercy in his appointed way. We cannot come to a
SavioUr, except in the character of lost sinners. We
are therefore required to humble ourselves before
God, and to allow the justice of his awful sentence:
and we must not at all excuse our crimes, or expect
deliverance from wrath, and the gift of eternal life, as
in any degree cur due. " Wilt thou," says Jehovah,
" condemn me, that thou mayest be righteous?"f
This was precisely the case of the ancient Jews;
" they being ignorant of God's righteousness, and go-

* Is. xlv. 21—25. Rom. xiv. 11. Phil. ii. 10, 11. f Job xl. 8.

SERMON VII.

275

\* ing about to establish their own righteousness, have
" not submitted themselves to the righteousness of
" God." li For Christ is the end of the law for
" righteousness to every one that believeth."*

Theie are two principal reasons of men's rejecting
the gospel. In general they hate religion, and desire
to live without restraint. They take pleasure in
worldly objects: and if not compelled by their cir-
cumstances to labour, or engaged in covetous or am-
bitious pursuits; they love to spend their time and
money in gratifying their own humour and inclina-
tions: but submission to Christ is absolutely contrary
to such a course of life* When, however, this seems
to be in a measure got over; and men take a nearer
view of Christianity; they are greatly offended at its
humiliating doctrines. To come before God as de-
pendent creatures, might be endured: but to approach
him as justly condemned criminals is an intolerable
degradation; especially when connected with self-de-
nial and renunciation of their darling pursuits. A
method of salvation, which paid more respect to their
wisdom, learning, or other distinctions, and especially
to their virtue and goodness of heart, would meet with
a better reception. To speculate and decide as phi-
losophers, to perform duties by their native energies
and good dispositions, and to demand a reward of
their distinguished piety and charity, would better,
suit their feelings; than to be saved by grace alone, to sit
as little children at the feet of Jesus, to give the Lord
the glory of every good desire, thought, word, and

* Rom. x. 3, 4.
Nn

274

SERMON VII.

action; to rely on the all-sufficient merits and atoning
blood of the Saviour, and to receive eternal life as the
gift of God in him. Yet the general tenour of Scrip-
ture requires this unreserved submission of sinners to
divine justice, ami reliance on free mercy and grace,
as essential to salvation.

But the language under consideration, likewise de-
mands implicit obedience to the Saviour, as the
anointed King over his redeemed people, and over all
worlds for their advantage. " Kiss the Son lest he
" be angry, and so ye perish from the way." When
Samuel anointed Saul king over Israel, he testified his
cheerful and cordial acquiescence in the Lord's ap-
pointment, by the kiss of allegiance. In like manner,
we are not only required to welcome the salvation of
Christ with unfeigned gratitude, and to express our
love by obedience in some particulars, according to
our own choice or discretion: but we are called upon
to submit to his authority, and yield obedience in all
things; and if our repentance, faith, and love be sin-
cere, we shall cordially render it. Our past sins will
appear to us, as acts of rebellion against our Sovereign,
and bounteous Creator; present failures will be con-
sidered as additional provocations, which need for-
giveness through the atoning blood; and our obedi-
ence, the only undeniable evidence of our repentance
and conversion. We shall regard every interest or
object which would draw us aside, as an idol and
usurper; every contrary propensity as the remains of
our old bondage; and the path of duty as true liberty ,
the perfection of which we shall long after with groans
aid tears.

SIRMON VII.

276

But further, we are required, to " honour the Son,
even as we honour the Father that sent him."*
Thus the worshippers of Baal kissed his image, and
the idolatrous votaries of the golden calves used the
same ceremony, "f Jehovah therefore seems to
say in the words of the text, ' I demand for my be-
' loved Son that very adoration, which I prohibited
* and abhorred, when offered, unto idols.' When our
Lord had said, " I and my Father are One," the Jews
accused him of making himself equal with God; and
their renewed attempt to stone him, together with the
immediate cause of his condemnation to the cross,
proves that he neither denied nor evaded the charge.
On this point, he and the Jews were at issue; for this
supposed crime he suffered and died; but " he was
" declared to be the Son of God with power, by his
" resurrection from the dead." And lie, who care-
fully examines the account given of the worsfnp ren-
dered to " the Lamb that was slain," by redeemed
sinners, an innumerable multitude of angels and all
creatures, as made known in vision to the apostle
John, will not be able to mark any difference between
it, and the adoration paid to " Him who sitteth on the
" throne, and liveth for ever and cver."| It cannot
therefore be wonderful, if the disciples of Christ on
earth should be require; I to learn the worship of hea-
ven, as a part of their " mcetness for the inheritance
" of the saints in light." — But we proceed to,

III. Make some remarks, on the warning and en-
couragement, " If his wrath be kindled, yea, but a

* John v. 23. + 1 Kings xix. 18. Hos. 2. f ReVl v. C — J 3.

276

SERMON VII.

w little; blessed are all they that put their trust in
" him."

What is this but a declaration, that ' If you refuse

* the salvation of Christ, reject his authority, and de-

* ny him the honour due to him, his love will be turn-

* ed into fiery indignation, and he will glorify his name
' in taking vengeance on his despisers, as well as in
'saving and blessing his, humble disciples?' — With
allusion to the day of judgment, it is said, " The
" kings of the earth, and the great men, and the rich
" men, and the chief captains, and the mighty men,
" and every bondman, and every freeman, hid thera-
" selves in the dens and in the rocks of the moun-
" tains: and said to the mountains and rocks, fall on
" us, and hide us from the face of him that sitteth on
" the throne, and from the wrath of the Lamb: for
" the great day of his wrath is come, and who shall
i( be able to stand?"* Observe the words, " the
" wrath of the Lambf the wrath, not only of an of-
fended King and Judge, but also of a despised Sa-
viour. This will enhance the guilt and condemnation
of those who neglect the gospel, and render their con-
demnation more intolerable than that of Sodom and Go-
m rah.

Our attention should be peculiarly fixed on the
expression, " If his wrath be kindled, yen, but a lit-
" — that is, ' Should you be found among the
' more plausible and moderate of those, who refuse
' submission to the Saviour; among those who have
' least provoked his indignation; your doom will yet

* Rev. vi. 15—17.

3ERM0N VII.

277

' be very tremendous.' — This comes home to the case
of multitudes. Many persons readily express their
abhorrence of the blasphemies, atheism, and other
enormous crimes, which alas, have been perpetrated
in a neighbouring nation; and with a latent self-flatte-
ry, they rise in their own good opinion, by comparing
their conduct, with that of such daring enemies to
God and his Christ. Others exclaim against those
that deny our Lord's divinity, or his atonement; and
they seem to feel much inward satisfaction in opposing
these dangerous heresies: while some congratulate
themselves, that they never scoff at religion, but al-
ways speak respectfully of its sacred truths and du-
ties. Thus in various ways, men keep up a persua-
sion that they are Christians: yet if we insist upon un-
reserved submission to Christ, according to that view
of it which hath been stated, they would perhaps ac-
knowledge, they had not gone so far in religion. If
they have not been avowed opponents, they have in
great measure endeavoured to maintain a neutrality,
but such persons should recollect that Christ hath said,
" He that is not with me is against me;" so that all
will be considered enemies, who are not his cordial
friends and loyal subjects. — Indeed this is a general
cause of men's destruction: they compare themselves
with some other characters; fancy themselves better
than they, quiet their consciences, and go on in the
ways of sin and ungodliness.

But what consolation will it be in the day of wrath,
should your condemnation be one degree less heavy,
than that of your neighbours? Should you approach
as near to Christianity, as a man can possibly do, w\v<

21S

SERMON VII.

is not a true disciple of Christ, what would it a\ all
you? Suppose you hesitate, from love to some lawful
earthly comfort, which you prefer to Christ, and re-
fuse to part with for his sake: will not that very cir-
cumstance render your feelings most exquisitely poig-
nant, when the doom shall be pronounced against you?
This cannot be too closely brought home to con-
science: for it was a prevailing delusion, even at the
time, when our Lord was on earth. Know therefore,
whether thou art a Judas, betraying Christ for sordid
lucre, under the mask of a disciple or a minister; a
Pilate, " washing thine hands," by giving up his
cause from fear of man, and then pretending to ex-
cuse it; a Herod, that openly insultest him, a Gallio,
that carest for none of these things; or a Felix, who
trembiest and stiflest thy convictions: Whether thou
join the multitude that cry, " Crucify him, crucify
" him; not this man, but Barabbas;" or with Agrip-
pa, art "almost persuaded to be a Christian;" or
" departest sorrowful, because thou hast great pos-
" sessions:" which of these characters soever belongs
to thee; know assuredly, that thou wilt perish from
the right way, unless thou repent, and become a be-
lieving and obedient subject of the Lord Jesus. And
what will it avail thee, that numbers will be associated in
the same condemnation, or even perish in a still more
tremendous manner"?

But is not this harsh and uncharitable? Hear the
words of Christ himself. — " Except a man deny him-
" self, and take up his cross and follow me, he can-
*• not be my disciple." " Except he forsake all that
" he hath, he cannot be my disciple." Docs charity

SERMON VII.

consist in contradicting " the true and faithful Wit-
" ness," yea, the all-merciful Saviour, or " in speak -
" ing peace, when there is no peace?" The case is
the same as it was of old. — Some daringly blaspheme
and openly reject the Son of God: others use respect-
ful language; but their actions shew, that they value
the pleasures of sin, the friendship of the world, the
pride of life, filthy lucre, or the praise of men, more
than him and his salvation. But all such persons vir-
tually declare, that they who, actuated by various
worldly motives, concurred in nailing him to the cross,
did right. None, who lived at that time, and might
have heard his doctrine or witnessed his miracles,
were wholly free from the guilt of his death, except
the remnant of his true disciples: and none at present
are wholly free from the charge of " crucifying the
" Son of God afresh," who persist in neglecting his
great salvation.

" Blessed then are all they that put their trust in
" him." They are blessed in their present security
and privileges; and they shall be blessed in their eter-
nal inheritance. To you my brethren, who thus cor-
dially welcome the Saviour, and submit to the king of
Zion, with unreserved obedience and fidelity, though
with many lamented imperfections; to you belong
peace with God, peace of conscience, the adoption of
children, and the consolations of the Holy Spirit. It
is your privilege to " rejoice in hope, to be patient in
" tribulations;" to find support in trials, safety in all
dangers, victory over every enemy, and a rich advan-
tage from all losses and sufferings. Whether you be
rich and prosperous, or poor and afflicted; whatever be

280

SERMON VII.

your station or circumstances, you are blessed; for
God himself hath pronounced you so: you shall be
blessed through life and in death, and when the Re-
deemer shall appear to judge the world. " Lift up
" then your heads, for your redemption draweth near: "
and when others shall cry to the rocks to fall on them,
and hide them from the wrath of the Lamb; you shall
exclaim with triumphant exultation; " This is our
" God, we have waited for him, and he will save us;
" this is the Lord;— we will be glad and rejoice in his
' salvation."

SERMON VIIL

1 CORINTHIANS, IV. 5.

Therefore judge nothing before the time, until the
Lord come, who both will bring to light the hidden
things of darkness, and will make manifest the
counsels of the hearts; and then shall every man
have praise of God.

T HE manner in which the zealous, unwearied, and
disinterested labours of the apostle Paul were required
from mankind, forms the most conclusive proof of
human depravity; next to that arising from the con-
tradiction, contempt, and cruelty, which his divine
Master had experienced. Not only was this dis-
tinguished servant of God " every where spoken
" against;" and treated as "the filth of the world, and
" the offscouring of all things," by unconverted Jews
and Gentiles: the whole body of Jewish converts also
were exceedingly prejudiced against him; many of
the churches he had planted were alienated from him;
and his Corinthian converts had been so perverted by
false teachers, as to entertain the most injurious sus-
Vol. I. O o

ZjLRMON VIII.

picions, as to the motives of his ministerial conduct.
But fervent zeal for the honour of Christ, and affec-
tionate longing after the salvation of souls, kept him
from fainting, and rendered him " stedfast, unmove-
" able, always abounding in the work of the Lord:"
and he even submitted, with the most evident re-
luctance, to vindicate his character, and magnify his
ministry, to the disaffected Corinthians; that, by re-
establishing his apostolical authority, he might recover
them from the delusions into which they had been se-
duced. In attempting this, he warned them against
exalting some and despising others, of those who had
laboured among them. " Let a man," says he, " so
" account of us, as of the ministers of Christ, and
" stewards of the mysteries of God." All Christians
are servants of Christ, and the word rendered minis-
ters denotes those servants, who wait on any person,
as ready ai all times to execute his orders with unre-
served assiduity. — But ministers are also stewards of
the mysteries of God: they are not mere teachers of
morality, but they are entrusted with the great myste-
ries of revealed truth, that they may declare them to
mankind, as they have received them of the Lord.
" Moreover, it is required in stewards that a man be
" found faithful." It is not necessary for ministers to
be orators, courtiers, philosophers, or even men of
distinguished genius or learning; but integrity and
faithfulness are indispensable. Any person of com-
mon prudence would prefer a down-right honest
steward, though but moderately qualified, to the most
accomplished man in the world, who, he was aware,
would oppress his tenants and embezzle his property,

SERMON VIIT.

28S

Thus faithfulness is the grand requisite in a minister;
without which, talents, however they may recom-
mend him to the applause of men, will not procure
him deliverance from the wrath of God. " But,"
says the apostle, " with me it is a very small thing,
" that I should be judged of you, or of man's judg-
" ment; yea, I judge not mine own self: for I know
" nothing by myself, yet am I not hereby justified;
" but he that judgeth me is the Lord." — It must not
be expected, that every one who aims to be faithful,
should thus decidedly rise superior to the opinion of
men, especially those within the pale of the church.
At the call of duty a minister may be enabled to ven-
ture giving offence; yet do it reluctantly and be drawn
into many reserves, under the notion of prudence,
which may greatly impede his usefulness. Christians
should therefore take heed, that they do not inad-
vertently tempt ministers to unfaithtulness, or render
faithfulness uneasy to them. The apostle no doubt
did examine his own motives and conduct; but he
knew that an appeal lay from his decision to that of
his heart-searching Judge; and that reflection gave rise
to the caution and warning of the text; " Therefore
" judge nothing before the time until the Lord come,
" who both will bring to light the hidden things of
" darkness, and will make manifest the counsels of
" the hearts, and then shall every man have praise of
" God." Let us

I. Meditate on the coming of the Lord, and
the solemnities of that awful event.

II. Consider the discoveries which will then be
made.

284

SERMON VIII.

III. Advert to the consequences of those dis-
coveries.

I. Let us contemplate the coming of the Lord, and
the solemnities of that awful event.

The sacred scriptures continually lead our thoughts
to this great crisis, when the important and eternal in-
terests of the whole human species will be finally de-
termined. The servants of God from the beginning
of the world looked forward to it: even " Enoch the
" seventh from Adam prophesied of these things;
" saying, Behold the Lord cometh with ten thousands
" of his saints, to execute judgment upon all, and to
" convince all that are ungodly among them, of all their
" ungodly deeds, which they have committed, and of all
4 ; the hard speeches which ungodly sinners have spoken
" against him."* That profession, which Job ar-
dently wished might be " graven with an iron pen
" and d in the rock for ever," seems to have had
as much respect to tin second coming of the Lord,
as to his first appearance in our nature; I know that
" my Redeemer liveth, and that he shall stand at the
" latter day upon the earth; and though after my skin
" worms destroy this body, yet in my flesh shall I see
" God; whom I shall see for myself, and mine eyes
" shall behold, and not another; though my reins be
<; consumed within me."f

In the fiftieth psalm, which is a most poetical as well
as a prophetical description of a future judgment: we
have this sublime language, " Our God shall come
" and shall not keep silence, a fire shall devour before

* Judc xiv. 1.

t Job xix. 23, 27.

SERMON VIII.

285

" him, and it shall be very tempestuous round about
" him. He shall call to the heavens from above, and
" to the earth that he may judge his people, — And
" the heavens shall declare his righteousness, for God
" is Judge himself. Selah."* The words of Solomon
shall close these citations from the old Testament.
" Rejoice, O young man in thy youth, and let thy
" heart cheer thee in the days of thy youth, and walk
" in the way of thine heart, and in the sight of thine
" eyes: but know thou, that for all these things God
" will call thee into judgment." — " For God shall
" bring every work into judgment, with every secret
" thing, whether it be good, or whether it be evil."f
In the new Testament the same subject continually
demands our attention. Christians are said " to wait
" for the Lord from heaven, even Jesus who delivered
" us from the wrath to come," to "look for the glori-
" ous appearing of the great God and our Saviour
" Jesus Christ," and " to love his appearing." Thus
the language of the old Testament relative to the
coming of Jehovah, and our preparing to meet God.
who is Judge himself, is applied to Christ by his apos-
tles, without the least hesitation. And with a conscious
dignity, he spake of himself, in his lowest abasement,
as the Judge of the world, and the arbiter of men's
eternal state. " When the Son of man shall come in
" his glory, and all his holy angels with him, then
" shall he sit upon the throne of his glory, and before
" him shall be gathered all nations. "±

* Psalm 1. 3—6. \ Eccles. xi. 9. xii. 14. } Matt. xxv. 31,32.

2&>

SERMON VIII.

The coming of the Lord signifies therefore, the ap-
pearance of Christ in human nature to judge the
world; when he shall exercise omnipotence, omni-
science, and every divine perfection; and so " come
<: in his own glory" as Mediator, " and in the glory
" of the Father," as sovereign Lord of all. This re-
velation of Jesus Christ will be visible to the whole
world. " This same Jesus, which is taken up from
" you into heaven, shall so come in like manner, as ye
" have seen him go into heaven." " Behold, he
" cometh with clouds, and every eye shall see him,
" and they that have pierced him; and all kindreds of
" the earth shall wail because of him: even so, Amen."*
The man Jesus, in his glorified body, even that body
which was crowned with thorns, scourged, spitted on,
and nailed to the cross, will then be made visible to
all men, to those who thus abused him, and to such as
liave in every age consented to this deed, by despising
him and his salvation. He will be seen by all " who
" have crucified him," as it were, again and again;
as well as by them, for whom " he once suffered, the
" just for the unjust, to bring them unto God."

But how immensely will his appearance, as Judge
of the world, differ from that of the man of sorrows ! —
The mount of transfiguration, when " his counte-
" nance shone as the sun, and his raiment was like
" lightning;" yea, the vision of his glory, which
•caused his beloved disciple, who had once reclined
on his bosom, in the familiarity of endeared friend-
ship, to " fall down at his feet as dead;" can give us

* 4c ts, i. .11. Rev. i. 7.

SERMON VIII.

287

but a faint idea of that divine light and majesty, with
which he will be arrayed, when he shall ascend his
awful tribunal. " He shall then be revealed from
" heaven with his mighty angels:" the angels of his
povjer and authority; the ministers of his vengeance
and his love. — " At the end of the world, the Son of man
" shall send forth his angels; and they shall gather out
" of his kingdom all things that offend, and them
" that do iniquity; and shall cast them into a furnace
" of fire: there shall be weeping and gnashing of
" teeth." " They shall see the Son of man coming
" in the clouds of heaven with power and great glory;
" and he shall send his angels, — and they shall gather
" together his elect."* — Hence it is evident that all
the angels are the creatures and servants, as well as the
worshippers, of the incarnate Son of God.

His coming will be announced by a summons, au-
gust and tremendous beyond description; and imme-
diately followed by the resurrection of the dead.
" The Lord himself shall descend from heaven with
" a shout, w ith the voice of the archangel and the
" trump of God: and the dead in Christ shall rise
" first." " Behold I shew you a mystery! We shall
V not all sleep, but we shall all be changed, in a mo-
" ment, in the twinkling of an eye, at the last trump.
" For the trumpet shall sound, and the dead shall be

" raised incorruptible, and we shall be changed."

" The hour cometh, when all that are in the graves
" shall hear his voice, and shall come forth; they that
" have done good to the resurrection of life, and they

* Malt, xiii. 41 — 43, xxiv. 30, 31.

238

SERMON VIII.

" that have done evil to the resurrection of damna-
" tion."* Believers will rise first, and then such of
the saints as shall be alive on the earth at that time,
will be changed; that " death may be swallowed up
'• in victory." Afterwards the multitudes of the
wicked will <£ awake to shame and ev erlasting con-
" tempt." — The bodies of the unnumbered millions,
who through succeeding ages have inhabited the
globe, wherever laid, or however consumed, will be
restored to life, and reunited to their immortal souls,
that they may participate their happiness or misery.
" Then the dead, small and great, shall stand before
" God. The sea shall give up the dead that were in
" it; and death and hell shall deliver up the dead
" which were in them."f

At this important crisis, the earth and all its works,
yea, the visible heavens also, shall become one general
conflagration : 1 ' The heavens and earth, which
" now are, by the same word are kept in store, re-
" served unto fire, against the day of judgment and
" perdition of ungodly men." " The day of the
" Lord will come as a thief in the night, in which the
" heavens shall pass away with a great noise, and the
1 ' elements shall melt with fervent heat; the earth also,
" and all the works which are therein shall be burned
" up."i Yea, "heaven and earth shall flee away,
" and there shall be found no place for them."

In vain should we attempt a description of this sub-
lime and awful scene: our faculties labour, and our

* 1 Thess. iv. 16. 1 Cor. xv. 51, 52. John, v. 28, 29.
t Rev. xx. 13—15. J 2 Pet. Hi. 7, 10—12.

JERMON VIII. 239.

fdngues as it were faulter, when we would think or
speak of such subjects. — What then will be the feel-
ings of the immense multitudes assembled on this
occasion! What the astonishment, terror, and despair
of the impenitent! of such as have idolized those
things, which are the prey of all-devouring flames!
of those who have blasphemed that Saviour, who ap-
pears to be their Judge! or ridiculed the divine tes-
timony concerning the place of torment, and those
evil spirits which are ready to seize upon them! Let
us then recollect, that we shall be present, not as mere
spectators, but as cited " to give account to him that
" is ready to judge the quick and the dead." " For
" we must all appear before the judgment- seat of
" Christ, that every one may receive die things done
" in his body, according to that he hath done, whe-
" ther it be good or bad.*" Our present conduct
is voluntaly; we choose whether we will serve the
Lord, or no: but we shall not be allowed to choose,
whether we will stand before his tribunal, or decline
the awful decision.

It is extremely frivolous to start objections against
the doctrines of revelation, taken from our low appre-
hensions, or levelled against the misinterpretations of
injudicious believers. " Ye do err, not knowing the
" scriptures nor the power of God." He hath de-
clared these things in his authenticated word: " his
" testimony is sure and giveth wisdom unto the sim-
" pie:" and " he that believed not hath made him a
" liar."

Vol. T.

* 1 Cor. v. 10.

SERMON* VII i.

Will any man presume to say, that it is impossible
for God to raise the dead ? That human nature should
be capable of such daring- absurdity, ought to cover
us with shame, and cause us to tremble. — Let us, my
friends, imitate the old patriarch, who " by faith, be-
" iHg warned of God of things not seen as yet, was
" moved with fear and prepared an ark." Let us
" prepare to meet our God, and seriously enquire,
" Who may abide the day of his coming? Or who
" may stand when he appeareth?"

Neither ought we to regard those " scoffers," who,
according to the prediction of the apostle, are ' ' come
" in these last days, walking after their own lusts, and
•; saying, where is the promise of his coming? for since
" the fathers fell asleepr all things continue as they
" were from the beginning of the creation." We
know not indeed the precise time when the Lord shall
come; but wc should not be ignorant that, " one day
" is with the Lord as a thousand years, and a thou-
" sand years as one day:" and we are assured that
{t the day of the Lord so cometh as a thief in the
" night; for when they shall say, peace and safety,
;i then sudden destruction cometh upon them, as tra-
" vail upon a woman with child, and they shall not
i£ escape."* .Death is very near, and judgment fol-
lows. In this sense " The Judge standeth at the
"door:" and "the end of all things is at hand.:>
" Be ye therefore ready; for ye know not what hour
" your Lord doth come." The intervening space
will soon elapse: let us then, " account his long suf-

* 1 Thess. v. 2, 3.

•SER1I0N VlIT.

291

** feeing to be salvation:" and " seeing we look for
" such things, let us be diligent, that we may be found
" of him in peace without spot and blameless." — We
procee d therefore,

II. To consider the discoveries which will then be
made. — " The Lord shall come, who will both bring
" to light the hidden things of darkness, and will make
" manifest the counsels of the hearts."

" When the Son of man shall come in his glory
" and all his holy angels with him, then shall he sit
" upon the throne of his glory; and before him shall
" be gathered all nations: and he shall separate them
" one from another, as a shepherd divideth the sheep
M from the goats;" that is, with perfect ease, and in-
fallible certainty. Then shall he be seated on " the
" great white throne," the emblem of his awful jus-
tice and spotless purity, " and the books shall be
" opened." This expression, referring to die affairs
of men, leads our thoughts to the discoveries of that
solemn season. The book of the divine law shall be
opened, as the perfect standard of good and evil; the
book of Providence, stating the talents committed to
the stewardship of each individual, with the advan-
tages or disadvantages of his situation; the book of
omniscience, developing all the particulars of every
mail's conduct, and all the motives and thoughts of
his heart; and the book of conscience or memory, an-
swering to every charge or discovery, however before-
buried in oblivion. But another book shall also be
opened, or no flesh could be saved; even the book of
life, in which all the elect of God, all true believers,
are registered, with the evidences of their repentance,

292

SERMON VIII.

faith, and love. Then, all " men will be judged out
" of those things, which are written in the books, ac-
" cording to their Avorks. And whosoever shall not
*' be found written in the book of life, shall be cast
" into the lake of fire."*

We know but little of the real characters even of
those with whom we are most intimately acquainted;
and far less of other men's. A vast proportion of
their outward conduct is concealed from us: what
strangers then must we be to the dispositions and
counsels of their hearts! Perhaps a tenth part of the
actions of our nearest relatives or friends, do not come
under our notice: we must therefore judge, as well as
we can; and though caution be necessary, a measure
of suspicion adequate to our uncertainty, would mar
all our earthly enjoyments. David seems not to have
suspected Ahithopel, nor the apostles Judas: yet they
were both plausible h) pocrites. Many of you, my
friends, may perhaps be conscious, that if your neigh-
bours, or relations, knew certain things in your con-
duct, which you carefully and successfully conceal;
your characters would be injured, and yourselves co-
vered with confusion. " But when the Lord shall
" come, he will bring to light ail these hidden things
" of darkness." Then the dishonesty and extortion
which have here escaped detection, and even suspi-
eion; or which have been pleaded for with specious
fallacy, will appear in all their full deformity before
men and angels. The oppression, rapine, and cruel-
ty, which have been gilded over with the splendour of

* Rev. xx. 12—15.

SERMON VIII.

293

great talents and renowned achievements, will be view-
ed in another light, when " the earth shall disclose her
" blood, and no more cover her slain." Nor will that
degrading licentiousness and sensuality, which are often
covertly practised by persons of decent or respectable
character, any longer be concealed; though it is now
a shame " to speak of those things which are done of
" them in secret."

But to relieve our minds from such painful reflex-
ions, let us take a view of the contrast. The Lord
will also bring to light the good works of his believ-
ing people: " he saw them in secret, and he will re-
" ward them openly." Those fruits of faith and love,
which the world perhaps vilified and called by some
opprobrious name; and those, in which they scarcely
" let the left hand know what the right hand did,'1
will then be disclosed and approved by the righteous
Judge. The self-denial of his despised disciples, in
sparing from every article of expence and indulgence,
to raise a little fund for the relief of the needy, and
even of their calumniators and persecutors; their se-
cret prayers and compassionate tears over the very
persons, who counted them harsh and uncharitable,
because they would not " speak peace w hen there was
" no peace;"* their scrupulous care to avoid every
degree of injustice, when no blame was likely to be
cast upon them for it; their earnestness in secret de-
votion, with deep humiliation and enlarged benevo-
lence: all these will be discovered when the Lord shall
come, and will greatly tend to illustrate and distin-

* Jcr. viii. 11,

r

294

SERMON VIII.

guish the characters of men. The blemishes and
misconduct of pious persons are too often visible to
their neighbours, and give occasion to their scoffs and
impiety: but it will then appear, that these things were
lamented before God with many groans and tears;
that they condemned themselves more severely than
others could condemn them; that they prayed without
ceasing not to be left to repeat their sin and folly; and
that they vigilantly used every means, of crucifying
their evil propensities, and bridling their appetites and
passions.

The discoveries of that solemn day will likewise
relate to men's words. " Every idle word that men
" shall speak, shall be given an account of at the
" day of judgment: for by thy words thou shalt
" be justified, and by thy words thou shalt be
" condemned."* Our words must indeed be known
in some measure to others: but men are commonly
very careful to whom they declare their unreserved
sentiments; and would often be extremely discon-
certed, if their discourse in private circles, among
the select companions of their vices, should be dis-
closed to those v\ith whom they desire to maintain
another kind of character. But the profane, blasphe-
mous, atheistical, infidel, and abominable speeches,
which rAen vent in their secret cabals; with all the
falsehoods, slanders, boastings, bitterness, impreca-
tions, and horrid language, which on some occasions
they utter, during the whole course of their lives,
will be produced against them before the assembled

• Man. xii. 36, 37.

SERMON VIII.

295

world. " For the tongue is a fire, a world of ini-
ft quity; it is an unruly evil, full of deadly poison; it
" sets on fire the whole course of nature, and is set
" on fire of hell."* The secret influence of evil con-
versation, corrupts men's principles and morals, and
wounds their reputations: it ruins domestick and rela-
tive comfort, and disseminates impiety, infidelity,
heresy, profligacy, enmity, discord, and confusion,
through neighbourhoods, cities, and nations. Yet
no discovery can be made of such private mischiefs,
except by the omnipresent and omniscient Judge. It
would be tedious to insist particularly on the flatteries,
deceptions, false colourings, seductions, and other ar-
tifices, by which wicked men carry on their base de-
signs. These, however, are hidden things of darkness,
which will be brought to light when the Lord shall
come. If then all our words, without exception,
whether spoken openly, or among our select compa-
nions, shall be thus made known at the great decisive
day; could nothing else be produced against us, we
must surely feel that this alone would overwhelm us-
w ith confusion. The story is well known, of the per-
son, who invited a company of his friends, that were
accustomed to take the Lord's name in vain; and con-
trived to have all their discourse taken down and read
to them. Now if they could not endure to hear the
words repeated, which they had spoken during a few-
hours; how shall we bear to have all that we have utter-
ed, through a long course of years, brought forth as
evidence against us at the tribunal of God? — But the

i

" JcUtt. iii. 6—10,

296

SERMON VIII.

hour is coming when this will actually be the case:
when not a single irreverent mention ol* the Creator's
sacred name; not one objection to his law, government,
or gospel; not one sarcasm or jest upon his cause or
worshippers, shall be overlooked! when every word
" spoken in the ear in closets, shall be proclaimed
" on the house tops!" Where then will the wicked
and ungodly appear ? How shall any of us endure that
scrutiny: unless we have fled for refuge to the hope of
the gospel, and all our sins have been buried in the
depths of the sea?

But words of another kind shall be made known
when the Lord shall come. The servants of God love
to associate together, and many censure them for it:
but what saith the scripture? " They that feared the
4t Lord, spake often one to another; and the Lord
" hearkened and heard it: and a book of remembrance
" was written before him, for them that feared the
t{ Lord, and thought upon his name; and they shall
" be mine, saiih the Lord of hosts, in that clay, when
" I make up my jewels; and I will spare them as a
" man spareth his own son that serveth him. Then
" shall ye return, and discern between the righteous
" and the u icked; between him that serveth God, and
44 him that serveth him not."* When the " books
" shall be opened;" the social piety, gratitude, and
charity of true Christians will be brought to light.
Their discourse about the perfections, ways, and
works of God; the best methods of promoting his
glory, the peace of the church, and the benefit of man-

* Mai. iii. 16 — 18.

SERMON VIII.

297

Jrind:. their mutual warnings, exhortations, counsels,
and encouragements; their spiritual, affectionate, and
animating conversation; and all the words which the
Lord delighted to hear, will be made known before
men and angels. And when these shall be contrasted
with the filthy, impious, and frivolous speeches of the
wicked; it may easily be conceived, how men's real
characters will be discriminated, and in what sense,
" by their words they will be justified or condemned."

The thoughts also of every heart shall be disclosed.
Men generally imagine, that these at least are free and
subject to no controul; so that they allow their memory
and imagination, to excite and feed corrupt affections;
representing to themselves, with all the ingenuity of
invention, scenes that accord to their predominant pro-
pensities: and by these speculative indulgences they
try to make themselves amends for the restrictions,
which regard to reputation, interest, or health may im-
pose.— But God especially requires purity of heart,
and truth in the inward parts, by which real religion is
distinguished from hypocrisy. — " Ye fools," says our
Lord, to some of these whited sepulchres, " did not
" he that made that which is without, make that
" which is within also? Thou blind Pharisee, first
" cleanse that which is within the cup and platter, that
" the outside may be clean also."* How would it
astonish us, if we could see all that passes in the
thoughts of many very virtuous persons, during a sin-
gle day ! and as to the imaginations of the profligate;
they are the very residence of evil spirits, in which

* Matt, xxiii. 25—28. Luke xi. 39, 40.
Vol. I. Qc{

-298

SERMON VIII.

they forge all manner of abominable crimes, previous
to the actual commission of them. Instead therefore
of men's hearts being better than their lives, as self-
flattery often suggests, they are uniformly far worse:
for every sinful word and action was at first an evil
thought and desire; but ten thousand evil thoughts and
desires conceived and cherished in the heart, proceed
no further; because men have not opportunity, cou-
rage, or ability to realize them in practice.

