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VILLAGE

SERMONS

DOCTRINAL AND PRACTICAL.

BY BERNARD WHITMAN.

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BOSTON:

LEONARD C. BOWLES.

183 2.

THENtWYOWr

PUBUC LIBRARY

ASTOH.tEHOX 4ND

T»LO«N fOOWOAT»ONt

1903

Entered according to Act of Congress, in tho year 1832, by

Leonard C. Bowles,
in tho Clerk's Office of tha District Court of Massachusetts.

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CONTENTS.

Sermon. Page.

I. Manner of studying the Scriptures - 5
II. Advantages of studying the Scriptures - 17

III. Excuses for neglecting public worship-

examined 32

IV. Necessity of doing as well as hearing

the word 46

V. How to make religious impressions pro-

ductive of good fruits - - - 59

VI. No escape from the punishment of sin

but in reformation - - - - 68

VII. Disobedience inexcusable - - 81

VIII. Faults remembered and corrected - 92

IX. Christian Resignation - - 101

X. God is Love 123

XI. Religion the one thing needful - - 132
XII. Guilt of seeking riches by sinful means 142

XIII. Benefit of Afflictions - - - 156

XIV. Preparation for Death - - - 165
XV. Character and condition of the right-
eous 177

XVI. Character and condition of the wicked 188
XVII. Love to enemies - - - - 199
XVIII. Christ our Teacher - - - - 215
XIX. The Gospel a safe guide of faith and

practice ----- 229
XX. Youth persuaded to become practical

Christians 244

XXI. Nature and necessity of holiness - 261
XXII. Christian improvement - - - 277

SERMON I.

MANNER OF STUDYING THE SCRIPTURES.
JOHN" V. 39. SEARCH THE SCRIPTURES.

Your attention is requested this morning to some
remarks on the proper manner of studying the scrip-
tures. You profess to receive the sacred writings,
my friends, as the only safe standard of christian be-
lief and practice. You do not consider yourselves
answerable to any earthly tribunal for the sentiments
you derive from their pages. You must therefore
realize the great importance of ascertaining their true
meaning. To aid you in the successful discharge of
this primary duty, will be the design of my present
discourse.

1. If then you would obtain the true meaning of
the scriptures, you must search them with earnest-
ness. You must adopt such methods of study, and
resort to such means of explanation, and spend so
much time in the examination, as will ensure suc-
cess in your undertaking. Let me illustrate this ob-
servation. Suppose then you begin the investigation
of the christian religion with the gos])el of Matthew.
This contains a complete history of the birth and life,
the labors and teachings, the sufferings and death, the
2

resurrection and ascension of Christ Jesus. Now
you will find the sense of this narrative greatly ob-
scured, by being chopped into chapters and verses,
without any special regard to the meaning of the
writer or the subject of narration. You will there-
fore pay no attention to these modern divisions of hu-
man origin, but read the whole account in its original
connexion. And you will compare one passage with
another, and one portion with another, until you ac-
quire the clear and consistent meaning of the entire
gospel. You will also find different speakers intro-
duced in the history, Jesus and his apostles, the
pharisees and sadducees, the scribes and rulers.
You will therefore carefully notice the character of
those speaking and those addressed ; the object and
design of their several discourses, and the general
tenor of tlieir arguments and illustrations. In this
way you will not be likely to mistake the real import
of their remarks, reasonings and illustrations ; nor to
receive for divine truth, the contradictions and ob-
servations and quibbles of the ignorant disciple or
the prejudiced enemy of the commissioned messiah.
You will likewise find some directions which were
applicable only to the apostles and first christians ;
some denunciations which were levelled only against
the unbelieving and hypocritical jews, and some
prophetic predictions which had their fulfilment in
the early ages of the church. You will therefore ju-
diciously separate whatever is of a loca nature and
temporary interest, from what is of universal applica-
tion and permanent value. You will not apply to

yourselves and the present times, what was design-
ed solely for other persons and by gone periods.
You will moreover find frequent allusions to the then
existing manners, customs, laws, religion, opinions,
disputes, prejudices, scenes and circumstances. You
will therefore seek for a proper explanation of a
these difficulties from various parts of the sacred
writings themselves, and especially from some one
or more of the numberless commentaries on the
scriptures. You will further find some passages eith-
er obscured or misrepresented, because our present
translation was made by men imperfectly acquainted
with the original languages and biblical criticism, and
under the influence of party biasses and the restric-
tions of royal authority. You will therefore compare
the common version, with some one or more of those
which have since been published, by men of more sa-
cred learning, and of different religious sentiments.
In this way you will be enabled to detect the errors
of ignorance or prejudice. And finally, you will
compare the several gospels with one another. In
this process you will find some things related by one
writer, which were omitted by others ; and even the
same transaction described in different style and lan-
guage. You will find some unimportant discrepan-
cies on nonessential questions among the evangelists ;
while they exhibit a wonderful harmony on all sub-
jects of vital interest. All this will serve to convince
you most satisfactorily that the sacred writers form-
ed no combination to deceive the world, but that
their testimony is worthy of all credit and accepta*

tion. You will pursue the same method in relation
to the apostolic epistles. You will soon discover
that a knowledge of one gospel or one epistle, will
greatly facilitate your understanding of the remain-
der. Your studies will grow more and more inter-
esting and successful. In due time you will acquire
an accurate and comprehensive conception of the
christian religion. You will come to the conclusion
that the sacred writings are consistent with themselves,
and that they contain a rational and divine system of
faith and morals. And your earnestness in search-
ing them will be manifested by your patient, zealous,
untiring perseverance in this commanded duty.

2. If you would obtain the true meaning of the
scriptures, you must also search them with honesty.
To do this successfully, yon will conscientiously
endeavor to divest your minds of all the doctrinal im-
pressions of infancy, of the erroneous conceptions
of childhood, and of the religious opinions imbibed
in riper years from human catechisms and compo-
sitions. You will also sincerely endeavor to banish
from your hearts all prepossessions in favor or against
any particular set of articles, any of the prevailing
party sentiments or any class of religionists ; and
anxiously try to have them as free from the influence
of sectarian biasses and established formularies of
faith, as though you were ignorant of the numberless
divisions of the christian denomination. If you can
thus approach the sacred records, uninfluenced by
human authority, unbiassed by preconceived systems,
unprejudiced by party attachments, you will be in a

proper state to receive the truth as it is in Jesus.
You will feel prepared to take your seat at the feet
of this anointed Saviour, and listen to his instructions
with childlike, teachable, humble dispositions. And
such perfect and decided honesty will insure your suc-
cess in this worthy undertaking. But if you go to
the scriptures with a determination of making them
speak the language of your adopted creed ; if you
seek only for passages to prove the truth of your
favorite opinions ; if your slightly pass over those texts
which appear to be in opposition to your settled views ;
if you take verses from their connexion and give
them an unwarrantable meaning ; if you confine
your examination to such sections as appear to favor
your sectarian feelings and desires; if you are un-
willing to notice the proof texts of your opponents,
you discover little or no honesty in your search. For
such a course fully evinces that you are determined
to embrace no truths which contradict your previ-
ously received opinions. This surely is not making
the scriptures the standard of your christian faith,
but your own will, your party prejudices, your pre-
conceived system, your human creed. All this is
grossly dishonest. And what would you expect to
gain by such an unfair and degrading process ^ Is
not divine truth of more value than any long estab-
lished errors ? of more value than the favor of any
christian sect ? of more value even than the affec-
tion of the nearest and dearest friends ^ And could
you hope to deceive your omniscient Father, who is
psesent with you at all times ? who sees the secret
2*

decisions of your thoughts and the dishonest counsels
of your depravity; and to whom alone you are ac-
countable for your religious sentiments and obser-
vances ? He that made the eye, shall he not see ?
He that formed the ear, shall he not hear ? He that
moulded the heart, shall he not know its hidden
workings ? Surely. And it is equally sure that no
dishonesty can even alter the nature of truth. It is
the same yesterday, today and forever. And if you
handle the word of God deceitfully, your deceit will
not only destroy your peace of mind and self-respect,
but will excite the bitter compunctions of an ac-
cusing conscience, and rise up to your condemnation
in the world to come. Be determined then to search
the scriptures with honesty, to sacrifice every errone-
ous early association, every party prejudice, every
dearly prized error on the altar of divine truth.

3. If you would obtain the true meaning of the
scriptures, you must likewise search them with bold-
ness. No fear of consequences should deter you
from a thorough examination of the sacred records j
for there is nothing serious for you to fear in this
land of liberty. Perhaps however one may say ' I have
received certain doctrines as true, and I fear to search
the scriptures boldly, lest they should be proved false 1'
But is this the disposition which Christ requires in a
true disciple? Except ye become as little children,
as ready to believe his instructions as children are to
receive the teachings of their parents, ye cannot en-
ter the christian school or kingdom of heaven. And
is not all error pernicious in a greater or less degree ?

Is not all truth salutary and productive of more or
less good ? Have you any interest in cherishing hurt-
ful errors, which must sooner or later be revealed to
your souls ? Banish then all fear of truth, and search
for her as for hidden treasures. Receive her as
your best friend and safest companion. And expel
from your bosom all error as of earthly origin and
deadly influence. Perhaps another may observe,
^ I belong to a certain denomination, and I am afraid
to search the scriptures fearlessly, lest I should be
obliged to leave my present connexion and unite
with those I now dislike !' But why this fear ? You
are answerable to no man, to no body of men, to no
sect, to none but God, for your religious sentiments.
And no man nor any party of men have any right to
injure your feelings or even a hair of yourliead, on
account of an}' change in. your christian belief.
Should any one be so abandoned as to attempt any
thing of the kind, he would be justly exposed to the
censure of the great Head of the church, who is the
only lawful master of his own disciples. Neither
have you any right to hate any christian denomina-
tion. So long as any party adheres to the bible as
their only standard of faith and practice, and exhibits a
virtuous and pious behavior, it is entitled to the
christian name, rights and privileges. Bring then
to the test of reason and scripture every opinion
which you receive as gospel truth, however sacred,
or by whomsoever believed. Perhaps a third may
remark. ' I am afraid to search the scriptures with
boldness, because I may lose all my religion in re-

nouncing my present sentiments !' I would hope
that the religion of no one rests on so slender a
foundation as a doubtful or disputed opinion. If so,
it is of little worth. No. The fundamental princi-
ples of Christianity are embraced by all true disciples,
and on these their religious characters depend, and
not on the pculiarities of any sect or party. You
may give up every peculiarity of every christian de-
nomination, and if you have any religion it will still
remain undisturbed on the common foundation.
Your love to God, to Jesus and to your fellow men ;
your virtuous, pious, christian character, will sustain
no injury by giving up every erroneous principle of
your creed. And if these are unshaken, your reli-
gion, all the religion worth having, will be perfectly
safe. No, my friends, there is no danger in search-
ing the scriptures too boldly. You are interested to
know but one thing, the truth as it is in Jesus. You are
concerned to fear but one thing, that is error. If you
obtain the truth, no matter how many false opinions
you lose ; no matter how many frowns you encounter ;
no matter in what denomination it places you ; for
you are answerable to God only for your faith ; and
you are therefore bound as in his presence to search
his holy word with boldness.

4. If you would obtain the true meaning of the
scriptures, you must search them with personal self-
application. You must literally make them the guide
of your faith and the rule of your conduct. When
you find any doctrine plainly revealed, you will em-
brace it as divine truth, and cause it to exert its

proper influence on your hearts and lives. Take
the fact of an overruling providence. You should
dwell upon this truth, that your heavenly Father
orders and permhs all the events of this world,
and that he designs your best good in all his dispen-
sations, until it renders you habitually virtuous, pious,
contented and cheerful. When also you find any
duty plainly commanded, you will reduce it to daily
practice. Take the exercise of secret prayer. Your
constant dependence, your manifold blessings, your
aggravated sinfulness, and your numerous unceasing
wants, will ever furnish you witli materials for your
private devotions. And as these are constantly oc-
curring, so let your thoughts arise to your ever pres-
ent Father, daily and even hourly, until a habit of
communion and worship and confidence becomes
thoroughly established. When likewise you find
any practice plainly condemned, you will forsake
and avoid it with all diligence. Take the vice of
evil speaking. Seeing how much mischief it pro-
duces in society, realizing your own imperfections
and failings, and remembering your accountable-
ness for every idle word, you will be induced to
keep a guard on your lips. And you will persevere
until the habit of self-control is fully acquired. And
finally, when you find any motives plainly declared,
you will give them all due influence on your feelings
and conduct. Take the righteous retributions of
eternity. You are solemnly assured that all who are
in their graves shall come forth, those who have
done good unto the resurrection of life, and those

who have done evil unto the resurrection of condem-
nation. This simple fact that we are all to be re-
warded or punished according to our deeds, should
ever dwell upon your minds, influence your whole
behavior, and deter you from all iniquity.

Now this is what I mean by searching the scrip-
tures with a practical self-application. This is ne-
cessary in no small degree to qualify you for obtain-
ing the true meaning of the sacred writers. An im-
moral person is no proper judge of divine and spirit-
ual truth. Take one example in illustration of this
assertion. You know our Saviour has commanded
us to love our enemies, to cherish good will towards
those who would injure us, to keep our minds free
from all hatred and revenge. Some infidel writers
have ridiculed this precept as impracticable and ab-
surd, while their own experience has proved its truth
and importance. For while sneering at a principle
so rational and so necessary, they have indulged ill-
will and inimical feelings towards their fellowmen ;
and these base passions have destroyed their inward
peace and comfort, and rendered them objects of
pity and contempt. This remark is also confirmed
by the important declaration of our Saviour. If any
man will do his will, he shall know of the doctrine,
whether it be of God, or whether I speak of myself.
By applying to your own wants the instructions of
revelation, you will soon learn that they are admira-
bly adapted to your condition, your necessities, your
circumstances. Be determined then, my friends, to
make a practical self-application of all the teachings
of the scriptures ; to believe all revealed truth, to

perform all commanded duty, to avoid all forbidden
practice, and to realize all declared motives and con-
solations.

5. If you would obtain the true meaning of the
scriptures, you must search them with prayer. When
you take them up for perusal, you will raise your
thoughts and desires to your ever present Father.
You will breathe the thanksgivings of your soul for
the unspeakable gift of a divine revelation. You will
secretly implore his assistance In ascertaining its true
meaning. Will you thank God for the daily comforts
which crown your days, and will you not bless him
for the words of everlasting life ? Will you pray to
be delivered from temptation, and will you not seek
for deliverance from hurtful and pernicious error?
Will you look for divine direction in the performance
of your lawful labors, and will you not invoke heav-
enly guidance in the ways of spiritual truth and duty.
And is not this a most suitable subject of prayer ?
Will not the influence of such devotions be most sal-
utary on your own minds ? Will you dare to ask di-
vine aid In searching the scriptures, unless you mean
to be in earnest in your undertaking ? When you re-
alize that a blessing Jias been invoked on your
labors, will you dare to be dishonest or fearful
in your investigations ? Will you dare to be disobe-
dient to the truths discovered, and slight them as of
little or no consequence ? And above all, do you not
actually need the influence of your Father's spirit to
enlighten your understandings so us to discover won-
drous things in the divine revelation ? And have you
not encouragement to expect he will assist in purifying

your hearts from error, and in acquiring a saving
knowledge of his holy will? Surely, the inducements
to prayer for spiritual light and guidance, are many
and powerful.

These imperfect hints will be of no service, my
friends, unless reduced to practice. What ! will you
be in earnest in seeking for riches, and honors, and
pleasures } and can you be willing to neglect the
pressing wants of the undying soul, to make no pro-
vision for its spiritual w^elfare, and pay no serious re-
gard to the words of your commissioned Saviour?
Will you be honest in all your intentions for this
world, in all your dealings, in all your labors? and
are you willing to practise the grossest dishonesty in
searching for the pearl of great price, in striving after
eternal treasures, in forming a character for heaven ?
Will you be bold and fearless in your inquiries after
literary, political, scientific knowledge ? and are you
willing to leave the fair field of revelation for others
to explore, and to dictate to you what truths are es-
sential to your salvation, and to denounce you as des-
titute of the christian character, unless you abide by
the result of their investigations ? Will you search
the scriptures for dispute, for controversy, for victo-
ry, for infidelity ? and are you willing to make no ap-
plication of its heavenly instructions to your own
wants and necessities? Will you pray for daily
bread, and can you neglect to look up for divine il-
lumination on the great discoveries of revelation? O
no. You will not be so inconsistent. You will search
the scriptures with earnestness, with honesty, with
boldness, with self-application, with humble prayer.

SERMON II.

ADVANTAGES OF STUDYING THE SCRIPTURES.
JOHN V. 39. SEARCH THE SCRIPTI7RES-.

Your attention is requested this afternoon to some
remarks on the advantages of studying the scrip-
tures. Very many might be enumerated ; but I
shall have time to mention and illustrate but four of
the most iinportant.

1. You must search the scriptures, if you would
become familiar with the most important truths.
What truths so important as those which make us
acquainted with the nature and character and gov-
ernment of our Creator ? What truths so essential as
those which teach us our origin and ability and duty
and happiness .'' Such are the leading truths which
you find in the records of our revelation. From
these sacred w^ritlngs, you learn that the author of
creation is a Spirit, existing in one person, and pos-
sessed of every possible perfection. You learn that
he is a being of infinite love, the unchangeable
Father of his human family, and the fountain of all
temporal and spiritual blessings. You learn that he
rules the world in perfect wisdom and benevolence,
3

designing the best good of his dependent children in
all his various dispensations, and desirous that all
should come to the knowledge and practice of good-
ness so as to be saved. You learn that he created us
for ever increasing and never ending happiness, and
that he has so loved us, notwithstanding our sinful-
ness, as to send his only begotten son to reconcile us
to himself, and thus be the instrument of saving us
from ignorance, error, sin and death. You learn
that Jesus appeared on earth in the fulness of time,
that his divine mission was amply confirmed by the
miracles which God wrought by him, and that he is
now accomplishing the great w'ork of his advent by
the influence of his instructions and example and
labors and death and resurrection. You learn that
he requires of us the possession of certain disposi-
tions, the practice of certain duties, the formation of
a certain character, as essential to our reconciliation.
You learn that these dispositions and duties and
character, are the natural results of fulfilling the re-
lations we sustain towards our heavenly Father, our
appointed Saviour and our fellow men. You learn
that the fulfilment of our respective obligations is re-
quisite to our present peace and comfort as w^ell as
to our future welfare. You learn that this world is
not our final home, but that we are destined to a
never ending existence beyond the grave. You
learn that our happiness both here and hereafter
must depend on our moral goodness, that God is no
respecter of persons, but accepteth all who fear him
and work righteousness. So that we have every

motive to a sober, righteous and godly life, in the pa-
ternal character of our Creator, in the surpassing
love and disinterested sacrifices of our Saviour, in
the certainty of rewards and punishments both as
concerns this world and the next. And can any
truths be so important as these to dependent, suffer-
ing, sinful, afflicted, dying mortals ? And can you
findihese truths plainly taught and properly authenti-
cated except in the records of our revelation ?

Is it not then truly essential to your real happi-
ness to have your minds familiar with these divine
truths ? Can you contentedly live in comparative
ignorance and neglect of such heavenly instructions?
You may indeed for a time, while you are in youth,
health or prosperity. But, my friends, be as-
sured that such golden hours will not last forever.
The world is full of change, and you are born to
trouble as the sparks fly upwards; and the only
antidote to all the troubles of this transitory life is
furnished in the teachings of Jesus. And can you
now neglect to secure this precious treasure? Can
you now slight that knowledge which you need
every day of your existence ? Yes ; you need the
principles of the gospel every hour and minute, to
guide you into truth, to succor you in temptation, to
influence you in duty, to support you in trial, to con-
sole you in affliction, to prepare you for a joyful
death and a glorious immortaliiy. And can you
prefer the momentary gratifications of your earth-
ly desires to the spiritual and everlasting satisfaction
of your uadying souls ? O no. You must sensibly

feel that the religion of Jesus is of more value to your
peace, comfort, usefulness, happiness, than all the world
beside. You will surely be induced by its infinite
worth to study it with diligence and prayer so as to ob-
tain its true meaning. And you will often repair to it as
the only unpolluted fountain of divine knowledge, so
as to become familiar with the most important truths.
2. You must search the scriptures, if you would
become established in the true principles of the gos-
pel. You well know that the christian world is di-
vided into various and differing denominations ; and
that almost every one considers its peculiarities as
the only true faith and the real fundamentals of
Christianity. Now what is the principal cause of
these unhappy divisions? Ignorance of the scrip-
tures ; an unwillingness to receive the words of Je-
sus as the standard of truth ; desire to substitute
human interpretauons for the true meaning of the sa-
cred writers ; an eagerness to acknowledge some
fallible master to the shameful neglect of the only
proper instructor of christians. Look into the re-
ligious world. How many do you find who take
their views from their own examination of the sacred
records ? But precious Cew. On the contrary how
many may be found who receive their doctrinal sen-
timents from parents and teachers, friends and minis-
ters, the church and the catechism, the creed and
the commentary ! How many who set up human
standards of truth, as the only terms of admission to
the christian church, as the only test of piety, as the
only guide to heaven ! Is it in the least strange that

ihere is no more harmony, union and fellowship ?
No. All these human idols must be dethroned be-
fore Jesus can reign over those who call themselves
his followers. All must be willing to receive the
plain teachings of revelation as the fundamentals of
the gospel. For all that is essential to your salvation,
all that is necessary to constitute you a christian, all
that is required of you either to believe or practise,
is plainly and clearly revealed. If this were not the
fact, a heavy charge would rest against the author of
Christianity ; for he professed to give a religion for
the poor, the uneducated, the whole of mankind.
So that in order to become established in the true
principles of the gospel, -you must receive the
teachings of Jesus in all their purity and simplicity.
But, my friends, even these plain and fundamental
truths will never enter your minds by miracle. You
can receive them in all their power only by person-
al examination. You cannot «)btain them from other
books. For the expositions of every fallible mortal
must be more or less tinged with his own imperfec-
tions and prejudices and errors. And if you arrive
at different conclusions on some points, as you un-
doubtedly will, still these disputed articles are not
the essentials of the gospel ; they are not necessary
to your christian character or name or hopes. The
true principles of our religion are comprised within a
small compass, and will be discovered by every
faithful searcher of the scriptures, and will lead all
who receive and obey them to present and endless

felicity, whatever other speculations they receive or
reject.

And, my friends, on subjects of such momentous
interest, can you be contented with ignorance or
misty and indefinite notions ? Can you rest satisfied
with the conclusions of other fallible mortals ? You
are answerable to God for your religious sentiments,
and can you willingly neglect the study of his holy
word, the fountain of living and saving truth ? You
wish to obtain the true meaning of the sacred writers,
and will you receive for such the interpretations of
any prejudiced human guide ? Will you forsake the
flowing stream, and drink at some stagnant pool ?
You hear different and opposing sentiments proclaim-
ed as the true faith of the gospel, and will you be
forever moved about by the ever varying and con-
flicting opinions of the world, and have no mind, no
settled belief of your own ? O no. You will make
yourself thoroughly acquainted with the instruc-
tions of scripture. For you must perceive tha^t this
is a duty you owe yourself, your rational and moral
and immortal nature ; a duty also which you owe
your fellow christians, your Saviour and your God.
And in so doing you will obey the injunction of the
sacred writers. You will be able to state the nature
of your faith and the evidence on which it is found-
ed. You will be qualified to defend your peculiar
views and to refute those of your opponents with
scriptural and rational arguments. You will be en-
abled to hear your favorite opinions opposed and de-
nounced, without experiencing either fear or doubt

Dr alarm. You will be ready to hear opposing senti-
ments declared, asserted to be essential and defend-
ed, without being moved from your steadfastness.
For your belief, being recorded in ihe plain language
of Jesus and his apostles, being founded on the
teachings of the scriptures themselves, being drawn
from the unpolluted fountain of heavenly wisdom by
your own exertions, will never fail or desert you.
No ; not in any period of disputation or persecution
or danger. And shall not the desire to become thus
firmly established in the true principles of the gospel
induce you to search the sciiptures even now, while
you are blessed with youth, health and opportunity ?
3. You must search the scriptures, if you would
be secured against the unhappy influence of infideli-
ty. By infidelity I mean a rejection of all special
and miraculous revelation. T mean a total unbelief
in the divine origin of Christianity. Now it appears
to me, that every benevolent man, every well wisher
to human happiness and improvement, every reflect-
ing mortal, must desire the gospel to be true. For
if he understands the religion of Jesus, he m.ust
know that it reveals no doctrines but such as are ra-
tional, and also productive of enjoyment and conso-
lation to all believers. He must know that it com-
mands no duties but such as are practicable, and
also necessary to the true comfort and pleasure of
the present life. He must know that it forbids no
sins but such as may be avoided at the beginning of
temptation, and also fruitful of human wretchedness
and degradation. He must also know that those in-

dividiials who live in nearest accordance with the re-
quisitions of the Saviour, are uniformly and undeni-
ably the best and happiest husbands and wives, pa-
rents and children, friends and neighbors, patriots
and philanthropists. He must know that most of
the enhghtened nations of the earth are indebted to
the gospel, for their civilization and reformation, for
their letters and learning, for their good morals and
benevolent institutions, for the elevation and purity
and influence of woman, and for all their most pre-
cious privileges and rights and hopes. And if he is
a man of consistency, he would as soon think of at-
tempting to destroy reason itself, because it has led
so large a majority of the human family to such su-
perstition error, depravity, and suffering, for so many
ages of the world, as he would think of condemning
Christianity, because it has been sometimes disobeyed
and abused to the basest and vilest purposes by some
of its misguided and hypocritical friends. But no one
can believe without evidence. And there have oc-
casionally appeared moral men who rejected the gos-
pel, because they have heard sentiments proclaimed
as the religion of Jesus, which contradicted the
clearest dictates of nature and reason and con-
science, and which shocked the purest feelings of the
bosom, and the best affections of the heart, and the
noblest aspirations of the soul. And they have con-
cluded, and in my opinion wisely concluded, that
such a system of absurdity and cruelty could not
have emanated from the fountain of all wisdom and
love. And thus without any proper examination of

the scriptures to ascertain if they inculcated such
barbarous view? of the divine character and govern-
ment, they improperly arrayed themselves against
even the name of clu'istianity.

Here then is one great danger to which you are
now exposed. You can hear the most irrational and
inhuman doctrines declared to be the religion of Je-
sus. You can readily obtain the sneering remarks,
and false assertions, and sophistical reasonings, and
blasphemous declarations of infidel writers. And by
the united influence of both causes, your belief and
confidence in our divine religion may be destroyed.
Your condition will then be most pitiable. Yes.
Take from the christian his fahh in Jesus and where
is he ? He is on heathen ground. He has indeed
nature, unaided reason, unenlightened conscience,
for guides to duty and happiness. He has the same
which all heathen nations have enjoyed ever since
the origin of idolatry. And what monitors have
these proved ? Have they led to any good degree
of sound morality ? or secured any fair proportion
of temporal happiness? or given any satisfactory
hopes of eternal felicity } Have they been sufficient
for the moral welfare of individuals and families and
communities ? No. None of these high and impor-
tant objects have been attained under their guidance.
Read the page of history for yourselves, and you can-
not doubt the truth of my assertion. Take the gos-
pel from him then, and what has he left? Nothing
to teach him the paternal character of his Creator,
or the acceptable worship of the Supreme Architect,

Nothing to show him the design of his own existence,
or assure liim of a future Ufe. Nothing to mark out
the path of duty, cr to induce him to obey even the
laws of nature. Nothing to support him in hours of
trial, or to console him in seasons of affliction, or give
him a triumphant hope in the moment of dissolution.
Take the gospel from him, and you rob him of every-
thing most dear and valuable. You leave him noth-
ing for which to live; you hold out nothing for
which to die. O, deprive him of everything else ;
his property, his friends, his health ; but take not
away his belief in the blessed gospel of Jesus.

Your principal security then against this unhappy
influence of infidelity, consists in a saving knowledge
of the scriptures themselves. I indeed believe that
the evidence, external and internal, prophetic, mirac-
ulous and historical, is amply sufficient to convince
every candid inquirer, of the divine origin of the
gospel. It has so convinced the greatest and best
men who have ever lived. It has so convinced eve-
ry one who l:as examined the subject with attention
and impartiality. The name of the man or the wo-
man cannot be mentioned, who has risen from a fair
and thorough investigation of the evidences of Chris-
tianity, an unbeliever. But, my friends, you have not
all the necessary time for such an undertaking. Still
3"our safety may be secured by searching the scrip-
tures for yourselves. For let any man, of common
capacities, and ordinary learning, and little leisure,
faithfully improve his talents, and acquirements, and
opportunities, in studying the instructions of Jesus

and his apostles ; let him reduce his knowledge to
practice, and become a pious, benevolent, pure and
humble christian, and he will be convinced of the heav-
enly origin of the gospel. He will have the evi-
dence of its truth within him, in the testimony of his
own soul and conscience. He will feel its perfect
adaptation to his nature and condition and wants, as
a dependent, suffering, sinful, dying creature. He
will perceive that it is absolutely necessary to make
him good, and useful, and happy. And with this
evidence from his own mind and experience, you
can no more shake his belief in Jesus by the weapons
of infidelity, ihan you can shake the everlasting
mountains with such impotent means. And such tes-
timony may every one possess in his own character
and heart, who will pursue this process. Will you
then neglect so powerful a defence against so threat-
ening and destructive a plague? O no. As you
value the precious gospel, in its influence on society,
in its influence in the family, in its influence on your
own peace and hopes and felicity, you will not
slight this only remaining security.

4. You must search the scriptures, if yon would
pass safely and happily through this world, and en-
ter with joy upon a heavenly inheritance. You well
know that we are in a state not only of gladness and
prosperity, but also of doubt and temptation, of sin
and suffering, of bereavement and death. Now if
you understand, and believe, and obey the gospel,
you will be prepared for the various changes and tri-
als and enjoyments of your mortal pilgrimage. You

will be enabled to surmount all the obstacles which
oppose your progress in tlie palh of duty and im-
provement and usefulness. You will be qualified to
secure pure and rational happiness for every day and
every hour of your passage. For in the season of
joy, when your temporal gratifications are abundant-
ly multiplied, the voice of heavenly wisdom will ad-
monish you, to use the world as not abusing it, and
ever to remember with pleasing gratitude the Author
and giver of every good and perfect gift. And in
the time of doubt, when you know not the way of
righteousness, the language of inspiration will arise
in your minds proclaiming. This is the way, walk ye
in the path of rectitude. And in the moment of
temptation, when you are hesitating between the
right and the wrong, the word of God wid direct you,
as it once did our Saviour, to victory and duty.
And in the hour of remorse, when your souls are op-
pressed with the burden of your iniquities, some gra-
cious invitation of the blessed gospel will occur, and
gently draw you to reformation and pardon, and thus
impart to your troubled conscience that sweet peace
which the world can neither give nor take away.
And in the day of suffering, when your health has
departed, or your hopes been deceived, or your
friends disgraced, or your prospects blasted, the mes-
senger of rehgion will whisper comfort to your weak
and despairing spirits, and assure you that all things
rightly Improved shall work together for your best
temporal and spiritual welfare. And in the period of
bereavement, when death has taken the friends en-

deared by all the ties of affection, the teachings of
the sympathizing Jesus, will convey the message of
consolation to your hearts, and direct you to look
beyond this transitory scene for permanent felicity,
even to those blissful mansions where all the ran-
somed of the Lord shall again unite in eternal love
and friendship. And when the last farewell begins
to falter on your own tongues, having been governed
by the principles of our Saviour, you can look back
with satisfaction upon a w^ell spent life ; and having
a firm and cheering trust in your ever present Fath-
er, and an unshaken confidence in the certainty of a
future happy immortality, you can look forward to
the promised land with well grounded hopes of end-
less felicity. All this the religion of Jesus has done
for thousands and tens of thousands ; for all who
have searched the scriptures in the manner describ-
ed. And all this it will do for all of you who imi-
tate their worthy example.

And, my friends, is not all this the very assistance
you daily need ? Are you not constantly exposed
to the trials either of prosperity or adversity, of doubt
or difficulty, of temptation or iniquity, of suffering or
sorrow, of affliction or bereavement .-^ And will you
neglect this only adequate remedy for all your earth-
ly trials } Will you disregard the instructions of
divine wisdom and regulate your course through life
by the maxims of a corrupt world, and the sugges-
tions of indolence or avarice or licentious passion ?
Will you perform those services, and those only,
which are popular and fashionable and agreeable
4

to selfish inclinations ? Or worse than this, will you
yield to the seductive voice of pleasure, plunge into
the vortex of dissipation, and rush madly on to infa-
my and wretchedness? Will you murmur and repine
at the salutary chastisements of a merciful Father ?
and mourn for your departed relatives as those who
have no hope of a happy union after death ? and
sullenly close your eyes on this earthly scene without
any expectation of another conscious existence?
There is indeed no other alternative, if you banish
the religion of Jesus from your minds and hearts
and practice. But no ! you cannot thus bring your-
selves upon a level with the brutes that perish ; you,
who feel conscious of possessing rational and immor-
tal souls ; you, who have been blessed with a chris-
tian education ; you, who have witnessed the pure
life and happy death of the obedient believer ; you,
who have beheld the extreme degradation and mis-
ery of wilful transgression. O no. The word of
life is in your hands. And shall it be, that this book,
which contains a religion from the Almighty Ruler
of the universe ; this book, which cost the only be-
gotten Son of the Most High bis heart's blood to
publish ; this book, which conveys the only clear
knowledge of your Father above, and of the only
Saviour of our sinful race ; this book, which alone
makes us acquainted with our nature, and duty, and
final destination ; this book, which furnishes the only
eftectual remedy for the doubts, and troubles, and
afflictions of time ; this book which is the only in-
fallible guide to present and everlasting felicity ; shall

it be that this precious, priceless book, may lay on
our shelves unopened, unread, unstudied, from day
to day, from week to week, from year to year ; and
that every idle tale, every fictitious story, every
political slander, every controversial appeal shall en-
gage our attention and occupy our leisure moments ?
No. O no. This can never be. I am confident
you will all search the scriptures with earnestness,
with honesty, with boldness, wath self application and
with prayer. And I am equally confident, that in
this way you will become famihar with the most
important truths, established in the true principles
of the gospel, secured against the unhappy influ-
ence of infidelity, prepared to pass safely and hap-
pily through this world and to enter with joy upon
a heavenly inheritance.

SERMON III.

EXCUSES FOR NEGLECTING PUBLIC WORSHIP
EXAMINED.

HEBREWS X. 25. NOT FORSAKING THE ASSEMBLING OF OUR-
SELVES TOGETHER, AS THE MANNER OF SOME IS.

From these words I shall take occasion to exam-
ine some of the common excuses for neglecting
public worship. I would not be severe or unrea-
sonable or uncharitable in my remarks. I well
know that many persons are necessarily detained
from the house of God on certain days and particu-
lar occasions. Ill health, domestic concerns, bad
weather and travelling, and a variety of other causes
furnish satisfactory excuses.

1 . The first excuse which I shall notice is this ;
the want of proper clothing. This is offered by
two different classes of persons. The first are those
who are unwilling to appear at church unless they
can make as showy an appearance as any in their
station. Hence they are frequently detained at
home by this ambition. Now is not this a false
principle of action ? Does it not originate in unbe-
coming pride } And is it not productive of perni-
cious consequences.^ With such vanity, even when

assembled' with spiritual worshippers, your thoughts
will probably be confined to yourselves. And while
thinking of your external appearance, can you
receive useful instruction ? While securing the
applause of your fellow creatures, can you heartily
unite in the worship of your Creator? Will the
beauty and splendor of your garments render the
sacred exercises more acceptable to your Saviour?
Do you assemble on the sabbath to display your
taste and fashion, to attract notice and excite obser-
vation ? Or to bow down with reverence and grati-
tude before the Father of your spirits, who is no
respecter of persons, and who judges not according
to the outward appearance, but looks on the heart
and gives grace to the humble ? O let not sinful
pride detain any one of you from assembling wath
those who keep holy time. Think more of the
Sunday dresses of your souls, and less of the out-
ward adorning of your bodies, when you prepare to
enter the house of your heavenly Father.

The other class who make this excuse, are
those whom misfortune has reduced from more
affluent circumstances. They are indeed deserving
of christian sympathy. But, my friends, because
infinite wisdom has deprived you of one favor, will
you deprive yourselves of greater blessings? Will
you let an unsubmissive spirit detain you from the
sanctuary for the afflicted ? The church is the only
place this side the mouldering grave, where the
rich and the poor, the learned and ignorant are

taught to forget the momentary distinctions of birth

and rank and station and fortune, and to realize
their dependence on that all wise Governor, who
makes one to differ from another, and who is still
the Father of all his family. Here is offered to
your acceptance that good portion which can never
be taken away. Here you may obtain those
spiritual treasures which cannot be corrupted or
consumed. Here you may acquire that heavenly
love -which casts out all fear of man. Here you
may secure a title to an inheritance, imcorrupted
and undefiled and unfading. Here you are offer-
ed an adequate remedy for all your temporal afHic-
tions. And because you have lost some of those
things which perish with the using, will you refuse
imperishable riches ? O forsake not this last resort
of disappointed hope. Reject not the invaluable
legacy of your risen Saviour. Ever imitate his
uniform custom of visiting your Father's house on
each returning sabbath. Any apparel which does
not attract attention or excite observation, either by
its meanness or splendor, is proper for the house of
God. And I presume there are none in our reli-
gious society who are unable to obtain such raiment;
consequently this is not a satisfactory excuse for
either class.

2. The second excuse which I shall consider is
this ; fatigue caused by the labors of the preceding
week. I well know there are times and seasons
when extra exertions seem necessary. And they
doubtless unfit a person for a profitable religious
observance of the sabbath. But such periods

seldom occur. And if a person is able to be about,
I believe he would suffer no inconvenience from
attending church. Nay, I think he would feel
much better so to do, than he would to benumb and
stupify his faculties by a whole day's idleness
and sleep. To prepare himself for the sanctuary ;
to breathe the pure atmosphere ; to meet the joy-
ful countenances of his acquaintances ; to unite in
the soothing voice of devotion ; to have his feehngs
enlivened by animating music ; to have his mind
stored with useful reflections, would have a most
salutary effect on his spirits. In no other way could
he obtain so much real relaxation, receive so much
pure enjoyment, and become so well prepared for
the labors of the ensuing week. This excuse
therefore will seldom apply.

But why should any one wish to disqualify him-
self by excessive labor for the public worship of
God ? The sabbath was made for man ; for his
best interests ; for his highest improvements ; for
his richest happiness. We have rational and
immortal souls. These we are to educate for a
spiritual world, where our labors, enjoyments, socie-
ty will be pure and intellectual. And that all might
have an opportunity of acquiring these quaUfications
for felicity, our merciful Father has set apart one
seventh part of our time for this most important pur-
pose. And if we faithfully improve this sacred sea-
son, in meditating on his works and word, in acquir-
ing a love for his worship and service, in forming
christian characters, we shall be prepared, not only

to perform the duties, encounter the temptations,
submit to the trials, and enjoy the pleasures of life,
but to enjoy the felicity and perform the duties of
a heavenly inheritance ; and in this way we may
make the sabbath answer the end for which it was
designed.

But if we neglect to improve this day religious-
ly ; if we spend it in sleep, or idleness, or unne-
cessary business, or improper reading, or unlawful
amusements, or sinful dissipation, we become more
worldly minded and depraved. We lose our
relish for the purer joys of religion. We contract
hurtful and dangerous habits. Our influence and
respectability are diminished. In times of sickness
and bereavement we are deprived of the consola-
tions of the gospel. In some instances we become
thoroughly abandoned. And in the hour of death,
our past neglect will fill our mind with anguish, and
darken our prospect of a blessed immortality. . Let
this not bs the case with any of you. Amidst the
follies and trials and vices of the world, do have one
day in seven in which you can forget these perish-
ing vanities, and look forward to that everlasting rest
which remains for the children of God. You can
labor enough for the support of these frail decay-
ing bodies, without encroaching on the season
of sacred meditation and w^orship. Let there
never be occasion for you to say that you are too
much fatigued to attend on the public worship of
your Maker. For such an excuse will not be sat-
isfactory in the court of conscience or heavenc

3. The third excuse which I shall mention is this ;
a dislike of the preacher. If a minister is unchari-
table, and condemns those who conscientiously em-
brace different religious sentiments, no one can be
blamed for leaving his ministrations. Neither can
any one be justly censured for changing his place of
worship, when he can attend upon religious instruc-
tions more congenial to his views and feelings. But
it seems altogether unreasonable to forsake the
church on account of some slight difference in reli-
gious sentiments, or something disagreeable in the
style or manner of the preacher. It is perfectly ab-
surd to expect one person so to think on all subjects,
and so to appear on all occasion, as to please the
differing tastes of a whole congregation. Neither is
this at all necessary, could it be done, for spiritual
improvement. Our Saviour has no where required
a unity of sentiment among his followers. Religious
instructions should be dispensed with charity and
examined with candor. You are to prove all things
by reason and scripture, and to hold fast what you
believe to be good. Receive and improve the truth ;
discover and reject the error. With these rights
freely granted, no one can justly complain. And if
you would absent yourself from church until you can
find a preacher who speculates on all subjects as you
do, you will remain absent to all eternity. No two
persons, who thought at all, ever thought alike on all
subjects, and no two ever will. So that this excuse
is both unreasonable and absurd.

4. The fourth and last excuse which I shall ex-
amine is this; the want of an inclination. Some

persons are heard to express themselves in the fol-
lowing terms. We pay our proportion for the sup-
port of public worship. We molest none in the en-
joyment of their religious sentiments. We attend
church when we feel disposed. And if we absent
ourselves most of the time, it is no one's business.
If you were at sea, and observed a vessel fast ap-
proaching the fatal rocks, with the captain and crew
sound asleep, should you not feel it your duty to
awaken the slumberers, and warn them of their dan-
ger ? Certainly, responds every feeling heart. But,
exclaims the awakened seamen, the vessel is our
own, the cargo is our own, our lives are our own,
and what business had you to disturb our repose ?
If we please to trust ourselves to the mercy of the
winds and waves and rocks, it is no one's business.
But, say the benevolent, we performed this act of
kindness from the best of motives ; solely for your
good. And when you realize your danger as sensi-
bly as we do, you will feel truly grateful for your
deliverance.

Now this is precisely the answer v/hich obedient
christians should give to those who offer this excuse
of indisposition for religious exercises. We give
you, my friends, this advice and exhortation sole-
ly for your happiness. We know as surely as
experience and observation can teach us, that by
absenting yourselves from christian worship, you de-
prive yourselves of one of the purest sources of earth-
ly felicity You set an example which you would
lament to see followed by your families and friends

and neighbors. You are forming habits which give
you no satisfaction, even at the present moment, but
which will yield you the most bitter fruits in seasons
of trouble and affliction. This we profess to know
as certainly as you know tliat the sleeping mariners
were in danger of shipwreck ; for these effects have
almost invariably followed these causes. And we
also believe that by living in impenitence and irre-
ligion, you will not be prepared for heavenly happi-
ness. And shall we not endeavor to awaken you to
a sense of your danger ? Shall we not strive to
induce you to regard your true interest both for time
and eternity ? And should you be aroused to a re-
gular and hearty performance of your duties, you
will soon experience the safety and comfort and hap'
piness of a religious course. In hours of trial you
will find support in your christian integrity and puri-
ty and hopes. And when your eyes shall be closing
on all earthly objects, the last words that shall
tremble on your tongues, will be expressions of
gratitude for your christian consolations and pros-
pects.

But this is not all. Every person is answerable
for his example. And if one may neglect publi'c
worship for a slight excuse, then may all, and thus
an end would be made to the religious observance
of the sabbath. Who then would be the sufferers ?
Not the clergy ^lone as some seem to imagine.
They are generally persons of sufficient resources
to enable them to secure a livelihood in some other
employment. The people, the great mass of the

people, would be the principal sufferers. Yes ; visit
these places in our own country where the sabbath
is disregarded; and what do you find the state of
society ? All who are acquainted with such places
know very well diat Sunday is made a day of busi-
ness or pleasure or dissipation; that the education
of the rising generation is grossly neglected ; that
poverty is gaining ground ; that open immorality is
increasing with rapid strides. Take a survey of the
world, and you will be convinced that where christian
institutions are best supported, there is the most in-
telligence, goodness, happiness. Should the time
ever arrive when our temples of worship shall be
demolished or deserted, that time will find us an ig-
norant, degraded, enslaved people. Let every one
then look well to his own example. And, my
friends, let me say to you all, never be kept from the
house of prayer and instruction by any causes which
would not detain you from engagements of business
and pursuits of pleasure. Never rely on any ex-
cuses which will not satisfy your consciences in sea-
sons of reflection and sorrow ; which will utterly fail
you in the hour of sickness and death, and which
may hereafter rise up to your condemnation. Rely
on no excuses but such as you will be willing to offer
your heavenly Father in the period of judgment and
eternity.