Every man, however, must judge for himself in
this matter: but let us ask ourselves, whether we
should feel comfortable, at the idea of all our secret
thoughts being disclosed, I do not say to the whole
world, but to our intimate friends and acquaintance? —
Yet they must all be disclosed to men and angels, at
the great day of righteous retribution! — " Let then
" the wicked forsake his way, and the unrighteous
" man his thoughts:"" for unless evil thoughts are ex-
cluded or opposed, every apparent reibrmation must
be hypocritical. " O Jerusalem, wash thy heart from
" wickedness, how long shall vain thoughts lodge
l' within thee?"* Peter seems even to intimate a
doubt, whether the thought of Simon Magus's heart
did not constitute the unpardonable sin; " Pray God,
" if perhaps the thought of thine heart may be for-
" given thee."f This is therefore a matter of the
greatest importance: and the discovery of those secret
thoughts, which no human eye could reach, and
which were scarcely ever suspected, will exceedingly
help to discriminate characters at the great day. Nay.

* Jer. iv. 14.

t Acts viii. 20 — 24.

S£RMON VIII.

299

the countless multitude of vile imaginations and de-
sires, which are the spontaneous production of our
depraved nature, will greatly illustrate the truth and
ju^-tice of God, in all his declarations and decisions,
concerning the workers of iniquity.

On the other hand, the thoughts of believers also
will be made known, when the Lord shall come. Then
it will appear, that they abhorred, and laboured to ex-
clude, every evil imagination, and to repress all sinful
desires: that they humbly mourned over the vain-glo-
rious, envious, impatient, and peevish emotions of
their hearts; and that they endeavoured to employ their
minds, during their retired hours, in holy contempla-
tions.— It will then be known how much their thoughts
were occupied in considering by what means they
might best glorify God, and serve their generation;
and how many desires they felt and plans they formed,
which they couid not accomplish. — Their affectionate
longings after the salvation of their relatives, neigh-
bours, and persecutors; and the anguish of heart
which they felt on their account, even when censured
us severe and harsh in reproving and warning them,
will be brought to light; with all other pious, holy, and
benevolent thoughts and desires; and these discoveries
will evidence them to have been the genuine followers
of the holy Jesus.

We must even go further still in this matter: the
state of every man's heart, and the motives of his ac-
tions will then be fully disclosed. The admired mo-
rality of numbers will then be demonstrated to have
been only a modification of self-love; without any real
regard to the authority or glory of God. The Phu-

300

SERMON vnr.

risee's prayers, fasting, and almsgiving will be shewn
to have resulted solely from pride and ostentation.
Many will be proved to have preached the gospel from
envy and strife, from avarice or ambition; and to have
professed it, as a step to emolument or distinction. In
short every mask will then be taken off: many admir-
ed characters will appear completely odious and con-
temptible; and " the things which have been highly
" esteemed among men" will appear to have been
" abomination in the sight of God." Need I say,
how tremendous this must be to dissemblers of every
description, who now act a plausible part, and exhi-
bit on the stage of the world in an assumed character-
But on the other hand, the humility, gratitude, zea-
lous love, and holy affections of true believers will be
made manifest to the universe. The pure motives of
those actions, which were censured or calumniated,
will be demonstrated: every accusation will be silenc-
ed, all misapprehensions removed; and it will be unde-
niably evident, that from the time when they made an
explicit profession of the gospel, their repentance,
faith, love and habitual conduct were answerable to
that profession. — We proceed therefore,

III. To advert to the consequences of these disco-
ries. —

By them the immense difference of character, be-
tween the righteous and the wicked, will be undenia-
bly manifested. In this world, numbers find it con-
venient to varnish over their crimes, to palliate or ex-
cuse many parts of their conduct, and to cast others,
as it were, into "the back ground, where they are little
observed: while regardless of their hearts, they have

SERMON VIII.

leisure to place their counterfeit virtues in a conspi-
cuous light, and to make them appear immensely
better than they really are. — On the contrary, the be-
liever has many infirmities; and is engaged in a sharp
conflict with " the sin that dwelleth in him," and with
the temptations of Satan. The world rigorously scru-
tinizes his conduct; and the Lord tries his faith and
grace, as silver is tried in the furnace. — He is so
afraid of hypocrisy and ostentation, that he carefully
conceals many things which might exalt his character,
and scrupulously shuns the appearance of good before
men, when he but suspects that there is not the rea-
litv of it in the si""ht of God.* On these and other
accounts, the apparent difference betwixt true Chris-
tians, and specious hypocrites or moralists, bears no
manner of proportion to the degree in which their
characters do really differ. But the discoveries of the
great day will perfectly distinguish them, and all the
world will " discern between the righteous and the
" wicked, between him that serveth God and him
" that serveth him not."

When the Lord shall thus." bring to light the hid-
" den things of darkness," every mouth will be stop-
" ped, and all the world will become guilty before
" God; for by the works of the law shall no flesh be
" justified in the sight of God.J'f The discoveries
of the great decisive day will completely elucidate this
fundamental doctrine of Christianity, which is now so
generally misunderstood or opposed: for the whole of
men's thoughts, words, and works will appear so con-

* 2 Cor. xii. (y

t Rom. iii. 19, 20.

502 bE It MO N Villi

trary to the holy precepts of God, or so far short of
their spiritual perfection; that all must then feci the
force of David's words, " If thou Lord, shouldest
" mark iniquity, O Lord, who shall stand?" As
therefore "all have sinned and come short of the glo-
" ry of God,1' all must fail under condemnation, who
are not interested in the salvation of the gospel. But
it may be asked, in what sense then will every man be
judged according to his works? This shall be reserved
for the subject of a separate discourse: find it may
sufiice to answer at present, that all avowed unbe-
lievers, however distinguished, will be judged and
condemned for the sins they have committed; and all
professed believers will be judged according to their
works, as proving, or disproving, the sincerity of their
profession.

The discoveries of this awful day will likewise si-
lence all the blasphemies, which are continually utter-
ed, against the justice of God in the condemnation oi'
the wicked. It is on this account, called " the day
" of wrath and revelation of the righteous judgment
" of God." While men conceal or palliate by far the
greatest and worst part of their conduct, they may
argue plausibly against the denunciations of scripture:
but when the whole of their character and conduct
shall be openly exhibited, and all the world shall know
every thing respecting them which is now seen by the
heart-searching Judge alone; then the justice of the
tremendous sentence will be universally acknow-
ledged; the friends of God will perceive and adore
his glory in this part of his moral government; and
the wicked shall be silent in darkness and despair,

SERMON VIII. 303

when compelled to " Depart accursed into everlasting
" fire, prepared for the devil and his angels."

Far be it from us to suppose, that the merciful Sa-
viour, who is truth itself, would use such language,
if not really applicable to the case! He does not allow
us to speak deceitfully for him; and will he utter fala-
eious words himself? — Yet we cannot hear of eternal
punishment, unquenchable fire, outer darkness, weep-
ing and gnashing of teeth, a worm that never dieth.
and the place prepared for the devil and his angels,
without feeling our hearts tremble, and revolt against
the description. — How unspeakably dreadful then will
be the accomplishment! when the Lord, to stop the
sinner's mouth, by a discovery of his crimes, shall
say, with stern indignation, " These things hast thou
" done, and I kept silence: thou thoughtest that I was
" altogether such a one as thyself, but I will reprove
" thee and set them in order before thine eyes! — Now
" consider this, ye that forget God, lest I tear you in
*' pieces, and there be none to deliver."* Cease then,
poor sinner, to object and dispute; and make haste to
flee from the wrath to come, and to seek refuge in the
mercy of our Lord Jesus Christ.

A more pleasing subject, however, is before us,
while we contemplate the redeemed of the Lord,
;;aved by his grace, washed from their sins in the Sa-
viour's atoning blood, completely justified, absolved
from every charge, and " presented faultless before
" the presence of his glory with exceeding joy."

* ps. 1.21, 22<

304

SERMON VIII.

Then death will be swallowed up in victory; and rap-
tures inexpressible will commence a felicity, still to be
increased, with the enlargement of their capacities,
through the countless ages of eternity. — But I must
leave it to your own minds, brethren, to form some
conception of the opposite sensations which will de-
light, or agonize every heart, when the wicked " shall
" go away into everlasting punishment, and the righ-
" teous into life eternal."

" And then shall every man have praise of God."'
Then every humble believer, according to his measure
of faith and grace, will be honoured Vi ith the com-
mendation of his condescending Lord, for those ser-
vices which the world condemned, and which perhaps
his brethren undervalued or censured. To be ac-
costed by the Judge of the world, in these most gra-
cious terms, " Well done, good and faithful servant,
" enter thou into the joy of thy Lord," will form an
adequate gratification to the noblest ambition, of which
the rational nature is capable. Seeking for this glory,
honour, and immortality, let us here be indifferent to all
human applauses or contemptuous reproaches. This
is the honour that cometh from God only, and is re-
served for all his saints; when no more danger shall
remain of their being exalted above measure, or sa-
crilegiously ascribing any thing to themselves: but
when; on the contrary, "they will cast their crowns
" before the throne," and return all to the bounteous
Giver, in endless songs of adoring praise. Let us
not faint then, on account of our trials and difficulties;
** For our light afflictions which are but for a moment

i

SERMON VIII.

305

• are working for us, a far more exceeding and eter-
" nal weight of glory."

Let us also remember the caution, "judge nothing
" before the time." Our duty often requires us to
form some judgment of men's characters and actions:
but in all other respects, our business is with our-
selves and the Lord, — and not with our fellow ser-
vants. And the more diligent we are, "to be found of
" him in peace, without spot and blameless;" the less
time and thought we shall have to spare, for censuring
and condemning the conduct, or suspecting the mo-
tives, of other men.

But do you, my friends, really believe these things?
and are you preparing to meet your Judge? I fear,
the actions, conversation, and spirit of numbers aw-
fully prove the contrary. Still, however, the Lord
waits to be gracious: flee then to him as a Saviour,
without longer delay, who will speedily come to be
your Judge. — You who profess the gospel, be advised
and persuaded to examine yourselves whether ye be
in the faith: look well to it that your evidences of con-
version are clear and decisive; for that day, of which
we speak, will detect multitudes of self-deceivers, as
well as unmask many artful hypocrites. And if you
are conscious of following the Lord with an upright
heart; take heed that you do not slacken your dili-
gence, or yield to un watchfulness: " Let your loins
" be girded and your lights burning; and ye yourselves
" like unto men that wait for their Lord: " for blessed *
are those servants whom "the Lord when he cometh
" shall find watching; verily I say unto you, that he

Vol. I. K r

306 SERMON VIII.

" shall gird himself, and make them to sit down to
" meat, and will come forth and serve them."*
" Therefore, my beloved brethren, be ye stedfast and
" immoveable, always abounding in the work of the
" Lord: for as much as ye know that your labour is
" not in vain in the Lord."

* Luke xii. 35 — 58.

SERMON IX.

ROMANS, ii. 6 — 9.

fVho will render to evert/ man according to his deeds:
to them who, by patient continuance in well-doing,
seek for glory, and honour, and immortality; eter-
nal life: but unto them that are contentious, and do
not obey the truth, but obey unrighteousness; indig-
nation and wrath; tribulation and anguish, upon eve-
ry sold of man that doeth evil.

In meditating on the solemnities, discoveries, and
consequences of that great decisive day, when the
Lord shall come to be our Judge; we were obliged to
pass over in a general manner, several important par-
ticulars relative to the subject: and especially we re-
served for a separate discourse, the consideration of
the manner, in which all men will be judged accord-
ing to their works, and receive according to what they
have done, whether it be good or evil. The present
will therefore be an appendix to the preceding dis-
course, as intended to illustrate its interesting truths,
and to render them more perspicuous and impressive.

308

SERMON IX.

In the passage before us, the apostle does not under-
take to decide a controverted point of doctrine, to
state the method of a sinner's justification, or to ac-
count for that difference of character which actually
subsists among the descendants of fallen Adam.
These subjects he has fully discussed in other parts
of his writings: but here he takes occasion from his
subject to shew, that the opposite conduct of the righ-
teous and the wicked will terminate in future happi-
ness or misery. He considers some persons more
favotired by providence than others, as the Jews had
every way the advantage of the Gentiles: but he inti-
mates that they generally abused those advantages to
their deeper condemnation: " Despisest thou the rich-
" es of his goodness, and forbearance, and long suf-
" fering, not knowing that the goodness of God lead-
" eth thee to repentance?" The more kind, patient,
and merciful the Lord is, the baser our rebellion and
ingratitude must appear, the greater cause have we to
repent, and the more abundant motives and encou-
ragements. But if men presume on his lenity, sup-
posing that he will not or cannot punish, and so en-
courage themselves in sin, they " despise the riches
" of his goodness and mercy;" and " after their hard-
" ness and impenitent heart, treasure up to them-
" selves wrath, against the day of wrath and revela-
" tion of the righteous judgment of God, who will
" render to every man according to his deeds." The
treasures, which they, perhaps covetously and dis-
honestly, accumulate on earth, must be left to their
survivors: but the vast accessions, which they daily
make to their loud of guilt, and the heavy wrath of

SERMON IX.

309

God against them, are laid up for themselves, to be
their future and eternal portion. For at the great day
of righteous retribution, God " will render unto eve-
" ry man according to his deeds: to them who by pa-
" tient continuance in well-doing seek for glory, and
" honour, and immortality, eternal life; but unto them
" that are contentious, and do not obey the truth,
" but obey unrighteousness; indignation and w rath,
" tribulation and anguish, upon every soul of man
" that doeth evil."— In discoursing on these words,
I shall endeavour,

I. To describe more fully the two characters
contrasted by the apostle, and to shew the doom
reserved for each. '

II. Compare the statement thus made with se-
veral other important scriptures, which may serve
to elucidate and confirm it.

III. Explain more precisely the rule of judg-
ment, as delivered in the sacred oracles: and

IV. Make some particular application of the
subject.

I. Then I, shall endeavour to describe more fully
the two characters contrasted by the apostle, and to
shew the doom reserved lor each.

The apostle's reasoning throughout this whole
epistle proves, that he was speaking of sinners under
a dispensation of mercy. He therefore considers a
man, thus circumstanced, proposing to himself the
acquisition of glory, and honour, and immortality.
Such a purpose must imply a belief of the scriptural
doctrine, concerning the perfections and government
of God, the immortality of the soul, and a future state

sio

SERMON IX.

of righteous retribution: with a persuasion that eternal
happiness is attainable even by sinners, in the way
which the Lord hath revealed. At the same time the
man is convinced, that the blessing must be sought
with diligence and self-denial, and that it ought to be
preferred before all other objects whatever. Thus,
while " there be many that say, Who will shew us
" any good," — " seeking every man his gain from his
" quarter," pursuing worldly pleasures, honours, and
distinctions, or wasting their lives in sloth and dissi-
pation; he " seeks first the kingdom of God and his
" righteousness," and " labours for the meat which
" endureth unto everlasting life." He is now become
a candidate for " glory, and honour, and immor-
" tality:" and nothing, inferior to an endless inheri-
tance and unfading joys, can satisfy the vast desires of
his heart. Whatever he renounces, ventures, or suf-
fers, he resolves to seek " a kingdom that cannot be
" moved." He feels the force of our Lord's ques-
tions, " What is a man profited, if he gain the whole
" world, and lose his own soul? or what shall a man
l< give in exchange for his soul?" He does not, how-
ever, merely seek deliverance from wrath and misery;
he is also athirst for happiness in the enjoyment of
God, and of those " pleasures which are at his right
" hand for evermore." He attends to religion, not
that he may be seen of men, or acquire reputation;
nor is he solely intent on pacifying an uneasy con-
science: but as a reasonable creature, formed for an
immortal existence, he aims, in this introductory
scene, to ensure felicity in the world to come. He
" believes that God is, and that he is the rewarder of

SERMON IX. 311

M them that diligently seek him;" and therefore he
seeks his favour,4 as " the one thing needful," and en-
deavours to render all other objects and pursuits sub-
servient to this grand concern.

It is evident that men of this stamp are very scarce;
and that most of those, who are called Christians, are
wholly strangers to this habitual purpose and conduct.
The few, who answer the description, are not confin-
ed to any single sect, but are scattered about in the
visible church, as " men wondered at" for their singu-
larity and preciseness. Now, at whatever period of
life, any man is thus brought " to seek glory, and ho-
" nour, and immortality," he enters on a new state,
and constitutes a new character; " being made free
" from sin, he becomes the servant of God, has his
" fruit unto holiness, and the end everlasting life."

These persons seek the desired good " by patient
ft continuance in well doing." A sinner cannot be
said to do well, until he humbles himself before God
for his transgressions, mourns for them in true repent-
ance, confesses them with self-abhorence and a sincere
purpose of forsaking them, and seeks mercy in the
way which God hath appointed, for the glory of his
own name and the honour of his violated law. A re-
bel can do nothing well, so long as he vindicates and
persists in his rebellion, refuses mercy because the
terms of it are too humiliating, and is wholly averse
to submission and renewed allegiance. The prodigal
son, when he came to himself, and determined to re-
turn home, and humbly crave his father's forgiveness,
began to do well. The proud morality, formal devo-
tion, or ostentatious liberality, of an impenitent sinner,

312

SERMON IX.

will never meet the approbation of that God, who sent
his Son into the world, M not to call the righteous but
" sinners to repentance." Humble penitents, and
they alone, begin to answer to the character described
by the apostle.

All such persons will likewise credit the testimony
of God concerning his Son, and the way of acceptance
through his atonement and mediation. Whatever
modern reasoners may plausibly advance concerning
the innocence of error, and the small importance of
doctrinal truth: the inspired writers uniformly consi-
der unbelief as springing from an evil heart; and false
doctrines, as damnable heresies, and strong delusions,
which God permits for the punishment of those who
hate the truth, because they love sin. — " How can ye
" believe, who receive honour one of another?"
" This is the condemnation, that light is come into
" the world, and men love darkness rather than light,
" because their deeds are evil." " He that believeth
" on the Son hath everlasting life; but he that believ-
(l eth not the Son, shall not see life, but the wrath of
" God abideth on him."* This is a fair specimen of
the scriptural declarations on this subject; and as Christ
" is the Way, the Truth, and the Life, and no man
" cometh to the Father but by him," we may assur-
edly infer, that no one does well, according to the
apostle's meaning, who believes not in the Son of
God, but refuses to seek eternal life as the gift of God
in him.

* John, iii. 16—21. 36.

SERMON IX.

313

The Lord hath instituted in his holy word, certain
ordinances, as means of grace to our souls, and that in
them we may render him the glory due unto hi^ name.
The characters, of whom we speak, will certainly ho-
nour the Lord ana seek his blessing, by a diligent and
conscientious observance of these ordinances. They
will also separate from bad company, avoid tempta-
tions and occasions of sin, exercise self-denial, and
renounce all pleasures or interests, which interfere with
the exercise of divine love and the obedience of faith;
and they will prove the sincerity of their religious pro-
fession, by observing the directions, and copying the
example of the Lord Jesus, and by walking in new-
ness of life.

Numbers, like the stony ground-hearers, shew much
earnestness in these things, and express great con-
fidence and joy: yet they are partial in obedience,
and continue but for a time. They readily perform
such duties, as are creditable, cheap, and easy; but
they refuse to part with Herodias, or to cut off the of-
fending right hand; they do not mortify constitutional
or customary evils, reject unhallowed gain, venture
the displeasure of rich and powerful friends, or attend
to those things in religion, which would expose them
to contempt, reproach, and hardship. — Thus they
maintain a religious profession, while exempted from
peculiar trials; and many pass through life, unsuspect-
ed by themselves or others: but " if persecution or
" tribulation arise because of the word, by and by per-
" sons of this character are offended." — On the con-
trary, they, of whom we now speak, have " received
" the good seed into an honest and good heart, and

Vol.. T. S s

314

SERMON IX.

" bring forth fruit with patience." They are not par-
tial in their religion, but shew themselves the friends
of Christ by doing whatsoever he commands them.
They have indeed many infirmities, and may fall into
sin through inadvertency; the)- may even live in some
sinful neglect or practice, through ignorance or mis-
take, but cannot habitually commit known sin. They
search out their faults; and as they discover any, re-
pent and forsake them. " Their hearts are sound in the
" Lord's statutes, and they shall never be ashamed."

In this course of believing obedience, the disciples
of Christ encounter many temptations, struggle u ith
various discouragements, and are exposed to sharp
trials. The contempt and hatred of the world, the
assaults of the tempter, the peculiarities of their cir-
cumstances, dispositions, and habits, and the chastise-
ments of their heavenly Father, combine to try their
patience. Perseverance and constancy, in following
the dictates of conscience, expose them to the charge
of obstinacy and perverseness, or subject them to
heavy losses and difficulties; while inward conflicts,
permitted to humble and prove them, sometimes make
them ready to faint and despond. — Yet they " pati-
" entry continue in well-doing;" they submit to the
will of God under afflictions, meekly bear injuries,
wait the appointed time for the fulfilment of the Lord's
promises, and persevere in the path of upright obedi-
ence. They seek for blessings which cannot be ex-
pected in any other way: and are from the world, or
walk in newness of life. For they are ready to say,
" Loid to whom shall vi e go? thou hast the words of
" eternal life." — Their religion resembles a river,

SERMON IX.

315

which still continues to flow, though sometimes With a
fuller current, and at others with a diminished stream:
while that of the hypocrite resembles a land-flood, now
impetuously deluging the fields, and then wholly dis-
appearing. But to those, who thus " patiently conti-
" nue in well-doing," and to them only, will the
righteous Judge at last assign the eternal inheritance.
" He that continueth to the end shall be saved."

We need not enlarge on the reverse of this charac-
ter. " Unto them that are contentious, and do not
" obey the truth, but obey unrighteousness; indigna-
" tion and wrath, tribulation and anguish, upon every
" soul of man that doeth evil." Such persons, instead
of believing the gospel, and in humble repentance em-
bracing the promised salvation, contend against it,
* contradicting and blaspheming." They dispute
against the strictness of the divine law or justice, and
the sentence denounced against transgressors. They
oppose their own reasonings against the express testi-
mony of God, in respect of the mysteries of redemp-
tion; and venture to charge him foolishly, as if they
were more wise and righteous than He. — Being thus
*' contentious, they do not obey the truth;" they will
net submit to God, repent of sin, believe in Christ,
separate "they obey unrighteousness:" sin, in one
form or other, has dominion over them; and their un-
belief is the effect of a depraved heart and a rebellious
will, which it tends reciprocally to confirm and ren-
der more desperate. To all these the righteous Judge
will recompense " indignation and wrath, tribulation
and anguish;" not regarding their outward privileges
or distinctions, but deciding impartially according to

JI6

SERMON IX.

their works: for, " there is no respect of persons with.
"God." Let us then,

II. Compare this statement with several other im-
portant scriptures, which may serve to elucidate and
confirm it.

It is the uniform declaration of the sacred writers,
that all men shall be judged according to their works:
yet it is equally evident that faith, or unbelief, deter-
mines a man's state in the sight of God, as justified,
or as under condemnation. " He that believeth and
" is baptized shall be saved; but he that believeth not
" shall be damned." " Verily, verily, I say unto
u. you, he that heareth my word, and believeth on him
" that sent me, hath everlasting life, and shall not
" come into condemnation, but is passed from death
" unto life." " He that believeth not is condemned
" already: because he hath not believed in the name
" of the only begotten Son of God."* The same
instruction is implied in the apostle's vision. " The
" books were opened: and another book was opened,
" which is the book of life; and the dead were judged

out of those things, which were written in the books
t; according to their works; and whosoever was not
" found written in the book of life, was cast into the
*' lake of fire."f

The prophet, having shewn that the ways of the
Lord are equal, was led to state the characters of the
righteous and the wicked; and then he adds, " When
' ' the wicked man turneth away from his wickedness,
" and doeth that which is lawful and right,, he shall

* Mark xvi. 16. John iii. 18. v. 24.

t Rev. xx. 12 — 15.

SERMON IX.

317

u save his soul alive; — repent and turn from all your
" transgressions, so iniquity shall not be your ruin."*
The true penitent therefore will not be condemned,
when judged according to his aeeds; which he must
be, if the solemn process should be conducted accord-
ing to the strictness of the law, without reference to
the grace of the gospel, to which all these invitations
and promises belong.

The atoning sacrifices of the Mosaick law, which
typified the redemption of Christ, were offered upon
mount Zion: and David, enquiring w ho should ascend
and worship with acceptance on that holy hill, draws
a character, which entirely accords with that given of
a true believer in the new Testament, "f Thus he
shews us, which of the professors of true religion will
stand accepted in the day of judgment: but this hath
nothing to do with such as openly neglect or op-
pose revealed truth, or refuse the salvation of the
gospel.

In perfect harmony with these scriptures, our Lord
describes his true disciples, " Whosoever shall do the
44 will of my Father which is in heaven, the same is-
44 my brother, my sister, and my mother." 44 Blessed
" are they that hear the word of God and keep it. "J
This word or will of God doubtless has peculiar rela-
tion to Christ, and the voice from heaven, 44 This is.
44 my beloved Son, in whom I am well pleased, hear
44 ye him:" and a moral or pharisaical decency of con-
duct most essentially differs from the obedience of
faith. 44 He that believeth not God hath made him a

* Ezekicl xviii, 27 — 30. t Ps. xv.

\ Matt. x:L 49, 50. Luke :d. 28.

318

SERMON IX.

u liar, because he believeth not the record that God
" gave of his Son. And this is the record, that God
" hath given to us eternal life, and this life is in his
" Son; he that hath the Son hath life, and he that hath
" not the Son of God hath not life."* The unbe-
liever, therefore, whatever his moral character may be,
so far from doing the will of God, disobeys his express
command, and deliberately affronts his veracity.

Our Lord closed his sermon on the mount with
this remarkable passage. " Not every one that saith
" unto me, Lord, Lord, shall enter into the kingdom
" of heaven; but he that doeth the will of my Father
" which is in heaven. Many will say to me in that
" day, Lord, Lord, have we not prophesied in thy
" name? and in thy name cast out devils? and in thy
" name done many wonderful works? and then will
" I profess unto them, I never knew you, depart from
" me ye that work iniquity. Therefore whosoever
" heareth these sayings of mine and doeth them, I will
" liken him unto a wise man, which built his house
" upon a rock; and the rain descended, and the floods
" came, and the winds blew, and beat upon that house
" and it fell not; for it was founded upon a rock.
" And every one that heareth these sayings of mine
" and doeth them not, shall be likened unto a foolish
" man, which built his house upon the sand; and the
" rains descended and the floods came, and the winds
" blew, and beat upon that house and it fell, and great
" was the fall of it."t This passage evidently refers

* l John v. 10—12.
f Matt. vii. 21 — 27. Luke vi. 46~49,

SERMON IX. 319

to the day of judgment; but it mentions none except
those who call Christ Lord, come to him, and hear his
sayings. His professed disciples therefore are exclu-
sively intended; and living faith is described as distin-
guishable from dead faith by its holy fruits. Diso-
bedient professors of Christianity will be condemned
as hypocrites, or wicked and slothful servants; and
avowed unbelievers as " enemies who would not have
" the Son of God to reign over them."*

But the solemn description of the great decisive
day, given us by the Judge himself, is most con-
clusive on the subject. f In this important scripture,
acts of kindness, shewn to believers for the sake of
Christ, are the only deeds mentioned, as the reason
for the rejoicing words addressed to the righteous.
" Come ye blessed of my Fathe r, inherit the kingdom
" prepared for you from the beginning of the world."
And no charge is brought against the wicked, but
their omission of such duties, when the sentence is
denounced, "Depart, ye cursed, into everlasting fire,
" prepared for the devil and his angels." Yet it will
then appear, that the righteous have performed manv
othcr good works oi divers kinds, and that the wicked
have been guilty of numerous other crimes and omis-
sions. Why then did our Lord mention these tilings
exclusively? Doubtless, because he supposed them to
constitute the most conclusive evidence of genuine
faith, or unbelief. Beneficence, not springing from
love to Christ, nor exercised towards his disciples,
his brethren or representatives, cannot be here intend-

* Matt. xxv. 30. Luke xix. 21—27. f Matt. xxv. 31—46.

320 SERMON IX.

ed, as many have inconsiderately imagined,- for who
will say, that an indiscriminate liberality: connected
with an ungodly licentious life, will entitle a man to
the heavenly inheritance? Or if any should venture
on such an assertion, would they also allow, that the
want of this beneficence will expose a man to the aw-
ful doom here denounced, however free from vice, er
adorned with other virtues, his character may have
been? Or will any one maintain, that the liberality- of
infidels to one another, from whatever motive, answers
to our Lord's words, " I was hungry and ye gave me
** meat; — for as much as ye did it to the least of these
" my brethren, ye did it unto me?^ — Indeed a mea-
sure of the same absurdities attaches to every other
interpretation of this passage; except that which goes
upon the following principles, gathered from the se-
veral parts of the sacred volume. There is no salva-
tion for sinners, except by the mercy of God through
Jesus Christ; no interest in this salvation without faith;
no true faith, except that which worketh by love; no
love to Christ is genuine which is not accompanied by
special love to his disciples; and no love to the bre-
thren is unfeigned, which does not influence a man to
alleviate their distresses, supply their wants, and do
them good, as he hath opportunity and ability. This
love is the fruit of the Spirit: where the Spirit of
Christ dwells, all the fruits of the Spirit will be pro-
duced: and " if any man have not the spirit of Christ
" he is none of his." A detail of particulars would
not have suited the majesty of our Lord's description:
the most prominent distinguishing feature of believers
and unbelievers was selected; and thus an intimation

SERMON IX.

321

was given of the rule of judgment, sufficiently clear to
the humble student of scripture, though others may mis-
take or pervert it. In this view of it the whole is obvious,
and coincides with other testimonies of the sacred
writers. " We know that we have passed from death
" unto life, because rye love the brethren."* ** Seeing
" ye have purified your hearts through the Spirit, un-
" to unfeigned love oj the brethren; see that ye love
" one another wifch a pure heart fervently; being born,
*' again — by the word of God."f " If a brother or
" sister be naked, or destitute of daily food, and one
" of you say, depart in peace, be ye w armed and fill-
" ed; notwithstanding ye give them not those things
" which are needful for the body; what doth it profit?"
" My little children, let us not love in wotd, neither
" in tongue, but in deed and in truth: and hereby we
" know, that we are of the truth, and shall assure our
" hear tbefore him."f So that love of the brethren,
shewn in active kindness, is uniformly required as evi-
dence of our faith in Christ and love to his name.

These reflections elucidate the following scriptures
also, and are confirmed by them. " Know, O vain
" man, that faith without works is dead." " The
" grace of God that bringeth salvation — teacheth us,
" that, denying ungodliness and worldly lusts, we
" should live soberly, righteously, and godly in this
" present world; looking for that blessed hope, and
" the glorious appearing of the great God, and our
M Saviour Jesus Christ; who gave himself for us, to

* 1 John iii. 14. t 1 Pet. i. 22, 23.

% Jam.ii. 15, 16. 1 John iii. 18, 19.
Vol. I. . T r

J22

SERMON IX.

" redeem us from all iniquity, and to purify to himself
" a peculiar people, zealous of good works."*

One most solemn and affecting passage still remains
to be considered: " The Lord Jesus shall be revealed
" from heaven in flaming fire, taking vengeance on
" them that know not God, and that obey not the
" gospel of our Lord Jesus Christ, who shall be
" punished with everlasting destruction, from the pre-
" sence of the Liord, and from the glory of his power;
" when he shall come to be glorified in his saints, and
" to be admired in all them that believe. "f We are
here expressly informed, that at the day of judgment
all will be condemned, who have not known God, and
obeyed the gospel; but how many persons of moral
character and external respectability will be found in
that company ! No exceptions, however, are intimated;
the saints, eA en those that believe, will alone stand ac-
cepted by the Judge; and all else will be punished with
everlasting destruction from his presence.

I shall conclude this part of the subject, with the
a\ ords which Christ spake to his servant John, " Be-
" hold I come quickly, and my reward is with me,
" to give every man according as his work shall be. —
" I am Alpha and Omega, the beginning and the end,
\ ' the first and the last. Blessed are they that do his
" commandments, that they may have a right to the
" Tree of life, and may enter in through the gates in-
*' to the city. '"J But to whom does the title and pri-
vilege of the Tree of life belong? Surely to the true

♦ Tit. ii. 11—14. t 2 Thess. i. 5—12.

% Rev. xxii. 12—14.

SERMON IX.

323

believer, who loves Christ, and keeps his command-
ments. " Ye are my friends," says he, " if ye do
" whatsoever I command you."