5. Finally, my friends, I would appeal to your
own experience on this subject. Can you not secure
more substantial improvement and more rational
happiness, by a regular attendance upon the religious

services of the sanctuary, than you can by spending
the same number of hours in any other manner
whatever ? Review the whole process, and decide
for yourselves. The Sunday arrives. You cease
from your accustomed labors. Your bodies are rest-
ed, your strength renewed and your whole system
refreshed and invigorated. You prepare for church.
Cleanliness increases your comfort. Different dress
produces pleasing sensations. Worldly anxiety is
banished from your thoughts. You then breathe
the pure atmosphere of heaven. Your feelings are
agreeably excited. lour spirits are enlivened.
Moderate exercise improves your health. You en-
ter the house of worship. Tranquillity pervades
your soul. You leave behind the tormenting cares
of earth. You feel raised above the changing
scenes of time. You sensibly realize your destina-
tion to a better existence. You understand the
real dignity of your immortal nature. You strong-
ly desire to become partakers in the promised ever-
lasting rest from sin and suffering and death, which
remains fir the faithful and obedient. You observe
many cheerful countenances around you. Happy
feelings are inspired in your ov/n bosoms. Frlends-
ly dispositions are cherished in your hearts. Broth-
erly love takes possession of your souls. The voice
of prayer is heard. You confess your sins to your
ever present Father. Vanity, pride and bigotry are
repressed. Humility and charity and benevolence
are nourished. Resolutions of further amendment
and future improvement are formed and strenghened.
5

Spiritual aid and guidance are earnestly implored.
You give thanks for manifold blessings. Your self-
dependence and self-confidence and presumption are
checked. Your gratitude is enkindled. Your piety
is enlarged and rendered more fervent and habitual.
You listen to the discourse. The interesting and
solemn themes of duty and death and eternity are
discussed. Life seems invested with new and infi-
nite value. Goodness and happiness, vice and mis-
ery, are seen to be inseparable. In the light of re-
ligion the charms of earth lose their attractions.
Death is divested of its terrors. It is proved to be
a door of entrance to endless glory ; the friend of
suffering and virtuous humanity, and the wise ap-
pointment of a benevolent Deity. And eternity is
welcomed as the only satisfactory nourishment for
your longings after immortality. You meet and 3^ou
part, as sinful, dependent, mortal children, in the
presence of a holy and impartial Parent. You thus
meet and part as equals. And thus you feel your
standing in the estimation of reason and religion,
which is necessary to excite you to the forma-
tion and maintenence of christian characters. And
when you return to your homes, you generally find
that your spirits have been calmed, cheered, eleva-
ted ; your social and benevolent feelings aroused,
cherished, increased ; your hearts opened for the re-
ception of the meek and humble graces of the gos-
pel; your souls instructed and edified. And on the
morrow, you go forth into the world, better prepar-
ed for resisting its temptations, for performing its du-

ties, for enjoying its pleasures, and for submitting to
its trials. You go forth with stronger desires for ac-
quiring and exhibiting virtuous and holy characters.
Are not my statements correct .'' Have you not de-
rived the benefits and improvements and enjoyments
described from the exercises of public worship on
which you have regularly attended ?

On the other hand, my friends, whenever any one
of you ha? spent the Sunday in idleness has it not
seemed long,° tedious, wearisome ? Have not your
health and feelings and spirits been in a worse con-
dition at evening's close than at morning's dawn ?
Have you not considered the day as literally lost,
so far as anything like improvement or happiness is
concerned. And if you have even gone so far as to
pass the sacred season in improper employment or
sinful dissipation, have you not felt an uneasiness of
mind } Have you not experienced the reproaches of
conscience ? Have you not secretly resolved to re-
form a practice so hurtful and painful } And were
not your characters injured .'' Were not previous
good impressions effaced ^ Were not former wise
resolutions disregarded } Were not your virtuous
longings and desires dissipated ? Was not your
reverence for religion and its divine Author destroy-
ed } And on after reflection, have not disagreeable
emotions been awakened in your bosoms ? All this
you must confess. You must therefore admit that
you secure greater benefits and improvements and
enjoyments from your regular attendance at church
than you do when spending the Sunday in any other"

manner. This conclusion is confirmed by your ob-
servation, your reason, your conscience.

Act then, my friends, according to your rational
convictions. Forget not the assembhng of your-
selves together on every returning sabbath. You
will indeed have many temptations to encounter, and
ma'ny obstacles to overcome. You may see a cloud
arising in the west, or a snow-storm gathering in
the east. A rain may have made tb? °^rth too soft,
or a frost may have rendered its surface too hard.
A feeling of indolence may possess your souls, or a
shght pain seize your tooth or your head. You may
have a new book to read, or an old one to review.
You may have accounts to post, or hay to secure
from the weather. Your clothes may be too thick
or too thin, too old or too new, too much in fashion
or to muuh out of fashion. You may wish to visit
your friends, and you may expect visits from them.
You may expect an old preacher or a young begin-
ner, a dull sermonizer or a long prayer, a man too
heterodox in sentiment or too orthodox. Or some
one of a thousand weak excuses may arise in your
minds, and prevent your attendance at the house of
worship. But ever remember that you are rational
beings, and that your safety and peace and comfort
and holiness depend on your manfully resisting such
sinful temptations. And also recollect, that you are
urged to a regular attendance on public worship by
many weighty and solemn motives ; by your desire
for present happiness ; by your suffering and mortal
condition ; by the example of your chosen master ;

and by your anxious wish for heavenly felicity. O
yes ; for if you cannot contentedly spend three hours
a week in religious exercises, how could you possi-
bly spend one hour in heaven, where the worship
and service are so much purer and more spiritual ?
And should you be required to remain a week in the
society of pure and holy spirits, how insupportable
must be your condition ? And should you be com-
pelled to continue a thousand years among the ran-
somed of the Lord, how inexpressible must be your
torment ? And should the gates of the celestial
paradise be thrown open, how quickly and how joy-
fully would you flee from the presence of your Sa-
viour and his purified followers ? O never forget
that you are educating yourselves for another, a
better, a spiritual world ; and if you cannot here
enjoy purity, goodness, devotion, heaven will prove
your severest hell.
5*

SERMON IV.

NECESSITY OF DOING AS WELL AS HEARING THE
WORD.

JTAMES I. 22. BE YE DOERS OF THE WORD, AND NOT HEAR-
ERS ONLY, DECEIVING YOUR OWN SELVES.

You will admit, my friends, that Christianity is the
greatest blessing which our heavenly Father has
ever conferred on the human family. You will also
acknowledge tho vast superiority which christian
communities possess over those that are under the
influence of false religions, in civil liberty, in social
and domestic enjoyment, in mental cultivation and
moral purity. You must likewise be. sensible, that
the inhabitants of this commonwealth are more
signally blessed with religious privileges, than any
other portion of the christian world. For almost
every village is provided with a convenient church
and an ordained pastor ; almost every family is fa-
vored with a bible and the ability to peruse its
sacred pages, and to every individual is secured
perfect freedom of conscience. And when we ob-
serve the respectable numbers who usually attend
upon the christian institutions in most of our houses
of public worship, we are ready to conclude that

these privileges are properly appreciated and im-
proved. And our conclusion is in a degree confirmed
when we witness the cheerful obedience to civil au-
thority, the social intercourse, the domestic comfort,
and the correct morals which generally prevail. But
upon a more intimate survey of society, we have
reason to doubt the correctness of this conclusion.
For the distinguishing traits already mentioned are
not the peculiar fruits of the gospel. And our
doubts are confirmed when we learn that some who
attend upon the weekly religious instructions, still
continue to live immoral lives; that many more
disclaim all pretensions to real piety, and that com-
paratively iew, in an explicit manner and in the
prescribed way, confess Christ before men.

It therefore becomes a serious inquiry, why Chris-
tianity, a religion from heaven, so admirably adapt-
ed to our condition and wants, in a land so con-
genial to its free spirit, produces no more and no
better christians ?' I do not deny that it confers
invaluable blessings on our community. I grant
that all our virtues, our kind feelings, our benevo-
lent dispositions, our civil and social and literary and
domestic institutions, draw more or less of their
nourishment from its fountain ; and that conscience
is kept so awakened by its repeated admonitions, as
to prevent the rapid increase of avarice, sensuality
and the baser crimes. These indeed are blessings
of great, of incalculable importance. But these alone
do not constitute real christians ; do not imply that
holiness of heart and life, that christian spirit and

conduct, that love for God and man which are re-
quired of the disciples of Jesus.

Where then rests the blame of the partial and
limited influence of the gospel ? On Christianity
itself? Certainly not. For in this system of faith
and morals there is no fault, no want of evidence to
establish its truth and divine origin, no want of pre-
cepts for the regulation of every thought and word
and deed, and living witnesses may be produced to
testify to its purifying influence on the heart and
character. It is such a revelation as God saw prop-
er to bestow upon his dependent children ; and any
objections urged against the religion will apply with
equal force against its divine author. Does the
blame rest on the public teachers of the gospel?
In some degree no doubt it does. For they are
frail, prejudiced mortals like yourselves. And with
all their superior advantages for the acquisition of
wisdom and goodness, they are still liable to errors,
imperfections and sins. But were their plain prac-
tical instructions more implicitly and universally fol-
lowed, there would be less vice and more of the
blessed fruits of the gospel. And there can be no
doubt that every preacher gives to his hearers mani-
fold more rules for the regulation of every affection
and action than are ever followed by the best of chris-
tians. If then the blame be not in Christianity itself,
nor particularly in its public teachers, that so few of
its genuine fruits are seen, will it not be found to
rest in a great degree on those who hear the gospel
preached ? Are there not many in all our religious

societies who are hearers only and not doers of the
word ?

1. Is it not a fact, that a portion of ahnost every
christian assembly may be properly denominated in-
attentive hearers ? 1 mean hearers who are almost
wholly inattentive to the religious exercises of the
sanctuary. They may exhibit a correct behavior
while at church, but their minds for the most part
are employed on vain and frivolous and earthly sub-
jects; recalhng past transactions, conversing with
distant acquaintances, and imagining scenes of future
interest and enjoyment ; wandering through creation,
any where and every where except on those instruc-
tions so essential to their soul's best welfare, and
on that being for whose worship they have assem-
bled. And if questioned respecting the solemn ser-
vices, though they may be able to tell you how ^jnany
intercoting fictitious scenes were recalled, how ma-
ny hours of mirth and gaiety were lived over again,
how many plans were invented for securing earthly
happiness, increasing wealth and obtaining influence
and distinction, yet they can give you but a very im-
perfect account of the topics of devotion, or the
sentiments of discourse, or the instructions of scrip-
ture. And thus inattentive do they often continue,
Sunday after Sunday, and even year after year, until
some calamity disturbs their spiritual slumbers, and
arouses their attention to the all-important con-
cerns of religion.

2. Is it not also a fact, that another part of many
congregations may justly be called inconsiderate

hearers ? I mean hearers who do not give the sub-
ject of religion a serious consideration. They may
give proper attention to the duties of the church,
and remember much of the instructions. They may
delight in commending and communicating the ex-
cellences of the performances, and exhibit a deep
interest in the prevalence of correct religious views.
They may consider religion a very good thing for
society in general. But ihey do not seem to regard
its instructions as having any application to them-
selves in particular, do not acknowledge its claims
on their own heart and life, do not realize that each
one is accountable for himself to God, who will ren-
der unto every man according to liis deeds, do not
feel themselves any farther interested in the public
exercises of the church than to be amused or en-
tertained or pleasantly excited, and thus inconsider-
ate as they often remain, until some alarming provi-
dence turns their thoughts to the momentous con-
cerns of their immortal welfare.

3. Is it not likewise a fact, that another part of some
christian societies consists of critical hearers .'' I
mean hearers who assemble at church, not to wor-
ship the Parent of the universe, not to hear the im-
portant truths of the gospel explained and defended
and enforced, not to obtain moral and religious in-
struction, not to have their good resolutions confirm-
ed, their hearts made better and their whole charac-
ters improved ; but principally to gratify a love for
crhicisra, to hear fine writing and eloquent speaking,
to have the fancy amused and the imagination de-

lighted, to acquire materials for conversation and the
display of their colloquial talent. They afterward find
sufficient employment in commenting on the various
discourses which they have heard. For instance,
such a word was too common and such a sentence
was not sufficiently rounded, such a part was com-
mon place and such a part superfluous, here was an
attempt to dash and there was a specimen of the
bathos, there a paragraph should have been added
and here a particular doctrine introduced, here Avas
a head too liberal in sentiment and there one too
orthodox, this reproof was applicable to my friend
on the right and that to my neighbor on the left;
and in this hypercritical way, they unsettle the
minds and excite the prejudices of honest hearers,
injure the minister's usefulness, and obtain no benefit
to themselves.

4. Is it not further a fact, that another portion of
some congregations may be distinguished as preju-
diced hearers ? I mean hearers who are so strongly
prejudiced against those ministers w^hose voice and
manner and style do not suit their taste, that they
cannot be benefited by their services ? Just as if
one man could so think and write and speak and
look, as to please the varying fancies of a whole
congregation. Or hearers who are so strongly pre-
judiced against other christian sects, that they can-
not be instructed or edified when they happen to
suspect the preacher is not of their ow^n party.
They are not only so strongly prejudiced, as to in-
capacitate their minds for any free and impartial ex-

amination, but they are too apt to try (he sentiments
advanced, not by the infallible standard of truth,
but by their own preconceived views, their inter-
pretations of scripture, the unscrlptural creeds of
their party, and it often seems a matter of little
or no consequence with them, whether their party
belief can be expressed in scripturar language, or
only in terms of human 'invention ; whether it has
been drawn unpolluted from the pure fountain of
salvation, or received through the muddy channels
of some party commentators ; whether its natural
tendency be to increase exertion and produce holi-
ness of heart and life, or' to paralize all human ef-
forts and lull to sleep the guilty conscience. Should
the preaching of the heavenly Jesus, his sermon on
the mount, nay every sentiment te uttered be tried
by some party standards, I fear it would be found
wanting. 1 suspect it would be called moral preach-
ing. It might be called good so far as it went, but
it would not go far enough for these prejudiced dis-
ciples. It would not contain what they call the
great and essential doctrines of grace. What ! the
instructions of Jesus not contain the essence of the
gospel ? Would such hearers of all sects listen with
more candor, and imitate the noble example of the
Bereans, we should not hear so many christians de-
nounced as unconverted and unbelievers.

5. Finally is it not a fact, that some part of almost
every congregation may be styled waiting hearers }
I mean hearers who are waiting for a more conve-
nient season before they begin the work of reforma-

tion and improvement ; or hearers who have unfor-
tunately imbibed the false sentiment that they must
wait patiently for the Lord to convert them. Hence
they forbear commencing a religious course, lest
they should be guilty of taking God's work out of
his hands, or for fear they might go about to estab-
lish a righteousness of their own. Consequently
they are waiting in expectation that God in his own
good time will instantaneously work a miraculous
change on their hearts. Do such hearers realize
that the false and pernicious sentiment on which
they are resting the welfare of their immortal souls
has no foundation in scripture .'' That assistance is
promised to those and those only who ask, seek,
strive .'' Whilst a tremendous punishment is threat-
ened against those who neglect or misimprove their
privileges and talents ? Does not observation teach
them that religious lives are not ordinarily commenc-
ed by a sudden and pow^erful excitement of mind ?
And that those who have waited for this excitement,
have waited until their doom was sealed by death,
and their impenitent souls hastened into the presence
of a pure and holy God .''

Now, my friends, after deducting the various
classes who are hearers only, how large a proportion
will remain who are sincerely endeavoring to be
doers as well as hearers ? How large a number will
be left, who take an open and decided stand on
christian ground } How many who make religion
a serious and constant concern } In short, how
many who habitually strive to obey the commands,
6

imitate the example and exhibit the spirit of Christ
Jesus ? The number, you will all admit, is not so
great as could be wished ; is not so great but it may
be increased. And one principal reason why it is
not greater, as I have attempted to prove, is because
so many who hear the word are not doers. Wheth-
er there he few or many of this number present,
you will permit me to urge upon your attention the
apostolic exhortation. Be ye doers of the word,
and not hearers only, deceiving your ownselves.

Yes ; if there be any present who are hearers and
not doers of the word, suffer me to assure you, that
you are deceiving yourselves. Ye are deceiving
yourselves in regard to the object and the reward of
your attendance on religious instructions. And what
are these ? Is not the object of attending church to
receive assistance in becoming wise and good ? And
is not the reward of wisdom and goodness, present
and future happiness ? Should ye not attend then
to have all the duties you owe yourselves, your fel-
low men, your anointed Saviour, your heavenly
Father, made plain before you ? so that by a faith-
ful discharge of them ye may secure the approba-
tion of your own conscience, the love of the wise
and good, and the present and future blessings of
your all-perfect Creator. Should ye not attend to
have all your transgressions set in array before you ?
so that by seeing the wickedness of your doings
ye may be excited to reform every evil and false
way ? Should ye not attend to hear of the Saviour
Jesus, to hear his wearisome labors described j so

that ye may never become weary in well doing ?
to hear his example illustratedj so that ye may have
a perfect pattern lor all your conduct? to hear his
sufferings and death proclaimed, so that ye may
know the price of your redemption, and thus be
moved to penitence and gratitude and obedience ?
to hear his resurrection declared, so that ye may
feel assured of meeting all the ransomed of the Lord
in a better world ? Should ye not attend to have
inspired in your bosom a love and delight in the
worship of the most high God, so that when ye leave
this world, you may depart in peace and be prepared
to unite in the purer worship of the heavenly host ?
Now if you do not accomplish these objects by your
attendance ; if you do not increase in wisdom and
goodness and happiness, do you not deceive your-
selves in regard to the object of your attendance ?
Do you not lose the reward of your labor ? Most
certainly.

Not only so. Such deception is the w^orst of all
deceptions. For it is self deception, and for its at-
tendent consequences ye can blame none but your-
selves. Can the traveller who disregards proper di-
rections, and follows the suggestion of his own incli-
nations, justly blame any but himself, should disas-
ters befall him in his wrong but chosen course ? And
can ye who come up hither to inquire the way to
happiness and heaven, justly blame any but your-
selves, w^ien your deliberate disobedience to the
divine commands and your willing submission to
earthborn propensities, are attended with pain and

remorse and selfcondemnation ? Can the patient
who knowingly deviates from the prescriptions of
his physician and blindly follows the errors of his
own ignorance, justly blame any but himself for the
pernicious consequences of his wilful deviations ?
And can ye who present yourselves here to inquire
of Jesus, the great moral physician, what must be
done for your soul's salvation, justly blame any but
yourselves, if your souls are not saved, so long as
ye do not comply with his divine prescriptions ?
Can the mariner who neglects his compass and chart,
justly blame any but himself for the sad calamity of
shipwreck? And have you not the gospel, as a
compass and chart, to guide you safely to the haven
of eternal rest ? And if you neglect to consult and
follow its unerring directions, can you justly blame
any but yourselves, should your hopes of pure and
permanent happiness be wrecked on the rocks of sin ?
But this is not all This is not only the worst of
all deceptions, but it is deception on the most im-
portant of all subjects. What concern so important
as the happiness or misery of the never dying soul ?
And what deception so awful as that which deprives
us of present and future felicity ? Ye may be de-
ceived for a season in your worldly expectations ?
But this is comparatively nothing. For time and
patience and persevering exertion may produce a
remedy. Tiie husbandman may plant and till his
ground with the sure expectation of a joyful harvest.
The drought may wither, and the mildew blight, and
the frost destroy the fruits of the earth, and thus de-

ceive his expectations. But another spring shall
return, and another seed time be his, and a more
abundant harvest shall spread the veil of forgetful-
ness over his former disappointment. The merchant
may fill his storehouse with goods and expect an in-
crease of wealth from his merchandize. The moth
may eat, and the rust corrupt, and the theives steal,
and the fire destroy his treasures, and thus deceive his
expectations. But industry and economy may sup-
ply his losses, and thus his deception find a reme-
dy. But if ye live in expectation of receiving the
rewards of the gospel, merely because ye hear ihe
gospel preached, ye are greatly deceived, and for
your deception there is no remedy. No, none.
For every day of your life which sin renders mis-
erable, is a day gone, never to be recalled, and there
is no remedy for past suffering. And when brought
upon the bed of death, every regret you feel for past
neglect of duty, every sting of conscience you shall
experience for sins committed, every fearful forbod-
ing of the future which shall harrow up the very
secrets of your soul, will be the natural consequen-
ces of your irreligious course, the bitter fruit of your
selfdeception. And for all this misery there can be
no remedy, for your days will be numbered and
finished, and no space will remain for reformation.
And if you leave this world impure and unreformed,
how can you be qualified for the duties and plea-
sures of heaven ? Must not a remembrance of your
past ingratitude and disobedience fill your soul with
horror and remorse ^ And how can you delight in
6*

tke love and worship of that God whom yoii have
never really loved and worshipped while on earth ?
How can you enter the presence of that Saviour
whom you have slighted and neglected, and perhaps
crucified afresh hy your wicked deeds ? And how
can you enjoy the society of those pure spirits whose
powers are devoted to the honor of their Saviour
and their Father ? It cannot be. O be not deceiv-
ed. Remember that he that who doeth righteous-
ness is righteous, and he alone. And if any of you
have hitherto been hearers only, and not doers of the
word, let it be so no longer. Let the recording
angel now write the sincere determination of your
hearts, that you will endeavor to obey all the chris-
tian precepts. And let me tell you, that in keep-
ing of them there is great reward ; reward in life,
reward in death, reward glorious and immortal in the
world to come. Be ye all therefore doers of the
world as well as hearers, that ye may be blessed in
your deeds.

SERMON V

HOW TO MAKE RELIGIOUS IMPRESSIONS PRO-
DUCTIVE OF GOOD FRUITS.

HOSEA VI. 4. YOUR GOODNESS IS AS A MORNING CLOUD, AKP
AS THE EARLY DEW IT GOETH AWAY.

We frequently receive good impressions from
religious instruction. We are convinced of the im-
portance of personal holiness. We become deeply
interested in the welfare of our souls. We admit
that our characters need improvement. We secretly
resolve upon reformation. Those of us who think
ourselves christians, resolve to become better ; and
those of us who think we have not yet begun the
christian life, resolve to delay no longer. But when
the Sunday is passed, and we again become en-
grossed in the cares of this world, our good resolu-
tions are often forgotten or broken. Our serious
impressions are effaced from our hearts. Our good-
ness becomes as the morning cloud and vanishes
away as the early dew. And how can we remedy
this common and dangerous evil ? What methods
can we adopt to render our religious impressions
more productive of good fruits ? In answer to this
question I will suggest a few hints.

1. We must cherish our good impressions. We
must often call to mind the instructions which awak-
ened our attention, which excited our feelings, which
warmed our hearts, which inspired our resolutions,
until they become indelibly impressed upon our
memories. When the hour of retirement and rest
arrives, we must call them to remembrance, and
ponder them in our thoughts, and prayerfully seek
the assistance and blessing of our heavenly Father.
And when the morning light calls us to the active
duties of life, we must again bring them to our re-
collection, and bestow upon them serious meditation,
and once more seek for spiritual aid. But we must
not stop here. During the labors and leisure of the
day, we must again revolve them in our minds un-
til they become ingrained in our very souls, a part
of our very selves, governing principles of our con-
duct. By such repeated and prayerful reflection,
we may prevent the sentiments received, the sensa-
tions produced, the thoughts excited and the resolu-
tions formed from vanishing away as the morning
cloud.

2. Our good impressions must not only be cher-
ished seriously and earnestly and perseveringly ; but
they must lead to the formation of strong particular
resolutions. If we merely resolve to be good in
general, our resolutions will yield but little fruit.
We must distinguish in our own thoughts, the par-
ticular failings we ought to forsake, the particular du-
ties we ought to practice, the particular virtues we
ought to acquire. We must resolve to be wholly

good, not partially so ; good in all paniculars, not in
a few. We must resolve to be practical christians,
in our belief, in our motives, in our feelings, in our
dispositions, in our conversation and in our actions ;
in our reverence and imitation of our Saviour, and
in our supreme love and unreserved obedience to
our heavenly Father. In short, we must determine to
examine impartially and fearlessly into the state of
our hearts and characters ; to compare ourselves
candidly and faithfully with the requisitions of the
gospel ; to forsake every thing wrong in our princi-
ples, sentiments, tempers and conduct, and to per-
form habitually and perseveringly the incumbent du-
ties of our several situations and relations. By thus
fixing our thoughts on definite objects, we shall pre-
vent our impressions, wishes and resolutions from
departing as the early dew.

3. We must not only cherish our good impres-
sions, and cause them to produce the formation of
particular resolutions ; but we must take the proper
measures for carrying our good resolutions into im-
mediate execution. For all our serious impressions,
all our good resolutions, and all our knowledge of
ourselves and of the requisitions of Jesus will be of
no avail, unless we proceed to bring forth christian
fruits. If we are faithful to ourselves, our work, our
building up a christian character, will be constantly
going forward. For we shall endeavor to regulate
our thoughts, tempers, conversation and conduct,
according to the laws of reason, conscience and re-
velation. And this is the sum and substance of all

religion ; and as we are ever thinking, conversing
or acting during our waking hours, our habits of
thought, feeling, conversation and action, may be
daily improving. These habits will constitute our
characters. But these we can never greatly im-
prove without firm resolution and unwearied exer-
tions. Let me then illustrate this great work of
salvation by a kw examples, and show how our good
impressions may lead to christian reformation and
improvement.

Suppose then I have omitted the duty of secret
prayer, and became seriously impressed with its im-
portance. My impressions will become deepened
by reflection, and lead me to resolve upon the com-
mencement of the neglected practice. Having no-
ticed the plain command of my Saviour on this sub-
ject, I shall seek for motives to aid me in its proper
and habitual performance. Convinced that my Fath-
er is love and that he is ever ready to hear the de-
votions of his sincere worshippers, I shall raise my
thoughts to him in secret prayer ; not occasionally,
when reminded of my dependence and obligations
by some favor ; but daily, at evening and in the
morning. And the more I consider the blessings I
am daily receiving and the resolutions I am daily
forming, the more I consider the hopes I am daily
cherishing and the support I am daily needing, the
more I consider the laws I am daily violating and the
sins I am daily committing, the more materials shall I
have for my daily thanksgivings and petitions, con-
fessions and devotions. Realizing that prayer is not

only a duty, but a privilege ; a duty which will as-
sist in purifying my heart, and in increasing my love
for my maker, and in making me more faithful in
all my engagements ; and also a privilege which
should increase my gratitude and confidence and
obedience, I shall persevere in the devout exercise.
I shall not permit my devotions to be interrupted by
any labor or fatigue or disinclination or pleasure. I
shall not release my exertions, until the habit is so
thoroughly fixed as to become a natural and even
necessary part of my daily happiness. And then no
efforts will be needed, for the habitual performance
of the duty will become a source of felicity from
which I could not readily refrain. In this way and
in no other can I become a fervent worshipper of
my heavenly Father, and establish the habit of se-
cret devotion. For these means and exertions and
reflections are absolutely necessary ; and without
these all the good impressions in creation will yield
no christian fruit.

Suppose also you had neglected to love your
neighbor as yourself, and become impressed with
the importance of this duty. Your impression w^ill
lead to the formation of resolutions, and your reso-
lutions will influence you to use the requisite means
and exertions. You will first endeavor to realize
that your fellow men are your brethren, offspring of
the same parent, entitled to equal rights and privi-
leges and hopes, and exposed to similar trials and
infirmities and afflictions. When fully persuaded of
these things, you will feel convinced that it is not

only your duly but truest interest to Jove your neigh-
bor as yourself, and ever to do unto him as you
would have him do unto you. This conviction will
influence you to banish from your heart all prejudice,
ill will and haired. Whenever you discover in your
bosom any thoughts unfriendly to any person, you
will immediately endeavor to learn the cause of their
existence. If they arise from envy or jealousy or
pride, as these are the most fruitful sources of inimi-
cal feelings, you will blame yourself; and you will
spare no pains until you have banished such tor-
menting fiends from your mind, and given residence
to the peaceful guests of meekness, humility and
benevolence. But if upon proper inspection, you
think your enmity has been excited by injuries re-
ceived, you will still remember that you are a disci-
ple of the forgiving Jesus, who has commanded you
to love your enemies. You will therefore endeavor
to obey your divine master, and banish from your
breast all anger and resentment so as not to punish
yourself for the iniquities of others. But this will
not prevent you from honorably maintaining your
rights, or openly acquainting a person with his folly
or his iniquity. In this way you may bring your
thoughts and feelings into subjection to the law of
love.

Your convesartion will require your next atten-
tion. And whenever you detect yourself uttering the
language of scandal, detraction, slander or unchari-
tableness, you will pause ; and you will inquire of
your own breast whether you are acquainted with

all the circumstances of the case, whether you
have heard both sides of the question, whether you
are influenced by a desire to do good in your com-
munication, whether you are relating the whole
truth and nothing but the truth, whether there are
not some traits in your own character, some events
of your own life, some unguarded expressions of
your own lips w^hich might be so magnified and
misrepresented as greatly to injure your happiness
and usefulness. By such inquiries, your resolution
to be guarded in your observations, candid in your
opinions, and charitable in your judgments will be
formed and strengthened into a habit.. But this is
not all, for love to your neighbor implies more than
merely abstaining from injuring his feelings, influ-
ence, property or character. It also requires you
to do good unto all men as you have opportunity,
and this part of the duty must likewise be confirmed
by habits ; habits of assisting the indigent, relieving the
distressed, enlightening the ignorant, reclaiming the
vicious, visiting the sick and sorrowful and being
ready for every good word and work. In this way
and in no other can you acquire the benevolent dis-
position of loving your neighbor as yourself. For
without these persevering endeavors, all your seri-
ous impressions will avail nothing.

The same course must be pursued in obeying
any particular command when the formation of
a habit is not required. Take the dying request of
our Saviour. A person feels convinced of the truth
of the christian religion. He believes that Jesus is
7

the true Messiah. He knows that obedience to his
commands is necessary to prove the sincerity of his
faith. He reahzes that he is as well qualified for
the performance of one duty as another ; that he is
as well qualified to partake of the Lord's supper as to
unite in the public devotions. He is seriously im-
pressed with a desire to commemorate the dying
love of his chosen Master. If then he would have
his impressions productive of obedience, they must
be fervently cherished, they must lead to the forma-
tion of strong resolutions, and his resolutions must
induce him to overcome his doubts, his fears, his
indolence and his timidity, and excite him to come
forward as a professed follower of the once crucified
Jesus. This act of obedience will be the fruit of
his impressions. But had he banished them from
his mind, or suffered them to evaporate as the early
dew, he might have continued year after year in
a state of uneasiness, indecision, desire and anxiety 5
and after all, perhaps have been called to the bar of
God without having had sufficient resolution to com-
ply with the last request of his ascended Lord.

Thus, my friends, have I endeavored to exhibit to
you the methods by which we can make our reli-
gious impressions of each returning sabbath more
productive of good fruits. In all this there is noth-
ing unintelligible or impracticable. There is noth-
ing but what you all need and at times desire. There
is nothing but what you may all accomplish by res-
olute and persevering exertions. And if you have
any proper concern for the salvation of your pre-

cious souls, if you would act like rational beings in
the great business of religious improvement, if you
would secure the appropriate reward of attendance
on public worship, if you would exhibit a praise-
worthy example before your associates, if you would
manifest becoming gratitude to your Saviour and
your Father, you will not permit these practical hints
to vanish as the early dew before the rising sun.
No ; you will now and ever cherish all serious im-
pressions, and you will forthwith proceed to form
strong particular resolutions, and you will instant-
ly take the necessary measures to reduce them
to practice, so that you may always grow in grace
and in the knowledge of your Lord and Saviour.

SERMON VI.

NO ESCAPE FROM THE PUNISHMENT OF SIN BUT
IN REFORMATION.

NUMBERS XXXII. 23. BE SURE YOUR SIN WILL FIND YOU OUT.

There is a moral distinction in actions. Some
are righteous and some are wicked. Virtue and
vice are not unmeaning names. They are realities.
They are distinct and unalterable in their nature .
And no false reasoning can ever make holiness sin
or sin holiness. This distinction we all feel and un
derstand. For whatever may be our own character,
we approve of goodness whenever exhibited in oth-
ers. And we as readily disapprove of iniquity
whenever and wherever manifested. This distinc-
tion is also known and felt in a greater or less de-
gree by all persons in all countries. Go to the
most uncivilized people on the face of the globe ;
tell them some actions are bad and some are good,
and you will communicate no information ; for they
are already acquainted with this natural, simple uni-
versal truth. Go even to the French atheists of the
former revolution. They decreed that all actions
were alike, that the bible was a fable, that death
was an eternal sleep, and that there was no God.

But in thehour of honesty, in the hour of death, many
of them recanted their pernicious errors, and bore
undisguised testimony to the unchangeable distinction
between right and wrong ; a distinction so deep-
ly impressed upon the heart of man, that it cannot
be effaced either by ignorance or error or infidelity or
depravity. As well may you attempt to blot the sun
from the firmament of heaven as hope to eradicate
from the human soul this eternal distinction between
sin and holiness.

Not only so. Sin must inevitably punish the sin-
ner. For you well know that it is directly contra-
ry to the nature of holiness. If so, it must be di-
rectly contrary to the nature of a holy God. Con-
sequently it must be directly opposed to that spirit
in man which proceeds from the inspiration of the
Almighty. Now if this reasoning be correct, if
sin is thus contrary to the rational nature of man,
of moral and spiritual goodness, and of the perfect
and infinite Deity, then it must surely be contrary to
the very nature of pure mental happiness. For
God i-s perfectly happy only because he is perfect-
ly holy. The degree of angelic happiness must
be exactly proportioned to their sinless perfections.
And the true felicity of the human soul, both for
time and eternity, must depend on its moral good-
ness. And this consequence is as natural and inevita-
ble as that fire should produce heat, or poison pro-
duce sickness. Yes. And the illustration from poi-
son is not inappropriate to this part of the subject.
For sin is the same to the soul as poison is to the
7*

body. Take poison and you injure or destroy your
health. Commit sin and you injure or destroy your
soul's happiness. Expel the poison and you regain
your health, although your constitution will be in-
jured in proportion to the quantity taken and the
time it is retained in the system. Forsake sin and
you regain your happiness, although your soul will be
injured in proportion to the degree and duration of
your depravity.. Until you expel the poison, you
cannot regain your health. And until you forsake
your sinfulness, you cannot secure rational and spir-
itual happiness. For so sure as you commit sin,
so sure will your sin find you out, in some way or
other, sooner or later, in this world or the next.

But this is not all the evidence. Look into the
world and you may see the truth of my position
completely demonstrated. I would not indeed inti-
mate that sin is always punished or fully punished on
earth, but that it is commonly and severely punished
even in this world. Select an example of the slight-
est degree of sinfulness. Take the merely worldly
minded man, who is not openly immoral, but who
never thinks seriously of God or eternity ; who ne-
glects the peculiar requisitions of the gospel, and
whose life is regulated by the motives of selfishness,
popularity, fashion, expediency, interest. Such an
one constantly feels an aching void which no earth-
ly good can ever supply. He is occasionally re-
proached by an accusing conscience for his sins of
omission and commission. He deprives himself of
the rich satisfactions which arise from christian dis-

positions, habits, hopes and consolations. And when
disappointment or sickness or affliction come upon
him, he is wholly unprepared for their occurrence ;
and consequently they cause him much anxiety
and vexation and fear and remorse. And in these
several ways his sin of worldliness finds him out, to
make no mention of an unhappy death and the want of
a scriptural preparation for eternity. Take next an
instance of open immorality. Notice the man of
intemperance. His unlawful indulgence causes im-
mediate pain and not unfrequently sickness. The
seeds of, various disorders soon take deep root and
undermine the constitution. The balance of temper
is destroyed. The tender sympathies of the soul
are perverted. The benevolent affections of the
heart are brutalized. The moral powers are ren-
dered insensible to good impressions. The intel-
lectual faculties are enervated and shattered.
Property is dissipated, family and friends are dis-
graced, and the order of social life is disturbed.
Add to all this, the distressing reflections on the
past, the inefficient and broken resolutions of the
present, the dismal forebodings of the future, and
what earthly punishment more severe need be im-
agined. Does not his sin of intemperance find him
out most effectually, to make no allusion to the
future condemnation which awaits him in another
existence ? Take finally an example of the highest
degree of depravity ; that which leads to the most
inhuman crimes ; such as robbery and murder.
Probably as many as nine in ten who are guilty of

such desperate sins are sooner or later detected, and
compelled to finish their career of wickedness on the
gallows. Behold the late Salem criminals, and
mark the unexpected means by which their infer-
nal deeds were brought to light. Especially ob-
serve, that when the principal agent in this horrid
transaction had received the life warrant of the gov-
ernment, and to human apprehension his safety was
morally certain, providence so ordered events that
an ignominious death became his portion. But
should one of this class occasionally escape the de-
tection of his fellow-men, he cannot escape /rom his
own reflections nor from the ever watchful eye of an
omniscient God. He must carry a tormentor in his
own bosom, an undying worm gnawing incessantly at
the very core of his heart, an accusing conscience
which in some instances has driven the haunted
wretch to make confession of his bloody deed, and
has pursued others with its tormenting stings even to
self destruction. And thus their sins found them
out, in some way or other, sooner or later, in this
world or the next.

Now you all admit that some actions are righte-
ous and some are wicked. You also acknowledge
that sin will inevitably produce misery, and holiness
as surely produce happiness. Why then do any of
you knowingly commit iniquity and neglect to per-
form all your incumbent duties.? Why do so many
depart from the path of rectitude and walk in the
ways of transgression .? I will tell you ; because sin
is deceitful. Yes. Sin is almost infinitely deceitful.

You can scarcely imagine the number of forms she
assumes and the muUiplicity of temptations she pre-
sents. Select the common career of the gamester for
an illustration. He sits down to the gaming table
perhaps without any intention of injuring either him-
self or others. He may win or he may lose. If he
loses, his mortification induces him to make a se-
cond attempt. If he wins, the desire of gain stim-
ulates him to perseverance in the dangerous course.
In either case therefore he is under the strongest
temptation to continue in the bewitching vice. And
in this way many are led on from one step to another,
until habits of defrauding, falsehood, profaneness,
quarrelling and other kindred vices become thorough-
y confirmed. Such is the common and natural pro-
gress of every sinner. One slight deviation from
known duty is permitted and then another. Each
step is but short and the deluded victim is scarcely
aware that he is pursuing the road to infamy and
wretchedness. For at the outset, no one intends
to do any thing very wrong. No one determines to
commit any very aggravated transgression. No one
means to injure either his own happiness or that of
others. And if you tell one of this class of the dan-
gers of his course ; if you show him the natural con-
sequences of his downward walk ; if you set be-
fore him the melancholy end at which he must
sooner or later arrive unless checked in his mad
career; if you intrude upon his attention a friendly
warning, you are almost sure to give offence and not
unfrequently the greatest possible offence. For he

is not conscious of intending any such thing. Nay,
he intends soon to return to the flowery paths of vir-
tue, and eventually to acquire the highest degree of
christian excellence. But still he walks heedlessly
along, and consequently habits of sin begin and con-
tinue to form, gradually and almost imperceptibly,
until he becomes enslaved to the worst of tyrants,
the most cruel of taskmasters. Thus deceitful is sin,
and in this way it ruins its thousands and its tens of
thousands. And against its insidious attacks, its in-
sinuating solicitations, its ti'eacherous wiles, you have
no security but in christian principle. For if you
are actuated by the motives of the gospel, you will
conscientiously endeavor to know the right in every
thing and to pursue it with unwavering perseverance.
You will be no less solicitous to discover the wrong,
and to shun it with a holy watchfulness. For you
will never forget the unchangeable degree of the Al-
mighty, that holiness shall reward the righteous, and
that sin shall find out the sinner, in some way or
other, sooner or later, in this world or the next.

In view of these all important truths, these incon-
trovertible truths, permit me my friends, and espe-
cially my young friends, to speak the word of ex-
hortation.

Beware of exposing yourself to temptation.
Would you breathe the infected atmosphere and
hope to escape the plague ? Would you visit the
lion's den and expect to elude his iron grasp ? Go
not then in the way of temptation. For you know
not its mighty power. You are ignorant of its in-

sinuating and deceitful nature. You are not fullj'
sensible of your own weakness. And so sure as
you expose yourself to its assaults, so sure are you
in danger, in the greatest possible danger. For
many have fallen where few have come off victori-
ous. Be therefore ever on your guard. For when
you associate with the thoughtless and unprincipled,
and passion becomes excited, and imagination heat-
ed, and judgment overpow^ered by feeling ; and
when temptation assumes the mask of interest or
pleasure or friendship or love, all your good resolu-
tions which are not based on religious principle will
vanish like mist before the rising sun. Think not
that I utter these plain truths to give you pain.
Think not that I wish to spread a gloom over the
innocent pleasures of life. No. Nothing but a regard
to your happiness could induce me to dwell on such
unpleasant topics. But I wish to warn you of the
dangers to which the young are peculiarly exposed.
I wish to set fairly before you that monster sin ;
your soul's w^orst, your soul's eternal enemy ; the on-
ly enemy in the whole universe of God which you
have the least occasion to fear. Let your very
thoughts then dwell on images of purity and inno-
cence and goodness. Let your leisure hours be de-
voted to healthful exercise, and profitable reading,
and serious meditation. Let your associates be per-
sons of unshaken integrity, uncorrupted morals and
instructive conversation. Let your aim in life be
elevated, and in whatever pursuit you engage, seek
for eminence by persevering industry and unweari-

ed application. Especially strive for the greatest
perfection in every thing christian. And ever
avoid as you would shun the very brink of the roar-
ing cataract, every species of exposure to tempta-
tion.

Not only so. Beware of the first deliberate step
in the path of iniquity. Can you play with the very
lightnings of heaven and not be scathed.'* Can
you swallow the deadly poison and remain uninjur-
ed .'' Neither can you commit sin and escape its
punishment. The fatal results of one guilty step no
one can foretell. The first act of open wickedness
once committed and others readily follow. The
restraints of virtue once wantonly broken and the
fiood gates of depravity will be thrown open. Once
embarked on the sea of iniquity and you know not
where you will land. You will be exposed to all the
gusts of passion and sensuality, without rudder or
compass ; and shipwreck, perhaps fatal shipwreck,
will be the consequence ; for the greatest crimes
have proceeded from the smallest beginnings. Read
the history of those who have terminated their sin-
ful course on the gallows. Your only security
therefore consists in a rigid adherence to the path of
rectitude. If you step aside to pluck even one
guilty flower, you will assuredly be stung by one
tormenting thorn. And be not so unwise as to sup-
pose you can return after a limited indulgence. So
have thought thousands, and their self-confidence
has proved their ruin. Tamper not then in the
least with the deadly foe. If you do, you tamper

with your soul's best liap[)iness ; nay, you tamper
with your soul's eternal felicity. For the distinction
between right and wrong is unalterable and ever-
lasting. The right you may always know. For
your common sense, your christian education, your
Sunday instructions, your anxious friends, your holy
bible, will always teach you the way of goodness
and enjoyment. Listen then to these monitors.
And ever avoid the first guilty step, as you would
shun the crater of the burning volcano.

But this is not all. Beware of the second step
in the path of wickedness. Allowance may be
jnade for one deviation. You may be tempted by
interest. You may be enticed by pleasure. You
may be blinded by passion. You may be deceived
by falsehood. You may be overpowered by sudden
temptation. And in some one or more of these
ways you may become involved in guilt. But you
will then be sensible of your sinfulness. For you
will then experience the reproaches of an* accusing
conscience. And then is the moment to resolve on
reformation. For the work of amendment will then
be plain and easy. Return then to goodness.
Take not a second step more sinful to hide the dis-
grace of the first. Because you have uttered one
falsehood, tell not twenty more to conceal your ini-
quity. Because you have once yielded to the pow-
er of intoxicating liquor, make not a beast of your-
self to drown your painful reflections. Because you
have stolen your neighbor's purse, take not his life to
prevent detection. "Whatever sin you may have
8

committed, commit not a second to cover its deform-
ity. For this can never be done. This will al-
ways make matters worse. This will always in-
crease your guilt and wretchedness. There is no
safe way but to return. When convinced of any
failing then, have principle enough to reform. And
if you have injured either your own character or the
reputation and happiness of others, do all in your
power to repair the. injury. You will then be restor-
ed to the favor of yourself, to the approbation of
your own conscience. You will be restored to the
confidence of the public, for they wish nothing but
satisfactory evidence of reformation. You will be
restored to the love of God, for he is ever ready to
meet the returning penitent a great way off, and
welcome him to his bosom and purified family. And
unless this course is pursued, your gcilt will increase.
Yes. When made sensible of your sins, if you
have not principle enough to reform, your guilt must
increase. For a second step will be taken and then
a third, and so on ; and at each step, you will plunge
deeper and deeper in iniquity and sink lower and
lower in degradation, until you become thoroughly
abandoned. Avoid the second deliberate step in
the path of wickedness, as you would shun the very
jaws of hell.

Yes, my young friends, you may lay it down as
an incontrovertible, unchangeable, eternal truth, that
so sure as you commit sin, so sure will your sin
find you out. You may commit sin with the expec-
tation of escaping its punishment. You may employ

the darkness of night and the secrecy of the grave
to conceal your iniquity. And for a time you may
elude the detection of your fellow mortals. But
when you are least aware, some event may occur,
some circumstance may arise, which shall reveal
your disgrace and your infamy to the world. You
may commit sin. You may conceal it from every
human being but yourself. Your labors may be
crowned with success. The voice of gladness may
be heard in your dweUing. The world may lay
her riches and her honors at your feet. But with
all that time has to offer, you will still be miserable.
For your wickedness will have left a corroding dis-
ease on your very soul. And you will have a hell
within your own bosom, which no earthly offerings
can ever quench. You may commit sin. You may
affirm that all actions are alike. You may ridicule
religion, and scoff at all sacred things. You may
plunge into the very vortex of dissipation, and pass
along the briery road of transgression until arrested
by the summons of death. But his cold hand will
dissipate the mists of infideUty and depravity. A
knowledge of your desperate wickedness will fill
your souls with agony, and convulsive cries for mer-
cy will tremble on your quivering lips. You may
commit sin. You may sear your conscience so as
to pass even the portal of the grave in your delusion.
But when the light of eternity bursts on your guilty
soul, you will come to a knowledge of yourself,
your wilful disobedience, your sinful pollution, your
wi^etched condition. And a sense, a realizing sense

of your lost and ruined state must fill your soul with
indignation and wrath, tribulation and anguish.
How can you then escape the natural consequence
of your profligate course? Can you then flee from
your own thoughts ? Can you then desert your
own reflections ? Can you then escape from your
own soul ? Can you then hide from the inspec-
tion of the ever present and all seeing God ! O no,
there is no escape then from the punishment of sin
but in reformation. As then you value your present
happiness, the peace of a dying hour, and your soul's
eternal salvation, 1 beseech you to remember that
so sure as you commit sin, so sure will your sin find
you out, in some way or other, sooner or later, ia
this world or the next>

SERMON VII

DISOBEDIENCE INEXCUSABLE.
KOMANS I. 20. THEY ARE WITHOUT EXCUSE.