This view of the subject harmonizes the whole
scripture, and reconciles those parts which seem to be
contrary to each other: but when this centre of unity
is overlooked, men either "go about to establish their
" own righteousness," or run into antinomianism.
These two extremes are the Scylla and Charibdis, the
fatal rock or dreadful whirlpool, of our perilous voy-
age. I have therefore endeavoured to mark out the
sate passage between them; and may the Holy Spirit
guide us at a distance from these, and all other dan-
gers, on the right hand and on the left! We proceed
then,

III. To state more explicitly, and shew more pre-
cisely, the rules of judgment, as delivered in the sa-
cred oracles.

It is most evident, that the scripture was intended
principally for those who bestow pains to understand
it: and this obvious reflection illustrates the propriety
of the descriptions there given of the great decisive
day; for they certainly relate almost exclusively to
those who profess the religion of the Bible. We can-
not therefore infer any thing from these descriptions,
concerning those who have not been favoured with
revelation, or have rejected it: though other scriptures
give some light on the subject. The holy law is the
unalterable rule of right and wrong, in respect of all
men however distinguished: nor is it possible, that
God should judge of characters and actions by any
other rule; for the law is the exact reflection of his in-

324

SERMON IX.

finite holiness, and he cannot deny himself. He can,
however, pardon the guilty, and make allowance for
unavoidable disadvantages. " Tfaey who know not
" the will of God and do it not, shall be beaten with
H few stripes: but they who know and refuse to do
" his will shall be beaten with many stripes."* It
will be more tolerable in the clay of judgment for So-
dom and Gomorrah, than for those who heard the
doctrines and saw the miracles of Christ, and did not
repent and believe the gospel.

The apostle therefore adds, a few verses after the
text; " as many as have sinned without law shall also
" perish without law." They have indeed violated
the perfect rule of duty: but, as they had not the ad-
vantage of the written word, they will not be liable to
so heavy a condemnation, as wicked Jews and Chris-
tians: yet as they acted against the dictates of their
own reason and conscience, those remains of the law
originally written in the heart, they "will perish with-
" out law." For "being a law to themselves," then-
consciences may indeed excuse some parts of their
conduct, but they must condemn others; especially in
the day, when God shall judge the secrets of men by
Jesus Christ: so that " every mouth will be stopped,
" and all the world become guilty before God."f
All, except idiots (who scarcely can be thcught ac-
countable creatures), know tar better than they prac-
tise, and might know much more, were not their
hearts set against the truth through love of sin. All
men must therefore be condemned according to this

* Luke xii. 47, 48.

t Rom. iii. 19.

SERMON IX.

325

i ulc and the number, and aggravation of their crimes,
compared with the measure of their advantages, is the
standard, by which their punishment will be ascer-
tained, by the infinitely righteous Judge.

What the Lord may do in mercy to any of his sin-
ful creatures, it does not become us to enquire, be-
yond what he hath seen good to reveal: but we have
no ground to suppose that any who die without spi-
ritual religion can be happy in another world; and
neither scripture nor history countenance the opinion,
that the Lord gives his sanctifying Spirit, where he
has not sent some measure 01 the light of revelation. —
We are sure, however, that* the state of pagans will
be far better, than that of wicked Christians, so called.
While we therefore rejoice in our privileges; we may
tremble, lest they should increase our condemnation:
and the state of the nations, who still sit in darkness
and the shadow of death, should animate our endea-
vours, and excite our prayers for their conversion.

The apostle adds, "as many as have sinned under
" the law, shall be judged by the law." The Jew's
rejected the gospel, and sought justification by the
works of the law. Deists discard revelation, and rely
on their own moral conduct to recommend them to
God; and various descriptions of professed Christians
form a complex law of works, out of the religion of
the new Testament. But whatever system, men fa-
voured with revelation may adopt, if they put the
event of the great decisive day, on their own works,
as the ground of their confidence ; they will be judged
according to the holy law ol God, and fall under its aw-
ful curse. "Christ is become of none effect to them:

3j26

SERMON IX.

" they are fallen from gr,ace, and become debtors to
" do the whole law."* The advantages such men
enjoy, the crimes they commit, their proud aversion
to the humbling salvation of the gospel, and the de-
gree of their enmity and opposition to the truth, will
determine the measure of their guilt and punishment,
according to the decision of unerring wisdom, and in-
finite justice.

Some observations have already been made on the
case of those, who allow the doctrines of Christianity,
renounce dependence on their own works, and profess
to expect pardon, righteousness, and eternal life, " as
" the gift of God, through Jesus Christ our Lord."
Such persons, when the Lord shall come, will be
judged according to this profession; and if their faith
be shewn to have been living and genuine, by its holy
fruits, according to the discoveries which have been
mentioned, they will as justified believers receive die
reward of righteousness; and their future glory and
felicity will be proportioned to the degree of their
grace and obedience of faith. But if their conduct
and dispositions have proved, that they were not true
believers; they will remain under the condemnation
of the law, aggravated by their abuse of the gospel;
and so have their portion with hypocrites and unbe-
lievers.

IV. Then let us make some particular application
of the subject.

It has been before remarked, that " we must all ap-
" pear before the judgment seat of Christ;" and let

Gal. v. 1—6.

SERMON IX.

527

this reflection sink deep into every heart. Men vo-
luntarily break the laws of their country, but dire
compulsion takes place, when they are convicted and
executed for their crimes. The young man, rejoic-
ing in his vigour and flow of spirits, ma)' give a loose
to his passions; but let him remember that " for all
" these things God will bring him into judgment." —
You may now forget God; but he will not forget you, or
any of your works. You may affront his justice, and
despise his mercy: but he will shortly say, " It is a
" people of no understanding; therefore he that made
" them will have no mercy on them."* Now is the
day of the Lord's patience; but the day of wrath and
perdition of ungodly men approacheth: now he invites
you to draw near to his throne of grace; shortly he
will summon you to his awful tribunal. " Seek ye
" the Lord while he may be found; call ye upon him,
" while he is near. Let the wicked forsake his way,
tl and the unrighteous man his thoughts; and let him
" return unto the Lord, and he will have mercy on
" him, and to our God, for he will abundantly par-
" don." " Strive to enter in at the strait gate, for
" many — shall seek to enter in, and shall not be able.
" When once the master of the house is risen up,
" and hath shut to the door;" it will be for ever in
vain for those that stand without, to cry, " Lord, Lord,
" open to us." Now the Saviour pleads with you,
in accents of tenderest love; " howr long ye simple
" ones will ye love simplicity, and scorners delight in
" their scorning, and fools hate knowledge? Turn ye

* Is. xxvii. 1 1

528

SERMON IX.

" at my reproof, I will pour out my Spirit unto you,
" I will make known my words unto you." But,
ere long, he will frown on the impenitent and unbe-
lieving, and say, "Because I called and ye refused, I
" stretched out my hands and no man regarded; —
u therefore shall ye eat the fruit of your own ways,
" and be filled with your own devices." — " Oh that
" men were wise, that they understood these things,
" that they would consider their latter end!"*

But will any of you, with this solemn season of dis-
covery and decision before your eyes, deliberately put
the event of it upon the goodness of your hearts and
lives? Is there not in your very soul an involuntary
shrinking from so strict and awful a scrutiny? Do you
not feel a disposition to say, " Enter not into judg-
" ment with thy servant, O Lord? " If thou, Lord,
" shouldst mark iniquity, O Lord, who may stand?"
As you value your immortal souls, do not now insist
on any plea, which you feel to be inadmissible in the
great day of righteous retribution. Stand not on any
distinction between your case and that of your fellow
sinners. Seek above all things an interest in the atone-
ment and righteousness of Christ; and count all but
loss, that you may win him, and be found in him.
Disregard the scorn and reproach of an unbelieving
world; anticipating that day, when every eye shall see
the despised Redeemer, and his favour be universally
allowed of more value than ten thousand worlds.
" Let every one," however, " that nameth the name
kt of Christ depart from all iniquity." " If we say

* Prov. I. 19 — 31. Deut. xxxii, 29.

SERMON IX.

329

,{ that we have faith, and have not works, will faith
" save us," in the day " when the Lord shall render
" unto every man according to his deeds?" — Alas!
a dead faith, a presumptuous hope, and an unsound
profession, will only increase the anguish and shame of
final condemnation.

Even if we be true believers, negligence and loose
walking will cloud our evidence, and weaken our
warranted confidence: while the greatest possible en-
couragement is given to all genuine good works, by
that very system, which excludes boasting, and allows
none of our services the least share in our justifica-
tion before God. *f Not a cup of cold water given
" to a disciple, from love to Christ, shall lose its re-
" ward." He will accept every kindness to those
whom we look upon as his brethren, even as if we had
done it to him in person: and while we forgive injuries,
love enemies, deny ourselves, endure hardships, or
bear any cross, from love to his name, and desire to
adorn and recommend his gospel; he notices our poor
services, and will applaud and reward them before
men and angels. — Nay, if he observe, that we form
plans and make attempts to promote his cause and be
serviceable to his people; even though he see good to
disappoint our endeavours; he will kindly accept the
zealous intention, and openly say, " Thou didst well
" that it was in thine heart." " Let us not therefore
" be weary in well-doing, for in due season we shall
" reap, if we faint not:" and " may we all find mercy
" of the Lord in that day of retribution," and have an
abundant entrance into his kingdom of everlasting
glory and felicitv.
■ Vol, I. Uu

SERMON X.

1 TIMOTHY VI. 6.

Godliness with contentment is great gain.

T HE desire of gain, in one form or another, is uni-
versal: for though no one can seek the true riches for
himself, without disinterested love to God and his
neighbour; yet love to himself and thirst after happi-
ness cannot be extinguished; being essential to our
nature as God originally constituted it, and not super-
induced by the entrance of sin. If, however, the
apostle's compendious maxim were generally believ-
ed, how many vain projects would be superseded !
What fatigues, dangers, anxieties, envies, conten-
tions, frauds, oppressions, wars, murders, and mis-
chiefs might be prevented !

The context is worthy of our peculiar attention.
The servants in those days were generally slaves; and
it frequently happened that Christians were the pro-
pert)' of pagans. Such a condition is commonly
thought very wretched, and slaves have seldom escap-
ed cruel usage: yet the apostle elsewhere says, " Art
" thou called being a servant? care not for it." The

I

SERMON X. 331

Christian slave is Christ's freed man; for, " if the Son
" make you free, then are ye free indeed:" but the
ungodly master is in deplorable bondage; " for he
" that committeth sin, is the servant of sin."

In this view of the subject the apostle says, " Let
" as many servants, as are under the yoke, count
" their own masters worthy of all honour: that the
" name of God and his doctrine be not blasphemed."
For if Christian servants behaved less respectfully to
their masters, than others did; the heathens would
blame their religion, as teaching them to violate the
duties of their station. " And they," says he, " that
4 ' have believing masters, let them not despise them,
" because they are brethren; but rather do them ser-
" vice, because they are faithful and beloved, parta-
" kers of the benefit." No doubt the involuntary
servitude of those, who have not, by atrocious crimes,
forfeited their liberty, is inconsistent with the moral
law of God; and if real Christianity should become
universal, slavery must be finally abolished. But the
apostles were not legislators or civil magistrates: as
ministers of religion, they taught men how to act in
their several situations as matters then stood: and when
the rulers embraced the gospel, it was proper they
too should be taught their duty, and instructed to ap-
ply a legal and regular remedy to the evil. But it
would have exceedingly increased the opposition made
to the gospel, if the preachers of it hud attempted, by
their own influence to subvert the existing system in
this respect; or even required Christian masters indis-
criminately to liberate their slaves. Whereas, if they
were taught to use them as brethren, the ends of hu-

332 SERMON X.

inanity would be effectually answered, as to the indi-
viduals concerned, and the example would have the
most salutary tendency.

Having stated this matter, the apostle next shewed
the sources and consequences of the contrary doc-
trine; exhorted Timothy to withdraw from vain dis-
puters, who " supposed that gain was godliness: "and
then subjoined the words of the text, " but godliness
" with contentment is great gain;'1 for, says he,
" We brought nothing into the world, and it is cer-
" tain, that we can carry nothing out. And having
" food and raiment, let us be therewith content." —

In considering the subject we may,

I. Notice the connexion between godliness
and contentment.

II. Shew in what respects godliness with con-
tentment is great gain.

III. Deduce some practical instructions.

I. We notice the connexion between godliness and
contentment, as it is evidently implied in the text.

The word godliness frequently occurs in the writ-
ings of the apostles, and must therefore be understood
according to the tenour of their doctrine. We must
not consider it merely, as a proper regulation of our
affecuons and conduct towards God, according to the
first table of the moral law; but as implying especially
the dispositions and demeanour, suited to a sinner un-
der a dispensation of mercy, and invited to reconcilia-
tion with his offended God, through the Mediator of
the new covenant.

When this has been duly attended to, it will evi
dently appear, that deep humility and unfeigned re-

SERMON X.

333

pentance constitute an essential part of evangelical
godliness; for unless we habitually possess this frame
of mind, we cannot sincerely make those confessions
and supplications, or present those sacrifices ol praise
and thanksgiving, which are peculiar to Christianity.
Now every reflecting man must perceive, that deep
humility, accompanied with cheering hope, exceed-
ingly tends to produce contentment. A vast propor-
tion of the impatience and fretfulness of mankind re-
sults from a false estimate of their own merits and
consequence. This induces them to consider their
trials great, their comforts few and trivial, the least
affront intolerable; and every kind and degree of re-
spect inadequate, except unqualified adulation and
submission. But such views of Jehovah and the ador-
ing seraphim, as filled Isaiah with self-abasement; or
such apprehensions of the divine majesty, as caused
Job to " abhor himself, and repent in dust and ashes,"
Avould give them very different views in these respects.
Did they enter into the feelings of the apostle, when he
called himself the " chief of sinners," and "less than
" the least of all saints;" were they ready to own with
the centurion, " Lord, I am not worthy that thou
" shouldst come under my roof;" or with John Bap-
tist, "lam not worthy to loose his shoe-latchet;" a to-
tal revolution would take place in all their sentiments
and sensations about outward comforts and trials, and
the usage they meet with from those around them.
The sharpest affliction would then appear light and
momentary, compared with their deserts; the meanest
provision would be received with lively gratitude;
while with the patriarch they confessed, " we are not

334

SERMON X.

" worthy of the least of all thy mercies:" the most
unfavourable situation or disagreeable employment
would be considered as better, than they have a right
to expect: and in the greatest injuries or affronts, they
would submit to the justice of God, who may correct
or punish by whatever instruments he pleases.

Humble thoughts of themselves reconcile men to
obscure stations, mean circumstances, and common
occupations, as most suited to them: and when they
are evidently called to more publick services, they en-
ter on them with reluctance and diffidence; except as
lively faith renders them superior to their fears, and a
sense of duty engages them to proceed. Such men
are ready to stoop, and in honour to prefer others;
they do not complain of being buried in situations,
where they are undervalued or neglected. They
" think soberly of themselves, and as they ought to
" think;" and this secures them from manifold disap-
pointments and vexations, to which other men are ex-
posed. ' That will break a proud man's heart, which
* will scarcely break a humble man's sleep:' and it is
certain that many of the troubles of life affect our peace
almost in exact proportion to the degree of our pride
or humility. The common opinion therefore, that
self-abasement produces melancholy, and that a fa-
vourable opinion of ourselves tends to cheerfulness, is
an egregious mistake. The former may indeed de-
press the spirits when connected with misapprehen-
sion, ignorance, and unbelief; and the latter may pro-
duce a flow of agreeable sensations, when nothing oc-
curs to ruffle the mind. Such a state, however, is so
seldom to be expected in this changing world, and

SERMON X.

335

amidst the mortifications to which self-sufficiency ex-
poses men; that the cheerfulness depending on it must
be extremely precarious; while patience, meekness,
hope in God, and humble gratitude evidently conduce
to an uniform composure and serenity; the direct con-
trast to disappointed pride and ambition, rankling re-
sentment, sickening envy, and rebellious murmurs.

Even godly sorrow for sin, when accompanied with
a humble hope of mercy, produces a tender pleasure,
a melting sweetness, a serious joy, a heart-felt satis-
faction, which far exceed the utmost refinements of
sinful indulgence. Repentance itself, which men
postpone under the notion that it is the bane of com-
fort, is the source of the purest and most permanent
rejoicing; and the true Christian must consider those
seasons, in which, melted into contrition for his sins,
he sowed the seed of his future harvest with penitent
tears, as but little removed from the happiest hours of
his life.

Faith likewise, which in its varied exercises consti-
tutes a most important part of evangelical godliness, is
intimately connected with contentment. — As "the
evidence of things not seen," it sets before us the holy
heart-searching God, and causes us to speak and act
as in his immediate presence. This powerfully tends
to calm our tumultuous passions, to awe our souls
into adoring submission, and to encourage confidence
and humble expectation. Faith descries an invisible
world, and places us on the verge of eternity, as about
to launch into that boundless ocean. With this pros-
pect before us, the concerns of time shrink into insig-
nificancy: and all that disparity of rank or fortune.

336

SERMON X.

■which subsists among dying men, and about which
their contests, cares, and discontents are principally
excited, appear like a fleeting dream, a pageant pass-
ing over the stage. Our trials also are perceived to
be transient and unimportant: we feel it to be a weak-
ness and folly greatly to disquiet ourselves about such
trifles: and discover that our wisdom consists in being
careful to discharge our duty, while on our pilgrimage.
So that, if " we looked more to the things which are
" not seen;" and less to "the things which are seen;"
we should certainly become more satisfied with our
lot, and less anxious about our temporal provision.

Faith beholds especially the unseen Saviour; and
crediting the sure testimony of God, contemplates him
in all the scenes of his life and death. And whether
we look to the stable and manger at Bethlehem: the
cottage and carpenter's shop at Nazareth; or the well
in Samaria, where Jesus wearied with his journey sat
down at noon and craved a draught of water: whether
we follow7 him to the desert, where he was an hungered
while tempted by the devil; to the field, where with
up-lifted hands and eyes, he gave thanks lor the bar-
ley bread and small fishes; or to the meals which he
and his disciples may be supposed to have made on
the broken fragments of that humble feast; or whe-
ther we meditate on his general poverty, who had not
where to lay his head; his scanty maintenance, at one
time earned with the sweat of his brow, at another re-
ceived as the alms of his followers; every object may
teach us, " in whatever state we are therewith to be
" content." If we turn our thoughts to the contra-
diction, contempt, and insult, the injustice and cruelty,

SERMON X.

337

to which he voluntarily submitted : the patience,
meekness, serenity, and love which he manifested, or
the glorious event of his sufferings and death: we
may, in every one of these reflections, as it were, hear
him say, " Is it nothing to you, all ye that pass by?
" Was ever sorrow like unto my sorrow?" Nor can
we select one scene, which does not most power-
fully inculcate resignation, contentment, and thankful-
ness, whatever our circumstances and difficulties may
be. For who has meaner provision, or is more inju-
riously treated, than the holy One of God, the spot-,
less Sacrifice for our numberless transgressions?

Faith receives also the instruction of" Scripture, con-
cerning the necessity, nature, and glory of the Re-
deemer's undertaking, and obedience unto death upon
the cross: and this suggests' further motives to hum-
ble submission, admiring gratitude, and cheerful ac-
quiescence in the will of God. The worth of our im-
mortal souls, the evil and desert of sin, our ruined
condition as sinners, and the unavailing nature of all
earthly possessions or distinctions, with various other
interesting subjects, are most emphatically enforced
by Emmanuel's cross. Thus, while induced to use
every means of securing our salvation; we cannot but
grow more indifferent to subordinate interests, and
better satisfied with a low and afflicted condition. In
this school St. Paul learned contentment amidst his
multiplied sufferings: yet were we placed in his situ-
ation wc should have far better reasons for our dis-
satisfaction, than we have been hitherto able to al-
tedge.

V©js. }. X x

553

SERMON X.

Neither must we forget, that the believer feels him-
self to be an habitual pensioner on the Lord's mercy
and bounty. He owns that he has no resources in
himself: he can neither earn nor buy any thing, but
indeed owes an immense debt of which he cannot pay
the smallest part. He sues continually for pardon,
through the sacrifice of the divine Redeemer, who
bare the wrath due to our sins, that his salvation
might consist with the honour of the law and govern-
ment of God: and he is a constant suppliant at the
mercy-seat of his offended Sovereign* expecting in-
valuable blessings from his royal bounty. He lives
by faith; " Christ is made of God to him wisdom,
" righteousness, sanctification, and redemption."
From his fulness his w ants are continually supplied;
and lie experiences, that his prayers are answered, his
strength renewed, his hope encouraged, and his heart
comforted, by waiting upon the Lord. And shall a
criminal thus favoured be dissatisfied? If he yield to
murmurs or impatience under the common troubles of
life, his inconsistency can only be equalled by his
glaring ingratitude.

" Being justified by faith we have peace with God
" through our Lord Jesus Christ." When thus re-
conciled, we are admitted into a covenant of friend -
ship; " and truly our fellowship is with the Father,
" and the Son." In proportion to our faith, we en-
joy peace of conscience, and the privilege of bringing
all our cares, fears, sorrows, w ants, and temptations
to him by humble prayer; "casting all our care on
" him who careth for us." We become interested
fn all " the exceeding great and precious promises"

SERMON X.

339

of the gospel, and that oath by whie.h the new cove-
nant is confirmed; " that we might have a strong con-
" solation, who have fled for refuse to lay hold on the
" hope set before ns." We arc assured, that " all
" things work, together for good to them that love
" God, who are the called according to his purpose:"
and these considerations must powerfully tend to pro-
du inward tranquillity, and that peace of God which
passeth all understanding.

At the same time the godly man, in the exercise of
faith, sees and acknowledges the hand of God in all
the events of life. White we employ our thoughts
on men or second causes, we become fretful and
peevish: but when we view trials and injuries as the
appointment of God, and realize his wisdom, righ-
teousness, and truth in them, our hearts are rendered
quiet and submissive. "It is the Lord, let him do
u what seemeth him good." " The Lord gave and
" the Lord hath taken away; blessed be the name of
" the Lord." " The cup which my Father hath
" given me, shall I not drink it?" Such are the ef-
fects of regarding our abode, provision, employment,
and even our crosses and sorrows, as appointed by
our reconciled Father; and welcoming them as salu-
tary medicines, or necessary though painful opera-
tions, intended for our highest advantage. Nor i$
this exercise of faith ever wholly separated from the
happy experience; that our confidence is warranted;
and our expectations answered; for in numerous in-
stances we find those things, which seemed most
against us, eventually conducive to our present com-
fort and future advantage.

340

SERMON X.

It would engage us too long to pursue the subject
into its various particulars. Reverential fear, admir-
ing love, spiritual worship, well regulated passions,
holy affections, with every hope and earnest of
heavenly lelicity, might easily be shewn to promote
genuine permanent contentment. — On the contrary,
whatever men may pretend or imagine, " the wicked
" are like the troubled sea, when it cannot rest, whose
" waters cast forth mire and dirt. There is no peace
" saith my God for the wicked." Poets and novel-
ists have beautifully described contentment, and have
often charmed their admirers into a momentarv obli-
vion of their sorrows: but this has made way for sub-
sequent dissatisfaction, with every situation and em-
ployment in real life. And all men of information
know very well, that many ot those very writers have
rankled with envy and discontent, because the pub-
lick has not rewarded their ingenuity with liberality
proportioned to their self-estimation! — The citizen
fancies that contentment dwells in rural obscurity; the
rustick concludes that it may be found in the splen-
dour and pleasures of the metropolis. Courtiers pre-
tend to think, that this pleasing companion is insepa-
rable from retirement: the poor erroneously imagine,
that it may be found in palaces. Britons amuse them-
selves with descriptions of Arcadian groves: the Ar-
cadians probably conclude, that none are so happy as
the inhabitants of this favoured isle.— But pride, am-
bition, an uneasy conscience, resentment, dispropor-
tionate or disappointed expectation, the insipidity of
enjoyment when novelty ceases, the common troubles
Of life, and the dread of death, render men dissatisfied

SERMON X.

341

and uneasy, in every place and station, from the
throne to the cottage. They who have it in their
power, are continually shifting from one place and
pursuit to another; and such as are excluded from
this privilege, envy, grudge, and murmur. The world
resembles a number of people in a fever, who relish
nothing, are always restless, and try by incessant
change of place or posture, to escape from their un-
easy sensations; but all their efforts are in vain. Does
not this single consideration prove, that godliness is
the health of the soul, and that without it there can be
no abiding contentment?

II. Then we enquire, in what respects godliness
with contentment is great gain.

There are certain ends, for which especially men
desire riches. — They suppose the coveted acquisition
would add to their present comfort; — secure them
against many future disasters; — furnish materials for
future enjoyment; — prove an advantage to their chil-
dren;— enable them to confer benefits on their friends
and relatives;— and put it in their power to be exten-
sively useful. Perhaps all the reasons, for which men
pursue riches, may be referred to these heads: for
when avarice becomes so extreme, that money is co-
veted without any regard to its use, it degenerates in-
to a kind of deplorable insanity.

But it may easily be shewn, that godliness with con-
tentment answers every one of these purposes, far
better than any increase of wealth. The wisest of men,
who perhaps also was the wealthiest, says experimen-
tally, " When goods increase, they are increased that
" eat them; and what good is there to the owners

542

SERMON X.

" thereof, saving the beholding of them with their
" eyes?"* It is undeniable, that increasing riches en-
sure additional cares, encumbrances, and dangers, ra-
ther than any accession of enjoyment. " The grounds
" of a certain rich man brought forth plentifully:"
but he was as much embarrassed about securing his
.abundance, as his poor neighbours were about paying
their rents or maintaining their families. Nor was he
the only man, who has viewed his treasures with
anxious enquiries; What shall I do? where shall I se-
cure them from danger? — Designing men find their
advantage in paying court to the wealthy, and employ
their ingenuity to impose upon them. Thus they are
often surrounded with sycophants instead of friends:
and even friends become suspected; for the cordiality
of confidence is undermined by repeated deceptions,
till universal suspicion damps all social intercourse,
and destroys the comfort of the most cordial attach-
ments.

Nor does the rich man enjoy any pleasure with
higher relish than formerly: he soon loses the exhila-
ration of new acquisitions and improvements: he has
less to hope and more to fear than other men: his
abundance and leisure often excite him to improper
indulgences: his situation feeds. the distempers of his
soul; and in proportion as wicked passions predomi-
nate, true enjoyment languishes. Something unpos-
sessed, or unattainable, still makes him exclaim, " All
" this availeth me nothing:" " Mordecai will not bow
" to me:" " Naboth will not sell me his vineyard!"

* Eccles. v. 1 P.

SERMON X.

343

While the attempt to obtain the coveted object, or re-
venge the imagined affront, opens the door to new
crimes and miseries. — No wealth can exclude pain,
sickness, the loss of friends, or death: and the most
prosperous are often consumed with terrors, by the
foreboding of calamities- Peace of conscience and
hope of future bliss cannot be purchased, and the way,
in which the wealth of ungodly men has been ac-
quired and employed, render the thoughts of giving an
account of their stewardship unspeakably tremendous.

Perhaps there is no delusion so general, or so easily
detected, as the opinion that increase of wealth im-
plies an increase of enjoyment. — Where is that man,
who has risen from a bare competency to great afflu-
ence, that can honestly say, he has proportionably aug-
mented his happiness? And what numbers confess
that their prosperity has been disappointment, and
" that all is vanity and vexation of spirit!"

But it hath already been shewn, that true godliness
is inseparable from contentment: that it affords cor-
dials in affliction, doubles the enjoyment of prosperity,
and makes way for triumphant exultation in the pros-
pect of death. The scripture sets before us many
examples of believers, in the depth of poverty, in pain
and sickness, bereft of friends or forsaken by them,
insulted by persecuting enemies, conversant with
stripes and imprisonment, and daily expecting a pain-
ful death; who have nevertheless been full of comfort,
and have manifested a satisfaction of soul, w hich made
them rather the objects of congratulation than condo-
lance: nor are similar instances wholly unknown at
present. But who can conceive a man under the

344

SERMON X.

wrath of God, with a guilty conscience, the slave of
his domineering lusts, and the sport of his restless
passions, to be easy or comfortable in any situation?
Godliness therefore does more towards making a man
happy, than all other gains and advantages combined
together.

But is not wealth a securitv asrainst future disasters?
Is it not a resource in sickness or old age, when trade
declines, or when publick calamities deprive men of
the ordinary means Of subsistence? — In some cases it
may be a duty, in many allowable, to make a mode-
rate provision against such emergencies: but it is often
impracticable, consistently with our various obliga-
tions to God and man; and in ten thousands of in-
stances, it is done in a degree and manner, incompa-
tible with the exercise of faith, and in a worldly selfish
spirit. On the other hand, vast multitudes yield to
impatience, distrust, envy and other tormenting pas-
sions, because they cannot succeed in their attempts
to make such a provision. — But godliness is the best
security against future distress. Riches still are un-
certain, after every effort to change their nature, as late
events have loudly preached to all the inhabitants of
Europe. The most wealthy have no absolute secu-
rity, that they shall not end their days in a dungeon,
or an alms-house. Unforeseen failures often sweep
away the property of the affluent: and in publick ca-
lamities it is suddenly transferred, to the amazement
of beholders; while the rich and noble are reduced to
abject indigence and dependence, and their palaces are-
occupied by the lowest of the people! In many cases,
riches are considered as criminality; and the posses-

SERMON X.

345

sors are proscribed for the sake of confiscations.
Whan famine visits aland, the provisions that avarice
had accumulated, are frequently seized by an enrag-
ed multitude:- nay, often the innocent possessor of
abundance falls a victim to popular fury. Thus
[* riches are kept for the owners of them to their hurt."
And if they prove insufficient for security in such
cases; what can they avail in the agonies ol pain, at the
approach of death, or in the day of judgment?

Buthe who possesses that great gam, which the
apostle recommends, is liable to none of this uncer-
tainty: " No good thing will the Lord withhold from
" them that walk uprightly." " Put thy trust in the
" Lord, and do good, dwell in the land, and verily
" thou shalt be led." " Seek first the kingdom of
" God, and his righteousness, and all these things
"shall be added unto you." "For your Father
" knoweth what things ye have need of." — He hath
all hearts in his hand, and ail riches at his disposal.
He needs not to work miracles (as in the case of i.lijah,)
in order to accomplish these promises: yet doubtless
all nature would change its course, rather than God
would disappoint an expectation warranted by his
holy word. We know not indeed by what way cur
loving Father may see good in his infinite wisdom, to
take us home to himself: but we are assured that every
circumstance of that event shall be .arranged in the
most advantageous manner; and till the appointed pe-
riod shall arrive, no famine can render us destitute, np
pestilence can sweep us away;vthe sword of war, the
fury of a multitude, or the malignity of persecuting
tyrants, cannot reach us. We are safe, and ought to

Vol. I. Yy

346

SERMON X.

be confident, though an host of men encamp against
us: for " the Lord of Hosts is with us, the God of
" Jacob is our refuge." " All things are ours, if we
" be Christ's:" we need not fear, though the earth be
removed. Death is our gain: and this single effect
of godliness infinitely exceeds in value the ideal philo-
sopher's stone, the power of changing inferior metals
into gold. Even " the day of judgment, and perdi-
• " tion of ungodly men," will be the season of the be-
liever's complete redemption, to w hich he may now
look forward with joyful hope, " O Lord God of
" Hosts, blessed is thelhao that trusteth in th^ee."

But riches are valued as the materials of future en-
joyment.— " Soul, thou hast goods laid up for many
" years; take thine ease; eat, drink, and be merry; but
" God said, thou fool, this night shall thy soul be
" required of thee."* Our present life is short and
uncertain; " Man goeth to his long home." On our
journey we only want enough to bear our expences:
yet many a traveller groans, through a great part of
the road, under the weight of an useless burden,
which he must leave behind him on the shore, when
he embarks for his eternal residence! — If riches yield
little additional enjoyment during youth and health,
they will fail still more in old age. Then the relish
for every pleasure becomes languid, desire fails, the
organs of sensation wear out; but the passions retain
their impotent dominion, unless subdued by divine
grace. " Can thy servant taste what I eat, or drink:'
" Can I hear any more the voice of singing men or
" singing womeu?"f The aged sinner resembles the

* Luke xii. 16—21.

t 2 Sam. six. 35>

,3ERM0N X.

347

sapless trunk of an old tree; when the branches are
lopped off or withered. He clings to a joyless life
from dread of death: yet the thought, that he must
soon die, will intrude, and interrupt his expiring com-
forts. He becomes a burden to himself, and often to
others: and the greater his w ealth is, the more reason
lias he to suspect, that many wait for his death with
concealed impatience.

Alas, and is this all! — The sanguine youth, the ac*
tive man of business, look forward, in scenes of peril
and fatigue, with the cheering expectation of affluence
or preferment; and of tranquil enjoyment in declining
life, as the reward of intense application. But how-
great is the disappointment even of the successful!
Most of the candidates terminate their course, before
the expected season of repose, or languish out their
lives in pain and sickness: the highest prize in this*
poor lottery has been described: while an eternal
state is unprovided for! " Vanity of vanities, vanity
" of vanities! saith the preacher, all is vanity.

" But the hoary head is a crown of glory, if it be
found in the way of righteousness." The consistent
Christian will not greatly regret the loss of pleasures
which lie has long comparatively despised: for he has
resources in communion with God and the consola-
tions of the Holy Spirit. Even if poor in this 'world,
he commonly engages the cordial affection of some va-
lued friends, whose society and attention solace the
eve of life. Bodily pains and the loss of relatives are
rendered tolerable, by faith and humble resignation;
while the near approach of death and the prospect of
heavenly joys reconcile his mind to transient sf>rrnw<

•348

SERMON X.

and separations. Past experience of the Lord's faith-
fulness and mercy inspires gratitude and confidence;
which are rather increased than impaired by the con-
sciousness of his own umvorthiness. — " His outward
" man decay eth; but the inward man is renewed day
by day." Consolation often abounds when flesh and
heart are failing. Thus he meets death with compo-
sure, and then enters on that " fulness of joy, which
" is at the Lord's right hand for evermore." And is
not godliness with contentment great gain?

When the lovers of this present w orld are silenced,
in respect of these reasons for desiring increasing
wealth; they excuse their conduct by pleading their
families: and doubtless we ought to endeavour, that
our children may be provided for, and enabled to
maintain themselves, w hen we shall be taken from
them. — But the desire of advancing them, much above
our own station in the community, is injurious to
them, both in respect to their temporal comfort, their
character for prudence and good behaviour, and the
interests of their immortal souls. How can any one
greatly labour to enrich his children, if he do not him-
self idolize riches? How can he vindicate such an aU
tempt, who believes the words of Christ; " It is easier
" for a camel to go through the eye of a needle, than
" for a -rich man to enter into the kingdom of God?"
But a pious education, an edifying example, many
fervent prayers offered by religious parents for their
children and with them, and the little spared from su-
perfluous expeiices to relieve the indigent, constitute a
treasure of superior value: while habits of industry and
frugality, the result of right principles, will, by the

SERMON X.

349

blessing of God, be far more advantageous, than un-
godly riches, inherited with the encumbrance of the
crimes with which they have been acquired.

Neither can wealth enable a man to be useful to his
friends and relatives, in any way or degree, that may
be compared to the advantages derived from godliness.
To be capable of conversing in a pious and prudent
manner with our acquaintance, of exhibiting religion
before them in an amiable example, of recommend*
ing them to the Lord in our daily supplications, and
of using divers means to render them wise unto salva-
tion; when accompanied with uniform endeavours to
serve them in their temporal concerns, will render us
far greater blessings to them, than superior affluence
could do. — And though men flatter themselves with
the imagination, that they should do much good, when
they are grown rich: yet supposing the best, which
rarely happens; the most liberal use of ungodly wealth,
vseldom compensates the effect of corrupt principles and
a bad example thus varnished over. — On the other
hand, the godly man, however poor, is a light in his
neighbourhood and the salt of the earth. He restrains
the vicious, encourages the drooping, promotes piety
and righteousness, professes and adorns the gospel,
and in all respects is a blessing to every village, city,
or nation in which he resides. — The Lord preserved
all who sailed with Paul in answer to his prayers; ten
righteous persons would have preserved Sodom: and
the scripture fully warrants me to say, that our national
preservation hitherto is vouchsafed in answer to the
prayers, and for the sake, of the pious remnant among
<ts. — In ajl respects and in every view, " godliness

350

SERMON X.

w with contentment is great gain," yea flic greatest of
gains; " It is profitable for all things; having the pro-
" mise of this life and of that which is to come."

III. Let us then conclude with some practical in-
structions.

Many young persons, being brought in the way of
religion, think that godliness may be very proper in
old age; as at that time of life people have little to do,
and have no relish for juvenile pleasures. They per-
haps allow that it will sometimes be needful for them
also: but they wish to delcr the distasteful task to a
more convenient opportunity. In the mean while,
they purpose making a trial of the world; being de-
termined not to believe that all is vanity and vexation,
unless convinced by experience. The opinion, there-
fore, that religion is irksome and joyless, proves in
this case a most fatal delusion of Satan. All desire
present satisfaction; and few are willing to forego it
for a distant and invisible felicity. Hence arises a pro-
crastination that generally proves fatal. But-could we
convince men that genuine piety would best promote
their present satisfaction; one great obstruction to the
gospel would be removed. You, my young friends,
have doubtless found already, that disappointment and
disgust often succeed to sanguine expectation: be per-
suaded therefore, we earnestly intreat you, to regard
those, who have dearly bought their experience, when
they declare, that this will more and more be the case,
as long as you seek that happiness in the world, which
can only be found in God and religion. " Come"
then, " taste and see, how gracious the Lord is; and
" how blessed they are that trust in him." Make a

SERMON X.

351

fair trial, whether peace of conscience and joy in God,
be not preferable to turbulent mirth, with an aching
heart ana bitter remorse.

But are not religious people often melancholy and
uncomfortable? — No doubt many who speak about
religion, and live at open war with their convictions,
are very miserable. Others, taking up distorted views
of truth, and prematurely or disproportionately study-
ing matters too deep for them, disquiet their minds
and casta gloom over their piety: while negligence,
unwatchfulness, evil tempers, or cleaving to w orldly
objects, will render those uneasy, who fear God or
have any tenderness of conscience. But these effects
arise not from godliness, but from the want of it; and
they would vanish, were the scriptures more implicitly
believed and obeyed. We ought therefore to infer
from these things, that we should carefully compare
our religion with the word of God; and pray without
ceasing, that we may be enabled to have our conver-
sation as it becometh the gospel of Christ.

Perhaps some of you. who have neglected godli-
ness, meet with continual disappointment in your
worldly pursuits. Does not the Lord then say to you,
" Wherefore do ye spend your money for that which
" is not bread'? and your labour for that which satis-

fieth not? — Hearken diligently unto me — hear and
" your soul shall live?" — Few of the numerous can-
didates for wealth, honour, or power, are successful:
and the most assiduous application has only the pro-
bability of success: but tlx unfailing word of God
ensures the blessing to all, that seek his kingdom and

552

SERMOX X.

righteousness in the first place, and in the way which
lie hath prescribed.

Are any of you who trust that you possess godli-
ness, oppressed by poverty, sickness, or trouble? Seek
after contentment, my brethren: seek divine peace and
consolations with redoubled earnestness; and strive to
serve God cheerfully in the humble duties of your
station. Watch against envy and covetousness, and
a repining disposition. Learn to pity such as have
wealth without godliness, and to pray for them: and
be very cautious what measures you adopt to mend
your outward circumstances: for " they that will be
" rich fall into temptation, and a snare and into many
" foolish and hurtful lusts which drown men in de-
" struction and perdition," — or " pierce them through
" With many sorrows."*

Finally, let the rich remember, that they are only
stewards, and entrusted with wealth for the benefit of
others. Let me charge you then, my brethren of su-
perior degree, that you "trust not in uncertain riches,
" but in the living God." Tint you be " rich in good
" works, ready to distribute, and glad to communi-
" cate: that you do good to all men, especially to the
" household of faith." — Fear above all things having
your portion in this life: and remember, that of all
your possessions, nothing is your own, but " godli-
" ness with contentment," and such " things as ac-
il company salvation." All else will soon be left be-
hind. Happy then are they and they only, who have
" chosen the good part that shall never be taken from
" them."

• 1 Tim. vi. 9, 10.

SERMON XL

REVELATION Hi. 15, 16*

i knew thy works, that thou art neither cold nor hot.
I would thou wert cold or hot: so then, because thou
art lukewarm, and neither cold nor hot, I will spue
thee out of my mouth.

ThIS chapter, and that which precedes it, contain
a message from our blessed Saviour to each of the
seven churches in Asia; which in one part or another,
suit the state and character of all Christian churches
in every age and nation. It is therefore added at the
close of each epistle, " He that hath an ear, let him
" hear what the Spirit saith unto the churches."

The message to the Laodiceans differs materially
from all the rest; for the professed Christians in that
city had degenerated far more than any of the others.
They were become lukewarm, yet proud of their
imagined proficiency: and the reproofs, warnings, and
counsels of our Lord were adapted to this peculiarity
of character and conduct.

Voi. I. Z z

354

SERMON XI.

We know that lukewarm water is exceedingly dis-
agreeable: the stomach recoils at it, and we spit it out
with loathing. Thus Christ declared that he would
cast off the church of Laodicea with disdain and ab-
horrence. There might, however, be some indivi-
duals of a better character, though probably infected
with the same disease; and others might be brought
to repentance. For the sake of these, therelore, ihe
message was sent: they were warned, rebuked, coun-
selled, and encouraged; and we may hope that many
derived special benefit. Yet the church at large
seems to have degenerated more and more: so that,
while those churches, which our Lord mentioned
with approbation, continue in some poor remains to
this very day: there has not for a long time been a
single professed Christian at Laodicea! At present I
purpose,

I. To describe the nature and symptoms of
lukewarm ness.

II. To explain the grounds of that decided
abhorrence oi it, which Christ expresses.

III. To add something by way of solemn
warning and particular application.

I. We will consider the nature and symptoms of
lukewarmness, both in collective bodies, and indivi-
duals professing Christianity.

It may here be proper to premise one observation,
to prevent mistakes. When our advantages, oppor-
tunities, and obligations are duly considered; we may
all be justly charged with comparative lukewarmness:
and the more we become acquainted with ourselves,
and experience the power of divine truth upon our

SERMON XI.

355

hearts; the keener will be our sensibility, and the
det per our abasement on this account. But tins case
is totally distinct from that of the allowed and self-suf-
ficient lukewarmness of the Laoriiceans.

The disease of which we speak is only found w here
some profession of religion is made. Th irreligious
world is not lukewarm. Persons of this character
m >.y say, ' We make no pretensions to piety or sanc-

* thy; we seldom think about religion; it is a subject

* that never givrs us any concern.' Then indeed you
are not chargeable with lukavarmness: you are clear
of that crime: but if you pretend to no religion, what
do you pretend to? Do you profess yourselves chil-
dren of disobedience and of wrath, and heirs of hell?
Is this your meaning, ) our character, your expecta-
tion? For whatever you may suppose, these things
alone belong to those, who avow that they disregard
God and religion.

But leaving such men to their own reflections; we
observe that lukewarmness pre-supposes the form and
appearance of a church; and that, possibly, neither
very erroneous in doctrine nor corrupt in morals. In
like manner the lukewarm prolessed Christian may
retain the form of sound doctrine, avoid gross vices,
and continue in communion with some religious so-
ciety: he may even manage so well, that no specifick
charge can be substantiated against him; no foul spot
be visible in his character; no proof brought that he
has renounced his profession. lie may observe in
some measure all the forms of godliness: but he wants
the spirit, life, and activity of religion. — We cannot
say that he is dead: yet he resembles a deeply wound-

356

SERMON XI.

ed man, for whom great fears are entertained, even
while symptoms of life seem discernible.

Ministers, who are conversant with the state of their
flocks, generally class people according to their appa-
rent characters, in their private judgment of them.
Some are evidently in the broad way; others are
thought more promising, at least they desire to be so
esteemed. But among some favourable tokens, many
things appear very exceptionable: we M ould hope the
best; but "What meaneth this bleating of the sheep
"and lowing of the oxen that we hear?" Something
criminal or suspicious is observable in the shop or in
the family: some duty is evidently neglected, or slight-
ly performed; and this damps our fond expectations
concerning them. Others are not wholly irreligious,
nor is there any remarkable blemish in their conduct:
but they are neither cold nor hot: they do not appear
serious, active, or zealous! and therefore we grieve
over them, and stand in doubt as to the event of their
profession. But there are some of another descrip-
tion; who are " our hope, and joy, and crown of re-
" joicing:" may God exceedingly increase the num-
ber of them ! These are the ornament and credit of
the gospel; from them the light shines with efficacious
splendour: and their bright example, with the energy
of their influence and fruitfulness, counteracts the
pernicious tendency of loose profession to wound the
interests of truth, and retard its progress.

But let us enumerate some particulars, in which
lukew armness especially discovers itself. This may
be observed, in the conduct of persons professing at-
tachment to the peculiar doctrines of the gospel in re-

SERMON XI.

357

spect of the ordinances of publick worship, and all
the means of grace. The lively Clrristian says, " I
" was glad when they said unto me, let us go into the
" house of the Lord." " O God, thou art my God,
u early will I seek thee: my soul thirsteth for thee,
" my flesh longeth for thee, in a dry and thirsty land
" where no water is; to see thy power and glory, as
" I have seen thee in the sanctuary: because thy lov-
" ing kindness is better than life, my lips shall praise
" thee." Hence you see him anticipating the oppor-
tunity of waiting upon God, as a man expects any
season of pleasure and delight; and making prepara-
tion lest any thing should deprive him of the satisfac-
tion he expects. He suffers not a trivial hindrance to
prevent his attendance on religious duties; and if he
cannot break through intervening obstructions, he
finds it difficult to bring his mind into a due resigna-
tion to the divine will. He does not enquire how of-
ten he is bound to attend the house of God: but ra-
ther rejoices when an opportunity offers on any day,
which he can embrace consistently with other duties.

On the contrary, the lukewarm come reluctantly to
the ordinances of divine worship; and are secretly
pleased, when an excuse, deemed sufficient, is sug-
gested for absenting themselves. A visit or an invita-
tion from a friend, some trivial business, a slight in-
disposition, or the inconvenience of unfavourable wea-
ther, are no unwelcome hindrances to their attendance
at the house of God. The same also is observable
in respect of the Lord's supper, in which the lively
Christian delights to commemorate the Redeemer's
love, unless his mind has entertained some miscon-

358

SERMON XI.

ception about it. But such frivolous excuses as Veep
the lukewarm from publick worship, operate still more
effectually, in leading him to absent himself from the
Lord's table: unless it be a convenient part of that
form, by which he maintains his credit and quiets his
conscience; for in other respects he regards it as a
matter of indifference.

We may further observe, that lukewarm persons
commonly consider the sermon as the principal ob-
ject, and think little of joining with reverence and fer-
vency in other parts of divine service. — They com-
monly therefore come late to the places of worship,
and disturb the devotions of such as are more zealcus.
They are also ready to say to ministers, " Speak to
" us smooth things," ' Discourse on soothing and
' consolatory topicks; avoid awful and distinguishing
' subjects, and do not offend the audience with plain
1 dealing.' — Such persons are peculiarly attentive to
the manner, the voice, and delivery of the preacher:
if these be graceful and suited to their taste, they are
more easily satisfied in other respects. Above all
they recommend brevity, ' Let the sermon be short,
* the prayer short, and make haste to dismiss us.' For
they are soon weary of an employment, so little con-
genial to their prevailing disposition. They attend
from custom, or amusement, or to pacify conscience;
they delight not in the sacred service, and are reluctant
to be " detained before the Lord."*

But if this be the case as to publick worship, what
can be expected in respect to lamiiy-religion? If this

* 1 Sam. xxi. 7.

SERMON XI.

559

be not totally neglected, it is very superficially and ir-
regularly conducted. Business, engagements, amuse-
ments, or visitants, easily induce the lukewarm to
omit it entirely; or it is hurried over at an unseason-
able hour, when perhaps several of the family are half
asleep. Thus the souls of children and domesticks
are neglected: and every person of discernment and
observation must be convinced, that, according to all
human probability, the religion of such persons what-
ever it be, will die with them. Indeed the families of
the lukewarm have few advantages above those of the
irreligious: while thev are led to believe, that an evan-
gelical creed will suffice to bring a worldly man to hea-
venly felicity.

Some of the old divines have observed, that ' apos-
tacy begins in the closet;' and the same may certainly
be said concerning lukewarmness: for even when our
hearts are truly engaged in religion, we find it diffi-
cult to maintain habitual fervour and devotion in se-
cret duties. It is therefore obvious to conclude, that
they who are cold and formal in publick and family-
worship, must be still more remiss in private. This,
however, falls not under observation, but the luke-
warm cannot but be conscious of it. Indeed the
grand difficulty of the Christian's course consists in
duly attending to self examination, meditation, and
secret devotion, our sharpest conflicts with Satan and
our own hearts will generally be about these duties.
While all goes well with us in this respect, we shall
be carried through tri:ils and services with comfort
and advantage; but when we grow negligent in secret,
our publick conduct will after a time be less respecta-

360

SERMON XI.

ble and edifying; This is, as it were, the pulse of the
soul, by which we may best judge whether it be heal-
thy or otherwise. So that the difference between a
lukewarm and a zealous Christian must here be pe-
culiarly observable to a man's own conscience.

The two characters may also be discriminated by
the company which they prefer. Business or inci-
dental circumstances mav carry the most zealous be-
liever into the society of worldly men: but he goes
among them from a sense of duty; he is out of his ele-
ment and bears a cross all the while; and he feels a
quick sensibility and a watchful jealousy, lest he should
disgrace his profession, or sustain detriment from so
incongenial an association. When the necessity ceases,
he consequently returns to the society of pious per-
sons; and he habitually says with David, "I am a
" companion of all them that fear thee, and keep thy
" precepts." — But the lukewarm finds numerous
pretences for visiting and loitering among ungodly as-
sociates, and for joining in some of their vain amuse-
ments. Their profane conversation or frivolous be-
haviour do not render him very uneasy: and it hap-
pens unfortunately that he has some objection against
every one of his acquaintance, who is strictly religi-
ous.— This man, though pious, is uncourtly or un*
pleasant in his demeanour; the other, on a certain oc-
casion, said an impertinent thing; and the third hath
given just cause of offence. Thus men of this cha-
racter excuse themselves to their own consciences, as
well as to others, while they separate from the com-
pany of religious people: and consequently they more
and more approximate to the spirit and maxims of

SERMON XI.

361

their chosen companions. They yield to solicitation
in one instance, and then say, ' What harm in this?'
They go a little further, and urge the same excuse*
They plead for conformity to the world in one thing
after another, till almost every trace of distinction va-
nishes; and then regard it as a mark of a liberal mind
to maintain no singularities, and not to thwart the hu-
mour of the company: till at length they often come
within the immediate attraction of the whirlpool, and
are swallowed up beyond recovery!

The lukewarm professor reverses likewise the
maxims of the gospel, in the pursuit and use of
worldly things. He first seeks prosperity or indul-
gence; and vainly hopes that "the kingdom of God
and his righteousness" will be added to him, without
any peculiar concern or exertion. If he can maintain
a hope that he is safe; he has no regard for the honour
of God, the interests of the gospel, the salvation of
souls, or advancement in holiness. In order to main-
tain his confidence, he looks perhaps to some past
experience of the power, which divine truth had on
his heart and conscience: this he concluded at the
time to be conversion, and he still endeavours to sa*
tisfy himself in the same manner; abusing some im-
portant doctrines of the gospel to support his hope,
notwithstanding his present conduct. If spoken to on
this subject, he feels, and probably expresses, great
displeasure; but in other respects he is destitute of
sensibility. — But the zealous Christian is very suspi-
cious of himself, and bears patiently to have the
ground of his confidence investigated. He is ready
to say on such occasions, * Have I not said or done

Vol. I. 3 A

352

SERMON XX.

* something, which counteracts my earnest desire to
' glorify God my Saviour, and recommend his gospel
c to iny fellow sinners"? Have I not been betrayed into
' evil tempers cr inexpedient indulgences, which may
1 give others an unfavourable opinion of my religious

* principles? Have I not mis-spent my time, and

* neglected to improve my talents'? Have I avoided the
' appearance of evil, a::d taken care that my good

* sh< uld not be evil speken of?' These are constant
sub '.cts of self-examin uon and sources of humilia-
tion o the zealous Christian, of which the lukewarm
knev scarcely any thing: for they seldom thi, k of cur
Lord's \v rds, " Herein is my Father glorified, that
" ye i-e r much fruit; so shall ye be my disciples."

It might be supposed that persons, so deficient as
to the grand essentials of Christianity, could not en-
joy nv.ieh cormort in religion; yet they frequently ex-
hibit the app^ ranee of high assurance and abundant
consolations: for even- good thing may be counter-
feited. There are ways, by which men may conceal
their hike warm ness even from themselves; and ac-
quire a kind ol intoxicating self-complacency. A
man may be very zealous for some appendages of re-
ligion, while extremely languid about religion itself.
He may contend earnestly for certain doctrines, or for
some peculiarities of discipline and church-govern-
ment; and defend his sentiments with great ability and
fervour. His boasting, reviling, and bitterness, are
indeed additional proofs that he is little acquainted
with genuine Christianity: yet the ardent zeal which
he feels and expresses, in the cause of truth, as he

SERMON XI.

363

supposes, enables him to conceal his real character
from himself.

There are, however, some who deceive themselves
in an opposite manner. They call their lukewarm-
ness candour: they contend for no doctrine or peculi-
arity, and this is moderation in their use of the word.
Every sentiment is with then) a matter of indiffer-
ence: they allow every man without disturbance to
hold his own opinion; hoping that all, or most of them,
will be found right at the last; this they call charity,
the principal grace of Christianity! — But in fact such
men do not value the truth: and they impose on them-
selves by fair pretexts: while they prefer ease, credit,
and interest to the glory of God and the cause of the
gospel. The spirit of persecution is, in these lands,
exceedingly abated, for which we have reason to bless
God: but it may be questioned, whether this affected
and idolized indifference about divine truth be not an
evil of almost equal enormity. This fashionable way
of thinking dignifies lukewarm ness with the name of
candour, secures it from censure, and teaches a man
to be a Christian without offending the bitterest ene-
mies of Christianity! But are not such men ashamed
of Christ and his words, in this corrupt and evil
generation? And will not he be ashamed of them,
when he shall come in glory to judge the quick and
dead?

Rashness and imprudence are often manifested, in
contending for the truth once delivered to the saints:
but shall we on this account be silent and satisfied,
when Christianity or its leading doctrines is denied
and vilified? Is there no profession of the name and

364

SERMON XI.

doctrine of Christ required from his disciples? Arc
the peculiar instructions of revelation become matters
of no consequence with professed believers? — When,
however these questions are answered, it may further
be remarked, that these very candid men forget their
placid moderation among zealous Christians; and fre-
quently become warm, if not disdainful and bitter dis-
puters, against evangelical principles!

I shall only add one more peculiarity of the luke-
warm professor of the eospel; for the subject is al-
most inexhaustible. He is commonly distinguished
by a proportionable measure of spiritual pride. Con-
fident of his superior wisdom and attainments, he ar-
rogates to himself, in almost every respect, the pre-
eminence among his brethren. The apostle pointed
out this symptom of the disease to the Corinthians,
when he said, " Now ye are full, now ye are rich, ye
" have reigned as kings without us. — We are fools
" for Christ's sake, but ye are wise in Christ; we are
'* weak, but ye are strong; ye are honourable, but we
" are despised."* Yet while they were thus puffed up.
their glorying was not good; and the doctrinal and prac-
tical errors and evils, which had been sanctioned among
them, were almost incredibly many and dreadful!
The church at Laodicea also said, " I am rich, and
" increased With goods, and have need of nodiing;
" and knew not that she was wretched, and miserable,
'* and poor, and blind, and naked;" which is the ex-
act description of spiritual pride. So that this is one
invariable symptom of lukewarmness, as well as a

* 1 Cor. iv. 7—10.

SERMON XI.

365

cause of its prevalence: for a high opinion of our at-
tainments uniformly kids to something mean and
grovelling, and " a haughty spirit goes before a fall."

II. Then we proceed to explain the reasons, for
which our Lord expressed such marked abhorrence
of lukewarmness.

. When he said, " I would thou wert cold or hot; so
" then because thou art lukewarm and neither cold
" nor hot, I will spue thee out of my mouth," we
cannot suppose he meant that such professed chris-
tians were always more wicked, or in greater danger
of perdition, than apostates or notorious profligates:
though considering their advantages, obligations, and
ingratitude, they may be often in fact more heinously
criminal. I apprehend, however, that our Lord espe-
cially referred to the dishonour done by the lukewarm
to his name, and the mischievous consequences of
their infectious and disgraceful example. — Every one
knows, that a bad servant may do ten times more
mischief, while he remains in the family, than he could
do, were he dismissed from it: and in like manner
lukewarm professors do far more harm to the cause of
Christ, by pretending to religion, than they could do
by openly renouncing Christianity. One Achan in
the camp caused more trouble and loss to Israel, than
all the hosts of the Canaanites; " Neither" says the
Lord, " will I be with you any more; except ye de-
" stroy the accursed thing from among you."*

Corrupt professors of Christianity have in all i:ges
been the grand obstruction to its progress. — Mr.

* Josh. vii.

366

SERMON XI.

Brainerd, in the narrative of his mission among the
Indians, observes that he had :;reat difficulty for a long-
time, to erase from their minds a suspicion, that he
had formed some design of injuring them under a
pretence of preaching the gospel: so frequently had
they been defrauded by nominal Christians! This is
the case, in one way or other, all over the globe: and
the principal impediment to the success of the gospel
in this land arises from the same cause. Lukewarm
professors give irreligious people an unfavourable idea
of evangelical doctrines. The prejudice against them
is indeed naturally very strong, and men imagine they
tend to licentiousness: but were there no loose cha-
racters among those that contend for these principles;
were they all "a peculiar people, zealous of good
" works;" this objection would soon be silenced, and
men would be ashamed of thus calumniating their
conscientious neighbours. — It is likewise well know n,
that we profess to experience joy and peace in believ-
ing; to find the ways of religion pleasant and delight-
ful, and to choose rather lo be "door-keepers in the
" house of the Lord, than to dwell in the tents oi un-
" godliness." 'All this,' say worldly people, 'sounds
1 very w ell; yet these devout believers lrequently come
1 to borrow a little of our pleasure, and seem as in-
' tent as we are, in securing a portion of our good
' things.' How can such men be convinctd that there
is superior excellency or sati>iuction in religion; while
they see us cleaving to the world, and reluctant to re-
nounce what we affect to despise ?

The lukewarm are also the bane of those, who have
been newly impressed with a sense of divine things.

SER1I0N XI.

367

Under the preaching of the gospel, thoughtless sin-
ners are awakened to a concern about their eternal in-
terests; their consciences become uneasy, and their
minds attentive to instruction: they are convinced
that many doctrines which once they disregarded are
true and important, and perceive the necessity of re-
nouncing sinful pursuits, and of separating from their
old associates; and they become diligent in attending
on the means of grace. But, if in this hopeful frame
of mind, they come in the way of lukewarm persons,
whose strong attachment to certain truths, and plau-
sible address beguile their unexperienced hearts; they
are easily seduced into false notions of liberty, not
" in keeping God's commandments," but in disre-
garding them and they gradually lose their tenderness
of conscience, and diligence in " labouring for the
" meat that endureth unto everlasting life." They
are now taught, that strictness in duty and self-denial
deduct from the freeness of divine grace: and various
insinuations of this kind poison their minds with pre-
judices against the ministers and Christians, among
whom they were first excited to enquire after salva-
tion. Thus numbers, who apparently set out well,
by means of an unsuspecting attention to persons of
this description, obtain a false peace, and finally settle
among formal, disputatious, or antinomian professors.
These are ** the little foxes that spoil the vines" just
when the tender grapes begin to be formed; and thus
give most poignant grief to faithful pastors, while
they witness, but cannot prevent, the perversion of
those, who the}' hoped would be their rejoicing in the
day of Christ.

368

SERMON XI*

But indeed the preachers of the gospel are them-
selves more exposed to temptation from the luke-
warm, than from all other men whatever. We have
like passions with our neighbours: and when we have
forfeited the friendship ol the world by adhering to
the truths of the gospel, we are reluctant to meet also
the frowns of religious people. Yet unless we stand
firm against the insinuations of Laodicean professors,
and venture their keen reproaches and calumnies, we
shall not deliver more than half our message; we shall
separate the practice from the doctrines of Christianity;
and pass over, in general and inoffensive terms, those ve-
ry subjects, which the state of our congregations require
to be most fully and plainly enforced. And as luke-
warmness commonly prevails more among the wealthy
than the poor, our danger is very great: for their fa-
vour is both agreeable and advantageous, and their
disapprobation exposes us to serious inconveniences,
and often threatens great distress. Thus ministers
lie under strong temptations to " shun declaring the
" whole counsel of God," to " keep back some
" things profitable to the people," to speak softly and
timidly, to call this prudence and candour; and per-
haps to join in censuring such as are more faithful to
God and the souls of men. Either such cases are
not unfrequent in this metropolis, or 1 greatly mistake
the meaning of the scriptures, and that of the words
and actions of mankind. We should, however, se-
riously consider the apostle's words, " If I were a
" man-pleaser, I should no longer be the servant of
" Jesus Christ."

SERMON XI.

369

In these and many other ways the lukewarm dis-
grace the gospel and retard its progress: they weaken
the hands, disconcert the measures, and even ruin the
simplicity of the ministers of Christ; while they damp
the ardour, or mislead the earnestness, of real Chris-
tians. Can we therefore, any longer wonder at out*
Lord's decided language against such pernicious cha-
racters? Let us then,

III. Apply the subject, in solemn warnings and
particular exhortations.

Our blessed Saviour seems to address himself to
the Laodicean church, to the following effect. ' Thy
' lukewarm spirit and conduct are so contrary to the
' design of my religion, and the obligations conferred

* on my disciples, so dishonourable to my name, and

* so injurious to mankind; that I am determined to

* give an awful lesson to all other churches, by casting

* thee off with contempt and abhorrence: I will there-
' fore deprive thee of all thy abused privileges, and

* no longer leave thee the name or form of my holy
4 religion.' In like manner, my friends, whenever
any kingdom, city, church, or congregation be-
comes like the Laodiceans: it will surely and speedily
be deprived of its religious advantages, the candle-
stick will be removed out of its place; and this will
be accompanied with other tokens of divine indigna-
tion. Thus interpreted, the words .are indeed awful-
ly prophetical: and when lukewarmness becomes ge-
neral in any church, however distinguished or deno-
minated, it is a certain prognostick of approaching
judgments, either spiritual or temporal.

Vol. I. O

370

SERMON XI.

But the application to individuals is more immedi-
ately the province of the preacher. We do not in-
deed say, that every person, infected with this disease,
is a hypocrite and will prove an apostate: but we af-
firm most constantly, that the case is awfully danger-
ous. "Let no man deceive vou with vain words:"
let none persuade you to consider this as a trifling
matter. " If any man be in Christ, he is a new
* creature, old things are passed away; behold all
" things are become new." He has not only adopt-
ed a new creed; but he has received a new heart, and
leads a new life: he " is created in Christ Jesus unto
*' good works.'1 — How then can it be possible for a
man to know that he is in Christ, unless he be con-
scious of this change, and manifest it in his whole
disposition and conduct? Will any one say, he knows
himself to be in a state of acceptance, because he has
a strong impression that this is his privilege; because
texts of scrip; ure were brought to his mind to assure
him of it; and because he has had many comfortable
seasons under religious ordinances? If this spirit and
practice do not at all accord to that of the Christian,
as described in the oracles of God, ought he not to
conclude that " batan, transformed into an angel of
" light," has deceived him: and that he builds upon
the sand, by hearing the words of Christ, and not do-
ing them? And how can he know, but that the storms
and floods ol death and judgment will sweep away his
baseless edifice, with most tremendous destruction?
They who call Christ, Lord, and do not the things
that he says; even if they perform many wonderful
works in his name, and receive extraordinary gifts

SERMON XI, 371

from him, will at the last day be compelled to " de-
" part as workers of iniquity:" and uhat will then
become of their anti -scriptural confidence?

The tares and the wheat must grow together till
the harvest; the wise and foolish virgins will form one
company till the coming of the Bridegroom; and
guests who have not the weddmg-garment may re-
main unnoticed, till the King come to see them: but
the final discrimination, with its eternal consequences,
will be dreadful to those, who had a name to live, and
yet were dead.

Supposing, however, a man's lukewarmness not
fatal; yet the uncertainty and the apparent danger of
his condition are sufficient to excite great alarm and
distress. If he be saved it will be " as by fire:" and
what a gloomy prospect, what terrors and remorse up-
on a death-bed, are before him? These are the only
tokens for good, of which his case can admit: for,
unshaken confidence at the hour of death, succeeding
an evidently lukewarm profession, proves tliat a man
is given over to a strong delusion, Uemeraber then,
and may the Lord impress it deeply on every heart!
that consternation and anguish, when death approach-
es, form the brightest prospect of the lukewarm Chris-
tian. And is this the provision you are making for
that awful crisis? Is this your intention wlien you
yield to indolence, temptation, and the seduction of
bad examples?

You may probably, my brethren, censure my ad-
dress as harsh and severe, but I hope you will ob-
serve, that it is far below the energy of reproof and
warning, employed by the loving Saviour himself:

372

SERMON XI.

yet he spake to those, among whom some persona
seem to have had a few feeble sparks of grace, as fire
covered and almost extinguished by the ashes.

But some perhaps continue to quiet their minds, by
thinking that they make no pretensions to religion,
and are not therefore concerned in the rebuke. Let
me however demand of you, whether you have not
been " baptized in the name of the Father, and the
" Son, and the Holy Ghost?" have you then openly
renounced your baptism, and abjured Christianity?
Or do you expect to be called Christians? If you do,
this implies a profession of religion, however unmean-
ing and hypocritical: and your indifference about these
subjects proves you the most lukewarm of all that
bear the name of Christ. And is this your confi-
dence? or do you intend to plead this before the tri-
bunal of your Judge? Would not such an excuse
then prove before men and angels, that you had
(' crucified Christ afresh and put him to open
" shame?" and that you had " done despite to the
" Spirit of grace," by a course of conduct diametri-
cally opposite to the religion which you professed ?