Are there not some individuals present who in-
tentionally neglect the prescribed duties of religion ?
Who habitually disobey the commands of the gos-
pel ? Who willingly confess to themselves and oth-
ers that they are not practical christians ? If so, I
would ask you, my friends, whether you can offer
any satisfactory excuse for your neglect and disobe-
dience? Any excuse satisfactory to your reason
and conscience? Any excuse which will prove
satisfactory in the time of affliction, and in the hour
of death, and in the day of judgment?

1. Are the christian commands unreasonable?
They require you to love your God with your whole
heart. He is the perfect creator of the universe,
the parent of all creatures, the ruler of all worlds.
His nature is essentially love. He is your ever
present and unchanging friend. He has brought
you into existence, preserved you in being and
crowned your lives with his goodness. You always
have been, now are, and ever will be dependent
8*

on him for all you are, for all you possess, for all
you enjoy and for all you hope to realize. And is
it not reasonable that you should love supremely
such an almighty, infinitely merciful, all perfect
Father ? And if you love him with your whole
heart and soul, shall you not repent of all your de-
viations from his holy laws, and thoroughly reform
vour erroneous religious opinions, your sinful dispo-
sitions and your wicked practices? Shall you not
habitually w^orship him in sincerity and spirit and
truth? Shall you nut constantly cultivate feelings of
gratitude for his manifold favors, and cheerfully' sub-
mit lo the various dispensations of his unerring
providence ? Shall you not repose unl-mited confi-
dence in his wisdom and love, and earnestly strive
to know more of his character and perfections and
government ? Shall you not continually aim to
render unreserved obedience to his holy will, and
sincerely endeavor to become perfect even as he is
perfect? Is it unreasonahle that you should culti-
vate and possess this supreme love for your creator,
preserver, benefactor and Father ? Is it unreasona-
ble that your affection for this greatest, wisest and
best of beings should yield these fruits of christian
piety ? O no ; nothing can be more reasonable.

The christian commands also require you to love
your fellow men as yourself. They are your breth-
ren, children of the same nature, entitled to the
same rights, and indulging the same hopes as your-
selves. They are also partakers in your "infirmities
and trials and afflictions. They are n?;cessary to

your support and comfort, and equally probationers
for a future state of blessedness. Christ has labor-
ed and died for their salvation as well as yours, and
they are by nature equally dear to your common
Father. And is it not reasonable that you should
love those whom God and Christ love ? And if
you love tliem as yourselves, shall you not invaria-
bly seek the promotion of their happiness as oppor-
tunity, condition and circumstances permit? Shall
you not assist with your pioperty, your counsel, your
sympathy and your patronage the poor, the ignorant,
the oppressed and the afflicted? Sliall you not deal
justly, love mercy and walk humbly ? Shall you
not bless those who curse you, pray for those wiio
persecute you, and forgive those wlio injure you ?
Shall you not wish well to all, even your enemies,
and ever do unto others as you would have others
do unto you? Is it unreasonable that you should
thus love your fellow men ? Is it umeasonable that
your affection for them should produce these fruits
of christian benevolence ? O no ; nothing can be
more reasonable.

The christian commands likewise require you to
love Christ Jesus in sincerity. He is the well be-
loved son of God, the commissioned revealer of his
will, the prince of peace and the Saviour of the
world. He came upon earth in poverty, and labor-
ed, suffered and died, that he might save you from
ignorance, error, sin and death. He has left for
your instruction, the words of eternal life, and for
your imitation a perfect example. He arose from

the grave, to demonstrate your immortality, and as-
cended to his God and Father, to prepare mansions
for all his obedient followers. And is it not reason-
able that you should love such a disinterested, such a
compassionate, such an all sufficient Saviour ? And if
you love him in sincerity, shall you not acknowledge
him as the true messiah, the son of the most high,
and the appointed head of the christian church ?
Should you not prize his gospel as a most invaluable
legacy, as the very record of eternal life, and make
it the only standard of your christian faith and prac-
tice ? Should you not often contemplate his perfect
character, and endeavor to imitate his spotless ex-
ample ? Should you not seek to imbibe much of his
meek, humble, forgiving and devout spirit ? Is it
unreasonable that you should thus love your Sa-
viour? Is it unreasonable that your affection for
him should produce these natural fruits of gratitude
and submission ? O no ; nothing can be more
reasonable. The christian commands are not un-
reasonable in their requirements.

2. Are the christian commands impracticable ?
Can you not love your fellow men, your Saviour and
your God, in the manner required ? You love oth-
er objects, your friends, your worldly occupations
and pleasures, and the fruits of your affection appear
in your daily conduct. Consequently you possess
all the natural faculties of the human soul, and are
not prevented from exercising religious love by any
natural inability.

erhaps however you plead a moral inability.

Perhaps you contend that you inherit a nature to-
tally depraved, and that it is an utter impossibility
for you to obey the reasonable requisitions of your
heavenly Father. Do you understand the full force
and meaning of such a plea ? You admit that the
christian commands were given by God and promul-
gated by Jesus Clnist. You acknowledge that they
are not unreasonable in their requirements, and that
wilful disobedience is threatened with tremendous
punishment. Now, if you affirm that you are not
able to render the required obedience, you in reality
declare that God who made man, and Jesus who
knew what was in man, are either ignorant of man's
ability, or are cruel in requiring of him impossibili-
ties. Nor is ibis all. . You in fact assert that they
will be unjust if they punish him for not performing
commanded duties. So much your pica of morcil \n.
ability must prove, if it be founded in truth. Far be
it from our minds to accuse God either of ignorance
or cruelty or injustice. You have ability to obey the
christian commands.

But perhaps you plead a disinclination to the per-
formance of religious duties. This may be true in
your particular case. And whence arises your dis-
inclination ? Is it natural or acquired ? Perhaps
you say natural, resulting from the fallen nature you
have inherited from your first parents. Not so.
Reason, conscience, experience, revelation, all as-
sign a different cause for your disrelish for religious
exercises. God has given to every individual all the
necessary faculties for the performance of command-

ed duties. He places sufficient motives before those
of you who have the gospel, when properly consid-
ered, to excite you to their habitual performance.
Your disinclination is therefore acquired ; acquired
in various ways ; acquired by immersing yourselves
in the cares and pleasures of the world ; by neglect-
ing the study of your own hearts and the holy scrip-
tures ; by disregarding the motives and sanctions of
the gospel, and by not cultivating pious affections
and religious habits. And I would solemnly inquire,
if any one who pleads this disinclination as an ex-
cuse for disobedience, can conscientiously say, that
he has given the subject of religion his serious and
persevering attention? Can you say that you have
spent hours and days in close self-examination and
a prayerful study of the sacred gospel ? Can you
say that you have uniformly made a deiermhied
resistance to the wicked suggestions of earth-born
passions and propensities, to the allurements of a de-
ceitful world, and to all temptation and sin ? Can
you say that you have used strenuous exertions to
keep yourself pure and unspotted from the world, to
do unto others as you would have others do unto
you, to love your Saviour sincerely and your God
supremely ? If you have not done all this, and I
fear your conscience must testify against you, your
excuse of disinclination remains unsatisfactory ; and
so it must remain until you have made an unsuccess-
ful experiment. But this can never be. No. For
no one who sincerely endeavored to love God and
Christ and his neighbor ever failed of success. On

the contrary, thousands and tens of hundreds of thou-
sands have succeeded in securing the one thing
needful. The pleas of inability and disinclination
are both groundless, and consequently the com-
mands are practicable, so that whoever sincerely
attempts their performance is sure of success.

3. Is obedience to the christian commands unne-
cessary ? Is it not necessary to secure your pre-
sent and future happiness ? Examine one or two ar-
guments upon this point. God gave you existence.
He made you for happiness. He fully understands
the wants of your nature. He is also the author of
the gospel rules. He has given them solely for the
benefit of mankind. Consequently they must be
adapted to your condition. Obedience to them
must therefpre be essential to your felicity.

Now what is thus proved true in theory is con-
firmed by existing facts. Look at those who live in
open disobedience. Are they not punished by
their very wickedness ? Are they not tormented
either by bodily disorders, or mental anguish, or le-
gal enactments, or worldly wretchedness .'' Most
assuredly ; for you cannot deny that the way of
trangressors is hard. On the other hand, observe
the obedient christian. Is he not happy ? And do
not his purest joys arise from his religious obedience,
his conscious integrity, his tranquil passions, his
self government, his benevolence, his piety, his
blessed hopes of a glorious immortality } Most assur-
edly. No one will deny that the virtuous character is
rewarded in some considerable degree by his virtues,

and the wicked character punished by his iniquity*
And if your obedience is absolutely necessary to your
happiness in this world, it must be equally necessa-
ry for your felicity in the world to come. Because
your Father is unchangeable. His laws are immu-
table. Nothing but moral goodness can yield the re-
ward of happiness under his government. The dis-
tinction between sin and holiness is unalterable.
You have no promise of being made righteous by a
miracle or by a mere passage from death to immor-
ialily. Consequently your future felicity must de-
pend on your present obedience to the christian com-
mands.

The case then stands thus. These commands
were given to make me good that I might be happy.
If I obey them I shall pass through this sinful world
comparatively pure. My temporal enjoyments will
be greatly increased by my goodness. My present
comfort will not be disturbed by a guilty conscience.
The pains of my dying hour will not be aggravated
by a recollection of past iniquity, or by fears of fu-
ture misery. And I shall enter the eternal world,
prepared for its never ending felicity. On the oth-
er hand, if I disobey these commands, my soul will
be defiled with sin. My present peace will be de-
stroyed by the baneful effects of my wickedness, and
by the ever painful compunctions of an accusing
conscience. My character will be degraded, and
my company will be avoided by the wise and good.
My example and influence may injure my friends,
and ruin my offspring, and bring infamy on- my name.

The hour of nature's dissolution will be embittered by
a painful remembrance of the past, and be rendered
agonizing by fearful forebodings of the future. And
the just rewards of my misspent life will await my
entrance into eternity. Thus two alternatives are
before me. On the one hand, a few years of earth-
ly-mindedness and sensual gratification, attended
with uneasiness and self-reproach, and followed by
future condemnation and misery. On the other, a
few years of self-denial and self-cultivation, attended
with present satisfaction and inward joy, and followed
by future and endless felicity. Which does my
reason prompt me to choose } Unless it is very much
perverted, nay, unless it is wholly depraved, it will
prompt me to prefer happiness to misery. Looking
therefore at the character of my Father, the com-
mands of my Saviour, my own nature, and the expe-
riences of the righteous and the wicked, I must ac-
knowledge that obedience to the christian instructions
is absolutely necessary to secure my present and fu-
ture welfare.

If then, my friends, the christian requirements
are reasonable, and practicable, and necessary, am
I not justified in declaring that you have no satisfac-
tory excuse for your neglect and disobedience .?
no excuse satisfactory to your conscience or your
Father ? And if you are living in this known, in-
tentional, habitual disobedience, permit me to as-
sure you, that you are daily acting contrary to your
highest interest; contrary to the best feelings of
your nature; contrary to the soundest dictates of
9

your reason ; contrary to the clearest convictions of
your conscience ; contrary to your temporal and
future happiness, and contrary to the revealed wish-
es of your Saviour and your God. And should
you be called from this state of probation in your
present condition, how would you disarm death of
its terrors ? Look at the immoral person when
brought upon the bed of sickness, and the shadows of
the grave are hovering «Dver him, and all earthly
objects are fading from his sight; why does he
shudder at the approach of the destroyer, and
grasp with his hands as if his soul were drowning,
and pour forth the bitterness of an agonized con-
science ? When the heavens are black with clouds,
and the lightnings flash vividly, and the thunders
roar harshly, and death seems approaching instantly,
look at the profligate ; why does his pulse flutter,
and his strength fail, and his Kmbs tremble, and his
heart sicken ? When the stormy winds arise, and
the billows of the deep are in commotion, and the
fragile bark is at the mercy of the raging elements,
look at the profane mariner ; why does his soul sink
within him, and the paleness of death mantle his
face, and the hasty prayer to an omnipresent God
tremble on his quivering lips ? Do these persons
fear the loss of worldly goods ? All on earth they
would give for one moment's reprieve. Is it the fear
of pain, the pain of dying ^ O no ; for this can be
but momentary. Is it the fear of an herea;fter ; a
dread of appearing before God, arising from a con-
sciousness of known disobedience to the christian

commands. This fear you can avoid only in one
way ; only by living soberly, righteously and godly in
the present world. And you should also ever remem-
ber that the hour is coming, when all that are in the
graves shall hear the voice of the son of man, and
come forth; they that have done good, unto the
resurrection of life ; and they that have done evil
unto the resurrection of condemnation. As then
you value a happy life, a happy death, and a happy
immortality, I beseech you to disobey the christian
commands no longer. I entreat you to begin the
great work of reformation and improvement imme-
diately ; and, relying on the promised assistance of
your Father, persevere unto the end, that you may
hereafter receive an inheritance, incorruptible, un-
defiled, and unfading.

SERMON VIII.

FAULTS REMEMBERED AND CORRECTED.
GENESIS XLI. 9. I DO REMEMBER MY FAULTS THIS DAY.

We are all chargeable, my christian friends, with
more or fewer faults. They may arise either from
our self-ignorance, or our self-partiality, or our self-
deception. And unless discovered and corrected,
they will produce many compunctions of conscience,
greatly diminish our usefulness, and bring much re-
proach upon our religious character.

I. How then can our faults be called to remem-
brance ? By close and searching self-examination.
In order to aid you in the discharge of this impor-
tant duty, you will permit me to make the following
inquiries ; and may our ever present Father enable
you to return to your own consciences, faithful and
honest answers to each and all of my questions,

1. In regard to your personal duties, have you
faithfully improved your privileges for mental and
moral and religious instruction } Have not your ap-
petites and passions frequently triumphed over the
voice of reason and conscience and revelation }
Have you not wasted much precious time ; abused

many opportunities for improvement, and greatly
neglected the proper cultivation of your talents?
Have not your thoughts been often vain and sinful ?
Have not your actions been too much influenced by
selfish and worldly considerations ? Have not your
affections been too exclusively given to the v^^orld ;
to its vanities and pleasures and honors ? Have not
the moments been few, comparatively few, which you
have devoted to the all-important concerns of your
souls ; to the acquisition of the graces and virtues of
the gospel ? And for want of proper self-cultivation
and self-discipline, have not the rank weeds of world
ly-mindedness sprung up in your hearts, and spread
their poisoning influence over your whole character ?
2. In regard to your social duties, have you loved
your fellow-men as yourselv^es ? Have- you not
often cherished ill will and revengeful feelings to-
wards those who have disappointed your expecta-
tions, crossed your wishes, or opposed your inter-
ests ? Have you not sometimes suffered ignorant
prejudice and party feeling to alienate your good
will from those who were not of your side ; and
cause you to throw out designing hints, injurious sus-
picions, base insinuations, or unfounded charges
respecting their motives or principles or conduct ?
Have you faithfully exerted your influence in check-
ing the progress of wickedness and infidelity, and in
promoting pure morality and practical religion?
Have you habitually ministered of your substance,
your sympathy, or your good counsels, to the poor
and wretched, the sick and afflicted, the ignorant
9*

and erring ? In numberless instances, have you not
thought things, and said things, and done things,
which you would not wish others to think and say
and do, were their case your own ?

3. In regard to your religious duties, have you
prayerfully studied the sacred scriptures, and sin-
cerely endeavored to make them the only standard
of your christian faith and practice ? Has not your
faith in Jesus been too weak and inoperative ? Has
your gratitude for his unmerited favors, and your
love for his sublime and exalted character, been
properly cherished by a frequent perusal of his whole
history and an earnest contemplation of his heavenly
virtues ? When you have endeavored to worship
the Father in spirit and truth, have not your thoughts
wandered from the great object of prayer, and your
affections been cold and languid, and unhallowed
motives and selfish desires and unchristian wishes
mingled in your petitions. And instead of loving
your God with your whole heart and soul and
strength, have you not been forgetful of his presence
and blessings, and disobedient to his holy will ? Are
not the faults now hinted at known in a greater or
less degree to every one of us who knows his own
heart, and is striving to cultivate and exhibit the vir-
tues of the christian character ?

II. What effect then should this knowledge of
our failings have upon our minds .'' It should make
us humble and charitable and watchful.

i . This knowledge of our faults should make us
humble. If we txuly know ourselves, we shall not

be elated with spiritual pride. We shall never boast
of our merits either for believing much or doing much
or receiving much. We shall never say to our fellow
sinner, either in words or by actions, Stand by thy-
self, we are holier than thou. No. We shall the
rather say, God be merciful to us transgressors.
We shall from the heart freely forgive all who tres-
pass against us, as we hope for divine forgiveness.
We shall look upon all mankind as brethren ; as chil-
dren of the same common parent, and equally dear to
the universal Father. On religious subjects, sensi-
ble of the difficulty of arriving at truth on all points ;
knowing how much our opinions are liable to be in-
fluenced by our feelings, our prejudices, our early
associations and-our interests ; conscious of our lia-
bility to err on all topics, especially on those which
are incapable of perfect comprehension by finite
minds, we shall ever assume the tone of humble dif-
fidence rather than of positiveness ; and always keep
our judgments open for the admission of further
evidence and more light, frankly confessing as well
as really feeling, that we may be in error as well as
others.

2. This knowledge of our faults should also make
us charitable. Knowing our own failings, we shall feel
disposed to make proper allowances for the failings of
others. The less censorious shall we be, the more
we know of our own hearts. Instead of devoting our
time and attention to the discovery and publication
of our neighbors' faults, we shall find sufficient em-
ployment in discovering and correcting our own.

Instead of condemning those who do not embrace
our peculiar views of religion, we shall rememember
that different minds are differently constituted, and
differently educated, and differently affected by the
same evidence, and under the influence of different
impressions and associations and interests and prejudi-
ces and passions, and consequently may naturally
and innocently arrive at different conclusions on the
same subject. We shall recollect that others differ'no
more from us than we do from them ; and that it is
as impossible for others to alter their belief without
farther evidence, if their beUef rests on evidence,
as for us to alter ours. While we wish others to be-
lieve us sincere in our opinions, we shall cheerfully
give them the same credit. And iristead of denoun-
cing any as heretics, or infidels, or enthusiasts, for
a mere difference in religious sentiments, we shall
cheerfully embrace in the arms of our charity all
who bring forth the fruits of righteousness.

3. This knowledge of our faults should likewise
make us watchful. Temptations beset us on every side.
We have foes within and foes without. And noth-
ing but constant vigilance and unwearied exertion can
vanquish our spiritual enemies and secure our pro-
gress in religion. We should search fearlessly into
the deep recesses of our souls' and bring to light the
hidden things of darkness. We should often com-
pare our whole character with the 'requisitions of the
gospel, determined to know ourselves, the very worst
of ourselves, that we may apply the proper remedies
to all our moral maladies. We should labor, by

habitual practice, to make all the duties of religion
a pleasure, and often let the pure incense of devo-
tion ascend from the consecrated altars of our hearts.
If therefore our knowledge of ourselves makes us
more humble, more charitable and more watchful,
then will many of our faults be corrected and our
characters essentially improved.

III. What means then shall we adopt for the fur-
ther discovery and correction of our faults? We
must listen to the v^oice of public opinion,- friendship,
religion and conscience.

1 . If we would discover and correct all our faults, we
must listen to the voice of public opinion. More or
fewer remarks are made concerning us all. Some
of them may be wholly true ; some partly true, and
some absolutely false. We must listen to these so
far as to ascertain, by a strict self-examination and a
rigid comparison of ourselves with the only rule of
duty, whether they are true, or founded in any de-
gree on truth. If upon proper inspection, we detect
in ourselves any thing wrong, or which has even the
appearance of evil, we must immediately rebuke and
forsake it. We must not reject such information be-
cause it may chance to come from the gossiping, the
unfriendly and the malicious. It is the part of wis-
dom and duty to give proper heed to all just remarks
concerning ones' character, and when made acquaint-
ed with our faults, from whatever source the know-
ledge has been derived, faithfully to confess them,
and carefully to apply the wholesome remedies which
reason and religion alike prescribe.

2. If vve would discover and correct all our faults,
vv'e must listen also to the voice of friendship. To
give us information of our faults is the kindest act of
friendship. He who does not fahhfully perform this
duty is not a true friend ; and he who does not grate-
fully receive any such intimations, is unworthy the
blessings he possesses. Friendship naturally implies
an almost unreserved interchange of thought, and the
deepest interest in each others' welfare. . And shall
my friend pretend that he opens to me his whole
heart, and that he is deeply interested in my welfare,
while he withholds from me his knowledge of my
fauhs, the only information that can essentially ben-
efit me ; and if he faithfully performs this delicate,
difficult and primary duty, shall I be angry and cast
him ofF.^ Let those who thus act, denominate their
alliance by some other name than friendship. If then
we are blessed with friends, we must request them,
as they regard our spiritual welfare, to have an eye
on our conduct and to be prompt in acquainting us
with our faults; and with sincerity and earnestness
should we avail ourselves of the least hint from them
to amend our characters.

3. If we would discover and correct all our faults,
we must listen likewise to the voice from the pulpit.
It is the preacher's duty to adapt his instructions to
the circumstances and wants of every hearer. If he
draws them from his own experience, from his ob-
servations on society, and from the volume of .in-
spiration, they will apply in a greater or less degree
to every individual. We should therefore listen for

our own direct improvement, and not for the special
benefit of our neighbor. We. should hsten as those
who expect to give an account for the use made of
all the means of goodness ; as those who are deeply
solicitous to be made wiser, better and happier.
And when we examine the scriptures to ascertain the
correctness of the preacher's statements, we must
never omit to prove our own hearts and lives by the
same holy standard. Let us beware of that mis-
placed criticism which wastes the precious moments,
when our recollections of what we have heard are
the freshest, in idle comments on the preacher's tal-
ents. The first use we make of a sermon should be
the application of it to our own hearts. He who
neglects this, let him go to conventicle or to church,
and hear the most gifted or the most indifferent
preacher, is alike unprofited, and might as well not
have gone to the house of worship at all.

4. If we would discover and correct all our faults,
we must finally listen to the voice of conscience.
We must daily seek to enlighten this inward moni-
tor by the devout study of christian principles. We
must let her admonitions guide us implicitly, as a
man follows a conducter whom he believes to be
trustworthy through paths to himself all unknown.
But we must never mistake the wicked suggestions
of passion or interest or obstinacy for her instructions.
We must not plead conscience as an excuse for any
action or any course of conduct, unless it is in strict
accordance with the precepts and example of Jesus.
Any feelings or any actions which are not sanction-

r^O-OQ

f'-'d f^ii

100

ed by the plain rules and acknowledged spirit of his
religion, are not the fruits of a healthy conscience.
We must therefore scrutinize every motive and
principle of action and bring them into subjection to
the divine standard. And in order to succeed in
our endeavors, we must ever accompany our hear-
ing, our reading, our self-examination and our self-
cultivation with this humble ejaculation : Lord,
cleanse thou me from secret faults ; keep back thy
servant also from presumptuous sins !