Should these solemn reflections excite any of you.
seriously to enquire, what you ought to do, the an-
swer is obvious. Consider the salvation of your
souls as your grand concern: forego or postpone all
other pursuits, rather than suffer them to retard your
course in seeking an interest in the Saviour of sinT
ners. Be diligent, earnest, and persevering in attend-
ance on all the means of grace. Repent, and bring
forth fruits meet for repentance: separate from the
world with all it's sensual pleasures and slupifying
dissipations; and seek your present happiness, as well

SERMON XI.

373

as future safety, in the favour and service of our gra-
cious God and Father.

If you doubt whether all this be necessary, I appeal
to the Law and to the Testimony. Search the scrip-
tures: see whether ihey do not require us to give the
Lord our hearts and devote ourselves entirely to him;
and whether the language of Christ, concerning self-
denial, renouncing the world, enduring the cross, la-
bouring and striving to enter in at the strait gate, be
not much stronger than any thing here stated- If any
of you should not be able to reconcile these passages
to your views of salvation by grace; be assured that
your views are unscriptural; and beg of God to open
your understanding, that you may more clearly dis-
cern the truth as it is in Jesus. But beware of indo-
lence and partiality in reading the scriptures: do not
select a few passages, and pass over the rest, as un-
suitable to your system, or uninteresting to you; /or
this springs from lukeivartnness, and tends to its rapid
increase.

But are any of you convinced, that you have hither-
to been infected with this Laodicean spirit, and almost
ready to tremble for the consequences? Let me call
your attention to the subsequent part of our Lord's
address to such lukewarm professors. He conde-
scends to say even to them, " I counsel thee to buy
" of me, gold tried in the fire, that thou mayest be
" rich; and white raiment that thou mavest be clothed,
f and that the shame of thy nakedness do not appear;
M and anoint thine eyes with eye-salve, that thou may-
V est see. As many as I love, I rebuke and chasten;
" be zealous therefore, and repent."

374

SERMON XI.

Think then frequently and intensely on eternity and
its infinite importance: meditate seriously on the death
of Christ; the design, manner, causes, and effects of
it; the instructions conveyed and the obligations con-
ferred, by that great event. — Pray earnestly for the
sanctifying influences of the Holy Spirit, which alone
can prevent or cure lukewarmness, and maintain the
life and power of godliness in the soul. Examine
particularly every part of your disposition and con-
duct: be willing to know the whole of your case as it
really is. — Withdraw from the company of the luke-
warm, and associate with zealous christians: and ne-
ver admit a doubt, but that the more fervent, diligent,
and fruitful you become, the greater will be your
peace and comfort in life and death, and the more
abundant your gracious recompence in the realms of
blessedness.

We have all of us, my brethren, considerable cause
for humiliation in this matter; and have need to re-
double our diligence, in using all these means, that
we may make progress, and grow in grace. But
while the Lord says to all, " Behold 1 stand at the
"door and knock; if any man hear my voice, and
" open the door, I will come in to him, and will
" sup with him, and he with me:" he adds> tor the
encouragement of those, \\h<> .:t fighting the good
fiu;ht of faith, perhaps with conscious ieebitness and
many fears, u To iu.n that overtometh will 1 give to
" sit down with me upon ni) throne: even as 1 also
*' overcame, and am set d(-vn with my Father on his
" throne. He then that bath an ear let him Hear what
" the Spirit saith unto the cnurches."

SERMON XII

MATTHEW V. 16.

Let your light so shine before men, that they may see
your good works , and glorify your Father w/iich is
in heaven.

Our blessed Lord just before his ascension into
heaven, thus addressed his apostles: " All power is
" given unto me in heaven and in earth: Go ye there-
41 fore and teach all nations, baptizing them in liac
" name of the Father, and of the Son, and of the holy
" Gh >st: teaching them to observe all things whatso-
*' ever I have commanded you."* Hence we leara,
that there is a measure of instruction which precedes
an intelligent profession of the gospel, comprising the
first principles of the doctrine of Christ: and dial
there is aUo a more particular and exact instruction,
by which ministers should endeavour to form tiff
judg nent and direct the conduct of believers, in all

* Matt, xxviii. 18—20.

376

SERMON XII.

the several parts of Christianity. This distinction
ought to be carefully remembered; that we may not
suppose, the practical exhortations given to believers
supersedes the necessity of regeneration, repentance,
and faith in the Son of God, as numbers seem to
think; nor yet deem it inconsistent with the purest
evangelical views, to explain particularly, and incul-
cate most earnestly, the several parts of our duty to
God and to our neighbour.

In the Sermon on the mount, our Lord first shews,
in the several beatitudes, that happiness principally
depends on the state of the heart: and then addressing
the disciples, in the presence of the multitude, he
said, " Ye are the salt of the earth: but if the salt
" have lost its savour, wherewith shall it be salted?
" It is thenceforth good for nothing, but to be cast out
" and trodden under-foot of men." Christians, as
scattered over the earth, ought to communicate a pu-
rifying savour of piety and righteousness, and thus to
prevent the increasing depravity of the human race:
but graceless preachers and professors of the gospel
are the vilest and most hopeless of men.-—" Ye are,"
says Christ, " the light of the world; a city set upon
** an hill cannot be hid. Neither do men light a can-
" die, and put it under a bushel, but on a candlestick,
" and it giveth light to all that are in the house.''
True Christians, placed in different families, villages,
streets, cities, and nations, diffuse the light of divine
truth, received from the Sun of righteousness, in
their several circles. This also renders them conspi-
cuous: their tempers, words, and actions will surely
be observed and exactly scrutinized. Nor were they

SERMON XII.

377

enlightened from above, in order to be immured in
cloysters, or to retire into deserts, like lamps put un-
der a bushel: but it is the Lord's will, that they should
resemble candles placed on candlesticks in the midst
of a room, to give light to every part of it. There-
fore " let your light so shine before men, that they
" may see your good works, and glorify your Father
" which is in heaven."— It may be proper for us,

I. To consider the persons, to whom this ex-
hortation is especially addressed.

II. To examine more fully its import, And

III. To state the object, which we should aim
at in complying with it.

I. The persons to whom the words are especially
addressed.

Some expositors seem to confine the exhortation to
the apostles, or to the ministers of the gospel, exclu-
sively. But though the words are peculiarly proper
and energetick in this application: yet, it is evident
that all Christians are, in their own circle and measure,
" lights in the world;" and all who profess Christian!-
ty may be exhorted to act consistently with their
avowed character. In other parts of scripture similar
exhortations arc addressed to believers in general,
The evangelical prophet, viewing the church as a dis-
consolate female sitting in darkness upon the ground,
thus encourages her, " Arise, shine; for thy light is
" come, and the glory of the Lord is risen upon thee.
" For behold the darkness shall cover the earth; and
" gross darkness the people: but the Lord shall arise
" upon thee, and his glory shall be seen upon thee:
** and the Gentiles shall come to thv light, and kings

Vol. I. 3 C

378

SERMON XII.

" to the brightness of thy rising."* When the light
of the glory of God in the face of Christ illuminates
the church; then she arises from the dust, reflects the
bright beams of the Sun of righteousness, and shines
as a light to the Gentiles. The gospel is sent " to
" give light to them that sit in darkness and the
" shadow of death, to guide their leet into the way
" of peace:" " To open their eyes, and to turn them
" from darkness to light, and from the power of Sa-
" tan unto God:" and when these effects are pro-
duced, men " are made the children of light and of
" the day," and are exhorted to a consistent deport-
ment, f St. Paul addresses the Philippians in words
very similar to those of the text: " Do all things with-
" out murmurings and disputings; that ye may be
" blameless and harmless, the sons of God, without
M rebuke, in the midst of a crooked and perverse na-
" tion, among whom ye shine," (or " shine ye,")
" as lights in the world; holding forth the word of life*
" that I may rejoice in the day of Christ, that I have
" not run in vain, neither laboured in vain." And
St. Peter uses language to the same effect; " Ye are
" a chosen generation, a royal priesthood, an holy na-
" tion, a peculiar people; that ye should shew forth
" the praises of him, who hath called you out of dark -
" ness into his marvellous light, "i

But we need not multiply proofs in so plain a case.
The apostles derived a primary splendour from Christ,
the Light of the world; and their light shone before

* Is. lx. 1—3. t Luke i. 79. Acts xxvi. 18. Eph. v. 8 — 14
| Phil. ii. 14. 16. 1 Pet. ii. 9.

SERMON XII.

379

Tast multitudes with peculiar lustre. The ordinary
pastor diffuses the same light in his circle, and accord-
ing to his measure: aud the meanest Christian has his
little influence and a lew observers, among u horn too
his light may be made to shine. Even nominal Chris-
tians, being favoured with the light of truth, are inex-
cusable, in proportion to their advantages, in not re-
ceiving and communicating the inestimable benefit.
For " this is the condemnation, that light is come into
" the world, and men love darkness rather than light,
" because their deeds are evil."

This may suffice to shew, that we are all concerned
in the exhortation: for in our favoured land, and our
peculiar situation, we have every advantage, for aim-
ing to "let our light shine before men:" and if we do
nor, " we have no cloke for our sin;" so that it will
be more tolerable in the day of judgment for Sodom
and Gomorrah than for us.

II. We will then examine more fully the import of
the exhortation.

God hath made other men his instruments in com-
municating to us the light of the gospel; and we
should desire and endeavour to impart the benefit to
others also: though we may seem rather lamps in the
street, or candles in the room, than luminaries in the
firmament of heaven. The means to be used for this
purpose may vary, according to our several employ-
ments, abilities, and relations in life: but we all ought
to have the same habitual design of bringing our
neighbours and friends to the knowledge of God and
themselves; the holy law, and the gospel of salvation;

SERMON XH.

the way of peace and the path of duty; and all other
things which pertain to evangelical piety.

In order to accomplish this purpose, it is requisite
that we make an explicit profession of our faith; that
it may be understood what doctrines we believe, on
what foundation our hopes are builded, and what we
think concerning the person and redemption of Christ.
We ought to avow our expectations from him, and
obligations to him; that it may be perceived, on what
account we deem ourselves bound to love him more
than our greatest secular interests, or our dearest
earthly friends; and unreservedly to keep his com-
mandments. This profession is absolutely necessary
to evince the sincerity of our faith; " With the heart
" man believeth unto righteousness; and with the
" mouth confession is made unto salvation."* And
" Whosoever shall be ashamed of the Son of man,
" and of his words, in this adulterous and sinful ge-
" neration; of him also will He be ashamed, when
" he cometh in the glory of the Father with the holy
" angels, t

This profession is indispensably demanded of
Christ's disciples, in order that they may " let their
" light shine before men," and diffuse the knowledge
of divine truth in the world; without yielding to the
dread of shame, reproach, or the most cruel persecu-
tion. It is not indeed expedient, forvvardly to declare
our peculiar sentiments, in all places and companies,
without some special reason, or favourable opening:
but if regard to character, or other secular motives

* Rom. x. 10.

t Mark viii. 38,

SERMON XII.

381

lender men so reserved in this matter, that their
neighbours, friends, and relations remain, in great
measure, strangers to their religious principles; their
sincerity may well be questioned: for this is a direct
refusal to render to the Lord the glory due to his
name, and to recommend his holy religion to man-
kind. And even if their conduct in some respects be
suited to adorn the doctrine of God our Saviour; the
observers are left to ascribe it to other causes: and thus
an opportunity is lost of evincing the excellent ten-
dency of evangelical truth.

This profession of our faith should especially be
made, by attending on the ordinances of God, accord-
ing to the directions of his holy word: and this also
forms an important method of " letting our light shine
" before men." In the primitive times, when a Jew
or Gentile began to attend on the preaching of the
gospel; and when, professing " repentance towards
" God, and faith towards our Lord Jesus Christ," he
was admitted by baptism into the visible church; when
he associated habitually with Christians, statedly join-
ed in their publick worship, and commemorated the
love and sufferings of Christ at his table: he avowed
himself the servant of the one, living, and true God,
and the disciple of the only-begotten Son of God.
This conduct -would be fully understood by his former
companions, and he might expect contempt, reproach,
or persecution, as the consequence. We indeed live
at a time, when most men in our land choose to be
be called Christians: and such a variety of disco- dant
opinions are maintained by the professed disciples of
Jesus, that the mere circumstance of attending pub-

382

Xli.

lie worship is no explicit avowal of our peculiar reli-
gious sentiments. But it is known that in some pi;.ces,
the mystery of the Trinity, the peneciions of Gcd,
the righteousness of his law and government, and the
wisdom and sovereignty of his providence, are main-
tained. Connected with these doctrines, mairs ac-
countableness to his Creator and Governor, a future
judgment and a state of eternal retributions; the fallen
condition of the human race, the evil and desert of sin,
the justice of God in the condemnation of sinners, and
his free mercy in their salvation, are strenuously insist-
ed on: and the person, redemption, and mediation of
Emmanuel, Jesus the Son of God; regeneration and
renewal unto holiness by the Spirit; repentance and
fruits meet for repentance; justification by faith alone;
love to the Saviour constraining to devoted obedience;
and patient continuance in well-doing animated by the
hope of eternal glory, are the principal tcpicks, to which
the attention of the auditors is called. These thing?
are evidently enlarged upon in some congregations, and
not in others: and if a man be convinced that they are
the doctrines of scripture, he ought seriously and stated-
ly to attend at some place of worship, answering to this
description; avowing that his conduct is the result of
examination, conviction, and regard to the authority
of God. In doing this, not only hearing the sermons,
but joining in every part of the service with reverent
devotion, and associating with those who hold and
adorn the same principles, he will make a very distinct
and intelligible profession of his faith: and in bringing
his family, and others whom he can influence, to attend
rm the same ordinances: he may " let his light shine

SERMON XII.

383

" before men," and exhibit an edifying example to
his neighbours. To render this the more impressive,
he should not only appropriate the Lord's day to this
purpose; but embrace opportunities of attending on
any day when it does not interfere with other duties:
coming early , and shewing in his whole deportment, that
he takes delight in the worship of God, and in hear-
ing his word. Such a conduct tends exceedingly to
draw men's attention to the gospel, and to promote
vital godliness in the world.

It may further be observed, that all these ends are
more decidedly answered, when the believer, after
mature deliberation, statedly attends at the same place
of worship, than when he wanders from one to an-
other: for thus he sets an example of constancy in his
attachment to the truths and ordinances of God; and
he more effectually ensures the attendance of his fami-
ly. Perhaps it may be added, that this conduct indi-
cates a more healthful state of soul, and best promotes
" growth in grace, and in the knowledge of our Lord
" and Saviour Jesus Christ."

Our light should also shine before men, by instruc-
tive and pious conversation. " The month of the
" righteous speaketh wisdom and his tongue talketh
" of judgment:" and it is remarkable, that the most
opposite effects are ascribed to the tongue in the sa-
cred scriptures. The psalmist calls it " his glory:"
and Solomon declares, that " the mouth of a righ-
" teous man is a well of life;" " the tongue of the
" just is as choice silver;" that " the lips of the wise
" feed many;" and that " Che tongue of the wise is
" health."

38*

SERMON XII.

On the other hand, " The tongue is an unruly evil>
" full of deadly poison: — it is a fire, a world of iniqui-
" ty; — it sitteth on fire the whole course of nature,
" and is set on fire of hell."* The fact is indeed un-
deniable, that the gift of speech, when abused, is the
grand instrument in the propagation of atheism, infi-
delity, impiety, blasphemy, heresy, licentiousness,
discord, and every other evil, through private circles
and large communities, all over the earth. Yet this
same gift, under the influence of divine teaching and
holy affections, is also principally instrumental in dif-
fusing the light of the gospel among mankind: not
only by publick preaching; but by the private in-
structions of parents and masters, and by familiar
conversation. The speech of prudent zealous Chris-
tians, being "seasoned with salt," being pure, pious,
and affectionate, " ministers grace unto the hearers."
It is therefore emphatically true, that " life and death
" are in the power of the tongue;" " for out of the
" abundance of the heart the mouth speaketh." If
then we be the disciples of Christ, and partakers of
his grace, we shall, after his example, " from the good
treasure of our hearts bring forth good things."
For even if we keep our mouth, as it were with a
bridle, from all corrupt discourse; but do not embrace
opportunities of profitable conversation; we shall be
found guilty of burying our talent in the earth.

All indeed have not the gift of properly introducing
religious topicks in mixed companies, where they are
too generally unwelcome, however prudently and sea-

* Jam. iii.

SERMON XII.

385

jonably managed: but every man has a little circle, in
which he may speak with freedom on the great con-
cerns of salvation. Most persons have relatives, and
many have families, among whom they are peculiarly
bound to communicate the knowledge of the gospel.
There are also seasons, in which almost any one will
endure the serious and affectionate introduction of re-
ligious subjects; especially in times of peculiar afflic-
tion, or when death hath visited his house. In some
companies a man is, as it were by common consent,
called to take the lead in discourse, and may select
his subject: and in most situations some opening will
be found for a serious remark, which may b£ after-
wards recollected, if it do not at the time introduce
further conversation. The event of such reflections
frequently give us reason to say, " A word spoken in,
" due season, how good is it!" And upon careful
examination it will be found, that far more good is
done in this way, than is in general supposed.

An objection, however, will naturally arise in the
mind of many, from' She consideration of the aversion
and contempt commonly expressed for this kind of
conversation. But it is certain, that the rules, pre-
scribed by the Lord himself to his people, could not
be reduced to practice, without exciting the same dis-
gust and reproach.* Even the conduct of Christ
must be involved in the same censure: for he hath set
us an example of this duty, and also of the manner
in which it ought to be performed. In fact, the op-
position of men, who have no habitual seriousness in

* Dcut. vi. 6 — 9. xi. 18 — 2?v
Vol. h 3 I)

386

SERMON XII.

religion, rather recommends, than forms an objection
to pious discourse: and surely we ought not to ne-
glect any part of our duty from that " fear of man
" which bringeth a snare!" " Thus saith the Lord, —
" hearken unto me, my people, who know righteous-
" ness, in whose heart is my law: fear ye not the re-
" proach of men, neither be afraid of their revilings:
" for the moth shall eat them up like a garment, and
" the worm shall eat them as wool: but my righte-
*' ousness shall be for ever, and my salvation from
" generation to generation."*

They, who timidly and cautiously keep silence on
these subjects, who leave men in ignorance and un,-
der delusion, even among their own acquaintance; and
make no effort to enlighten them with saving truth,
lest they should be censured and stigmatized with
some reproachful name, must act in direct contradic-
tion to this solemn admonition. Whereas a prudent
and suitable attention to this dutv forms one of the
most efficacious means of diffusing the savour of
truth and piety, in families and neighbourhoods; and
of opening a door of usefulness to those who labour
in the word and doctrines.

There are indeed many vain talkers, who disgrace
the gospel; disregarding relative duties and every rule
of propriety, by an ostentatious zeal and officious
boldness in disputing about doctrines; while it is of-
ten too plain that the truth has little sanctifying effect
upon their own hearts. It is therefore peculiarly in-
cumbent upon us to ask wisdom of God, in order to

* Isaiah li. 7, 8.

SERMON XII.

387

a right performance of this duty; and to be very care-
ful that our religious discourse be recommended by
the ornament of a consistent behaviour in all other re-
spec s. I his is especially the way to " let our light
" shine before men." Thus Peter, exhorting Chris-
tians to "have their conversation honest among the
" Gentiles: that whereas they spake against them as
" evil doers, they might by their good works, which
" they should behold, glorify God in the day of visi-
" tation," inculcates the duties of subjects to their
rulers; " for," says he, " so is the will of God, that
" with well-doing ye may put to silence the ignorance
" of foolish men." He then states the duties of ser-
vants, even to severe and froward masters; adding,
li lor what glory is it," (what proof of grace or re-
commendation of the gospel) " if when ye be buffet-
" ed for your faults ye take it patiently9 But if when
" ye do well, and suffer for it, ye take it patiently,
" this is acceptable with God; for even hereunto ye
" were called." Afterwards he exhorts " wives to
" be in subjection to their own husbands, that if any
" obey not the word, they may without the word be
" won by the conversation of the wives." And hav-
ing mentioned some other subjects, he thus concludes
the exhortation, " Having a good conscience, that
" whereas they speak evil of you, as of evil doers,
" they may be ashamed that falsely accuse your good
" conversation in Christ."*

In like manner, magistrates, masters, husbands,
parents, children, and all others, have various relative

* 1 Pet. ii. iii.

SERMON XII.

duties to perform for the common benefit: and if they
be known to profess the peculiar doctrines of the gos-
pel, which arc generally accused of tending to laxity
of morals, their conduct will be severely and minute-
ly scrutinized. But when believers study to under-
stand and aim to practise the duties of their several
relations, in all respects more exactly than before;
when they habitually give up their own humour, in-
terest, or indulgence, provided conscience be not con-
cerned, to oblige and serve those that are most preju-
diced and unkind; and when this conduct is adhered
to with meek perseverance, notwithstanding discou-
ragements and ungrateful returns: then the excellen-
cy of evangelical religion is exhibited in the clearest
and most affecting light. In this manner we ought
to " adorn the doctrine of God our Saviour in all
" things."

A conscientious exactness, as to ever}- part of our
conduct in the ordinarv transactions of life, is likewise
indispensably necessary: that they may be conducted
with the strictest integrity, veracity, sincerity, and
punctuality. We ought to " let our moderation be
M known unto all men:" it should be evident, " that
" our conversation is without covetousness;" and no-
thing ambiguous or suspicious should be observable
in any of our dealings. A harmless and inoffensive
deportment also is peculiarly necessary : we ought to
keep at a distance from intermeddling in other men's
affairs; from slander and discord; and from every -
word and action, which may prove injurious to the
interest, peace, reputation, relative comfort, or ease

SERMON XII.

389

qf any other person; as far as this can be done consist-
ently with other duties.

An evident disposition to kindness, benevolence,
and compassion, is another ornament and recommen-
dation of the gospel. Nor is affluence, or extensive
liberality, requisite in order to diffuse this benign
light around us: provided our exertions bear some
proportion to our ability. A loving spirit may be
manifested in a narrow sphere, by a continual atten-
tion to little incidents; and by such beneficent actions,
as are within the power of every man, whose heart is
properly disposed.

These tempers ought to be associated with forbear-
ance and gentleness under insults and injuries, a rea-
diness to forgive repeated and most trying provoca-
tions, and persevering endeavours to " overcome evil
" with good." And when the believer is also Mill-
ing to acknowledge, without reserve, the mistakes
and faults, into which he hath been betrayed; and to
make suitable concessions and amends to all, whom
he hath in any respect offended; " his light shines be-
" fore men," in a very resplendent manner. Patience
and resignation also, in those trying circumstances,
which excite others to peevishness and rebellious
murmurs; cheerful contentment at a distance from
those pleasures, which most men deem the solace of
life; moderation and regard to expediency in the use
of things lawful; indifference about distinctions, pre-
eminence, or applause; and discretion in the manage-
ment of secular affairs, contribute to recommend,
and consequently to diffuse, the light of divine
truth, — This is more especially the effect of a dili-

3V0

SERMON XII.

gent improvement of our talents, according to our
rank in life, or our situation in the church; by em-
ploying wealth, authority, influence, genius, learning,
and every endowment, with a steady aim to promote
the cause of true religion in the world, and to render
mankind wiser, holier, and happier, by every means
we can devise.

By a combination of these dispositions, and an ha-
bitual regard to every part of our conduct, according
to the brief hints here given; avoiding extremes,
rashness, harshness, and affected singularity; endea-
vouring to unite a courteous obliging behaviour with
religious constancy and fortitude; and studying the
proprieties of our several stations, wre may, I appre-
hend, comply with cur Lord's exhortation, and " let
*' our light shine before men."

III. Then, we proceed to consider the object,
which we ought to propose to ourselves, in attending
to these duties.

It hath been hinted, that our light should shine be-
fore ?ne>}, and not at a distance from human society.
They who cjuit the active scenes of life to which Pro-
vidence has called them, that they may cultivate piety
in privacy and retirement, too much resemble such
soldiers, as decline the combat, and refuse to face
danger or endure hardship in the service of their
country. Some employments indeed are absolutely
irreconcilable with a good conscience: but when this
is not the case, it is generally the believer's duty, to
" abide in his calling." Christianity suffices to teach
every man, from the monarch to the slave, how to
glorify God and serve his generation, by a diligent

STE'RMOS Kir.

and self-denying performance of the duties belonging
to his station. And this is the best method of exhi-
biting before men the nature and efficacy of that re-
medy, which God hath devised for the disorders of
this evil world.

Our Lord, in this same sermon, warns his disciples
not to do their " works to be seen of men:" yet here
he requires them to " let their light so shine before
" men, that they may see their good works." Our
actions, however good in themselves, arc corrupt in
their principle, if they spring from vain- glory, or arc-
made known with ostentation, as if we sought human
applause. But if we abound in the fruits of righte-
ousness, and patiently continue in well doing, it will
be impossible that our good works should be wholly
concealed. Our Lord " went about doing good:"
and he always shunned human observation, in his
constant exercise of beneficence, as far as his circum-
stances would admit of it: yet his love and power
were undeniable, and his fame spread abroad through
the adjacent regions. Indeed almsgiving, prayer, and
fasting, of which Christ spake afterwards, generally
demand secrecy: but hypocrites especially seek glory
by openly performing them: w hile the habitual tenouf
of a sober, righteous, and godly life, must be visible
to those among w hom we reside. Yet even here we
ought to watch against every degree of ostentation. —
But there may be occasions, in which the honour of
God and the edification of our brethren, may require
lis to make known even those parts of our conduct,
which should in general be concealed. Thus Daniel
opened his windows, and prayed three times a day, as

392

SERMON XII.

a protest against the impious decree of Darius, of ra-
ther of his ministers; and the primitive Christians
publickly sold their estates, to provide for the needy*
And thus martyrs, in prison or at the stake, prayed
singly in the most open manner, though at other
times accustomed to retire into a closet.

The object which we are instructed to propose to
ourselves, in making our light " shine before men,"
is this, " that they may see our good works, and glo-
" rify our Father which is in heaven:" and our con-
duct may be regulated in most cases, by carefully ex-
amining how that end may be most effectually attained.
But so far from our good works conducing in any de-
gree to our justification before God, even the gracious
recompence, promised to the fruits of the Spirit in the
hearts and lives of believers, is not so much as men-
tioned in the passage before us. Higher and nobler
motives are exclusively proposed, motives in which
self-love is allowed no gratification, except we can
find pleasure in glorifying God and doing good to
men.

The people of the world have in general a very un-
favourable opinion of evangelical doctrines. " The
" preaching of the cross is to them that perish fool-
" ishness;" and the plan of redemption seems to
many of them irrational, inconsistent, and calculated
to level all distinctions of character and capacity, and
to militate against the interests of morality and sci-
ence. They therefore commonly entertain a contempt
for a man's understanding, when they discover that
he has zealously embraced this religious system: and
the disgusting conduct, or extravagant notions, ©*f

SERMON XII.

393

too many who profess these doctrines, confirm these
fatal prejudices, and furnish them with anecdotes and
objections, with which to oppose the truth, — -"but
when a man soberly avows his belief of the gospel,
and *' is ready to give a reason of the hope that is in
" him, with meekness and fear:" when he discourses
rationally on other subjects, and behaves with increas-
ing propriety and consistency in all its various rela-
tions and engagements: the prejudices of observers
gradually subside, and they begin to allow that his
principles are not so intolerable as they conceived
them to be. Finding, that, while he decidedly re-
solves " to obey God rather than man," he also is
ready to serve or oblige others, when he^ can do A
with a good conscience; and that his conduct when
most exactly scrutinized, appears to the greatest ad-
vantage; and feeling perhaps that their own interest
and comfort have been materially advanced by the
change: they are prepared to receive more favourably
any hint he may drop concerning the salvation of
Christ; to read a book that he earnestly recommends,
or to give the preachers of the gospel an occasional
hearing. Thus many are led to an acquaintance with
the truths of Christianity in the most attractive man-
ner: their aversion and contempt are almost imper-
ceptibly removed; and one after another is brought
to the knowledge of Christ, and faith in his blood.
Then a new light is set up to shine before men, that
others may see his good works also, and be won over
to join in glorifying our God and Father.

The Lord alone, it is true, can open the under-
standing and change the heart: but he almost aiwav-

Voi. I. .1 E

594

SERMON XII.

uses means and instruments; and the pious example
and zealous endeavours of Christians, as well as the
pret-ching of the gospel, are blessed to the conversion
of sinners. Every believer therefore should habitu-
ally design and endeavour to be useful in this manner,
within his proper sphere; and propose it to himself as
the grand object ol his future lile, to which all other
pursuits ought to be subordinated, and if possible ren-
dered subservient. He should watch over his tem-
pers, words, and actions; and endeavour to regulate
them in such a manner, that they may give the utmost
energy to his attempts to recommend the gospel to his
family and acquaintance. It should be his constant
aim, to strengthen the hands of faithful ministers; and
to shew in his own conduct, the reality, excellency,
and beauty of pure religion, and its tendency to ren-
der men happy and useful.

When this is carefully and generally attended to,
the number of real Christians will commonly be mul-
tiplied, the light of life will be more widely diffused;
and the grain of mustard-seed will become a large
piant.

We cannot reflect seriously on this subject, with-
out lamenting, that there are but few Christians, even
in nations professing Christianity. — The man, who
fleers an express command of Christ with contemptu-
ous neglect, and habitually disobeys it, cannot rea-
sonably expect to be thought his true disciple; yet,
who can deny that immense multitudes of professed
Christians do thus treat the exhortation contained in
the text? — Let none then be offended with us, for dis-
tinguishing between true believers, and those who say

SERMON XII.

595

to Christ, " Lord, Lord, but do not the things which
" he says:" for as he will shortly come, and make a
complete and final separation; it is of die utmost con-
sequence to every one, that he learn his real charac-
ter and condition, before the door of mercy and hope
be for ever shut against him.

Let each individual, therefore, seriously and impar-
tially enquire, whether he have that inward evidence
of having believed and obeyed the gospel, which arises
from a fervent desire that God may be glorified in the
conversion of sinners, and from an uniform endeavour
to " let his light shine before men," for that purpose.
If this be wholly wanting, the most exact creed and
the strictest form of godliness will prove entirely un-
availing. The Judge, at his appearance will silence
all such pleas, by saying with awful indignation,
" Depart from me, all ye workers of iniquity." In
proportion, as we are doubtful, whether this be in-
deed the ruling principle of our hearts and the plan of
our lives; we should question whether our faith be
living, and our hope warranted. We are, however,
invited to come to Christ, as sinners for salvation: and
if we really accept of this invitation, *' giving diligence
*' to make our calling and election sure;" the sub-
sequent change will constitute a ' witness in ourselves,'
that we are partakers of Christ, and that his Spirit
dwelleth in us.

Finally, my Christian brethren, we all need to be
deeply humbled, that we have not " let our light shine
before men," in that measure, and to that effect, which
our peculiar advantages and obligation rendered in-
cumbent on us. Let us then confess and lament our

396

SERMON XIK

unfruitfulness: and while we humbly crave forgive-
ness of the past, let us earnestly beseech the Lord for
a larger measure of his grace; that we may henceforth
" walk more worthy of God, who hath called us to his
kingdom and glory."

SERMON XIII.

James i. 22 — 25.

But be ye doers of the word, and not hearers only,
deceiving your oxvn selves. For if any be a hearer
of the word, and not a doer, he is like unto a man
beholding his natural face in a glass. For he be-
holdeth himself and goeth his way, and straight-
way forgetteth what manner of man he was. But
whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer,
but a doer of the work, this man shall be blessed in
his deed.

ThE apostle James seems to have especially intend-
ed his epistle, as an antidote to the delusion of those,
who abused the doctrines of grace; and who, expecting
salvation by a dead faith, considered good works as
altogether superfluous. This may account for the
remarkable difference, between his language and thai
of St. Paul; who was chiefly employed in contending
against such as ran into the opposite extreme. Having

398

SERMON XIII.

therefore shown that temptations and sins must not
be ascribed to God, the unchangeable Giver of every
good and perfect gift; and observed that the word of
truth is the grand mean of regenerating sinners, and
rendering them willing to consecrate themselves unto
God: he gives some directions concerning the man-
ner, in which men hear and receive the divine mes-
sage, that it may be " in them an engrafted word,
" able to save their souls." He then introduces the
passage, which I have chosen for the subject of our
present meditation, and concludes with these remark-
able words; " If any man among you seem to be re-
" ligious, and bridleth not his tongue, but decerveth
" his own heart: this man's religion is vain. Pure
" religion and undefiled before God and the Father is
" this; to visit the fatherless and widows in their afliic-
" tion, and to keep himself unspotted from the world."
The religion which God approves, when viewed
apart from the principles whence it springs, and the
ordinances through which it is produced and main-
tained, is chiefly manifested by self-denying kindness
to men for the Lord's sake, and separation from all the
pollutions of this evil world. " Now," says St. Paul,
" abideth faith, hope, and charity; but the greatest of
" these is charity."

The text viewed in this connexion, may give us an,
opportunity of considering,

I. The peculiar intent of revelation, and the
purposes which it was evidently intended to
answer.

II. The inefficacy of hearing without practis
tog, to accomplish any of these purposes.

SERMON XIII.

399

III. The nature, and sources of that fatal self-
deception, into which numbers are in this respect
betrayed.

IV. The contrast betwixt the mere hearer,
and the practical student of scripture.

I. We consider the peculiar intent of revelation,
and the purposes which it was evidently intended to
answer.

" The Lord made all things for himself;" that in
different ways they might manifest his glory. The
inanimate creation, in every part, proclaims his wis-
dom, power, and goodness, and demonstrates his be-
ing and perfections. — " The heavens declare the glory
*' of God, and the firmament sheweth his handy-
" work." Each of the animal tribes answers the end
of its creation, and enjoys all the felicity of which k
is capable, except as involved in the consequences of
our sins. But rational creatures should glorify their
Maker in a higher manner; being formed capable of
understanding the display he hath given of himself in
his works, and of rendering him the reasonable ser-
vice of adoration and obedience: in which, as connect-
ed with the ineffable enjoyment of his love, ihe'ir ge-
nuine felicity consists. Yet, without at all consider-
ing the difference observable in men's characters, it is
undeniable, that all "have forsaken the Fountain of
" living waters: and have hewn out for themselves

cisterns, broken cisterns that can hold no water."
This is the universal apoatacy and idolatry of the hu-
man race: they are all " alienated from the life of God."
None seek their happiness in knowing, loving, obey-
ing, and worshipping him; but all, if left to themselves

400

SERMON XIIl.

idolize the creat ures, and expect felicity from the pos-
session and enjoyment of them. It might easily be
shewn that this is the prolifick source of all the vices
and miseries of mankind, however varied and multi-
plied. The idolized objects of their several pursuits
are unsuitable and insufficient for their happiness; mo-
derate possession and use give not the expected satis-
faction; and hence spring intemperance and licentious-
ness, with all their dire effects. The devotees of riches,,
power, fame, or pleasure become rivals, and interfere
with each other: thus their malignant passions are ex-
cited, and they are tempted to the most destructive
and atrocious crimes. The departure from God
makes way likewise for rebellion, enmity to his per-
fections and government, and direct opposition to his
commands and cause: and hence spring impiety, in-
fidelity, atheism, superstition, every species of false
religion, and every form of virulent persecution.

Thus man hath forfeited his felicity in the favour of
God, incurred his awful displeasure, lost his own ca-
pacity of enjoying a happiness adequate to his desires*
and rendered himself the slave of the vilest affections.
And, as happiness is in its own nature one and un-
changeable; he could by no means have avoided the
mobt dreadful miseries, during the whole of his exist-
ence, had not his offended God brought life and feli-
-oity, as well as immortality, to light by the gospel.

It is therefore the especial intent of revelation, to
make the one living and true God known to his apos-
tate creatures, in the mysteries and perfections of his
nature, as far as necessary; in the righteousness of his
law and gevernment; and in his veadiness to shew

SERMON XIII.

401

mercy and confer happiness even on rebellious man.
It was evidently the design of the Lord to bring us
back to himself; to provide for the pardon of our sins,
and to give us a title to eternal life, in a way honour-
able to his perfections; to reduce us to a proper dispo-
sition of mind, that we might thankfully receive these
blessings and make due returns for them; to effect a
cordial reconciliation between himself, the great and
glorious Creator, and us rebellious creatures; and to
teach us to love, reverence, worship, and obey him,
that, being renewed to his holy image, we might en-
joy true happiness for evermore in his favour and ser-
vice.

Revelation was also intended to train up a people,
who might be the instruments of God in promoting his
cause among men; in alleviating and counteracting the
miseries and mischiefs of the world; and in doing good
to one another, till their removal to a state of perfect
holiness and felicity. Finally it was designed to bring
fallen men to that blessed state: that being made equal
with the angels, they might for ever unite with them
in the most sublime worship and delightful service of
tber infinitely glorious Benefactor.

Now if these are special ends and purposes of re-
velation, as every impartial and diligent enquirer must
be convinced they are; we may readily see,

II. The inefticacy of hearing without practising to
accomplish any one of them.

But the importance of the subject is inexpressible,
and demands a more particular investigation. The
apostle supposes in the text, that the persons he ad-
dressed did hear the word of truth, and not false doc-

Vol. I. 3 F

•402

SERMON XIII.

trine: for the more deeply men are impressed by error
neous sentiments, and the more entirely these become
practical principles, the greater mischief ib done; as
such deluded persons are inflated with pride, buoyed
up in self-confidence, and encouraged in gratifying
their corrupt passions even as a part of their religion.
These are the produce of the tares, which the enemy
sows in the field while the servants sleep: but the self-
deceivers, that abound where the good seed is sown,
are such hearers as receive the doctrine of truth into
a carnal mind by a dead faith, and pervert it through
the artifice of Satan and the deceitfulness of their own
hearts. — Our present business therefore lies with those,
who statedly, or occasionally, attend on the real gospel
of Christ.

It may here be proper to make a digression in or-
der to mention some descriptions of hearers only, and
not doers: that we may hold the mirrour to every in-
dividual, and help him to discover what manner of
man he is. Many persons form a part of our congre-
gations, who come from habit or constraint. Chil-
dren or domesticks belonging to religious families,
and many others in different situations, are accustom-
ed to attend divine service, where the word of truth
is preached. They know this is expected from them:
and they submit to it, as a stated lax on their inclina-
tions, which they pay for the sake of coincident advan-
tages. Such persons commonly forget, that they are
addressed by the preacher, and concerned in his in-
structions. They come and go, as it were, mechani-
cally; but scarcely think of complying with the ex-
hortations, which are most earnestly enforced. They

SERMON XIII.

403

receive the seed by the way-side; and " the devil takes
u it away, lest they should believe and be saved." — If
this observation should reach the ears of any persons
who answer to the description: let them remember, that
for once at least they were particularly addressed; that
the subject comes home to their case; and that not
only the preacher, but the apostle speaks to them, as
if by name, saying, " Be ye doers of the word, and
" not hearers only, deceiving your own selves/'

There are likewise speculating hearers, who study
religion, as other men do mathematicks: either lo gra-
tify curiosity and love of discovery; or because they
hope to render it subservient to worldly interest and
reputation; or vainly imagine that a sound creed is the
one thing needful, the sure and the only passport to
heaven. These men are often very severe on blind
Pharisees, who think to be saved by a form of godliness:
but they cannot see that a form of knowledge is equal-
ly worthless, and far more dangerous; because it pro-
duces a more desperate kind of pride and self- prefer-
ence, for " knowledge pufteth up." They consider
hearing, speculating, disputing, and critizing preach-
ers and doctrines, as the whole of religion. Inactive
notions produce no change of character: even the ap-
parent morality or piety, which is sometimes connect-
ed with them, results from other principles; while the
spirit and conduct, in many respects, are diametr ically
opposite to the real tendency of the doctrines lor which
they contend. Such persons, however, seldom per^
severe in stated attendance, where the whole truth is
preached: and as the completion of their system is the
main object with them; they often grow weary of hear-

404

SERMON XIII.

ing even that partial statement, which they approve,
and which they have fully understood.

Another description of hearers mistake the means
of becoming religious for religion. They hear seve-
ral sermons every week, from their favourite preach-
ers: though perhaps they scarcely understand, and ne-
ver bestow any pains to remember and practise, what
they hear. Sometimes, they ground their confidence
on attending such ministers, as are noted for distin-
guishing faithfulness; and, as they manage to endure
this plain-dealing, they suppose themselves approved;
for they understand that many hypocrites are offend-
ed by it. But at the same time, they never seriously
think of examining themselves by the doctrine, or of
following the exhortations, thus repeatedly inculcated.

We must by no means omit to mention those hear-
ers of the gospel, who seek entertainment in places
of worship, when conscience remonstrates against
other amusements. — These are amatures of oratory,
good language, and graceful delivery; they admire the
flights of a fine and vigorous imagination: or perhaps
they are pleased with close reasoning, or the discus-
sions of an acute logician: though numbers of this
class are as deficient in judgment, as in piety. They
gratify themselves, however, by hearing preachers,
whose talents suit their taste, whatever that may be.
This employment sometimes agreeably fills up a va-
cant hour which might otherwise be tedious: and they
endure even the truth for the sake of the manner in
which it is delivered ! Such persons attended Ezekiel.
" Lo thou art to them," said the Lord to his prophet,
" as a very lovely song of one that hath a pleasant voice,

SERMON XIII.

405

" and can play well on an instrument: for they hear
" thy words but they do them not."*

The captious hearer likewise requires to be noticed.
He comes on purpose to criticize and find fault; to
try every one's doctrine by his standard; to discover his
own acuteness by detecting some error of the preacher;
and to " make a man an offender for a word." He
seeks for nothing but the bran or the chaff, and these
alone he carries away. He means not to learn, much
less to practice: and he must therefore be a hearer only,
and not a doer of the word. — I would not, however,
have you to conclude, that we deem our auditors
obliged to credit all we say, or precluded from the
free exercise of their own judgment. Men may dili-
gently compare our doctrine with the scriptures, and
differ from us in many particulars; while they edify by
every sermon, and are doers of the word: for they
may examine with sobriety, humility, and candour;
and differ with reluctance and earnest prayer to be di-
rected aright. But the captious hearer resembles a
man, who turns with disgust from a plentiful table,
because he dislikes some one dish. Nay, he goes to
the feast, not to eat, but shew his delicate and fastidi-
ous taste by finding fault with the provisions!

Time would fail should wre consider the curious
hearer, who goes to find out what some celebrated
preacher has got to say, perhaps that he may turn it
into ridicule; the procrastinating hearer, who intends
to practice when he has a more convenient opportuni-
ty; and many others, who might in like manner be
arraigned and condemned.

* Ezek. xxxiii. GO — 34-.

406

SERMON XIII.

It must, however, be obvious, that all such persons
fall short of every purpose, for which the word of
God was mercifully given. " How do ye say, we
" are wise, and the law of the Lord is with us? Lo,
" certainly in vain made he it, the pen of the scribes
" is in vain."* The word of truth continually calls
them to consider their ways, and examine their hearts
and lives; that they may become acquainted with their
state and character; this they hear indeed; but conti-
nue careless and inconsiderate! They are warned to
flee from the wrath to come; but they flee not: and they
are invited to come to Christ that their souls may live;
but they "refuse him that speaketh." — Wisdom thus
expostulated with them, "Kow long ye simple ones
" will ye love simplicity, and scorners delight in their
" scorning, and fools hate knowledge? Turn you at
" my reproof: I will pour out my Spirit unto you; I
" will make known my words unto you:" but "they
f* set at nought all her counsel, and despise all her
" reproof." — They are commanded to repent, and to
cast away all their idols and transgressions: but they
cleave to their sins, and " after their hardness and
" impenitent heart, treasure up wrath against the day
" of wrath, and revelation of the righteous judgment
" of God." They are exhorted to pray w ithout ceas-
ing; but they seem to say, "What is the Almighty that
" we should serve him? or what profit shall we have
" if we pray unto him?" They pay no practical regard
to Christ, while he commands them, to " labour for
the meat which endureth unto everlasting life;" " to
" strive to enter in at the strait gate, to search the

* Jer. viii. 8.

SERMON XIII.

407

M scriptures, and to take his yoke upon thern." They
hear indeed; and admire or object, as their notions
are sanctioned or opposed; but if Christ be the Au-
thor of eternal salvation to those and those alone, who
obey him; and if all they be his enemies, " who v. ill
not have him to reign over them;" such persons will
as certainly perish as any description of sinners what-
soever. Nay, a partial obedience, which interferes not
with their inclinations or interests, does not warrant
them to expect a more favourable doom: " for he that
" keepeth the whole law and offendeth in one point is
guilty of all." According to the law itself a man is
condemned for a single transgression ; and according
to the gospel, he who habitually commits one known
sin, is adjudged a hypocrite and unbeliever. If this
were not so, Herod might have retained Herodias; nor
would it be necessary for us to part with the right
hand or the right eye which causes us to offend.

Whether we consider revelation as intended to recon-
cile us to God, to make known to us the way of peace.,
to be the means of our renewal to holiness, to prepare
«S for glorifying God on earth, to fit us for enjoying
his love in heaven, or to teach us to do good among
men and serve our generation: it is evident that hear-
ing without practising fails entirely of accomplishing
any one of these purposes. This is so obvious in it-
Self, and so constantly inculcated in every part of scrip-
ture, that it would be almost incredible that any man
should be deceived by so palpable a cheat, were it not
most lamentably common: nor can this fact be ac-
counted for, but by allowing that " the heart is de-
" ceitful above all things, and desperately wicked."'

408

SERMON XIII.

III. Then we consider the nature and sources of
that fatal self-deception, into which numbers are in
this respect betrayed.

It is observable, that the apostle does not here warn
us against the artifices of " Satan transformed into an
" angel of light," or those of " his ministers trans-
iC formed into the ministers of righteousness." These
indeed will never be wanting in subde endeavours to
beguile the souls of the simple: yet they can fatally
deceive none, who are not disposed to deceive them-
selves.— It may also be remarked, that such persons
seldom impose on other men. The ministers of
Christ stand in doubt of them; nay, are often fully con-
vinced of their awful delusion, and, with tears of af-
fection, risk their displeasure by trying to undeceive
them: but such endeavours are generally ascribed to
harshness, prejudice, or calumny. They seldom de-
ceive consistent Christians, as they may discover by
the shyness and reserve of their conduct; while frank-
ness and cordiality mark their social intercourse with
more approved characters. Nay, the people of the
world can commonly distinguish real pious and up-
right believers from mere speculating professors.
Many of them court the society of such self-deceivers,
while they fear meeting with persons of eminent sanc-
tity: they can endure any creed, provided men's ex-
ample sanction their spirit and conduct: " they are of
" the world, therefore the world loveth them," while
it hates those whom Christ hath chosen out of the
world. There are, however, men that make no great
pretensions to religion, who respect such as are con-
sistently pious: yet they join with those, who honour

.Sermon xiir.

409

them by their hatred, in heartily despising him who
is a hearer of the word, and not a doer.

But let us consider some of the methods, by which
such men deceive themselves. The sacred scriptures
ascribe the salvation of sinners wholly to grace, or
free unmerited mercv; and declare that none of our
own righteousness has contributed, or can contribute,
to procure the inestimable blessing: now, some gene-
ral notions of this fundamental truth help numbers to
deceive themselves. Not considering salvation in its
extensive meaning, as comprising the whole of our
reconciliation to God and recovery to holiness; but
confining their thoughts merely to pardon and justifi-
cation, they infer that good works must in all respects
be excluded from our views of the gospel. It is in-
deed most true, that " we are justified freely by the
" grace of God, through the redemption that is in
" Christ Jesus:" but it is equally true, that the will
and power to perform real good works is an essential
part of our salvation. " By grace are ye saved,
" through faith; and that not of yourselves, it is the
" gift of God: not of works, lest any man should
" boast. For we are his workmanship, created in
" Christ Jesus unto good works, which God hath be-
" fore ordained, that we should walk in them." —
" The grace of God, which bringeth salvation, teaches
" Us that denying ungodliness and worldly lusts, we
" should live soberly, righteously, and godly, in this
" present world."*

* Eph*. ii. 8—10. Tit. ii. 11—14.

Vol, I. 2 G

410

SERMON XIII.

This is the uniform language of the new testament;
and it is most evidently rational: for the renewal of a
fallen creature to holiness is as needful, important, and
unmerited a favour, as pardon and the gift ol righ-
teousness by faith: but for want of an . ding to this,
numbers take occasion from the doctrines of grace to
deceive themselves. Indeed many use unscriptural
expressions, which are extremely liable to miscon-
struction; and give a disproportionate statement of
the truth: yet it must also be allowed, that the very
words of scripture may in this manner be perverted.

Thus Peter observed, concerning the writings of
his beloved brother Paul, tha " in them were some
" things bard to be understood, which they, that were
" unlearned and unstable, wrested, as they did the
" other scriptures, to their own destruction."*

The language of the sacred writers concern mg faith
is likewise most decided: " He that believeth and is
" baptized shall be saved; and he that believeth not
" shall be damned." — By faith alone, and by no other
operation of the mind or action of the life, can the
sinner be made partaker of the righteousness and re-
demption of Christ. But while numbers presump-
tuously use language diametrically opposite to that of
holy writ; there are many who deceive themselves by
a misapprehension of the scriptural doctrine. Various
arguments have convinced them that certain opinions
are true, and they dispute earnestly for them. Surely,
say they, we believe; and if we believe, we have all
things in Christ, " who of God is made to us, wis-

* 2 ret. iii. 16.

SERMON XIII.

411

" clom, righteousness, sanctilication, and redcmp-
" tion." Hence they conclude, that practice should
only be insisted upon in general terms; and while se-
cular motives restrain them horn scandalous immo-
ralities thev imagine that ail is well, and nothing; tur-
thcr is required. But they do not duly consider the
difference between dead and living faith: and that jus-
tifying faith works by love, purines the heart, over-
comes the world, and produces unreserved and zealous
obedience. And while they give peculiar attention to
St. Run's argument concerning justification by faith,
tht} overlook, the account he gives of the holy fruits
produced by faith; especially in the conduct of Abra-
ham and Moses, and other ancient believers, as stated
in the eleventh chapter of his epistle to the Hebrews.

The word of God gfivea us abundant reason to ex-
pect, that the true believer's experience will confirm
and attest the sincerity ci his feith; " He that beLieveth
" on the Son ol God hath the witness in himself:"
" Having believed, }e were sealed with the Holy Spirit
" of promise, which is the earnest of our inheritance."
" The day dawn and the day-star shall arise in your
" hearts."* The meaning of these scriptures, and
many others to the same effect, is very important; and
teaches us, that the real disciples of Christ experience
such effects in their own souls, from believing the doc-
trines and relying on the promises of the gospel, as
abundantly satisfy them, that the Lord is faithful to
his word, and that he botli comforts and sanctifies his
people by the truth. But numbers deceive them-

* Eph. i. 13. 2 Pet. i. 19. I John v. 10.

412

SERMON XIII.

selves by a counterfeit experience. They have been
alarmed, have changed the ground of their confidence,
have had their imaginations heated or delighted by
impressions and visionary representations: they have
recollected the promises of the gospel, as if spoken to
them with peculiar appropriation, to certify them that
their sins were forgiven: and having seen and heard
such wonderful things, they think they must no more
doubt their adoption into the family of God. They
have also frequently heard all experience profanely ri-
diculed as enthusiasm: and this betrays them into the
opposite extreme; so that they are emboldened to de-
spise every caution, as the result of enmity to internal
religion, and to act as if there were no delusive or
counterfeit experience. But the event too plainly
shews their awful mistake; and that they grounded
their expectations upon the account given of the ex-
traordinary operations of the Holy Spirit on the minds
of prophets, rather than on the promises of his re-
nerving influences in the hearts of believers. When
therefore they lose the impressions with which they
once were elaied, they relapse nearly into their old
course of life, their creed and confidence alone ex-
cepted. The seed of the word, which had sprung
up, withers, because it hath no root: they are not
doers, but hearers only, deceiving their ownselves. — -
But the seal of the Spirit, like that affixed to the melt-
ed wax, leaves an indelible impression; and the image
of Christ will in some measure be discernible, in the
temper and conduct of- those who have received it,
through all changes to the end of life.

SERMON XIII.

41S

Wc are but little acquainted with the real character
and secret conduct of each other, except in the most
intimate relations and connexions; especially in popu-
lous cities. We see men attend on publick ordinan-
ces, we hear from them, in occasional conversation,
the language of believers, and we know nothing con-
cerning them inconsistent with these appearances. It
is our duty to love the brethren, and to speak comfort-
ably to them. Charity hopeth all things, and thinketli
no evil: we therefore behave to such men as brethren;
and this circumstance helps many to deceive them-
selves. The self- flattery of the human heart is incon-
ceivable, and its effects prodigious: so that numbers
put the candid opinion of ministers or christians, who
scarcely know any thing of them, in counterpoise
against the accusations of their own conscience, re-
specting the secret sins which they habitually commit.
They even persuade themselves that allowed crimes
are of the same nature with the infirmities, which be-
lievers humbly confess and deplore: and thus they
maintain a confidence in direct opposition to scripture,
and call it faith; nay, they deem this a high attain-
ment, and "hope against hope," in a sense, with
which neither Abraham nor Paul were at all ac-
quainted.

Mistaken notions of liberty likewise lead men into
fatal delusions: for instead of counting the service of
God perfect freedom, and seeking deliverance from
the yoke of sin and Satan, from love of the world,
and from the fear of man; they imagine liberty to con-
sist in living according to their own inclinations, w ith-
out remorse of conscience, or dread of consequences:

414

SEKMOX XIII.

just as numbers can form no idea of civil liberty, un-
less they be allowed to indulge their selfish passions
without restraint. When therefore we exhort them
to submit to the easy yoke of Christ, and to serve him
in holy obedience; they exclaim that this is legal, and
leads them into bondage: and they choose such teach-
ers as " promise them liberty, while they themselves
*' are the slaves of corruption." — These are a few of
the innumerable ways, in which men deceive them-
selves, by hearing the word of truth without reducing
it to practice.

But w hence arises this fatal propensity to self-decep-
tion, in a matter of infinite importance? Our Lord an-
swered this question, when he said " Every one that
'; doeth evil, hateth the light, neither cometh to the
•* light, lest his deeds should be reproved." The
human heart is prone to idolize the World, and to
seek happiness in the enjoyment of it; and is averse to
a life of practical godliness. But when a man is at
all acquainted with the doctrines of the bible, his con-
science becomes an unquiet inmate, unless some way
be taken to silence its remonstrances. Various me-
thods have therefore been adopted of reconciling a
worldly life with the hope of future happiness: and
self-Sattery, which palliates a man's vices, and en-
hances the value of his supposed virtues, is a power-
ful coadjutor in this attempt. — But among these plans
perhaps no one is so cheap and convenient, as hewing
and assenting to the gospel: if a man be able to per-
suade himself, that such a faith will save him. This
requires less trouble and self-denial, than any other
system: while it heips him to ascribe that decency of

SERMON XIH.

415

conduct, which secular motives impose, to religious
opinions; and to consider all his omissions and trans-
gressions as delects which are common to believers.
A superficial hearer of the word may thus easily sup-
pose, that lie is in the way of salvation, while he lives
in habitual disobedience to the known commandments
of God: and when the faithful address ol a minister
shakes this vain confidence; the man may be seduced
to charge the blame on the doctrine, and to shrink
from conviction by going to those places, where
smoother and more comfortable things are spoken. —
Could we therefore witness all that passes in the re-
tirement, the family, and the dealings of those, who
after a time forsake our ministry; we should perhaps
not be at all surprised at losing them, though we must
grieve to discover such awful self-deception.

These are the sources of this evil, which will cer-
tainly terminate in everlasting ruin, unless it be previ-
ously discovered and remedied.

IV. Then we consider the contrast here stated be-
tween the mere hearer, and the practical student of
scripture.

The word of God, that perfect law of liberty
through which the believer is freed from bondage and
condemnation, is compared by the apostle to a mir-
rour; in which a man beholds the reflection of his
person, and by which he may adjust every thing in his
appearance after the most becoming manner. The
mere hearer resembles one, who gives a transient look
in this mirrour; but taking little notice of his appear-
ance, and bestowing no pains to alter any thing in his
attire, " he goes his way, and straightway forge tteth

416

SERMON XIII.

" what manner of man he was." — Thus many give a
slight attention to the truth, and get a transient glimpse
of their own state and character: but they dislike the
mortifying discovery, are uneasy under the fleeting
conviction, and have no inclination for that repentance
and conversion, to which the scripture calls them.
They therefore try to believe, that approbation and as-
sent may suffice, and that the gospel does not require
practice. They go and plunge themselves into busi-
ness or pleasure, and soon forget their convictions:
and thus remain ignorant of their accumulated guilt
and urgent danger, and strangers to regeneration, re-
conciliation to God, the life of faith, the sweet obedi-
ence of love, and all those " things that accompany
" salvation."

On the other hand, the man, who stedfastly looks
into the scriptures, comparing all his conduct, past
and present, and even his thoughts, affections, tem-
pers, motives, and words, with the holy law, who thus
learns his whole duty to God and his neighbour, ac-
cording to all his various relations and obligations; and
who continues daily considering his ways, and con-
templating himself in this faithful mirrour; will soon
become acquainted with his own heart and character,
and perceive his need of the mercy and grace proposed
in the gospel. By persevering in this course of self-
examination, without being offended by the discove-
ries he makes; he will speedily understand that he
ought to humble himself before God, for sins more
numerous than the hairs of his head: and experi-
ence will convince him, that he can neither atone for
the least of his former transgressions, nor answer the

417

righteous demands of the divine law; nay, that he can-
not truly repent, except by the promised assistance of
the Holy Spirit. His daily efforts will bring him
more and more acquainted with his sins of omission
and commission, the defilements of his duties, the
hidden evils of his heart, the strength of his depraved
propensities, and the power of habits and temptations.
These things will render him weary of attempting to
" establish his own righteousness," or to change his
own nature. He will now be capable of understand-
ing the words of the apostle; " By the works of the
" law shall no flesh be justified in the sight of God,
" for by the law is the knowledge of sin." The pub-
lican's prayer, " God be merciful to me a sinner," he
will now most cordially adopt; and the nature, glory,
and preciousness of the free salvation revealed in the
gospel will be more and more unfolded to his view.
Thus he will learn with increasing simplicity to plead
the name of Christ in genuine faith; to come to the
Father by him, and to rely solely on his righteous-
ness, redemption, and mediation, for acceptance and
eternal life.

In this manner the practical student of scripture,
being justified by faith, and having peace with
God, through our Lord Jesus Christ, will make still
further progress in the divine life. The convincing
and enlightening influences of the Holy Spirit, through
the instruction Of the written word, will continually
discover to him defects and defilements in his heart
and conduct, which he had not before observed.-
Thus while he presses forward, and aspires after near-
er and nearer conformity to his perfect rule; repen'-

Von r. 3 h

415

SERMON XIII.

ance, faith, watchfulness, and fervent prayer, will be*
come more and more habitual, and as it were natural
to him. His heart will grow more humble, and his
conscience more tender, his dependence on Christ
more simple, and his gratitude for redeeming love
more abundant, in proportion to the degree of hi9
sanctification. These things will render him likewise
more compassionate, tender, forbearing, and forgiving;
more patient and self-denying; and more ready to en-
counter dangers and difficulties, in promoting the
cause of Christ among his fellow-sinners. And as
no absolute perfection can be attained on earth; and
as he deems all Faulty and deformed, which does not
come up to the requirement of the holy law, and the
spotless example of the Saviour; so no limits can be
assigned to his discoveries and progress, during his
continuance in this world.

This is the character described by the apostle, " he
" is not a forgetful hearer but a doer of the word; and
" he shall be blessed in his doing." He is made wise
unto salvation, and shall " abound in hope by the
" power of the Holy Ghost:" he shall find liberty and
pleasure in the ways of God; be made useful to so-
ciety, and a blessing to his connexions; and he shall
" have an entrance administered unto him abundantly
" into the everlasting kingdom of our Lord and Sa-
V viour Jesus Christ."

No man who duly considers these things can doubt
the practical nature and tendency of the gospel. Christ
is our sole Foundation: but no one builds on that
Foundation, except he hears his sayings, and does
them. The practical hearer's faith is living; he is a

SEliMON Xlfl.

419

wise man: and this will appear to all the world; when
the folly of those who build upon the sand by a dead
faith, by hearing and not doing, will be exposed to
universal contempt. Alas, my brethren, how nu-
merous are such nominal Christians; " who call
" Christ, Lord, yet do not the things that he says!"
But unless the design of the gospel be answered in
our hearts and lives, the gospel itself M ill increase our
condemnation.

Are any of you then sensible, that your hearing has
hitherto failed to influence your practice? Let me con-
jure you, by the love you bear to your own happi-
ness, not to put off the alarming conviction, by say-
ing, " Go thy way, at this time, when I have a con-
" venient opportunity I will call for thee." It is not
yet too late: " Now is the accepted time, now is the
" day of salvation:" But you know not how soon the
Master of the house ma)- shut to the door; and then
it will be too late to begin to say, " Lord, Lord, open
" to us;" for he will silence every plea, and bid you
" depart as workers of iniquity."

But have you, my brethren, begun seriously to
practise what you know, and to enquire the will of
God that you may do it? Blessed be the Lord, for his
grace bestowed on you! Go on in this way, my be-
loved brethren; and even the most humiliating disco-
veries you make of yourselves, will serve to endear
the gospel of salvation to you. " Then shall you
" know, if you follow on to know the Lord:" " For
" the path of the just shineth more and more fo'thc
" perlect day." The practice of duty will prepare
your hearts for the reception of truth; by removing

420

SERMOX XIII.

those prejudices, with which the prevalence of carnal
afiections closes the understandings of the disobe-
dient: and every accession of spiritual knowledge will
have a sanctifying and comforting effect upon your
hearts.

Finally, were we as desirous of having our souls
adorned with holiness, as most persons are of deco-
rating the poor dying body; we should certainly make
continual discoveries of our remaining uncomeiiness,
and be thankful for assistance in such researches: and
we should make daily progress in sanctification; by
" putting off the old man, which is corrupt according
" to the deceitful lusts, and putting on the new man,
" which alter God is created in righteousness and true
" holiness."

SERMON XIV. *

1 CORINTHIANS XU1. 13.

And now abideth faith, hope, charity, these three; but
the greatest of these is charity,

THE apostle, in this remarkable chapter, shews the
Corinthians, that the most splendid and useful of those
miraculous powers, which they emulously coveted
and ostentatiously displayed, were far inferior in value
to sanctifying grace; yea, that when united with the
deepest knowledge of divine mysteries, the most self-
denying liberality, and the most vehement zeal, they
were nothing without charity; and did not so much
as prove the possessor to be a real Christian of the
lowest order. He then describes charity, as a man
would define gold, by its distinguishing properties,
which are the same in a grain as in a ton; but the
more a man possesses, and the less alloy is found in
the mass, the richer he is. — And having shewn, that
charity would never fail; whereas miraculous powers
Would cease, and knowledge itself would be swallow-
ed up and lost in the perfect light of heaven, he adds.

422

SERMON XIV.

" And now abideth faith, hope, charity, these three;
" but the greatest of these is charity." — It is evident,
that he meant to sum up, in these three radical graces,
the grand essentials of vital Christianity, to which all
other holy affections may be referred. But as the
word charity is now used for one peculiar expression
of love, which is equivocal,, and may be counterfeit:
it will render our discussion more perspicuous to sub-
stitute love in the place of it; it being well known that
the original word is generally thus translated. I shall
endeavour, therefore,

I. To consider separately, the peculiar nature,
exercise, and use of faith, hope, and love.

II. To shew in what respects love is the
greatest of the three; and how this agrees with
the doctrines of salvation by grace, and justifica-
cation by faith alone.

The subject before us, my brethren, is of the great-
est importance, and often fatally misunderstood. Let
me then beg a peculiar measure of your attention; and
let us lift up our hearts to God, beseeching him to
" open our understandings, that we may understand
the scriptures," and be guided into the knowledge of
his holy truth.

I. Let us consider separately the peculiar nature,
exercise, and use of faith, hope, and love.

We begin with faith% That peculiar act of the un-
derstanding, by which we avail ourselves of informa-
tion, in those things which lull not under our own ob-
servation, and which do not admit of proof in a way
of reasoning, is called J'aith or believing. If we credit

SERMON XIV.

42S

testimony without sufficient grounds, we are unrea-
sonably credulous: if we refuse to believe testimo-
ny, which has sufficient grounds of credibility, we
are unreasonably incredulous. It is therefore extreme-
ly absurd to oppose reason and faith, as if contrary to
each other; when in 'fact, faith is the use of reason in
a certain way, and in cases which confine us to that
peculiar exercise of our rational powers. Believing
may be distinguished from reasoning, and in some
cases opposed to it: but in opposing faith and reason,
the friends of Christianity have given its enemies an
advantage, to w hich they are by no means entitled.

It is evident to all observing men, that the compli-
cated machine of human society is moved, almost ex-
clusively, by that very principle, which numbers op-
pose and deride in speaking on religion. Testimony
received and credited, directs the determinations of
princes and councils, of senates and military com-
manders, of tribunals and commercial companies, in
their most important deliberations: and did they re-
fuse to act, without self-evidence, demonstration, or
personal knowledge; all their grand affairs must stag-
nate. But human testimony, though often fallacious,
is deemed credible: they believe, decide, and carry
their decisions into execution. — In the common con-
cerns of life too, we believe a guide, a physician, a
lawyer, and even those who provide our food; and the
incredulous sceptick in such cases must be ruined, or
starved, or perish by disease.

But " if the testimony of man be great, the testimo-
" ny of God is greater." " The scripture is the sure

424-

-SERMON XIV.

" testimony of God; making wise the simple."* It
relates facts, which God hath attested; states doctrines
which he hath immediately revealed; promises and as-
surances concerning the future, which he hath engag-
ed to accomplish; and commands and ordinances,
which he hath thus enforced with clearness and autho-
rity. All these things are intimately connected with
our duty, safety, and felicity; they are made known
for our warning, encouragement, and instruction:
faith receives the information, and this excites and di-
rects the believer's activity. We may reason soberly
and humbly concerning the evidences of revelation,
and the meaning of scripture: but when these points
have been ascertained, our reasonings are at end; for
either faith receives the testimony of God, or unbelief
makes him a liar.