SERMON IX.

CHRISTIAN RESIGNATION.
LUKE XXII. 42. NOT MY WILL, BUT THINE BE DONB.

We are constantly exposed to disappointment and
suffering and sorrow. They approach us in every
situation and under every variety of form. Neither
poverty nor riches, neither ignorance nor learning,
neither neglect nor honor, afford any exemption from
the fraihies and trials and afflictions of humanity.
One day we are blessed with a competence of this
world's goods. A grateful contentment gladdens our
heart. A tranquil joy elevates our feelings. A
cheering hope brightens our future prospects. On
the next our prosperity is at an end. Some unfore-
seen event, some miscalculation or negligence of
our own, or some misfortune or injustice of another,
deprives us of our accumulated treasures, casts us
into poverty and dependence, scatters our present
joys, and blights our future prospects. At one
time the ruddy hue of health flushes in our
cheeks. Vigor and strength animate our limbs.
Our sensations are lively and acute. And our ideas
are clear and vivid. In a short period we are pros-
10

102

trated on a bed of pain and sickness. The glow
of health gives ])lace to the sallow paleness of dis-
ease. The vigor of our limbs sinks into oppressive
languor or even infantile weakness. Our sensations
become slow, obscure and nearly extinct. And our
ideas are broken, confused or blotted out. To-day
we possess the confidence and esteem of our fellow
men. Our society is sought with eagerness, and
our approach is hailed with delight. Tomorrow the
demon of detraction and slander is abroad. Our
motives and principles and conduct are misrepre-
sented. Our characters are defamed and blasted.
And our presence is shunned as pestilential. At
one time our circle of reladv^es is large and unbrok-
en. From their society and friendship we derive
improvement and happiness. Either we have pa-
rents who correct our youthful follies and errors,
council our thoughdessness, and instruct our in-
experience ; or we have children who relieve the
wants, alleviate the sufferings, and sustain us under
the decrepitude of our advancing years. Either we
have husbands or wives, lovers or friends, in whose
affection we implicidy confide, into whose bosoms
we pour our hopes and fears, our joys and sorrows,
and from whose sympathy and love, we derive com-
fort and assistance ; or we have brothers and sisters
who reciprocate our confidence and regard, direct
our pursuits and encourage our good undertakings.
But soon, alas ! this circle is broken and diminished.
Death takes from our sight the dearest objects
of our hearts. A revered parent or promising

103

child, a beloved partner or endeared friend, an
affectionate brother or promising sister is called to
the bar of God. And with agonized hearts, we
either follow the lifeless clay to the silent grave, or
in solitude pour forth the tears of anguish at their un-
expected fleath in a distant land. Thus in various
ways are our dearest comforts taken from us, our
fondest hopes diseppointed, and our souls greatly-
distressed.

And now, my friends, where will you seek a rem-
edy for these common and unavoidable sufferings?
Will you, like some heathen of old, seize the in-
strument of destruction, and terminate your earthly
existence ? The soul shudders at the thought. At-
tachment to life, natural conscience, a dread of an
hereafter rise to deter you from an act so cowardly,
so inhuman, so impious- Will yon, like some un-
believers, plunge into vice and dissipation, and strive
to drown your cares and your sorrows in the poison-
ous streams of sensuality ? This would but increase
your sufferings, sharpen the stings of conscience,
and fill your soul witli horror and remorse. Will
you, like some weak disciples, cherish a stubborn
and unyielding spirit, and give yourselves up to re-
pinings and discontent ? This would also aggravate
your misery, deaden your finer sensibilities, destroy
what is amiable and virtuous in your dispositions,
and expose you a prey to consuming fretfulness and
melancholy. No. You will seek a remedy from
none of these sources. You will look higher for
consolation, even to your heavenly Father. For

104

you must know that a God of infinite love would
never expose his frail dependent children to such
privations and afflictions without prescribing some
adequate remedy. Such a remedy he has given
you power to secure. It is christian resignation.
I. What then is christian resignation ?

1. Christian resignation is a virtuous disposition
of the soul. Ilou may acquire it as you acquire
other christian graces. You will bring it into active
exercise in seasons of danger and sorrow. Under
its influence you will calmly submit to the will of
your heavenly Father. You will endure actual suf-
ferings with composure. You will exhibit a filial
confidencein the divine wisdom and justice. You
will manifest a sincere conviction that all the events
of your lives are ordered by infinite goodness.
And although you will acquiesce in a state of which
you perceive the evils, yet you may jusily indulgt;
the hope of some future exemption.

2. You perceive therefore that resignation does
not require you to be insensible to your sufferings.
Those affections of your nature which cause the
bosom to heave with sorrow, and the eye to moisten
with tearsj are not to be destroyed. They were
implanted within us for the best of purposes. They
render us social and moral and religious beings.
They constitute the glory of humanity. Their pro-
per government and culture forms an important part
of our moral discipline. They are indeed to be
regulated by the dictates of reason and religion.
But neither of these forbid their proper indulgence*

105

And when the storms of affliction press heavily up-
on us, we may lawfully give vent to the natural feel-
ings of our troubled souls. In so doing we but imi-
tate the example of the wise and good of all ages.
Afflicted Job indicated his sensibility to suffering,
by rending his mantle, shaving his head and falling
prostrate on the earth. The dutiful Joseph made a
seven days mourning for his father. Great lamen-
tation was made over Stephen, the first christian
martyr, by the devout men who carried him to his
burial. And even the divine Jesus groaned in spirit
and wept at the grave of his beloved Lazarus.
What these pious worthies have done, what Jesus
our great exemplar has done, we may lawfully do ;
but like him we should ever feel prepared to say,
not my will but thine be done.

3. Not only so. As resignation does not require
you to be insensible to sufferings, neither does it re-
quire you to be silent and inactive under them.
True, in seasons of sorrow, you are commanded to
be still, and know that the Lord is God. And you
are taught that David when severely afflicted was
dumb ; that Aaron when fire from heaven destroy-
ed his sons held his peace ; and that the good man
under the yoke of affliction sitteth alone and keepeth
silence. But nothing is here forbidden except the
language of complaint and the activity of opposition.
And by the spirit of these passages, we are also
prohibhed, either from murmuring against the dis-
pensations of providence, or from cherishing a tem-
per of opposition or sullenness or disquietude. All
10*

106

these we are forbidden and most wisely too, for they
are directly opposed to any filial confidence in God
or to any proper submission to his authority. We
are however not prohibited, but on the contrary are
commanded to call upon our Father in our distress ;
sincerely to acknowledge his right to afflict and be-
reave ; gratefully to profess our trust in his paternal
love, and humbly to thank him for his manifold un~
merited blessings. While we acknowledge his hand
in our troubles, we should endeavor to improve them
to our best welfare. We shall thus be led to a
closer self-examination ; to a more punctual discharge
of every duty, and to a more zealous cultivation and
exercise of the christian graces and virtues. We
shall adopt measures to render our repentance more
thorough, our benevolence more expansive, our
purity from worldly pollution more perfect, and our
trust and confidence in God more steadfast and un-
shaken. Under worldly losses we shall labor more
diligently to provide things honest in the sight of all
men. Under the loss of health we shall be patient,
submissive and cheerful. Under the loss of reputa-
tion we shall be the more careful to let our light
shine before others and avoid even the appearance
of evil. Under the loss of friends we shall transfer
our affections and redouble our attentions to those
who survive. All this we may do — all this we ought
to do, in compliance with our holy religion.

4. But this is not all. As resignation does not
require silence and inactivity under our afflictions^
neither does it forbid the most earnest prayer for de^

107

liverance from them. This is put beyond a doubt
by the example of Jesus. His memorable and
touching supplications in the garden for deliverance
from tliose agonizing sufferings which he acknowl-
edged he came to endure, were the most fervent and
impassioned that ever ascended to the throne of God.
Yet each successive petition to have the bitter cup
pass from him was accompanied with equally sincere
professions of resignation. Now is my soul troubled,
and what shall I say ? Shall 1 say, Father, save me
from this hour? But I came on purpose for this
hour. Father, glorify thy name. Father, if thou be
willing, remove this cup from me ; nevertheless, not
•my will but thine be done. In conformity w'ith this
example we may earnestly pray for deliverance from
afflictions. And though infinite wisdom may not see
best to grant our requests, yet our souls, by the very
act of prayer, will be prepared to receive with com-
posure and sustain with patience all the dispensations
of providence.

5. Finally, there is a delusion into which some
persons are apt to fall on this subject. They seem
to think themselves resigned, when in reality they
submit to the will of God reluctantly, and from the
mere conviction of their inability to resist it. In-
quire why they are resigned, and you are told that
God is omnipotent, that he acts his pleasure in the
heavens above and amongst the inhabitants of the
earth, that feeble man has no powder to resist his
operations, and therefore they must submit. Con-
sequently they submit, not because their afflictions

108

are ordered by infinite love and designed to promote
their spiritual welfare; not because they cherish a
filial affection for their heavenly Father, and are the
subjects of his paternal government; but simply be-
cause they have not power to oppose the operations
of the Ahniglity. This is not christian resignation.
Those who indulge such thoughts and feelings de-
ceive themselves. Their hearts are not right in the
sight of God. You thus learn that christian resig-
nation is a calm and cheerful acquiesence in the will
of God at all times, but especially in seasons of sor-
row and affliction ; and that sensibility to sufFeriags,
activity under them and prayer for deliverance from
them, are perfectly consistent with this virtuous dis-
position.

II. What then is the value and importance of chris-
tian resignation ?

1. You cannot secure the enjoyment of the pre-
sent existence, unless you acquire and possess chris-
tian resignation. As this life is a scene of trial and
probation, you can neither expect nor find perfect
happiness. When however you consider your va-
rious capacities for pleasure and the manifold means
provided for their gratification, you must be convin-
ced that God m.ade you for felicity. You must feel
satisfied that he intended your joy should greatly
exceed your sorrow. You must sensibly realize that
he has put it within your power to secure the former
and avoid the latter. Now happiness is a state of
agreeable feeling. And as you are sensitive beings,
intellectual beings, moral beings and religious beings,

109

you will find agreeable feelings belonging to you in
each of these capacities. As sensitive beings, you
may derive happiness from the beauties and won-
ders of nature, and from the charms of music, paint-
ing and sculpture. As intellectual beings, you may
derive happiness from the boundless stores of know-
ledge, the free interchange of thouglit and the sub-
lime operations of intellect. As moral beings, you
may derive happiness from the practice of virtue,
the exercise of the social and domestic affections and
the approbation of conscience. As religious beings,
you may derive happiness from loving, worshipping
and serving yoiu' heavenly Father, contemplihing
his character, perfections, providence and reveladon ;
from a filial trust in his love as made known by his
anointed Jesus, and from that moral purity and reli-
gious elevaiion of soul produced by a practical con-
formity to the gospel. Such in general terms are
our capacities and means of happiness. And as to
the degree of our enjoyment, it depends principally
upon ourselves, upon ihe manner in which we im-
prove our capacities, and the spirit with which we
receive and relinquish the various blessings of our
mortal ex'stence.

Now, my friends, if you would secure any good
degree of temporal happiness, you must possess and
maintain in all the changes of life a proper spirit of
resignation. For this will influence you to consider
God as your Creator, your moral governor, your
merciful Father, who has a perfect right to do 'with
you and yours as seemeih him good, and who will

110

ever exercise over you that government which has
the most direct tendency to promote your highest in-
terests. You will regard yourselves as his creatures,
accountable to him for all your talents and privileges,
and indebted solely to his goodness for life and its
attendant favors. You will receive all the adversities
and afflictions of mortality as fatherly chastisements,
originating in infinite affection and designed to ani-
mate you in a more faithful discharge of all your
duties. You will relinquish all eaithly comforts
when he sees proper to take ihem, wiili cheerful-
ness, and ever manifest filial gratitude for all the
mercies he is pleased to bestow. A spirit of true
resignation will cause you to cherish such views of
the character and government of God. such disposi-
tions for receiving and relinquishing the blessings of
life 5 and consequently will qualify you for receiving
and enjoying the highest degree of earthly happiness.
But on the other hand, if you are destitute of this
resigned and submissive temper, you must also be
deprived of this enjoyment. For instead of receiv-
ing the pleasures of life with grateful feelings, which
are happy feelings, you will be filled with discontent,
which is subversive of all rational comfort. Instead of
cheerfully submitting to the troubles and disappoint-
ments and afflictions of life, you will regard them as
real evils, and thus be led to indulge in fretfulness and
complainings and repinings, which destroy the equa-
bility of your tempers, foster habits of disquietude,
and dissipate all the amiable qualities ofyour hearts.
From God or religion, you can derive no satisfac«

Ill

tion; for your wills will be in opposition to the di-
vine will. From your fellow men you can derive no
pleasure ; for while your bosoms are filled with envy
and other evil passions, you can exercise no genuine
benevolence. Consequently you cannot secure the
happiness of the present existence.

2. You cannot secure the happiness of heaven,
unless you acquire and possess ciirislian resignation.
For this can be attained only by obtaining the ne-
cessary qualifications for its enjoyment. And these
consist in a conformity to the moral image of your
heavenly Father, by which your soul is prepared for
admission into his holy pres(;nce ; in a supreme love
for his character ; in a delight and fondness for his
worship ; in an unlimited confidence in his wisdom
and benevolence ; in a freedom from earthly pollu-
tion, and in an actual possession of the christian
temper and character. How can a person destitute
of resignation make this necessary preparation }
Can a person who murmurs at the dispensation of
God love him supremely ? Can a person w ho re-
pines under the fatherly chastisements of God wor-
ship him sincerely ? Can a person who complains
of the partiality of God trust in him implicitly ? Can
a person who manifests a spirit of opposition to the
authority of God obey him unreservedly ? Can a
person who exhibhs none of the spirit of Jesus, and
imitates none of his examples, and submits to none of
hh laws, be one of his true followers ? Surely not.
Neither can an unresigned person obtain deliver-
ance from earthborn passions and propensiues ; orac-

112

quire the heavenly graces and virtues and affedions of
the gospel. For the indulgence of such a temper,
has a direct tendency to produce hardness of heart
and blindness of mind, and to destroy the benev-
olent sympathies and tender charities of the soul, the
virtuous and amiable dispositions, everything lovely,
praiseworthy and religious. Consequently you can
neither secure the enjoyment of this hfe, nor the ne-
cessary preparation for heavenly happiness, unless you
acquire and possess christian resignation.

III. How then can christian resignation be acquir-
ed .'' As we acquire other virtuous dispositions, by
moral culture and religious discipline. The feelings
must be restrained within proper bounds by spirit-
ed and repeated efforts. And the mind must be
often exercised upon such subjects as have a natural
tendency to produce filial submission to the divine
will. Some of the most important topics of medi-
tation I will now mention.

1. Would you acquire christian resignation, you
must reflect much upon the character and perfec-
tions of God. Correct views on this most impor-
tant subject will have a powerful effect in produc-
ing filial submission. Such views you may obtain
from three sources ; from nature, providence and re-
velation. These three have the same author : for
he that made the world governs it ; and he that
governs the world has spoken to its inhabitants by
his chosen prophets, and especially by his well be-
loved son Jesus Christ. These three not only have
the same author, but they speak the same language,

113

concerning his divine perfections, though with une-
qual degrees of distinctness. The works of nature
teach you that there is one supreme creator, infinite
in power, wisdom and benevolence. The events
of providence assure you that he rules the creatures
of his hands in righteousness, justice and mercy.
The instructions of revelation convince you that his
nature is essentially love ; that he is really and truly
your ever present Father. Not only so. You learn
that he is the common parent of the human family,
having made of one blood all nations of men. You
learn that he is no respecter of persons, but accept-
eth all who fear him and w^ork righteousness. You
learn that he is kind and bountiful, even to the dis-
obedient and unthankful, not wilhng that any should
perish but desirous that all should come to repen-
tance and be saved. You learn that he is long suf-
fering, more ready to grant the requests of his sin-
cere worshippers than earthly parents are to give
good gifts to their offspring. You learn that he af-
flicts not the children of men willingly, but solely
for their best welfare. Above all you learn that his
unspeakable love for his human family, notwithstand-
ing their base ingratitude to the best of fathers, and
their wilful disobedience to the wisest of laws, has
caused him to send his own son to save them, by
his instructions, example, sufferings, death and re-
surrection, from ignorance and error, from superstition
and condemnation, from misery and death. And
with him will he not freely give you all things ?
11

114

Most assuredly. He will withhold no good thing from
the obedient children of his affection.

Such, my friends, is the character of your Father
as made known in the volumes of nature, provi-
dence and revelation. Being peifect in all his attri-
butes, you perceive that he could give existence to
rationed creatures for no object but their own happi-
ness. Being essentially love in his nature, you see
that he can never afflict his dependant children in
anger or wrath or resentment. Being indeed a Fa-
ther of his whole family, you understand that he
can have no interest separate from the best ultimate
welfare of all his offspring. These views, you no-
tice, are rational and scriptural and consolitory. Let
them be constantly cherished in your snuls. Let
them excite you to the habitual love and worship
and service of your all perfect creator. And when
clouds and darkness seem to veil his face, when he
takes from you those comforts which he jrave, when
your hearts are swelling with sorrow and grief, let
these views of his character give you couifort. Still
look up to him as your Almighty friend ; still bless
his holy name. For meditation on sucii topics will
lead you to feel an unshaken confidence in the su-
preme parent, and increase your love for his excel-
lencies, and make you truly submissive to his all
wise dispensations.

2. Would you acquire christian resignation, you
must reflect much on the doctrine of an overruling
providence. You will remember that your Father
is every where present, and either directs or permits

115

all the occurrences above human control. Do you
ask for proofs of tliis truth ? I prove it from the di-
vine attributes. Must not he who created all things
necessarily be present in all parts of his creation ?
I prove it from the involuntary suggestions of the
heart of man. In times of danger does it not spon-
taneously send foith its prayers to an omnipresent
Deity ? And do not these cries of distressed nature
almost as certainly ascend from the skeptic, the in-
fidel, the idolatrous heathen, and the superstitious
savage, as from the pure and holy bosom of the de-
vout christian ? I prove it from your own experi-
ence. Who of you has not suffered days of afflic-
tion and night's of sorrow ? Who has not had his
wishes opposed, his expectations disappointed and his
fondest liopes blasted ? And what friendly arm,
what kind power has supported you under all your
disappointments, sufferings and sorrows, but the
ever-present, all-knowing, all-sustaining Father ? I
prove it from the declarations of Jesus. Not a
sparrow falleth to the ground without the notice of
your constant preserver, and even by him are the
very hairs of your head numbered. Yes. God is
every where present. He either directs or permits
all the events of your existence which are beyond
your control. In him we all live and move and have
our being. Let this comforting, this sustaining, this
purifying doctrine be ever present to your minds.
Let it preserve you from sin and despondency, and
incite you to virtue and obedience. Ever remem-
ber that whatever be your situation, whether afflict-

116

ed by disappointment or poverty or sickness or loss
of friends, your Father is at all times present with
you ; he knows your distresses ; he hears your cries,
even the humble whispers of your heart ; and he will
have compassion on your trials, and dry up your
tears, and remove your sufferings, whenever they
have produced their destined effects on your hearts
and lives.

3. Would you acquire christian resignation, you
must reflect much upon your condition as creatures
of a heavenly Father in a world of discipline and
probation. As creatures of God you are ever at his
disposal. You have ever been, still are, and always
will be, wholly dependent on his love for your exis-
tence and all its blessings. And shall not a perfect
creator do as he pleases with his own ? Will you
not rejoice in your dependence on a governor so
wise, and a Father so merciful } Will you not com-
mit all your concerns to his unerring guidance ^
And as probationers for a better existence, you must
necessarily experience a mixture of suffering and
enjoyment. All your trials are the result of infinite
wisdom and benevolence, and are designed to train
you up to high degrees of holiness, that you may be
prepared for greater degrees of happiness both here
and hereafter. For if your maker is essentially
love, can he have any other object in his dispensa-
tions } Would any of you who are parents adopt any
measures with your children, but such as you really
believed would promote their real interests } And
can you have the presumption to suppose that you
are better than your heavenly Father ? No ; you

117

wish to see your offspring happy, and you would do
all in your power to secure their improvement and
goodness and enjoyment. They are free agents and
have the ability either to comply with your wishes
or disregard your kind intentions ; and they must
reap the reward of their own courses. So with your
Father in heaven. He desires the best good of all
his dependent creatures ; and all his dispensations
whether called afflictive or joyful are intended to
make them wiser and better and happier. But they
are free agents ; they have the power to improve or
abuse all his favors or chastisements, and if they
bring misery upon themselves the fault is their own.
If then you believe that you are creatures of an all-
perfect Father, and in a world of discipline and pro-
bation, you must admit that every afflictive dispensa-
tion is designed for your true spiritual interest. You
must also acknowledge that you have ability to ren-
der all such events productive either of improvement
in moral goodness or of an increase in wickedness
and consequent wretchedness. How careful then
ought you to be, my friends, to make a wise and
salutary use of all your trials? Every disappoint-
ment should remind you of the uncertainty and van-
ity of nil earthly expectations; and teach you the
necessity of acquiring a preparation for endless felici-
ty beyond the grave. Every worldly loss should ex-
cite you to lay up treasures in heaven where neither
moths can eat nor rust corrupt nor thieves steal. The
loss of endeared and virtuous friends should inspire
new ardor in making all proper preparation for the
11*

119

last trying hour, and for a joyful entrance upon the
rewards of heaven.

4. Would you acquire christian resignation, you
must frequently contemplate the example of Jesus.
His public ministry, from his temptation in the wil-
derness to his agonizing death on the cross, was one
continued scene of labor and fatigue, suffering and
persecution, sorrow and affliction. And though his
conduct and motives were pure and disinterested ;
though he devoted himself wholly to the welfare of
mankind ; though he continually went about doing
good ; yet he was calumniated and slandered ; he
was exposed to insults the most provoking : to malice
the most inveterate ; to bigotry the most intolerant,
and to cruelty the most inhuman. Amidst all these
unprovoked and unmerited trials he ever maintained
a spirit of perfect resignation to the will of his heav-
enly Father. ' View him in the garden when the
dreadful scene of shame and suffering he had to pass
through most strongly afiected his imagination ; when
death in the most terrific form presented itself to his
mind. His soul was exceeding sorrowful, he was
filled with anguish, yet he was perfectly resigned.
In his agony he prayed. Father if possible let this
cup pass from me ; then he uttered the greatest
words he could utter on the occasion ; nevertheless
not as I will but as thou wilt. How patiently he
endured all his bitter suflerings, the cruel treatment
of his enemies, even death itself. He showed no
restleness, uttered not a murmuring word. He de-
clined the stupifying draught when presented to him.

119

He went through the awful scene with magnanimi-
ty. And while suffering the excruciating tortures
ofthe ignominious death, he prayed for his unfeel-
ing murderers ; and with his last breath expressed
his confidence in God. Father into thy hand I
commend my spirit !' This heavenly example,
my friends, was left for our imitation. These suf-
ferings were endured for our salvation. And will
any who wish to be called his disciples sink under
their light afflictions ; afflictions ordered by paternal
love and designed to work out for them a far more
exceeding, even an eternal weight of glory ? Go
christian ! study the spotless example of your di-
vine master ; make it the subject of your contem-
plations, until you have imbibed much of his heav-
enly spirit; and let your life, your meekness and
humility, your patience and resignation testify that
you are indeed and in truth a consistent follower of
the heavenly Jesus.