Faith sjrictly speaking is, ' the belief of the truth;''
with the application of it to ourselves, and a percep-
tion of its importance, holiness, excellency, and suita-
bleness to our characters and circumstances. It is the
gift and operation of God: for many of the truths, re-
vealed in scripture, are so contrary to our pride, pre-
judices, and worldly lusts, that no evidence is sufficient
to induce our cordial belief of them; till our minds
have been prepared by preventing grace. " The na-
" tural man receiveth not the things of the Spirit of
" God; for they are foolishness to him: neither can he
" know them, because they are spiritually discerned."!
True faith should therefore be sought by earnest pray-

* 2 Tim. iii. 15—17.

t 1 Cor. ii. 14.

SERMON XIV.

425

er; and lively gratitude is due to God from those that
do believe.

Faith appropriates the declarations of scripture re^-
specting things past, present, and future; whether they
appear dreadful or desirable. The believer credits the
testimony of God, concerning his own essential na-
ture and perfections, and the righteousness of his law
and government. In the same manner, he obtains in-
formation respecting the creation of the world, the en-
trance of sin and misery, the fall of man, the evil and
desert of sin, the deceitfulness and wickedness of the
human heart, the immortality of the soul^ the resur-
rection of the body, the future judgment, and an eter-
nal state of happiness or misery. Men may conjecture
and dispute on these subjects: but faith, receiving the
testimony of God with the teachableness of a child,
satisfies the mind and influences the conduct, as if we
saw the things believed. It is therefore impossible,
thus to credit these doctrines, and not take warning to
" flee from the wrath to come." Faith must, in this
case, produce fear of threatened punishment: and as
it is always accompanied with some feeble discoveries
of mercy; it will also in some degree soften and hum-
ble the heart to repentance, and excite earnest enqui*-
ries after salvation.

But we are especially called upon to believe the tes-
timony of God concerning his Son. " This is the re-
" cord, that God hath given to us eternal life, and this
" life is in his Son: he that hath the Son hath life, and
" he that hath not the Son of God hath not life.'* The
numerous and decisive declarations of scripture on
this subject have induced some persons to speak of

Vol. I. 1 3 1

426

SERMON XIV,

faith, as exclusively meaning a reception of Christ for
salvation: and no doubt this is the grand exercise and
use of it. Yet in fact, unless we believe many other
revealed truths with true humiliation of heart; we
never can believe in the Son of God in a saving man-
ner. We may assent to the doctrines of grace, and
abuse them; but we cannot understand their nature,
glory, and suitableness to our case and circumstances.

True faith simply credits the divine record concern-
ing the person of Emmanuel; his essential and eternal
Deity, and his voluntary incarnation that he might be
our Brother and Surety, " God manifest in the flesh:"
his obedience of infinite value, and the atoning sacri-
fice of his death upon the cross; his resurrection, as-
cension, and intercession in the presence of God for
us; his several offices of Prophet, Priest, and King;
and all the various particulars, concerning his power,
truth, love, fulness of grace, mediatorial authority, and
future coming to judgment. This belief cannot be se-
parated from a cordial compliance with his invitations,
a thankful reception of him in all his characters and
offices, an habitual dependence on him for salvation,
and a constant application for all the blessings procur-
ed for us, by his sufferings and death. Thus we spi-
ritually " eat his flesh and drink his blood;" which are
" meat indeed ami drink indeed;" and thus ' we feed
4 on him in our hearts by faith with thanksgiving.'

" To you that believe he is precious." In propor-
tion to our faith, Christ becomes to us, " the Pearl of
" great price;" and we grow more and more solici-
tous, lest we should come short of him and his salva-

SERMON XIV.

427

tjon. This renders us decided in renouncing other
confidences, " counting all but loss, that we may win
" Clirist, and be found in him;" diligently using all the
means of grace, observing the directions given us, and
making every sacrifice necessary for the securing of
this main concern. Joyful hope will animate us with
most lively gratitude. Advancing knowledge and ma-
tured experience will render our dependence more
siinpie; and, receiving continually from the fulness of
Christ the supply, of all our wants, he will become
more and more glorious in our eyes and precious to
our hearts: while increasing sanctifieation, and abun-
dant diligence in the work of the Lord, will enhance
our sense of obligation, without in the least deducting
from our simplicity of reliance on him as our " W is-
" dom, Righteousness, Sanctifieation, and Redemp-
" tion." — " VY'e are crucified with Christ; neverthe-
" less we live: yet not we, but Christ liveth in us; and
u the life that we live in the flesh, we live by the faith
" of the Son of God, who loved us and gave himself
" for us."*

True faith has likewise respect to the " exceeding
great and precious promises" of scripture. These are
sure testimonies of God ratified by all the engagements
of the new covenant, in the blood of the great Media-
tor; and the promised blessings belong to all true be-
lievers, though they cannot always perceive their own
title to them; and to them exclusivelv.

The doctrines and promises of scripture relate very

* Gal. ii. 20.

428

SERMON XIV.

much to the person, offices, and influences of the Holy
Spirit. If then we truly believe these divine testimo-
nies, with application to our own wants, and perceive
the value of these life-giving, illuminating, sanctifying,
and comforting influences; we shall certainly depend
on them continually. — Thus we shall believe in the
Holy Ghost, and honour him together with the Fa-
ther and the Son, as the triune God of our salvation.

" Faith is" likewise " the evidence of things not
" seen." It perceives the hand of God, and hears
his voice, in all the varied events of providence; it
realizes his holy, heart- searching and gracious pre-
sence in all places; it penetrates invisible things; lays
heaven and hell open to our view: contemplates the
world ol good and evil spirits with which we are sur-
rounded; and looks forward to judgment and eternity,
as just at hand. Thus it supplies the want of sight
and sense. " We endure, as seeing him that is in-
" visible." — " We look not at the things which are
" seen, but at the things which are not seen." We
set God before us in our daily conduct and con-
versation: we perceive his special presence with us in
his sacred ordinances; we speak to him in prayer and
praise; we hear his word of instruction and direction;
we have " fellowship with the Father, and with his
" Son Jesus Christ; we walk with God by faith:" we
stand, we war, we run, we obey, and endure by faith:
believing, we rely on God for strength, help, protec-
tion, support, and comfort according to his word; and
thus are emboldened and enabled to face danger, re-
sist temptation, renounce the world 3 bear the sharpest

SERMON XIV.

429

sufferings, and persevere in the hardest services, to
winch we can be called.*

It is evident that faith alone can answer these pur-
poses; and that no other grace of Christianity, how-
ever excellent and necessary, can supply its place.
Faith alone can appropriate the instructions of scrip-
ture; form our relation to Christ, that we may be
" made the righteousness of God in him;" seek sup-
plies of every blessing from his fulness; rely on the
faithfulness of God lor the performance of his pro-
mises; supply the want of sight, and give nearness
and certainty to invisible and eternal things. — But it
is also evident that an assent to certain historical facts,
or a system of inactive notions, or a groundless con-
fidence of the divine favour, cannot be the faith of
which such things are spoken. For this is a living
and operative principle: it calls forth fear, hope, de-
sire, aversion, love, gratitude, and every other affec-
tion of the soul, into most vigorous and abiding exer-
cise; and by their combined or varied energies over-
comes the world, the flesh, and the devil, fights a
good fight, and obtains a most honourable victory.

We proceed next to consider the peculiar nature,
exercise, and use of hope.

Hope is the expectation of future good, real or sup-
posed. We may believe and expect what we dread
and would escape: we may desire, what we despair of
obtaining: but we hope for those things alone, which
we desire and in some measure expect. In one form
or other it is the chief solace of human life: no man

* Heb. xi.

430

SERMON XIV.

is happy at present; but all hope for happiness, and
pursue it according to their different notions. The
hope and pursuit afford some pleasure, and keep the
inind from preying on itself: but disappointment is
certain to all, who seek happiness in worldly things,
whether they be prosperous or unsuccessful. — There
is also a religious hope, which is no less delusive, and
even more certainly fatal: because the mistake is not
discovered till it is too late to make a wiser choice.
A warranted hope of happiness in the favour or our
God is, however, secure from disappointment; and
ensures present support and everlasting felicity. — The
apostle exhorts us to "be ready always to give an
" answer to every man, that asketh us a reason of the
" hope that is in us."* But, while almost all we meet
avow a hope of being saved: there are very few, that
are able to give a solid reason for this hope: and if it
be unreasonable, it must be presumptuous. The sin-
ner who warrantably hopes for everlasting felicity, and
for various blessings in this present world, could as-
sign such reasons as follow, for the hope that is in
him; if he possessed the gift of utterance, and could
orderly arrange his thoughts. ' The scriptures,' he
would say, ' have been proved to be the word of God,
' and I am satisfied on that head. They reveal the
'just and holy God, as merciful and gracious, fbr-
' giving sin and saving sinners, through his beloved
4 Son, whom he hath set forth to be a propitiatory sa-
' crifice, and who "is able to save to the uttermost all
" them that come to God by him; seeing he ever

* I Fet. iii. 15, 16.

SERMON XIV.

431

4; liveth to make intercession for them." 1 This di-
' vine Saviour invites all that will come to him, and
' adds: " him that cometh unto me, I will in no wise
" cast out." ' I know myself to be a vile sinner, and
' I repent in dust and ashes. I am conscious that I

* renounce all other pleas, own the justice of God in
' my condemnation, and sue only for mercy through
' Emmanuel's blood;' " My soul longeth for God's
" salvation, and I hope in his word:" ' I desire to be
1 made willing to part with all for Christ; and I pray
' for true faith, and stronger faith. I perceive some-
' thing of the nature and glory of God's way of saving
' sinners, and I approve of it as worthy of him and
' suitable to men; and I long to see and admire the
' displays of his glory more and more. I trust I have
' experienced in some degree that change of heart,
' that new creation, which the scriptures describe as

* accompanying salvation. My desires, conflicts, fears,
' sorrows, comforts, and state of mind coincide with

* what I read in the word of God, concerning his be-

* lieving people in former ages. 1 trust I do feel some

* measure of contrition, reverence, and love of God,
1 love of Christ and his people, and other affections,
' to which I once was wholly a stranger, and it is my

* grief and burden, that I feel them no more, and am
' harassed by so many things contrary to the best de-
' sires of my heart. I long to serve the Lord with
' fervent zeal;' " I delight in the law of God after the
" inward man: but I feel another law, — waninor
" against this law of my mind. I cannot do the things
" that I would:" ' and were it not for the mercy and

* grace of the Lord Jesus,, this would make me most

432

SERMON XIV.

' completely wretched. But I trust I do believe in
' him, and am interested in the promises made by
' him: thus I wait for increasing sanctification; and at
* length expect perfect holiness and happiness accord-

I ing to that everlasting covenant, which God hath
" confirmed with an oath, that we might have strong
" consolation, who have fled for refuge to lay hold on

II the hope set before us."*

Thus the believer can give a reason for his hope:
in general the word of God encourages the sinner to
hope for mercy and grace; and in particular the work
of the Holy Spirit on the believer's heart, rt seals him
" to the day of redemption," and gives him a special
Avarrant to expect the performance of all the promises
of God to his soul. It is the earnest, the first fruits,
the pledge of glory: it is renovation to the divine
image; and while the believer feels filial affections to-
wards his reconciled Father, " the Spirit of adoption
" w itnesseth with his spirit, that he is a child, and an
" heir, of God through Jesus Christ." In propor-
tion as a man has a right judgment in these matters,
and consciously experiences these influences of the
Hoi} Spirit, and has grace in lively exercise; his hope
rises to full assurance: but misapprehension, weakness
of faith, sloth, temptation, and quenching or grieving
the Spirit, darken his evidence and weaken his confi-
dence. This good hope through " grace is obtain-
M ed and preserved by holy diligence."! But pre-
sumption of any kind may be acquired and maintain-
ed by the slothful. The former prevails most upon

* Heb. vi. 16—20.

t Heb. vi. 11. 2 Pet. i. 10.

SERMON XIV.

433

strict scriptural self-examination, and is cleared up by
an increase of spiritual knowledge: but the latter cannot
endure close investigation; and would be destroyed by
discoveries of the divine holiness, the excellency of
the commandment, the evil of sin, and the real natiu*e
and tendency of the gospel. Genuine hope has many
variations; it rises and sinks, like the mercury in the
barometer; now it prevails and triumphs, and now it
is shaken; and the possessor, not doubting either the
power, truth, or love of Christ, is led to question whe-
ther he be a true believer, when he has been drawn
into unsuitable tempers and conduct. But presump-
tion is Unfeeling: it resembles more the case of death
than that of health; and therefore is generally invari-
able.

The true hope is living and active. " Every man*
" that hath this hope in him, purifieth himself, as the
" Lord is pure." In proportion as it abounds, a
man feels himself animated for every duty; and it is
connected with the exercise of all other graces:
" Hope maketh not ashamed; because the love of God
" is shed abroad in the heart by the Holy Ghost."
But the hypocrite's hope is solitary and inactive: in-
stead of stimulating him to exertion, it soothes him
into indolence and self-indulgence, and he cannot be
excited to diligence, unless affrighted with the dread
of hell. His confidence is a vain expectation of safety
and happiness, by a presumptuous reliance on the pro-
mises, without a cordial obedience to the gospel, and
acceptance of its salvation.

The living hope of a Christian " is the anchor of
" the soul, both sure and stedfast." — The anchor i*

Vol, L . 3K

43 4

SfiRIION XIV.

intended to retain the vessel in its station, notwith-
standing tides, currents, and tempests; and it is gene-
rally useful to prevent it from driving, and running
foul of other ships, on the strand, and on rocks
or quicksands. In like manner we have a station to
fill up: the fluctuating tides of fashion, opinion, and
false doctrines; the temptations of Satan and his agents,
the frowns of the world, and trials of various kinds,
tend to drive us from it, to hurry us into some ruin-
ous conduct, or within the reach of some tremendous
whirlpool. But the hope of eternal happiness, and of
all things needful for life and godliness, according to
the express promises of God; with the cheering earn-
est and anticipation of these inestimable benefits, and
the fear of coming short of them, keep us stedfast in
our place, and to our duty. Thus we are animated to
renounce present advantages, to endure hardships; to
resist temptations, to face persecutors, and to cleave to
the Lord with full purpose of heart: even as the sol-
dier, the mariner, and the merchant, are emboldened
and excited to patience and perseverance, by the hope
of the desired compensation of their peculiar dangers
snd fatigues: for despair of success w ould in all these
cases damp men's ardour and enervate their endea-
vours. This hope is peculiarly necessary in seasons
of urgent danger or severe persecution, that the Chris-
tian may be rendered " stedfast, immoveable, always
" abounding in the work of the Lord; knowing that
" his labour is not in vain in the Lord." The sa-
cred writers, therefore exhort believers to " hope un-
" to the end;" and bestow much pains to exhibit the
variety, excellency, and glory of the promised bless-
ings, in the most striking and affecting manner. —

SERMON XIV.

435

" Rejoice," says our Lord, " and be exceeding glad,
" for great is your reward in heaven." " Our light
" affliction, which is but for a moment worketh for
" us a far more exceeding and eternal weight of glory."
" Blessed be the God and Father of our Lord Jesus
" Christ, who — hath begotten us again to a lively
" hope; — to an inheritance incorruptible, and unue-
tl filed, and that fadeth not away, reserved in heaven
" for you."* " We are saved by hope, but hope
" that is seen is not hope, lor v. hat a man seeth w hy
" doth he yet hope lor? But if we hope for what we
" see not, then do we with patience wait for it."-}-
" God, — who hath given us everlasting consolation
" and good hope through grace, comfort your hearts,
" and stabiish you in every good word and work. "J
" Now the God of hope fill you with all peace and
" joy in believing, that ye may abound in hope by the
" power of the Hoi}' Ghost."}

These and many other scriptures shew, the import-
ance of lively and abounding hope, in the Christian
warfare. By faith we discern the promised good afar
off; in fervent desire we embrace it; and in hope, rest-
ing on the word and perfections of God, we patiently
wait for it; midst discouragements, delays, conflicts,
difficulties, and sufferings; for " It is good to hope,
" and quietly to wait the salvation of the Lord." This
hope is frequently called trusting in God, or trusting
in Christ; and it implies that steady reliance on his
power, truth, wisdom and mercy, which takes the

* Matt. v. 12. 2 Cor. iv. 17. 1 Pet. i. .1—8.
+ Rom. viii. 24, 25. J 2 Thess.ii. 16, 17. § Horn. :;v. 1

436

SERMON XIV,

soul off from trusting in men or creatures, and rescues
it from all self- confidence. Expecting happiness
from God alone, according to his word, the believer
parts with or refuses present things, in expectation of
better blessings in reversion; and waits the Lord's
time for them, seeks them in his way, and prepares
for the enjoyment of them by following after holiness,
and abounding in every good work. He knows that
no feeble attempt or intended good work shall lose its
reward, however unsuccessful, or ill requited among
men: this produces "the patience of hope," and is
connected with submission, contentment, and cheer-
ful perseverance in well doing; while the believer
seeks for glory, honour, and immortality: even as the
Lord Jesus, " for the joy set before him, endured the
*' cross, and despised the shame." It is therefore ca\U
ed " the helmet of salvation," and " the breast-plate
" ot hope:" for without it we are incapable of fighting
the good fight of faith: and we uniformly find, that in
proportion as genuine hope prevails, we are prepared
to wrestle, labour, or endure hardship; and when
greatly discouraged, we are heartless in every under-
taking, and unfit for every service.

From first to last of our Christian course, hope
must be as the anchor, the helmet, and the breast-
plate of our souls. How firmly soever we believe the
doctrines of revelation: yet unless we have a warrant-
ed and holy expectation of obtaining the various bless-
ings proposed to us, we shall go on feebly, even in
smooth and prosperous scenes; and we should faint
in times of difficulty. The more assured this true
hope is, the greater will be our constancy and diligence

S£RMON XIV.

437

in the ways of God: and while the presumptuous
hope of the hypocrite is inefficacious and useless, often
failing in life, and certainly expiring at death; the hope
that hath been described, " is sure and stedfast:" it
lays hold of the unfailing word of God; it is maintain-
ed by supplies of the Spirit of Christ, and encouraged
by constant experience; and it will abide in its princi-
ple and exercise, till it is swallowed up in the enjoy-
ment of heavenly felicity.

We now proceed to consider the peculiar nature,
use, and exercise of love.

The apostle indeed in the chapter before us speaks
principally of love to mankind; yet we cannot suppose,
that he meant to exclude the love of God: but he con-
sidered the Christian's love to his brethren whom he
had seen, as the most unequivocal evidence of his love
to God whom he had not seen.* The whole scrip-
ture, however, authorizes, and requires us to speak
fully upon this subject: and surely no rational man,
acquainted with the sacred oracles, will maintain, that
acts of benevolence, without regard to God, and se-
parate from genuine faith and hope, is that love, on
which the apostle bestows such high encomiums. No
doubt this abides in the heart and in the church, unit-
ed with faith and hope, and is inseparable from them.
— The holy law requires us to love God with all our
heart, mind, soul, and strength; and this is written in
the inward parts of the redeemed sinner, by the renew-
al of the Holy Spirit. He thus learns supremely to
love, admire, and adore the glorious excellences of

* 1 John iv. 20, 3 1 .

438

SERMON XIV.

God: to seek his happiness in him; to thirst after him
or rejoice In him, above ail other things; to feel Lively
gratitude for his boundless mercies; to devott himself
willingly to his service; to manifest an ardent zeal for
his glory, lively joy when his name is honoured, and
poignant grief when impiety and iniquity triumph;
and fervently to pray, " Hallowed be thy name, thy
" kingdom come, thy will be done in earth as in
" heaven."

This love to God is particularly expressed in fer-
vent affection to the Lord Jesus, " the brigntness of
" his giory, and the express image of his person."
Through him sinners know, approach, trust, worship,
and serve a God of infinite justice and holiness: and
in his person and redemption the harmonious glory of
all the perfections of the Godhead is displayed, more
than in all his other works. It is indeed very remark-
able, that every kind and degree of love which Jeho-
vah claims by his holy law, is demanded for the Lord
Jesus by his apostles and evangelists. So that, in
supremely loving Christ, desiring, rejoicing, and glory-
ing in him; thanking, praising, and adoring him;
magnifying him in our bodies, whether by life or
death; being " purified unto him a peculiar people,
" zealous of good works," honouring and obeying
him unreservedly; we evidently obey, honour, and
love the Father, according to the requirements of his
holy word. And this demonstrates that " He and the
" Father are One," in the strictest sense imaginable.

The immense obligations, which redeemed sinners
have received from the divine Saviour, render this love
to him peculiarly reasonable and delightful: yet it is

SERMON XIV.

439

not merely gratitude, or lively emotions of the animal
passions. It is a rational choice of the Lord as our
Portion and Salvation; an admiring love of every dis-
play of his periections; and a disposition to delight in
doing his will, and promoting the manifestation of his
glory among men. It is therefore the spring and first
mover in all spiritual worship arid obedience, as well
as the principal duty required from us. " This is the
" love of God, that we keep his commandments; and
" his commandments are not grievous." Under
every dispensation, and in all possible circumstances,
on earth, or in heaven, this must be the essence of true
religion: and all external services are no further accep-
table, than as they spring from love. Even the jear,
which differs from profound reverence of that infinite
excellency which we supremely love, though in the
present state useful, yet diminishes as love gathers
strength, and will cease when love shall be perfected.

This holy affection to our glorious Creator, Bene-
factor and Saviour, must be shewn by love to our
neighbours and brethren. " Thou shalt love thy
" neighbour as thyself:" these words briefly compre-
hend the whole law of God in this respect: and our
Lord's parable, or narrative, of the good Samaritan,
hath taught us, that every human being, whatever be
his nation or religion, and however he may have acted
towards us, is our neigJibour; entitled to our cordial
good-will, and our kind offices, when within our
reach and in need of our assistance. He himself hath
far exceeded the kfridiu ? of the good Samaritan, in
assuming our nature, and saving us rebels and ene-
mies by his suffering and death upon the cross; and in

440

SERMON XIV*

both respects he hath said to us, " Go and do like-
" wise."

" Love worketh no ill to his neighbour." This
commandment therefore, if universally obeyed, would
preclude all kinds and degrees of fraud, injustice, op-
pression, slander, and every other word and action, in
the least injurious to any human being; yea, all hard
thoughts and ill wishes, suspicion, resentment, envy,
coveting, or selfishness. On the other hand love seeks
the benefit of its object, and rejoices in his happines:
if then we love our neighbour as we ought, we shall
desire to promote his good in every respect, by all
suitable means in our power. In proportion as our
love abounds, we shall be ready to deny ourselves, to
labour, and to incur expence, in contributing to his
advantage. If we really love our neighbour as we
ought to love ourselves; we shall seek his highest good
in the first place, and aim to render all our kind endea-
vours subservient to his everlasting welfare. His hap-
piness is of equal value with our own; his soul, life,
ease, peace, and reputation, are as important as our's*
We ought therefore to seek his good sincerely and
earnestly; and to give up inferior interests and endure
inferior sufferings, when we can thus preserve him
from heavier distress, or procure for him superior
blessings: provided it can be done consistent;}' with
the duties of our several relations in life.— We should
love what is amiable, respect what is honourable,
praise what is commendable, excuse what is excusa-
ble, bear with and forgive what is faulty, and put the
best construction on what is doubtful, in our neigh-
bour's conduct; and commiserate and relieve his dis-

SEKMON XIV*

tresses: exactly as we would that others should do to
us in similar circumstances.

We arc indeed more immediatel}' entrusted by the
Lord, with the care of our own lives and souls; and
required to provide especially for our children and near
relatives: and in ordinary cases, we may not be able to
shew active love, beyond our own Very contracted
circle. But universal benevolence will dictate prayers
for all men: and on particular occasions we are requir-
ed to exercise self-denial, and in a measure suspend
our kindness to those near to us, that we may avail
ourselves of an opportunity to relieve and serve those
who are more remote from us.

This love of our neighbour is enforced, under the
gospel by other motives, and admits of other modifi-
cations, than are expressly mentioned in the law. Our
peculiar relation and obligations to Christ require us
to love his people, as our brethren, in an especial man-
ner. " A new commandment," says he, " I give
" unto you, that ye love one another, as 1 have loved
" you."* And St. John says, it is, " the old com-
" mandment which was from the beginning:" and
yet a " new commandment:"! that is, the old com-
mand enforced by new motives, and a recent example,
and for other ends than formerly. They, whom we
judge to be true believers, are entitled to our most
endeared affection, most cordial complacency, tender
sympathy and self-denying liberal assistance. " For-
" asmuch as ye did it to the least of these my brc-
*' thren, ye did unto me." They should be our chosen

* John xiii. 34. 35, xv. 12.

Vol. I.

t 1 John ii. 7— 11

3L

442

SERMON XIV.

companions, our bosom-friends, and dearer to us than
any earthly relative, us our brethren in Christ, the ob-
jects of his special love, bearing his image, devoted to
his service, and fellow heirs oi heavenly felicity. Y\ e
should labour, " to keep the unity of the Spirit in the
" bond of peace;" to preserve harmony among " all
" that love the Lord Jesus in sincerity," however di-
vided by external distinctions; to cast the mantle of
love over their infirmities, and to shew an habitual dis-
position to cultivate peace with them, and do thenv
good. " Hereby we know that we are passed from
11 death unto life, because we love the brethren:" for
we are now especially attached to the very persons,
whom we were naturally disposed to despise and dis-
like.— Alas, that this peculiar mark of Christ's true
disciples should be so little conspicuous in his visible
church!

A conscientious regulation of all our relative affec-
tions, and a performance of the duties resulting from
them, are next required of us: and when these are at-
tended to from evangelical principles, and according
to the precepts of Christ; they are so far from inter-
fering with our love to God and to our neighbour,
that they constitute an important part of our obedi-
ence. Love to particular friends, and gratitude to be-
nefactors should be so exercised, as to coincide with
our general duty : all excessive attachments, as gene-
rally understood and celebrated, are partial, exclusive,
and idolatrous affections; the love of a man's own im-
age in anoiher is person, self-love reflected, or the
creature substituted in the place of the Creator. Love
of our country likewise, while it consists with love to

SERMON XIV.

443

mankind at large, is love to our neighbour according*
to the degree of proximity, and may be expressed in
seeking the real good of our own nation by every fair
and equitable endeavour. But Roman and Grecian
patriotism is downright selfishness, a bigotry in bene-
volence, instead of philanthropy, it is good-will to a
few, foolishly seeking their prejudicial aggrandize-
ment, at the expence of the ruin of misery of all the
world besides. It is therefore the honour of Chris-
tianitv, that it makes no mention of so proud, rapa-
cious, aud malignant a disposition.

Love to our neighbours as ourselves is also shewn
by benevolence and compassion lor men of no religion,
of false religions, or even of the vilest characters. It
forbids us to do them any injury, or to persecute them
for their sentiments or practices; or any way to molest
them, except as the) become obnoxious to punish-
ment for disturbing the peace of the community. We
must not needlessly propagate reports to their disad-
vantage, even if true; much less may we slander and
misrepresent them. We ought to watch opportunities
of doing them good, and conciliating them by kind
usage; not disdaining, or despairing of, them; but
praying and hoping that they may be converted from
the evil of their ways, and saved from destruction.
And this consists very well with separating from their
company, " not bidding them God speed, lest we
" partake of their evil deeds;" and all other protests,
which we are commanded to enter against their prin-
ciples and conduct.

Wc arc even required to love our most virulent and
injurious enemies and persecutors; after the example

444

SERMON XI \\

of the Lord's love to us, when rebels against him.
Not that we ought to love them more than our friends
and brethren; as some have misinterpreted these pre-
cepts, that they might expose them to contempt. But
we should still bear good-will to our foes, wish them
well and pray for them, watch against all resentment,
and not suffer ourselves to be overcome with evil, but
still strive to overcome evil with good. We ought to
keep our hearts diligently, that we may not rejoice
either in their crimes, disgrace, or misery; to cultivate
compassion for them, especially in respect of their
souls; to shew a forbearing, forgiving, and reconcilea-
ble, disposition; to spare no pains, and grudge no ex-
pence or self denial, in attempting to do them good;
and to seize on every opportunity of relieving their
temporal distresses, in order to make way for seeking
their more important advantage. " If thine enemy
" hunger, feed him: if he thirst, give him drink; for
" in so doing, thou shalt heap coals of fire on his
" head." In these cases, we should be ready to relieve
the most wicked and ungrateful: but in ordinary cir-
cumstances our brethren and friends have a prior claim
to our special kindness; even as our heavenly Father
causes " his sun to shine and his rain to descend on
" the wicked and ungrateful," but reserves his pecu^
har blessings for his children.

The example of the Lord's love to us when ene-
mies, every part of the plan of redemption, the minis-
try of reconciliation, and the past and present kindness
of our God to his believing servants, furnish motives
and arguments, for the constant practice of all those
loving dispositions, and that peaceable and affection-

SERMON XIV.

445

ate conduct; which are indispensably required of
Christ's disciples, as the only sure evidences that they
are true believers, and that their sins are forgiven for
his name's sake.

Let us compare these things with the apostle's de-
scription of love, as stated in the context. " Love,"
says he, " suffereth long and is kind; love envieth not:
" love vaunteth not itself; is not puffed up; does not
" behave itseif unseemly; seeketh not her own, is not
" easily provoked; thinketh no evil; rejoiceth not ia
" iniquity; but rejoiceth in the truth: beareth all things,
" believeth all things, hopeth all things, endureth all
" things." St. Paul doubtless spake of love to men
for the Lord's sake: love expressed both by doing and
suffering; love to both their bodies and souls: a pa-
tient, long-suffering, unostentatious, disinterested, pru-
dent, modest, unsuspicious, condescending, self-de-
nying, forgiving, and fervent affection to our neigh -
bours and brethren; expressed in the persevering use
of every means suited to do them good; and unweari-
ed, by suffering or ill-usage, in seeking to accomplish
this benevolent and compassionate object. Next to
the example of Christ; the conduct of the apostle him-
self forms undoubtedly the best exposition of his lan-
guage, that was ever yet given.

II. Then we proceed, very briefly to shew, in what
respects love is greater than faith and hope; and how
this consists with the doctrine of salvation by grace,
justification by faith alone.

Love is greater than faith and hope; because it con-
stitutes the end for which faith and hope are appoint-
ed and rendered effectual. " The end of the com-

446

SERM0X XIV.

" mandment," or the message of the gospel, " is love,
" out of a pure heart, and of a good conscience, and
" of faith unfeigned."* It is the design oi the whole
gospel to recover men from a state of apostacv, enmity,
selfishness, and malignity, to that love of God and
man which the law commands; and to induce them,
by obligations of inestimable value, and by new prin-
ciples implanted in the heart, to express that love in
all their tempers and conduct. This salvation, through
the blood of Christ, can only be perceived and applied
by faith: and the completion^ it is the object ot'/iofie:
but love is the disposition, health, and felicity, to which
man must be restored, in connexion with forgiveness
of sin and reconciliation to God. It is the prize itself,
of which faith and hope must gradually put us in pos-
session. In proportion as we love, we ".dwell in
" God, and God in us;" we anticipate heaven, and
possess the blessing: for God is love, and heaven is
iove. A magnificent edifice cannot be erected with-
out scaffolding; yet the building is greater than the
scaffolding, being the sole end for which that is neces-
sary: and when it is finished the scaffolding is remov-
ed as an useless encumbrance.

Love will endure for ever; but faith and hope will
soon be swallowed up in sight and enjoyment. In
heaven they will be no longer wanted: but love will
there be perfected; and every alloy of envy, selfishness,
prejudice, or aversion removed; every uneasy, self de-
nying exercise changed for such as are more delight-
ful; and all coldness and deficiency remedied. The

* l Tim. i. 5.

§ERMON XIV.

447

blessed inhabitants will love God with their whole
souls, and each other as themselves; and the felicity
of every individual will increase the joy of all the rest.
Love must therefore be greater than faith and hope;
because more excellent in its nature, and more endur-
ing in its use. Faith and hope are only necessary in
this introductory scene; though honourable to God
and profitable to us in the highest degree: but the
former will flourish for ever, the business, element,
joy, and glory of heaven itself; uniting God and all
holy creatures in the most perfect harmony and feli-
city.*

Yet love cannot perform the functions of faith or
hope, any more than the eye can perform the office of
the ear, or the hand that of the foot. However excel-
lent, it can do nothing towards justifying a sinner.
The little measure of it, to which we here attain, can
neither reverse the curse of the broken law, nor form
our bond of union with Christ, that we may be justi-
fied in that " righteousness of God, which is upon all,
" and unto all that believe." Even were our love
perfected, previous to justification, it could not atone
for past sins, or merit everlasting life: but in fact it is
the fruit of the Spirit of Christ, and the seal of our
gratuitous justification. The instructions of scripture
concerning love, when duly considered, prove our
need of this free salvation: and the measure of it to
which we are restored is a part of that salvation, and
an earnest and evidence of the whole. It is therefore
very obvious to see, that love is greater than faith or

* l Col. iii. 14.

448

SERMON XIV.

hope; that " we are" nevertheless, " saved by grace,
through faith;" and that "he who beiieveth shall be
" saved, and he who beiieveth not shall be damned.''