5. Would you acquire christian resignation, you
must fully realize that there is a future state of righ-
teous retributions. The time of our earthly proba-
tion will expire at the hour of death. Our bodies
will be consigned to their kindred dust, and again
subserve some useful purpose in the economy of the
universe. Our minds, our souls, will arise, will en-
ter the spiritual and invisible world, there to be
judged according to the deeds done in the body,
there to be happy or miserable according to the
characters here formed. And while the impenitent
must necessarily eat the fruit of their own doings.

120

the righteous will be blessed with an eternity of
happiness in heavenly mansions, where the powers
of the soul will forever expand, where the devout
feehnsis of the heart will be called into constant ex-
ercise, where all tears will be wiped away, where
all pious friends will meet never again to separate,
where no sin nor sorrow nor death can ever come ;
but where the society will consist of the spirits of
just men made perfect, of an innumerable company
of angels, of Jesus the mediator of the new cove-
nant and of God the universal Father.

Here christian, is an inexhaustible source of con-
solation under all your sufferings ; a powerful
incitement to the cultivation of a resigned and sub-
missive spirit. For this doctrine assures you of
another happy existence. You are assured that
though you now suffer, either from poverty, or bodi-
ly infirmities, or the misconduct of friends, or the dis-
appointment of dearly cherished hopes, or subjec-
tion to vicious propensities and sinful practices ; yet
when this scene of trial and discipline has passed,
you will be received into mansions of eternal glory,
where nothing that can hurt or defile or grieve can
enter. And though you are from lime to time call-
ed to part with friends beloved, yet you know your
separation will be but short. In the path they have
trod you must quickly follow. You will find them
wahing on the shores of eternity to welcome you to
their blessed abodes. Be ye not troubled, but ever
remember, that while you attend their lifeless bodies
to the grave, angels are conducting their souls to

121

the bosom of (jod ,that while your eyes are suffus-
ed with tears of sorrow, their spirits are swelled
with joys unspeakable ; that while their funeral an-
them trembles on your tongues, they are joining the
angelic choirs in the song of redeeming love ; that
while you are mingling your prayers with the pious
on earth they are uniting with the countless millions
of ransomed souls, in ascribing glory and honor,
thanksgiving and praise to Him that sitteth on the
throne and to the Lamb forever and ever.

6. Would you acquire christian resignation, you
must cultivate the habit of frequent and fervent de-
votion. A life of prayer is at all times essential to
the christian character ; and the inducements to its
regular performance are numerous and weighty.
But in an especial manner is it urged upon you as
christians by the precepts and example of your ac-
knowledged master. He lived a life of prayer.
Yes; he prayed at his baptism. Before choosing his
disciples he went into a mountain to pray. He took
three of his disciples apart to pray immediately before
his transfiguration. On the night which Judas be-
trayed him, he fervendy addressed God in the pre-
sence of his disciples. During his memorable ago-
ny in the garden, he prayed with uncommon intens-
ness and perseverence. And while his murderers
were nailing him to the accursed cross, be prayed
even for their forgiveness ; and at length expired
with a devout commendation of his spirit to his Fath-
er. His precepts are in unison with his example.
In that day ye shall ask me nothing ; but whatsoev-

122

er ye shall ask the Father in my name, he will do it
for you. Be persuaded then to look up to your
ever present God at all times, but especially in sea-
sons of adversity and affliction. Tiiis will most as-
suredly aid you in acquiring the spirit of resignation.
Thus, my friends, 1 have endeavored to show you
the nature, importance and means of acquiring chris-
tian resignation. Will you not he induced to use
every possible exertion for the attainment of this vir-
tuous and necessary disposition.'' You are indeed
urged by the most powerful motives. Would you
avoid the miseries of this life and secure its happi-
ness.'' Would you be blessings to your friends and
to the whole circle of your connexions ? Would
you be calm under all trials and ever possess a hea-
ven in your own bosoms ^ Then you will asiduous-
ly cultivate christian resignation. Would you man-
ifest your faitli and confidence in the existence and
paternal character of your creator ? Would you ex-
hibit your filial affection for your unchangable friend
and Father .'' W^ould you show your gratitude to
your constant and unfailing benefactor ? W^ould you
discover your allegiance to your moral governor ?
Then you will perseveringly strive to attain chris-
tian resignation. Would you proclaim your belief
in the anointed saviour.'* and your cordial reception
of his divine instructions ? and your practical admi-
ration of his spotless example ? and your unreserved
obedience to his salutary commands ^ Then you will
ever maintain a spirit of christian resignation. The
language of your lips and lives will ever be, not my
will but thiue be done.

SERMO?.^ X.

GOn IS LOVE

JOHN, IV. IG. GOD IS LOVE.

God is love. To this truth every thing around
and within us hears ample and unequivocal testimo-
ny. What but infinite benevolence could have
prompted him, when perfecily happy in himself, to
send into the boundless fields of space such an infi-
nite variety of worlds .'' What but this could have
caused him to create man, and subject to his domin-
ion this lower world, with its innumercdije millions
of the brute creation ^ Notliing but infinite love.
God must necessarily be a perfect being. And be-
cause a perfect being, he must consequently be
perfectly happy. Not then to increase his own
happiness, has he given existence to men, but sole-
ly for their happiness. Can this be doubted .''

When you consider yourselves, the variety of ob-
jects by which you are surrounded, your capacities
and means of enjoyment, can you doubt that God
made you for happiness ? Can you contemplate the
heavens, the work of his fingers ; the sun which he
has appointed to rule the day, shining in his strength ;

124

the moon which he has ordained to watch the night,
walking in her brightness ; and the starry host with
which the heavens are adorned, without being
solemnly impressed that these works of his power
and wisdom were intended to increase your happi-
ness ? Can you survey the beauties and blessings
and wonders of nature ; the green carpet that covers
the earth ; the variety of flowers and plants and trees
that spring from her bosom ; the valleys clothed
with the autumnal harvest ; the hills and plains cov-
ered with flocks and herds ; the waters stored with
fish ; and the groves resounding with the cheerful
melody of the feathered songsters, without acknowl-
edging that these unfailing pledges of his love are
given for your happiness ? Can you consider the
sublime operations of intellect ; the boundless stores
of knowledge ; your means and capacities for hold-
ing converse with the wise and great of past and
present time ; and your ability to soar beyond the
bounds of earth on the wings of imagination, without
confessing that these fruits of paternal love were de-
signed solely for your happiness ? Can you experi-
ence the delights of society and friendship and love ;
the tender charities of the domestic circle ; the sat-
isfaction of virtuous habits ; and the smiles of an
approving conscience, without knowing that these
blessings of a Father's love make you happy ? Can
you seriously meditate on the character of God ;
on the love and resurrection and gospel of his son ;
on your destination to a future, a never ending state
of existence ; can you enter the service of your

125

heavenly Father, give him the undivided homage of
your souls, and hold sacred communion with the '
Eternal One, without feeling that he is love, that
you wer« made for happiness, that you are happy ?
O no. These are arguments which tlie power of
sophistry can never shake. They stand as firm as
the throne of heaven.

But this is not all. God not only made man for
happiness, but he has ever done what was consistent
with his moral freedom to promote his happiness.
When man had suffered the law that is in his mem-
bers to triumph over the law that is in his mind ;
when he had disobeyed the voice of conscience and
fell from his primitive innocence ; when from a feel-
ing of self-condemnation he had voluntarily with-
drawn from spiritual worship, and consequently from
pure happiness, his Maker had compassion on his
self-inflicted misery ,• he still loved him as before,
and he took new measures to bring his wandering
fget into the paths of peace. He called Abram, the
father of the faithful, to separate from the prevailing
idolatry and corruption ; and directed him to estab-
lish the worship of the one true God of heaven and
earth. He gave a promise that in him and his seed,
all nations should be ultimately blessed. Afterward
he revealed himself to Moses, the lawgiver and tem-
poral Saviour of the Jewish nation ; and continued
his revelation at successive periods to the favored
people by the holy prophets. This dispensation,
though imperfect, being only the promise of better
things to come, was sufficient to guide those to hap-
12

126

piness who followed its glimmering light. Many
followed and were happy, were blessed with pros-
perity in life, and at a good old age were gathered
to their fathers in peace. But the number of the
faithful decreased, until the last breathings of ac-
ceptable worship seemed vanishing from the earth.
At this most proper season, this fullness of time, the
Star of Bethlehem arose. The song of angels was
heard in Judea, proclaiming glory to God in the
highest, and on earth peace, good will towards man ;
and announcing the birth of Jesus of Nazareth the
Saviour of the world.

At the age of thirty, when Jesus received baptism
from his forerunner John, the holy spirit descended
upon him without measure, and qualified him for
his godlike undertaking. He then entered upon his
public ministry ; and proved by his labors, his instruc-
tions, his sufferings, his death, resurrection and as-
cension, that he w^as sent by the Father to be the
Saviour of the world. His labors were abundant.
He healed the sick, fed the hungry, comforted the
sorrowful, cleansed the leprous, restored soundness
to the lame, sight to the blind, hearing to the deaf,
and hfe to the dead. His instructions were divine.
He declared the paternal character and essential be-
nignity of God, and the spirituality of his worship
and kingdom. He gave motives and rules for the
regulation of human conduct in all its relations ; and
exemplified their happy influence in every scene of
his eventful life. He has left for our instruction and
consolation the v/ords of eternal wisdom, and for our
imitation a spotless example. His sufferings were

127

various and intense. He. was exposed to the con-
'tradiction of sinners, he was borne down by the ago-
nies of the garden, he submitted to the ignominious
and excruciating death of the cross. By his resur-
rection our immortality is demonstrated, and by his
ascension to our God and Father we are assured that
mansions will be provided for all his followers. All
his labors were performed, all his instructions were
given, all his sufferings were endured, to rescue man
from ignorance, error, sin, misery and death, and to
qualify him for present improvement and happiness
and eternal felicity. Could anything but disinterest-
ed love have prompted God to plan and Jesus to ex-
ecute this dispensation of mercy and benevolence ^
a dispensation intended solely for our happiness ?

And what has been the effect of the gospel dis-
pensation ? Beneficial. Human happiness has been
increased in the same degree in which this his divine
religion has exerted its saving influence on the hearts
and lives of individuals. And this influence has not
been small. No. Notwithstanding the early cor-
ruption of its primitive simplicity by its heathen con-
verts, and the early perversion of its plainest doc-
trines, duties and ordinances ; notwithstanding the
long, dark night of monkish ignorance and papal su-
perstition, and' the unintelligible, nonsensical disputes
of the schoolmen ; notwithstanding the oceans of in-
nocent blood which its pretended friends have caus-
ed to be shed in the days of persecution and holy
warfare, and the unchristian spirit and immoral con-
duct of its self-deceived votaries ; notwithstanding the

128

scurrilous and witty and ingenious attacks of its ene-
mies, and the mountain mass of creeds and confes-
sions and formularies of faith which its fearful, mis-
guided, zealous believers have heaped upon it, until
its heaven-born form and spirit have nearly disap-
peared ; notwithstanding all that it has suffered from
friends and foes, it has not only survived and spread,
but produced salutary and happy effects wherever it
has been embraced. Its good effects have been
proportioned to the degree of purity in which it has
been received and obeyed.

Yes ; when Jesus appeared on earth, mankind were
sunk into the most deporable ignorance of everything
relating to the existence and character of the one
true God 5 the nature and object of his moral gov^
ernment ; his designs respecting his human family,
and the performance of acceptable worship and
obedience. With a few exceptions, they were fall-
en to the lowest depths of mental darkness and ser-
vitude, tormented with the vilest superstitions, giv-
en to the practice of the most abominable immorali-
ties, and wedded to a system of the grossest idolatry ;
and woman was the unhappy victim of domestic ty-
ranny, servile drudgery, watchful jealousy, mental
degradation and moral debasement. But thanks to
Heaven, a spark of that divine love w^hich emanated
from the bosom of God, and shone with such bril-
liancy in the character of Jesus, soon entered the
soul of degraded man ; the celestial fire was kindled
on the altar of his heart ; its heat and light spread
a purifying influence far and wide, and an exten-

129

sive revolution in the moral and religious world en-
sued. The worship of the one true God was re-
sumed. The precepts of the Saviour were obeyed.
The social and domestic affections were called into
exercise. The benevolent sympathies of humanity
were awakened. Hospitals and asylums for every
species of misery have been their fruits. And wo-
man was restored to that equal participation in the
refined enjoyments of hteraiure and religion, to that
equal rank in society, and to that high place in the
affections of man for which God designed her.

And would you see more clearly the influence of
Christianity on your social, domestic and religious
enjoyments, you have only to compare the present
social, domestic and religious state of India, the
most enlightened of any unchristian nation, with that
of your own favored community. If in imagination
or reality, you visit her shores, you may see her fe-
males debarred from all the delights of society and
friendship, doomed to ignorance and hopeless servi-
tude, and degraded to a state of mere animal exist-
ence. You may see her living infants swelling the
tide of the sacred ganges ; her living widows con-
signed to the flames of a hellish superstition, and the
sick and aged left to linger out the last hours of
earthly existence, far from the attention of kindred
and friends. You may see her temples of idol wor-
ship polluted with the most loathsome and infernal
practices, and stained with the blood of human
victims.

Your own community presents a different picture
12*

130

for contemplation. Society is adorned by woman.
Literature is enriched by the fruits of her intellect.
The infant mind receives its first, its best, its most
lasting impressions from her maternal care. And
home is rendered a scene of the purest earthly hap-
piness by her presence. The sickly infant is nur-
tured with all the tenderness of a fond mother's af-
fection ; and if her kindness and her prayers cannot
save its life, its soul is entrusted to guardian angels
for conveyance to the bosom of that ascended Sa-
viour, who while on earth took little children into
his arms and blessed them as the pure in heart. The
bereaved widow finds consolation in the hour of ag-
onizing sorrow, in the assurance of a happy reunion
beyond the grave. The last hours of the sick and
aged are made as comfortable as the unwearied at-
tentions and kind sympathies of filial affection and
christian love can make them ; and when the mo-
ment of dissolution arrives, their spirits are committed
by the voice of christian faith to the hands of him
who is unchangeable love. The temples of religion
are consecrated to the worship of the one true God,
the universal Father. Their doors are thrown open
for the admission of all classes without distinction.
The sacrifice most acceptable is the homage of con-
trite and grateful and devout hearts. The instruc-
tions there given are for the regulation of human
conduct in all its relations. And the worshippers
there learn to rejoice in the ennobling and inspiring
belief, that after a faithful discharge of all their du-
ties, in this state of suffering and enjoyment, they

131

shall enter upon an incorruptible existence, and unite
with all the ransomed of the Lord, in offering a pur-
er worship in temples not made with hands, eternal
in the heavens.

And now, my friends, if God is love, if he has
created us for enjoyment, if he has provided all the
means necessary for our happiness, why are we not
more happy ? Because we do not love God and
and keep his commandments. Because we do not
receive Jesus^as our Saviour, and imitate his example.
Because we are not thoroughly christian in our
motives and dispositions and character. If any one
is unhappy, the fault is his own. Be persuaded then
to reform every thing amiss in your principles and
conversation and conduct. Be exhorted to improve
in all the christian graces and virtues. Be determin-
ed to avoid every thing which is wrong, and practise
every thing which is right. Then,you will experi-
ence that peace which the world can neither give
nor take away. Then will you feel that God is
love.

SERMON XI.

RELIGION THE ONE THING NEEDFUL.

LUKE X. 42. ONE THING IS JVEEDFUL.

What is this one thing ? Religion. Yes ; a firm
belief in the eternal existence and infinite perfections
of our heavenly Father; a rational faith in the di-
vine mission of our Saviour ; an habitual conformity
to the requisitions of the gospel, and an unshaken
confidence in its sublime promises. Such a belief
and such a practice, such a character and such ex-
pectations are absolutely necessary to secure our
present happiness and qualify us for heavenly felici-
ty. Let me then illustrate the necessity of religion
in a few of the most important periods of our earthly
existence.

1. Religion is the one thing needful to render do-
mestic life a scene of uninterrupted enjoyment.
Marriage was designed by our heavenly Father to
be a source of the most perfect temporal happiness ;
and when the religion of Jesus exerts its governing
and sanctifying influence on the heart and life, and
causes the wedded pair to cultivate mutual friend-
ship and affection; to be uniformly kind and oblig-

133

ing, accommodating and forbearing, charitable and
forgiving, patient and contented and cheerful, and
truly devoted to the promotion of each other's wel-
fare, this benevolent design is answered aiid this
purest of earthly felicity is secured. But when this
is not the case, as sometimes happens ; when
those are united who have no correct knowledge
of each other's characters ; whose tastes and habits
and dispositions are unlike, and over whose feelings
and passions and conduct, christian principles exer-
cise no controlling power, — the wise plan of provi-
dence is frustrated. Thence arise those complaints
and criminations, that unkind treatment and ahena-
tion of affection, which render this connexion a state
of contention and discord and misery.

But this is not all. The example of parents is
ever carefully watched and imitated by their chil-
dren. And if they habitually disregard the injunc-
tions of the gospel ; if the words'of profaneness and
falsehood and passion often fall from their lips ; if
the trifles of earth, the failings of acquaintances, the
tales of passing scandal, the means and measures for
acquiring popularity and wealth, and the follies and
fashions and amusements of gay life constitute the
chief subjects of conversation ; if the supply of ani-
mal wants, and the gatification of vain desires, and
the promotion of temporal aggrandizement are made
the principal objects of attention and pursuit ; if no
decided respect is shown for undeviating rectitude
and moral- goodness ; if the wor-d and ordinances of
God are slighted, and they attend the sanctuary only

134

ill conpliance with fashion or habit or a love of ex-
citement and display ; if the christian instruction of
their children is neglected ; if the good seeds of vir-
tue and piety are never implanted in their tender
minds ; if the pernicious weeds of vice and ungov-
erned passion are suffered to spring up and flourish
unchecked ; if they are permitted to resort to places
of idleness and dissipation for amusement or com-
panions ; after such an education, if they become
useful and religious membei's of society, it will not
be in consequence of the example and instruction of
their parents. They may indeed, as some few have
done, break the shackles of ignorance and irreli-
gion and become ornaments in our christian com-
munity. But this is scarcely probable. For they
will be peculiarly exposed to so many and so pow-
erful temptations ; to temptations from undisciplined
passions and ungoverned desires, from thoughtless
and profligate companions, from vice and infidelity
in a thousand enticing forms, that there is danger,
great danger, the greatest possible danger of their
becoming pests to the community, scourges to their
friends and curses to themselves. And all this would
be but the natural consequence of the examples they
have seen and imitated, the instructions they have
received and followed, the principles they have im-
bibed and obeyed, and the habits they have formed
and strengthened while under the paternal roof

On the other hand, if the parents endeavor to reg-
ulate their conduct and their household by the pre-
cepts of religion, if they are kindly attentive to each

135

other's wishes and wants, mild and equable in their
tempers, circumspect and amiable in their manners,
true and candid and improving in their conversation ;
if they manifest the sympathies of an expansive be-
nevolence, and .exhibit the fruits of genuine goodness
and unaffected piety ; if parental discipline and in-
struction be added to this worthy example, and their
offspring are early taught to obey the dictates of
their parents and their conscience and their Maker 5
if their risings of rebellious passion are checked and
controlled, and they are aided in forming habits of
truth, honesty, industry, self-government and virtue ;
if they are assisted in cultivating cheerful, contented,
generous, happy dispositions ; if they are instructed
to look upon the honors, emoluments and pleasures
of this world as uncertain, temporary and unsatisfy-
ing, and upon christian goodness as the one thing
truly essential to their happiness in every period
of their existence ; if they are induced to believe
that the religion of Jesus is a certain guide to peaee,
usefulness, respectability, happiness and salvation,
and that God is their ever present, all perfect, un-
failing friend and Father ; if thus educated by pre-
cept and example, they will be prepared for the evils
that are in the world. And though they may leave
the happy scenes of infancy and childhood with re-
gret, they will soon secure the esteem of all who
know them. They will be blessings to their friends
and ornaments to society. And should they be
greatly exposed to the influence of corrupting ex-
ample, in the moment of strong temptation, if their

136

early impressions, their virtuous habits, their chris-
tian principles will not save them from ruin, there is
good hope that they will be saved by the remem-
brance of a virtuous home ; by the recollection of a
brother's affectionate warnings, a father's agitated
countenance, a sister's earnest entreaties, a fond moth-
er's tears. If then you would have uninterrupted
happiness in your family circle, you must cherish re-
ligion on the domestic altar. Her heavenly influ-
ence must purify your motives, refine your feelings,
mould your dispositions, elevate your affections, dig-
nify your conversation and direct your conduct.
Then will you have felicity in your own bosoms,
and the same blessing will rest upon your depend-
ants and children.

2. Religion is the one thing needful for our com-
fort and support in the dark hour of adversity. We
are in a world of continual change. Many are now
low in misfortune who were once at the height of
prosperity. This may be our condition. And when
we are deprived of our competence or affluence,
w^hen we' are slighted or deserted by the friends of
our better fortunes, when the trials of poverty spread
a gloom over our spirits, when the stern hand of jus-
tice compels us to relinquish the comforts of domes-
tic life, if in this dark and trying hour, we have not
the consolations of religion, but are reproached by
our past lives ; if we have been idle or dissipated,
prodigal or covetous, proud or tyrannical, cruel or
unjust ; if we have insuhed the virtuous citizen, or
defrauded the industrious laborer, or abused the

137

honest dependent, or driven from our presence the
deserving object of charity ; if we have slighted the
teachings of Jesus, and neglected the service and
worship of God ; if this be our character, miserable
indeed must be our condition ; we shall be destitute
of that self-approving conscience, the loss of which
all earthly things cannot supply ; and with the loss
of this, we lose all the supports of religion.

But on the other hand, when the storms of adver-
sity press heavily upon us, whether we have fallen
from affluence or competence, or have always lived
in honest poverty, if we have been temperate and
frugal and industrious in our habits ; if we have been
honest and upright and open in our dealings ; if we
have bestowed our charitable offerings on the poor
and unfortunate ; If we have been meek and affable
and unassuming in our deportment ; if we have cul-
tivated the graces and virtues of the christian charac-
ter ; if we have devoted our powers and talents to the
service of God ; if we have the approving testimony
of our own minds in these things, we shall not be
miserable. And let what will come ; let poverty
beset us in its most appalling forms ; let every earth-
ly friend forsake us ; we shall not be utterly forsak-
en of happiness. We shall have that conscious in-
tegrity, that moral purity, that religious elevation of
soul, which will confer more exalted felicity than the
world with all its blandishments can ever give, or
with all its frowns can ever take away. And we
shall have one friend who will never desert us, one
friend who will always listen to our supplications, one
13

138

almighty friend and Father who will cherish us in his
own bosom long after this world and all its changing
scenes shall have passed into oblivion. If then you
would have comfort in adversity, you must lay its
foundation in religion. You must ever let the hea-
venly instructions of Jesus dwell on your minds, and
be the governing principles of all your actions, until
you become christians in faith and temper and prac-
tice. And then you will be prepared to triumph,
nay, to rejoice in adversity.