My brethren, let us learn from this important sub-
ject, not to oppose one part of scripture to another, as
many fatally do. That apparent love, which does not
spring from faith, and is not accompanied by repent-
ance, humility, hope, patience, and other holy dispo-
sitions, is a counterfeit: and so is the faith that does
not work by love, and the hope which does not purify
the heart. That love to our neighbour, which is not
the result of love to Christ, is not the love which the
sacred writers extol; nor can we love the bodies of
men aright, if we neglect their souls; or regard their
souls, if we do not relieve their temporal wants as we
have opportunity and ability.

While we hold fast the principles of the gospel, let
us beware of barren notions, spiritual pride, and a vain
glorious use of our endowments. These may be
splendid in the judgment of man: but they are nothing,
and worse than nothing, in the sight of God. A bitter,
boasting, and censorious zeal characterizes " the wis-
" dom, that is from beneath; and is earthly, sensual,
" and devilish:" not that " which is from above, and
" is first pure, then peaceable, gentle, easy to be in-
" treated, full of mercy and good fruits, without par-
" tiality, and without hypocrisy."*— Let us then, my
brethren, follow after love: but let us see to it that it
be the genuine affection, the nature and effects of which

* James iii. 13—18.

SERMON XIV<

44y9

the scripture describes, and which connects the vari-
ous parts of Christianity into one consistent whole.

We may likewise observe, that the least degree of
those holy tempers, which are common to believers is
inconceivably more valuable to the possessor, than
those shining gifts and accomplishments, by which
some are distinguished, but which may exist without
living faith. Such were the gifts of tongues and
prophecy, miraculous powers, or apostolical authority,
Which might exist apart from saving grace: and such
are learning, genius, eloquence, and other admired
endowments, which men covet, envy, or ostentatiously
display.

But next to the possession of that holiness which
inseparably accompanies salvation; we should desire
and seek such gifts, as may qualify us for the duties
of our several stations; and we should pray earnestly,
that " Our love may abound yet more and more in
" knowledge and in all judgment; that we may approve
" things that are excellent; that we may be sincere
" and without offence, till the day of Christ: being
<c filled with the fruits of righteousness, which are by
" Jesus Christ to the praise and glory of God."*

* Phil. i. 9— IV

Vol. L

SERMON XV.

FHILIPPIANS i, 27.

Only let your conversation be as it becometh the g»s-
pel of Christ.

St. Paul wrote his epistle, as well as some others,
from his prison at Rome: and it is manifest that the
Lord was with him, as he had been with Joseph in
similar circumstances; which rendered his confine-
ment unspeakably more pleasant, than a splendid pa-
lace with a guilty conscience and ungovernable pas-
sions. Instead of dejection, murmurs, or resentment,
we find the apostle uniformly employing the language
of cheerfulness, confidence, and exultation. He de-
clares that " to him to live was Christ, and to " die
" gain." All his credit, interest, business, and plea-
sure in life, consisted in communion with Christ, and
earnest endeavours to glorify him and promote his
cause: and he was sure, that death, in whatever form
it should arrest him, would prove his richest advan-
tage.— What a blessed religion is this, which can
turn the king of terrors into a kind friend, and the

SERMON XV.

451

loss of all terrestrial things into the most valuable of
acquisitions! What, my brethren, can wealth, reputa-
tion, authority, genius, or philosophy propose, which
is comparable to this? Why then should you hesitate
to sell all, and purchase the Pearl of great price?

But though die apostle had a longing " desire to
" depart and be with Christ, as far better;" yet he was
willing to continue on earth, " for the furtherance and
w joy of faith" of his beloved people. — As if a par-
doned rebel should voluntarily submit to the incon-
veniences and sufferings of a dungeon, in order to re-
commend the clemency of his prince to other crimi-
nals; or be helpful to those, who having likewise re-
ceived mercy, were for some important purposes re-
tained a while longer in confinement.

Hence he took occasion to exhort the Philippians in
the following words, " Only let your conversation be,
" as it becometh the gospel of Christ; that whether I
" come and see you, or else be absent, I may hear of
" your affairs, that ye stand fast in one spirit, with one

mind, striving together for the faith of the gospel;
u and in nothing terrified by your adversaries." —
From the part of this exhortation, contained in our
text, I shall endeavour,

I. To give a compendious view of the gospel
of Christ.

II. To shew, that this gospel, when rightly
understood and truly believed, will produce a
correspondent conduct and conversation.

III. To mention some leading particulars in
which " a conversation becoming the gospel"
more especially consists.

452

SERMON XV.

IV. To make some remarks on the emphati-
cal word " Only."

L I would attempt to give a compendious view of
the gospel of Christ.

We know that the word rendered gospel signifies
glad tidings; and a preacher of the gospel is a messen-
ger or herald, bringing and publishing good news.
" How beautiful upon the mountains are the feet of
" them that preach the gospel of peace, and bring glad
" tidings of good things?"*

The Ephesians, having formed the design of build-
ing the celebrated temple of Diana, were at a loss
where to procure a sufficient quantity of the finest
marble, to accomplish the plan: and it is recorded,
that a certain person, in this emergency, found a
quarry at no great distance, exactly suited to the pur-
pose. Running therelore without delay to inform the
citizens of this fortunate event, he was saluted, and af-
terwards called, Evangelus or The bringer of good
tidings; a name of exactly the same import, with that
rendered a preacher of the gospel, or an evangelist.
But though his tidings were infinitely less important
and joyful than our's; it may be questioned, whether
any whole city ever thus gladly welcomed the message
of salvation: and we know that in general it meets
with a very different reception.

Good tidings often derive a great part of their va-
lue, from their suitableness to the case of those who
hear them. The promulgation of good laws and the

• Isai, lii. 7. Rom. x. IS,

SERMON XV-.

453

impartial administration of justice, though valuable
blessings in themselves, can give no pleasure to con-
demned malefactors; but a report of the king's cle-
mency, or an assurance of a pardon, would suit their
case, and tend to cheer their drooping hearts. An act
of grace is glad tidings to confined debtors, though it
may give umbrage to their creditors: and the arrival
of a fleet with provisions in a time of urgent famine,
occasions a joy, of which such as live in plenty can
form no adequate conception. W e must therefore un-
derstand something of our own condition, before we
can cordially welcome the gospel of Christ: and inat-
tention or mistake, in this respect, forms, one grand
reason, why so many slight the message of salvation.
But lectures on moral duties, separated from the doc-
trines of grace, no more meet the case of lost sinners;
than extracts from the statute-book can give comfort
and hope to condemned criminals.

We may know something of our situation by facts;
and the scripture further explains the humiliating and
alarming subject. It cannot be denied that the world
is full of crimes and miseries; this is equally certain,
whether men believe or disbelieve the Bible. Even
they who are averse to the doctrine of human depra-
vity, when applied to themselves and their connex-
ions; shew by the caution with which they transact
their affairs, that they consider mankind in general as
basely selfish: and he who at first disdains this senti-
ment, as unjust and illiberal, will be at length con-
strained to adopt it, or become a prey to designing
men. Hence it is, that incautious young persons, hav-
ing been repeatedly deceived, often grow suspicious

I

454 SERMON XV.

and peevish as they advance in years: and manifest
their vexation by reviling this or the other class of
men. As if the fault lay in their rank or profession,
and were not common to the human species, however
restrained, disguised, or modified; except as true re-
ligion produces an effectual change of disposition.

At the same time, it is evident, that all our com-
forts are entwined with cares and disquietudes; every
enjoyment, after a while, palls and grows insipid; all
our possessions are precarious, and may either be torn
from us, or become the causes of the most exquisite
anguish. Pain and sickness are entailed upon us:
death is certain, and who knows how near? Its ap-
proach is dreadful, its stroke inevitable, and its visible
effects intolerably mortifying. A dark gloom oversha-
dows the rest: who but he that believes the sure tes-
timony of God, can say, what is beyond the grave?
Yet there are forebodings of future retribution, which
most men experience to their additional alarm: so that
numbers seem to suffer many deaths in fearing one.
To escape such distressing reflections, they who are
not confined by daily business, have recourse to dis-
sipation. These at first yield a childish delight; but
soon become irksome, unless novelty be superadded
by unceasing variety. This is the real secret of pub-
iick and private diversions; and of the liberality with
which immense sums are expended, in encouraging
new species of amusement, however frivolous and ab-
surd. These enable men, for a moment, to escape
from the tediousness of life, or the anguish of solitude
and reflection; and tend to promote forgetfulness of
God, of death, and of a judgment to ccme.

SERMON XV.

455

We appeal to every man's feelings and observation
whether this description does not accord with facts?
and whether it have any dependence on any set of re-
ligious opinions. Let us then enquire what light the
scriptures throw upon the subject. There we learn,
that " God made man in his own image," and creat-
ed the world " very good:" but that the first parents
of our race ungratefully rebelled against their bounti-
ful Creator, and disobeyed his express and easy com-
mand. Thus " by one man sin entered into the world,
" and death by sin; and so death passed upon all men,
" in that all have sinned." The holy image of God
was also effaced, and from that time man was natural-
ly incapable of spiritual felicity, dead in sin, and prone
to every kind of evil.

When the root of our race thus fell, all the branches
fell with him, and became mortal and sinful; from the
heart of fallen men evil thoughts, words, and works,
continually proceed: and the natural effect of their'
crimes unites with the righteous indignation of God,
in rendering this life a scene of labour and sorrow: and
as, " it is appointed to all men once to die, and after
" death the judgment;" still more terrible miseries
may justly be dreaded in a future world. A criminal
may suffer many things previous to his trial and con-
demnation; but his principal punishment follows after-
wards* And as the human soul is subject to sinful
passions, corresponding to the diseases of the bodv:
we not only must inevitably be exposed to condem-
nation at the tribunal of God; but we also carry in
our lapsed nature the seeds of misery and destruc -
tion.

456

SERMON XV.

We have, however, another view given us, in the
sacred oracles, of our actual condition, still more suit-
ed " to stop every mouth, and to bring in all the world
guilty before God." — We are doubtless, as reasonable
creatures, accountable to our supreme Governor and
Judge, for every part of our conduct; and his holy law
is the rule, by which every disposition, word, and ac-
tion must be tried. Now, who does not feel, that he
hath in many instances violated the reasonable and
righteous commandments of God? Who hath not
heard that " cursed is every one, that continueth not
" in all things written in the book of the law to do
" them?"

Thus "the scripture hath concluded all under sin:"
and it was not without cause, I hope not without
meaning, that we this morning added, after each of
the commandments, ' Lord, have mercy upon us, and
' incline our hearts to keep this law.'

The man, who carefully compares his past and
present conduct with this most strict and spiritual
standard, will soon find his own conscience bring in a
verdict against him: " And if our hearts condemn us,
" God is greater than our hearts, and knoweth all
" things." No repentance or amendment can com-
pensate for past offences; because we cannot in any
instance exceed our present duty; and our debt in-
creases in proportion as we still fall short of perfect
obedience. Nor can we estimate the intrinsick evil of
our sins against the infinite majesty of heaven, or the
punishment we deserve for our ungrateful rebellion.

When we attempt to frame our conduct by the holy
law of God, we feel a surprizing reluctance and back-

SERMON XV.

457

wardness to this most reasonable service, and a strong
-propensity to disobedience. Evil dispositions, though
common to all, are in some exceedingly strengthened
by habit, and rendered ungovernable by peculiar
temptations. Such men, therefore, as have serious
thoughts and form good purposes, commonly find
their resolutions enervated, and their endeavours
baffled: and after some fruitless efforts, they return to
their former course of life; unless relieved by the gos-
pel of Christ.

When these things are seriously considered, the
condition of mankind appears truly deplorable. Re-
lated to God and an eternal world; exposed to death
and a future judgment; already guilty of many hein-
ous crimes, and propense to increase the number; lia-
ble to final condemnation, and " vessels of wrath fitted
" to destruction;" what can any one do, to rescue or
ransom himself or his brother from the awful sentence
already published by the Judge, "Depart, ye cursed,
" into everlasting fire, prepared for the devil and his
" angels?" It is in vain to reason and dispute against
facts, and the sure testimony of scripture: " Who art
" thou that repliest against God? Shall not the Judge
" of all the earth do right? Shall mortal man be more
" just than God? Shall a man be more pure than his
" Maker?"*

Let us rather submit to his righteousness, and seek
that relief which his gospel proposes to us. The Lord,
against whom we have rebelled, hath revealed himself

r • ■ —

Vol. I,

* Job iv. 17.

3N

458

SERMON XV;

to us, as a merciful and gracious, forgiving iniquity,
" transgression, and sin;" and hath made way for the
exercise of his boundless mercy, in harmony with in-
finite justice and holiness, in the person, redemption,
and mediation of his beloved Son. And the divine
-Saviour, having made a complete atonement for siu,
brought in everlasting righteousness, and triumphed
over all our enemies, now reigneth Lord of all worlds,,
and is " able to save to the uttermost all them that
" come to God by him-, seeing he ever hveth to make
" intercession for them."

The proposal of mercy and grace, " without mo-
" ney and without price," to the chief of sinners: the
pressing invitations, and persuasions, with which God
doth by his ministers beseech us to be reconciled to
him; the actual pardon and complete justification of
every true believer; the gift of the Holy Spirit to re-
new and sanctify our souls; the exceeding great and
precious promises, privileges, and engagements of the
new covenant; and the present comfort and future in-
heritance of the Lord's adopted children, might be
particularly insisted on, in discussing the subject.
These are in all respects good news, glad tidings,
most needful for us, suited to our case, sufficient for
our happiness, springing from love unspeakable, and
terminating in the everlasting salvation and glory of
all, who obtain an interest in them. This is the gos-
pel of Christ; the most rejoicing report, that ever
reached the ears of mortal man. Little indeed has been
said on such a subject: yet that little may serve to in-
troduce an attempt,

SERMON XV.

459

II. To shew, that this gospel, when rightly under-
stood and truly believed, will produce a correspond-
ent conduct and conversation.

This will appear, if we consider the information
given us, on the most interesting subjects, and such
as are most intimately connected with our judgment
and practice. u That God, who commanded the light
" to shine out of darkness, hath shined in our hearts,
" to give us the light of the knowledge of his glory
" in the face of Jesus Christ." The discoveries made
to us in the gospel, concerning the mysteries of the
Godhead and the harmony of the divine perfections,
are suited to excite our highest admiration, adoration,
and love; and to make us exclaim, " How great is his
" goodness! how great is his beauty!" And hence wc
must perceive, that God is worthy of all possible love,
worship, confidence, and obedience; that happiness
consists in his favour; that his image is beauty and
excellency, and his service perfect freedom.

The views which the gospel of Christ gives us of
the holy law of God, as worthy to be honoured, both
in its requirements and sanctions, by the obedience
and atoning sacrifice of him whom all angels worship,
is suited to impress our minds with the deepest sense
of its excellency and authority. The clear revelation
of an eternal state of righteous retributions, and of the
unmingled happiness or misery which succeeds this
present life, is sufficient, when truly believed, to swal-
low up all our anxiety about this vanishing scene; and
to make the eager pursuits of worldly men appe ar as.
frivolous as the sports of children, or as infatuated

460

SERMON XV.

the mirth of condemned criminals, in a state of in-
toxication.

The gospel shews us also the evil of sin in the
most affecting light. " We know that the judgment
" of God is according to truth:" and here we espe-
cially learn his judgment in this important concern.
The language of the gospel is that of infinite and
everlasting love and mercy: yet it declares sin to be
so enormous and malignant an evil, that, rather than
leave it unpunished, " God spared not his own Son,
" but delivered him up for us all." How can an en-
lightened believer look to the cross, without mourn-
ing for his sins, abhorring them as the murderers of
Christ his Lord, and earnestly longing for the destruc-
tion of every evil propensity from his heart and na-
ture?

Various other subjects might be mentioned, but
they frequently call for our attention. The worth of
an immortal soul, the ruined state of mankind, the
vanity of worldly prosperity, and mam1 similar in-
structions, emphatically conveyed to us by the gos-
pel, are exactly suited to form the believer to a holy
and heavenly temper and conversation.

The knowledge of our duty, and of the divine au-
thority by which it is enjoined us, is not sufficient for
practical purposes, in the present state of human na-
ture: our affections must also be influenced by such
powerful motives, as may preponderate against all
that can be cast into the opposite scale. But proxi-
mity gives earthly things an immense advantage. As
objects appear large when near, but seem to diminish
when removed to a distance: so present things are

SERMON XV.

461

considered as important beyond all proportion; while
things future, though immensely more valuable, are
thought to be of little consequence, and scarcely pos-
sess any influence over the minds of men in general.
But faith (like a telescope), brings objects invisible
to unbelievers near to the soul; and enables us to con-
template, as real and of infinite magnitude, those
things which other men consider as doubtful, remote,
and uninteresting: while the Holy Spirit, producing
in us a new and heavenly nature, makes us capable of
perceiving the glory, and relishing the excellency of
spiritual blessings. Thus they obtain the ascendancy
in our judgment and choice; we become spiritually
minded, and savour the things which are of God;
bonds which fastened our hearts to earthly objects are
broken; the balance turns the other way; and we set
our " affections on things above, not on things on the
" earth."

" Fear not," says our Lord to his disciples, " Fear
" not them that kill the body, and after that have no
" more that they can do: but fear him who is able to
" destroy both soul and body in hell." — When the
gospel is really understood and believed, we " fear,
" lest a promise being left us of entering into heaven -
" ly rest, any of us should seem to come short of it;"
and this apprehension prevails over our dread of la-
bour, reproach, scorn, self-denial, or persecution:
yea, the fear of divine chastening, of grieving the
Spirit, of a wounded conscience, or of dishonouring
the doctrine of Christ, is a powerful motive to watch-
fulness and prayer. The desire of everlasting felici-
ty in the favour of God, and of the present consola-

462

SERMON" XV.

tions found in communion with him, subordinate our
hungerings and thirstings after earthly objects. — " A
" kingdom that cannot be moved;" " glory, honour,
" and immortality;" " treasures in heaven that fail
" not," and " pleasures at God's right hand for ever-
" more," are blessings commensurate with our largest
wishes and capacities, and durable as our immortal
souls: and the lively hope of this incorruptible inhe-
ritance, grounded on the sure word of God, and seal-
ed by his sanctifying Spirit; is capable of triumphing
over all our expectations of temporal advantages, dis-
tinctions, and gratifications; and of animating the soul
to " patient continuance in well-doing." Love to
our God and Saviour, likewise, unites its powerful
influences: and while we cleave to him with fervent
desires, rejoice in him with admiring gratitude, and
are fervently zealous for the honour of his name; we
shall feel constrained by this supreme affection "to
" live no longer to ourselves, but to him who died
" for us and rose again." — Thus we shall be prepared
to venture, suffer, and labour, in seeking to glorify his
name and recommend his precious salvation.

The encouragements of the gospel also are A ery
efficacious. The sinner who attempts to amend his
life, according to the word of God, is very liable to
grow weary in his attempts. The law seems to say
to him, " Pay me that thou owest;" and he appears
to himself further and further removed from the righ-
teousness, which he went about to establish, and that
victory over his passions which he expected speedily
to accomplish. On the other hand if he make the
principles of morality, or some mitigated laxv his

S'ERMON XV.

463

standard: he is at a loss to determine how much oIjc-
dience will entitle him to acceptance; and uncertainty
tends to discouragement. For the diligent and con-
scientious are in this case always harassed with
doubts; and none but the heedless and self-confident
think themselves good enongli to be the objects of the
divine favour.

But Christ invites all that are athirst to come to
him, and "he will give them of the Fountain of the
" water of life freely;" and assures the trembling sin-
ner, that " he will in no wise cast out any one that
" comes to him." It runs in this gracious tenour,
" Ask, and it shall be given you; seek and ye shall
" find; knock and it shall be opened unto you: for
" every one that asketh receiveth." As therefore
every blessing is freely given, for Christ's sake, to the
poor supplicant, however unworthy: nothing but
pride, unbelief, contempt of heavenly things, aversion
to God and religion, or idolatrous love of the world,
can exclude any sinner from this great salvation.
Every part of the plan is free from ambiguity: oua
wants are distinctly stated; promises are given exact-
ly answering to them; means are appointed, in which
we may apply for the performance of these promises; and
God pledges the honour of his faithfulness, that every
one, who seeks the blessing in the appointed way,
shall certainly obtain it. Delays and difficulties may
intervene to prove our sincerity: but sooner shaii
heaven and earth pass away, than any word of God
shall fail of its accomplishment.

The assistance likewise, proposed by the gospel,
tends to produce a'peculiar conduct and conversation

464

SERMON XV.

in the true believer. Evil habits, corrupt propensi-
ties, bad connexions, and strong temptations are not
easily broken off and mastered; and our resolution is
found by experience to be unequal to the conflict: but
the promised assistance of the Holy Spirit enables the
Christian to surmount every obstacle, and to resist
and overcome all his enemies. He feels he can do
nothing of himself; but he finds, " that he can do all
" things through Christ who strengtheneth him." —
Thus by " waiting on the Lord he renews his
" strength," and rises superior to those difficulties,
which all other men find in the event to be insur-
mountable.

The assurances, made of an abundant present and
future recompence, to those who renounce temporal
things for the sake of Christ and the gospel; the sup-
ports afforded in seasons of trial and affliction; the au-
thoritative and perfect example set before us; the ob-
ligations conferred upon us, and the glorious pros-
pects that open to our view, are all of them exceed-
ingly influential on the believer's spirit and conduct.
But we must proceed,

III. To mention some leading particulars, in which
" a conversation becoming the gospel of Christ,"
more especially consists.

Every doctrine of the gospel requires, and is suit-
ed to produce, humility in all its variety of exercises.
The whole seems arranged on purpose to lay us low
in self-abasement, to exclude all boasting and glory-
ing in ourselves, to produce deep repentance, to ren-
der us poor in spirit and contrite in heart, and to form
our dispositions teachable, lowly, unambitious and

SERMON XV.

465

unassuming. When therefore we speak and act in
this manner, our conversation is consistent with our
principles, and becomes our profession: but self-con-
fidence, self-importance, vain-glorious vaunting, de-
sire of praise or pre-eminence, and an unteachable,
dogmatizing, or overbearing deportment, are more
unbecoming and odious in one who professes to be-
lieve the gospel, than in any other person.

From this deep humility, patience, contentment,
and thankfulness must proportionably arise. "It is
" of the Lord's mercies we are not consumed:" our
sufferings are less than our iniquities; our mercies
are invaluable and unmerited; our situation is ap-
pointed by God our Saviour, in perfect wisdom,
truth, and love: our light afflictions are counterba-
lanced by divine consolations; and they " work for us
" a far more exceeding and eternal weight of glory."
So that it becomes us to be resigned, satisfied and
thankful, in every circumstance: and repining fretful-
ness and discontent, are entirely inconsistent with
evangelical principles.

Confidence in God likewise peculiarly becometh
the gospel of Christ. " The Lord is our Light, and
" our Salvation: whom then shall we fear?" " If God
" be for us, who can be against us?" To be calm
and collected in perilous situations; to recognize the
hand of God in the alarming events of life, and hence
to assume courage and cheerful expectation; to rely
on his providential care amidst temporal losses and
difficulties; and in every case to say, " It is the Lord,
" let him do what seemeth him good;" becomes the
character of his redeemed people. But too often he

Vol. I. 3 O

4-66 SERMON XV.

may rebuke us and say, " Why are ye so fearful, O
" ye of little faith?" — We act also consistently with
our principles, when we take pleasure in attending on
the ordinances of God; when we count the holy day
of rest honourable and delightful; when we are glad
to have it stud to us, " Let us go unto the house of
" the Lord;" and when we prefer his courts, and the
communion of the saints, above all other places of re-
sort, and every other kind of society. It becomes
the professors of the gospel, to abound in praises and
thanksgivings; to reverence the name and the word
of God; to worship him in their families with evident
alacrity as well as punctuality; to seek his blessing on
every undertaking; to praise him for every deliverance
and benefit; to act habitually as in his presence; to de-
vote themselves to his service; and to seek all their
happiness from him: and, whatever is contrary to this
is unbecoming the gospel, and dishonourable to our
profession.

Even worldly men, while they charge our doctrines
with a licentious tendency, expect more from us in
our conduct towards them, than they do from each
other. This evidently appears to be the case: for a
single instance of immorality, in one that professes
the gospel, excites general attention, and becomes a
topick of discourse; w hile the numberless crimes of
other men are very slightly noticed. — This should re-
mind us, that strict integrity, veracity, sincerity, and
punctuality to our engagements, become our profes-
sion: and that both the world and the church will
charge us with inconsistency, if we at all deviate from
this direct uprightness of conduct and conversation,

S.ERMON XV.

467

An inoft'ensive deportment is likewise necessary, if
we would walk " worthy of God," and " as it be-
" cometh saints." We must no more injure a man,
from heedlessness, than irom selfishness: We must
jiot wound any person's character, interrupt his do-
mestick comfort, or needlessly disquiet his mind.
We should carefully avoid exciting men's passions,
.provoking them to anger, or tempting them to envy,
ambition, or discontent. \\ e should " study to be
" quiet and mind our own business," without inter-
meddling with other men's matters; and to be peace-
able, orderly, and industrious neighbours and mem-
bers of the community. We ought so to avoid evil,
and the appearance of evil, that none may have any
thing to say against us, except it be for our religious
peculiarities.

General benevolence also becomes the gospel of
rich grace and mercy. Every man almost, may at
some times, by retrenching superfluities, do a little to
shew his compassion and good- will to his afflicted
neighbours. From those " to whom much is given
" much is required." There are likewise various
other methods, by which a friendly disposition may
be manifested; and this is peculiarly ornamental to the
gospel. The more entirely we renounce all depend-
ence on our good works, the greater alacrity and
zeal we should manifest in performing them: and this
will be our disposition, if, indeed " we know the
" grace of our Lord Jesus Christ," and understand
our obligations to him, who " loved us, and washed
" us from our sins in his own blood." Indeed, even
in this lukewarm age, the excellency of the gospel

468

SERMON XV.

does appear in this respect; for the liberality of those,
who profess to rely on the mercy of God in Christ
Jesus, is vastly greater, in proportion to their circum-
stances, than that of such persons, as expect in part
at least to atone for their own sins and to purchase
heaven, by their good works. But " we beseech
" you, brethren, to abound more and more."

We should also exercise meekness, forgiveness of
injuries, and unwearied perseverance in endeavouring
to overcome evil with good: for these things peculiar-
ly become those, who own themselves so deeply in-
debted to the pardoning mercy and abundant grace of
God our Saviour. An exact attention to every rela-
tive duty: a condescending, affable, and modest de-
meanour, " in honour preferring one another:" a con-
stant endeavour to " keep the unity of the Spirit in
" the bond of peace;" to promote brotherly love; and
to concur in every design, for advancing the purity and
enlargement of the Church, and the benefit of man-
kind, are evidently and eminently becoming the gos-
pel of Christ.

To these we should add, habits of strict sobriety
and temperance; moderation and regard to expedien-
cy in the use of things lawful, and in every worldly
pursuit; and indifference about external decoration; an
entire disregard to those frivolous amusements, in
which numbers waste their time and substance; a dis-
interested conduct, remote from all suspicion of co-
vetousness; a strict government of the passions; and a
tongue bridled and refrained from vain and improper
discourse, but prepared to speak such things as are
edifying and useful. These are evidently parts of that

SERMON XV.

469

conversation which becometh the gospel of Christ:
and reflection may enable every one to add to this
specimen many others of a similar nature. — We pro-
ceed therefore,

IV. To make some observations on the emphatical
word "Only.'1

Some persons think, that the apostle meant in this
manner to intimate the reasonableness of his exhor-
tations; and no doubt we have abundant cause to con-
sider them in this light: yet I apprehend that this is
not the import of the expression. It rather implies
that nothing could prove injurious in the event to
professed Christians, provided their conversation were
consistent with their principles. And we may apply
this general instruction to various cases.

There may be wars, and rumours of wars, famines,
pestilences, revolutions, and distress of nations with
perplexity; yea, the sun shall be turned into darkness,
the heavens shall be rolled up as a scroll, the elements
shall melt with fervent heat, and the earth with all its
vv«orks shall be burnt up: but none of these events
need alarm the consistent Christian: For " what shall
" separate us from the love of Christ? Shall tribula-
" tion, or distress, or persecution, or nakedness, or
" peril, or the sword? Nay, in all these things we are
" more than conquerors through him that loved us."*
" God is our Refuge and Strength; a very present
" help in trouble: therefore we will not fear though
" the earth be removed, and the mountains be carried
" into the depths of the sea."|

* Rom. viii. 35 — 39.

t Ps. xlvx. 1,2.

470

SEHMON XV.

Affecting changes may likewise take place in our
families; our beloved relatives may be torn from us,
our friends alienated, and our property lost; poverty,
contempt, and sickness may oppress us; and we may
fall under unmerited censure and reproach, so that
even our brethren may mistake our case and charac-
ter, as Job's friends did his: but " if our conversa-
" tion be as it becometh the gospel of Christ," none
of these things can hurt us. The Lord will enable us
to rejoice in the testimony of our conscience; he will
plead our cause, and vindicate our reputation; he will
not leave us comfortless, but will afford us proportion-
able supports: " No weapon formed against us shall
il prosper, and every tongue that riseth against us in
" judgment we shall condemn;" and when we have
been tried we shall come forth as gold purified from
the furnace.

Changes may likewise take place in the church:
many who have been useful to us, may be removed,
and among them the very " ministers by whom we
believed:" nay, such persons as we most looked up
tQ, may " forsake Christ having loved this present
il world;" or become zealous teachers of destructive
heresies. But if our conversation be consistent with
our profession: our own experience of the Lord's
faithfulness, and the sanctifying efficacy of his word,
will preserve us from fatal effects; and teach us by
such events, to be more watchful, and simple in our
dependence on divine grace.

Some persons may be perplexed with difficulties,
•in respect of certain points of doctrine: but if they
truly embrace the salvation of Christ, and walk wor-

SERMON XV.

471

thy of it; they will be at length led to establishment ira
the truth. " If any man will do the will of God, he
" shall know of the doctrine, whether it be of God."
An upright heart and an obedient will directly tend to
free the mind from the clouds of various prejudices
and passions, to produce teachableness, and to improve
spiritual discernment: and there are numerous pro-
mises of divine teaching to persons of this description.
But they, " who love darkness rather than light, be-
J* cause their deeds are evil," are given up to strong-
delusions, and fall into final condemnation.

Difficulties also occur to many, in determining whe-
ther they be in a state of salvation or not: nor are they
able, after much self-examination, to decide the im-
portant question. To these likewise we may say, " On-
" ly let your conversation be, as it becometh the gos-
" pel of Christ:" and this will have a powerful, though
gradual efficacy, in producing the desired satisfaction.
" Then shall ye know, if ye follow on to know the
u Lord." " For the path of the just shineth more
" and more unto the perfect day."

The exhortation before us also points out, to those
who arc labouring to do good in their families and con-
nexions, or in a more extensive sphere, the grand me-
thod of obtaining the desired success: and when the
interest of the gospel in any place seems greatly de-
clined; the consistent conduct of the few, who adhere
to it, will have the happiest effects in promoting a rc
vival. — Finally some persons are harassed with ap-
prehensions of future trials and temptations, or with
the dread of death: but let all such trembling believers
attend to the apostle's exhortation: and thev mav res'.

A r2 seiimon xiv.

assured, that the grace of the Lord Jesus w ill be suf-
ficient for them; and his strength be perfected in their
weakness. " For I am persuaded that neither death,
*' nor life, nor angels, nor principalities, nor powers,
" nor things, present, nor things to come; nor height,
" nor depth, nor any other creature, shall be able to
:< separate us from the love of God, which is in Christ
" Jesus our Lord."

Seeing we address ourselves to those only, who ex-
pect to be thought Christians; the exhprtation may be
applicable to every individual. Let a becoming con-
versation prove that you are Christians in reality. But
alas, what gloomy reflections crowd into the mind,
when this subject comes in our way! Do the genera-
lity of nominal Christians live as becomes the gospel?
Is not the conversation of a vast majority diametrical-
ly opposite to the Spirit and precepts of c ux holy re-
ligion? Who can imagine that Christ will own such
men as his true disciples'? Who can doubt, but that it
will be more tolerable for Sodom and Gomorrah in
the day of judgment, than for them?

There are persons, who say, ' When you instruct
' us in our duty, we regard you: we are not infidels;
4 we have always believed the doctrines of Christiani-
' ty.' But let me ask you; have these doctrines pro-
perly influenced your heart and life? If they have not;
then surely you have believed in vain! You would say
to an antinomian professor of justification by faith
alone, who lived an immoral life; " Know, O vain
" man, that faith without works is dead." Beware then
lest you slide into antinomianism of a more reputable
kind. Faith and practice are not like grapes tied upon

SERMON XIV.

473

a vine-branch; but like grapes growing upon a living
vine. True faith receives the doctrines of the gospel
into the heart, where they produce a change in the
judgment, dispositions, and affections: thus the tree
becomes good, and good fruit is the genuine conse-
quence.

This is real Christianity; and all that comes short
of this, however distinguished, is a mere name, no-
tion, or form. But if we have thus received the gos-
pel; we shall be conscious, that we have in many things
fallen short of a becoming conversation. Let us then
humbly seek forgiveness of the past; and beg to be
enabled henceforth so to abide in Christ, " that we
" may bring forth much fruit," " and walk worthy of
" God, who hath called us to his kingdom and glory.'7
Amen.

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