3. Religion is the one thing needful to sustain the
soul in the closing scene of earthly existence. We
connect so many gloomy associations with the idea
of death, the wasting sickness, the watchings and
tears of anxious friends, the distressing hour of se-
parating, the ghastly corpse, the sable habiliments of
mourning, the slow moving hearse, the dismal tolling
of the bell, and the last agonising look, ere the object
of affection is consigned to its kindred dust, as to
render the subject peculiarly unwelcome to our
minds. And when any circumstances forces our at-
tention to the period of our own dissolution, we utter
the hasty prayer. O let me die the death of the
righteous, and let my last end be like his. And
then we banish the chilling thought.

But is death itself so much to be feared ? When
I have seen the tender infant, sickening in its moth-
er's arms, opening its entreating eyes, and raising
its little hands for comfort, then drooping like a new
mown flower, and without a struggle sinking into the
5leep of death, with an angelic smile on its counte-

139

nance, I have asked. Is this death ? It is ; but
here it has no terrors. And when I have watched
the gradual decline of the devoted and youthful
wife, the fond and affectionate mother, whose attach-
ments to earth were many and powerful and whose
worldly prospects were bright and alluring, and
known her to make every necessary arrangement for
her own burial and for the welfare of her family
with the utmost composure and calmness, and wit-
nessed her affecting imitation of the example of the
dying Jesus in commending her rising soul to the
hands of her ever present Father, and observed her
peaceful and exulting triumph over the power of the
universal destroyer, I have asked, Is this death? It is ;
but even here it creates no fear or alarm or suffering.
And when I have stood beside the dying minister of
Christ, whose head was white with the snows of
more than eighty winters, and heard him pour forth
fervent gratitude for the manifold blessings of his
long life, and joyfully call upon his paternal Creator
to receive his departing spirit, and beheld the last
flickerings of the lamp of life before it was extin-
guished, I have asked, Is this death ? It is ; but no
more frightful than the setting of the summer's sun.
But when I have seen one in the strength of man-
hood, who had lived as he listed, and sneered at the
realities of religion, suddenly prostrated on a bed
of extreme suffering, and while the fatal disease was
fast preying on his earthly frame, heard him calling
for the consolations of the gospel, because con-
science, an awakened, accusing, condemning con-

140

science had kindled a hell in his soul ten times hot-
ter than his burning tormenting fever, and after
much bodily and mental anguish, noticed the con-
tortions of agony which a miserable death had left
on his features, I have asked, Is this death ? It is
indeed death ; and it is death whh all its terrors. I
know not what death is. I fear not the death of the
innocent or the righteous. But I do know what is
the sting of death. It is sin. And I shall unceas-
ingly pray to be delivered from again witnessing the
frightful death of the impenitent sinner.

Yes, my friends, let a man lead a wicked, and ir-
religious life, and when brought upon the bed of
death, if reason keeps her seat, and conscience is
faithful in her duty, his last hours may well inspire
us with dread. He cannot quench the hell burning
in his own soul with all the sophistical reasonings of
error and infidelity. The consciousness of past
wickedness, the torment of present depravity, and
the fear of punishment hereafter, will be his bosom
companions. And it will not be in the power of any
creed either christian or heathen to relieve his men-
tal agony. No. It is religion alone, the recollec-
tion of a well spent life, the possession of christian
virtues, a well grounded hope of future felicity, and
an unwavering confidence in the infinite Father ; it
is these and nothing but these that can smooth the
pillow of death and destroy its sting. But with
these, with the innocence and purity of childhood,
with the character of goodness and piety, death is
not to be feared. Its bodily pangs, even when most

141

excruciating, can be of but short duration. Its ap-
palling associations can be banished by the force of
reason and reflection, its terrors can be dissipated
by the cheering light of the gospel, and it becomes
the door of admission to regions of glory and eternal
blessedness. If then you would have support when
called to walk through the dark valley of the shadow
of death, you must prepare for it now. You must
make religion your friend. You must live soberly
and righteously and godly in the present world.
And when your earthly pilgrimage closes, no matter
how few or how many seasons have rolled over your
heads, you will be enabled to meet the summons of
death with a smile. With triumphant hope you will
thus exclaim, I have fought a good fight. I have
kept the faith. I have finished my course. I am
hastening to the bosom of my Father. O grave,
where is thy victory ! O death, where is thy sting ?
13*

SERMON XII.

GUILT OF SEEKING RICHESBY SINFUL MEANS.

PROVERBS XXVIII. 20. HE THAT MAKETH HASTE TO BE RICK
SHALL NOT BE INNOCENT.

Riches are desirable. They aid in the great work
of human improvement. They are necessary to
complete the means of intellectual and moral and re-
ligious instruction. They are essential to the pro-
gress of civilization and refinement. They are bless-
ings. It is our duty therefore to strive for their ac-
quisition by all fair exertions. We are bound by
the very laws of our nature to make suitable provis-
ion for our animal and mental wants, and to ocGupy
every talent we possess for the promotion of buman
enjoyment. We are also commanded to labor with
all diligence, to perform with zeal whatever Is to be
done, to provide faithfully for our families and
friends, to gather up all fragments so that nothing be
lost, and to do good unto all men as we have oppor-
tunity. Consequently, reason and revelation regard
riches as desirable and useful, and make it our
imperious duty to strive for their acquisition. But
this is not the whole of the story. For riches, like
every other blessing, may be abused. And when

143

the love of wealth becomes excessive, when it
gives rise to worldliness, dishonesty, dissipation,
quarrelling, theft, robbery or murder, it is surely
the root of many evils. And those who yield
themselves slaves to this passion cannot be easily
induced to become pious and practical christians.
It is therefore equally the dictate of reason and reli-
gion that there is great evil in the inordinate love of
riches; great wickedness in adopting unlawful meas-
ures for their acquisition, and great depravity in de-
voting them to sinful purposes. Let me then de-
scribe some of the more common ways in which
people make haste to be rich, and mention the perni-
cious consequences of such courses.

1. The first method for the sudden acquisition of
riches which 1 shall notice is this; the purchase of
lottery tickets. Now I do not assert that there is
arrything sinful either in obtaining a ticket, or in re-
ceiving a prize when drawn. But 1 do affirm that
thi$- mode of seeking for wealth is followed by perni-
cious consequences. Yes ; you do actually find
sonie individuals who spend their daily wages for
lottery tickets, when their families are really suffer-
ing for the necessaries and conveniences of life.
Consequently they violate their obligations to pro-
vide for their own households, and are therefore
jsvorse than heathen. You observe others who ex-
pend their whole income for tickets, and at the same
time refuse to pay their honest debts. Of course,
they practise a species of deception upon their law-
ful creditors. You notice a third class who pay that

144

tnoney for tickets, which ought to be appropriated
to other and better purposes; to the education of
children, social and domestic comfort, or charitable
institutions. And therefore they prove unjust to
themselves, to their families, and to society. In the
mean time, you will recollect that these ticket pur-
chasers have their minds so occupied about the proba-
bilities of their success, that they waste many hours
in idleness, suspense, casde-building, painful anxiety
or dissipation. You will also recollect, that scarce-
ly one in a thousand ever draws a decent prize.
You are indeed assured that there are but three
blanks to one prize. But your own observation must
have convinced you that there are more than three
thousand blanks to one prize of value. And when
such purchasers are disappointed, they not unfre-
quently give themselves up to peevishness, dejection,
despair, or iniquity. And how much are those few
benefited who draw the higher and more valuable
prizes ? Probably as many as nine in ten of this
class are ruined, body and soul, by their sudden pros-
perity. Some give themselves to immediate dissi-
pation, and soon terminate their career in disgrace
and wretchedness. Others lay aside their useful
occupations, and adopt a style of such extravagant
living, as soon reduces them to abject poverty.
Others again enter largely and rashly into business,
with which they are unacquainted, and through igno-
rance soon lose what they so suddenly acquired:
And few, very few, have exercised sufficient prudence
to make a proper use of their gifts of fortune. Not

145

only so. Towns are injured by this kind of gaming
as well as individuals. Let a thousand dollars be
drawn in this place, a knowledge of the fact would
induce many others to try their luck in the same
way, until ten times that sum was foolishly wasted,
and the village proportionably impoverished. Such
then are some of the natural and pernicious conse-
quences of endeavoring to acquire sudden riches by
purchasing lottery tickets. I am confident you will
not consider this an exaggerated statement. Must
we not conclude then that this is not an innocent
way of obtaining property ? Will you not all deter-
mine to avoid a practice which is fraught with such
private and pubhc evils .'' I conceive there is but
one safe course for you to pursue in regard to this
subject. When a lottery is opened for some good
object, and you have money to give away, without
interfering with the claims of justice or charity, and
you can make the sacrifice without one unpleasant
feeling or one anxious thought, then you may inno-
cently appropriate your funds to the purchase of lot-
tery tickets, and not until then. And with most of
us, such a time can never come. Consequently we
can never make haste to be rich in this dangerous
and pernicious practice.

2. The second method for the sudden acquisition
of riches w^iich I shall consider is this ; playing at
games of skill and chance. And here again 1 would
not assert that there is any thing sinful in merely
playing the game. But can you innocently receive
thq money you may happen to win I think not,

146

I believe there are but two lawful and right ways of
obtaining property. It may be presented to you as
a free gift, or you must return some equivalent for
the value received. Now I trust you will not pre-
tend that money received in gaming is acquired in
either of these ways. For no gamester ever took
his seat at the table to play with the intention of giving
his property to his antagonist; and surely no equiva-
lent is returned for the amount thus taken. You
also knov%7 that our laws look upon this practice as
criminal, and, in some of the states, the loser may
recover the sum lost as money fraudulently obtained
by the winner. But this is merely the beginning
of evils. For gaming leads to the most appalling
consequences. In most individuals, it entices them
to anger and resentment, profaneness and falsehood,
intemperance and debauchery, the neglect of per-
sonal and domestic and social duties. In many per-
sons it destroys reputation, character, usefulness, in-
fluence, family peace and prosperity, and everything
honorable and praiseworthy. You well know that
more or fewer of these evils attend sooner or later
upon almost every professed gamester. But allows
ing that a few escape some of the more glaring vices,
do they ever continue long to he men of wealth and
moral worth ? Can you select from all you have
ever known five individuals in the decline of life
who are regarded as men of virtue, integrity and
piety ? Can you name even one individual who
has given himself to this detestable vice, who exhib«
it5 the character of a good husband and father, a

147

good friend and neighbor, a good citizen and chris-
tian ? There may be such instances, but I have
never known a single example. Besides these per-
sonal and domestic evils, such a practice is exceed-
ingly infectious and contaminating. For if this is a
right and proper way for one to obtain riches, it is
equally right and proper for all men. Suppose then
you were all to leave your respective callings, and
begin the business of gambling. How long would
you continue before your village would be converted
into a perfect hell ? No ; providence never ordain-
ed this as one of the means of securing an^ honest
subsistence. We are made for some mental or
bodily labor. And society can never exist, proper-
ly can never be accumulated, happiness can never
be enjoyed, unless each one confines himself to some
honest employment. Consequently no one can in-
nocently make haste to be rich by gaming. It
therefore becomes our serious duty to avoid this
method ourselves, and to use all rational and friend-
ly and energetic means to prevent others from ruin-
ing themselves and their friends by this fascinating,
polluting, corrupting, degrading, destructive vice.

3. The third method for the sudden -acquisition
of riches which I shall now examine is this; defraud-
ing lawful creditors. You know that men some-
times commence business under favorable auspices,
obtain a considerable amount of property on credit,
secrete a large portion of their wealth, and then stop
payment. They are willing to turn out the remain-
der of their merchandize, or to pay so much on a

148

dollar. As the creditors cannot readily adopt any
measures for securing their whole debt, they gene-
rally feel compelled to receive what Is offered, rath-
er than lose the total amount. Being thus discharged
by their creditors, they either commence business
again with considerable capital thus fraudulently
obtained, or live In idleness and perhaps luxury on
the interest of their ill-gotten wealth. Now I do not
think this method of acquiring riches Is often adopted
in the country, nor half so often in cities as Is gen-
erally imagined. But it is undoubtedly practised in
some instances, and therefore deserves a passing no-
tice in this connexion. And while those who fail
through the pressure of the times, or some innocent
miscalculation, or some unav^oidable misfortune, are
deserving our sympathy and generosity, those who
fail to make money are deserving universal contempt
and reprobation. For how does this measure differ
from downright theft .'' It is equally wrong in the
sight of heaven and in the view of all honorable men.
And its practice Is really more pernicious to the
community. For the thief is regarded as an enemy
to all law and order and honesty, and is justly driven
and hunted from all reputable society. But the
honorable swindler is allowed to go at large, and
pursue that species of robbery which must naturally
destroy all mutual confidence, and undermine the
very foundation of all proper commercial intercourse.
When justice shall be more perfectly administered,
some solitary cells in the state prison will be appro-
priated to the special use of all such unprincipled

149

defrauders. They now receive a good share of
punishment for their unrighteous deeds, although they
escape the penalty of the civil law. For they are
uniformly regarded and mentioned as destitute of
principle or honor. They are looked upon with
distrust. Little or no confidence is placed in their
word. And with all this they are perfectly acquain-
ted. For their own conscience is constantly remind-
ing them of their iniquity. They also feel as if their
baseness was known to all around them, as if it en-
tered as largely into the thoughts of others as their
own, as if all their acquaintances pitied or despised
them. And even this is not all ; for although they
may succeed in obtaining some riches in this wicked
method, and thus be enabled to secure the conveni-
encies and elegances of life, they can possess no in-
ward peace of mind. A worm is continually gnaw-
ing at the root of their enjoyment. Their bosoms
are filled with fears and terrors. They have lost all
self respect, and actually despise themselves. They
have no sympathy with the honorable and vir-
tuous. Tn every season of danger their alarm is pain-
ful and overwhelming. And the approach of death
finds them in the greatest consternation, because they
cannot look back upon such transactions with any
feelings but shame and remorse, and because a con-
sciousness of their guilt harrows up the anguish of their
souls and fills them with the most fearful forebodings of
future misery. Is it not evident then that riches ob-
tained by defrauding lawful creditors will give no sat-
isfaction, but prove a constant source of uneasiness
14

150

and wretchedness ? And if so, no rational man will
hasten to become rich in this manner.

4. A fourth method for the sudden acquisition of
riches which I shall now describe is this ; dislionesty.
This is a very extensive topic, and one with which I
have no great acquaintance. 1 merely know that
unfair means for securing wealth are occasionally
adopted in almost every occupation and profession*
All men wish to obtain a subsistence, and many are
seeking for something more. Some of the number
may always be mentioned who are ready to resort
to any measures for the acquisition of property which
public opinion and the laws of the land will admits
without any further regard to the rectitude of the
plans adopted. But all the dishonest are sooner or
later punished by their iniquity. For in the first
place, they are acquainted with their own guilt.
They know the difference between right and wrong.
Although the fraud they practise may be generally
practised, they feel self-condemned. They know they
are not doing unto others as they would have others
do unto them. And consequently they are incessant-
ly tormented by a consciousness of sinful dealing.
In the second place, they gradually lose public con-
fidence and eventually its patronage. The laborer
may slight his task ; he may be altogether an eye
servant, and he may imagine his deception is un-
known, because his employer has never found fault
with his labors. But he may rest assured that his
unfaithfulness will be discovered, and his place sup-
plied with another, as soon as circumstances will per-

151

mit. He will then be discharged in disgrace, and
thrown upon society without testimonials of his worth,
and therefore the best situations cannot be obtained.
The mechanic may slight a piece of work, or the
merchant may deceive in the quality or quantity of
the goods sold ; they may think their profits are great,
because they have heard no complaint of the bargains.
But the cheated whisper the fact to one neighbor and
another ; they soon withdraw their custom, and in-
duce others to do the same ; so that what was at first
considered a lucrative business, eventually proves to
be a serious loss. And so in every occupation.
Dishonesty is sooner or later detected. And while
all honorable men are willing that others should
receive fair wages for their labors, and a suitable
income from their merchandize, none of the re-
spectable will knowingly encourage dishonest prac-
tices. And finally, all this class are sooner or later,
disturbed by the compunctions of an accusing con-
science. All men have their hours of serious reflec-
tion, and no one can review a life of dishonest gain
without experiencing the most distressing mental an-
guish. An example directly to the purpose came
to my knowledge a few years since. The individu-
al was past the meridian of life. He lived in an
elegant and handsomely furnished dwelling. He was
surrounded by extensive and highly cultivated lands.
He had money at interest. His family were virtu-
ous and accomplished. An old acquaintance passed
a sabbath in his domestic circle ; and after a full
survey of all his possessions and luxuries, he address-

152

ed him in the following terms. ' My friend, you
have every thing heart can desire ; and there seems
to be nothing wanting to complete your happiness.'
' O,' said the individual addressed, ' so it may ap-
pear to you. But you are greatly mistaken in your
estimate. How did I obtain this wealth ? Why, I
kept a store. I trusted my neighbors to every thing
they desired, and especially to large quantities of ar-
dent spirits. I took a mortgage on their several
farms for security, and as they could not redeem
them at the proper time, I received them into my
possession. Several of the original proprietors died
in poverty and intemperance. Their families are
broken up and scattered. I now look back with
pain upon my past conduct. With all my riches I
am continually miserable. My conscience is an un-
ceasing tormentor.' Now I have no doubt many
others may be found in a similar predicament; and
such must ever be the painful consequences of every
species of dishonesty. Riches obtained by sinful
means can never confer happiness on their possessor.
I trust you will all therefore conclude that honesty is
the best policy. Be determined then to practise no
fraud in your several occupations ; and never at-
tempt to increase your property except by honesty.
5. The last method for the sudden acquisition of
riches which I shall consider is this ; exclusive at-
tention to worldly business. I do not suppose many
present are in very great danger of ado{)ting the
measures for the sudden acquisition of wealth which
I have already described. Neither have I mention^

153

ed theft, piracy, robbery or murder, because I could
not believe any one of this assembly would ever be
guilty of such abandoned wickedness. But I do
fear that most of us are tempted to pursue the
course last noticed. I do think that we are in dan-
ger of devoting too exclusive attention to the acqui-
sition of riches, to the fatal neglect of our spiritual
interests. We are so constituted that religion is ab-
solutely necessary to our present enjoyment. And
if we give our whole souls to the objects of time ; if
we banish from our hearts all thoughts of our hea-
venly Father ; if we neglect all the pecuhar and en-
nobling duties of the gospel ; if we are ignorant of
the precepts and consolations of Christianity, we do
not secure those comforts which are truly essential
to our well being and happiness in this world. We
may not feel our deficiencies so sensibly in seasons
of health and prosperity. But we are in a changing
scene. Adversity will come sooner or later. Yea,
reproach, and disappointment, and trial, and sickness,
and affliction 5 and in these times of need our earth-
ly treasures cannot yield us the support we desire.
And before long we shall all be called to bid
farewell to all things below. The want of christian
characters, and consolations, and hopes will then
occasion the utmost distress. Ministers are not un-
frequently obliged to listen to the dying confessions
of the worldly minded ; confessions which are not
imparted even to the nearest friends. And I trust
no one will accuse me of betraying the sacredness of
our trust, if I disclose a faint view of their last mo-
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154

merits for the special benefit of the living. It is no
uncommon occurrence to hear such observations as
the following. 'I am in great distress of mind. I
have not indeed been guilty of gross immorality or
heinous wickedness. I endeavored to make tempo-
ral provision for myself and family. I thought the
future would afford sufficient time for the peculiar
duties of religion. I have accordingly neglected
attention to the subject until it is now too late. I
sincerely lament my error. I am convinced that I
pursued the wrong course. I am destitute of those
clear views of the gospel, and those christian affec-
tions, and those animating hopes, which now seem
necessary to my support and felicity. I now wish,
but too vainly wish, I had acquired that strong love
for my Father, and that living faith in my Saviour,
and that pure and holy character which would prove
an anchor to my soul. My usefulness would have
been enlarged. My example would have been more
worthy of imitation. My enjoyments would have
been greater. And my last moments would not
have been embittered by these painful remem-
brances. Gladly would I now give the fruits of all
my labors for the christian's condition !' Some-
thing of this character is often spoken by those who
have made this world their only good. And per-
mit m-e to assure you all, that such will be your
thoughts, and feelings, and words, if you pursue the
same irreligious course. How unwise then to neg-
lect the one thing needful for these riches which
perish with the using. Seek first the kingdom of

155

God and his righteousness, and all these things shall
be added unto you.

Such, my friends, are some of the unlawful meth-
ods more commonly adopted for the hasty acquisition
of riches. Let our subject then be clearly under-
stood. You are to consider riches as desirable bles-
sings, and to strive lawfully for their acquisition, and
to devote them when obtained to the glory of God
and the good of mankind. But if you practice any
dishonest or unfair acts for their acquisition, or de-
vote your property to sinful purposes, you become
exceedingly guilty, and must be sooner of later pun-
ished by your iniquities. Seek then for wealth by
undeviating honesty, rational economy and perse-
vering industry. And above all, seek diligently for
those imperishable riches which wall make you hap-
py on earth, and qualify you for endless felicity in
heaven.

SERMON XIII

BENEFIT OF AFFLICTIONS.

PSALMS CXIX. 71. IT IS GOOD FOR ME THAT I HAVE BEEN
AFFLICTED.

We know very little of real grief until we have
been called to part with some endeared friend. We
may indeed witness the sorrows of our neighbors ;
we may truly sympathize in their bereavements, and
we may conclude we have felt something of the se-
verity of affliction. But when death enters our own
doors, and takes from our sight those who have become
endeared by all the ties of association and friendship,
■we discover our mistake. We then experience feel-
ings which never before pained our hearts. We
then realize the bitterness of grief, and are almost
ready to sink under the burden of our afflictions.
But the voice of rehgion whispers peace and conso-
lation. It teaches us that our trials are ordered in
love and designed to benefit our souls. Let us then
enquire in what way the loss of friends is calculated
to do us good.

1. The loss of friends benefits our souls by
reminding us of our dependence on our heavenly
Father. When we and our relatives are in health,
when our exertions are crowned with desired

157

success, when the world smiles on our labors,
we are prone to forget our dependence on that be-
inii; who gave us existence and all our powers, who
loves us as his offspring with an infinite affection, who
has always upheld and supported us in life, who is
the author and giver of all our blessings, and who
has never forgotten us for a moment. In such sea-
sons of prosperity our thoughts are too apt to be con-
fined to ourselves and our private interests, to the
engaging pursuits and concerns of time, to plans and
exertions for securing the treasures and honors and
enjoyments of this world. And amidst so many pre-
sent comforts and engagements, so many desired
and anticipated pleasures, so many animating hopes
and prospects, we become almost wholly unmindful
of the original fountain of all our success and happi-
ness.

But when death enters our family circle, and lays
prostrate some beloved member, and the anguish of
a bereaved heart fills our eyes with tears of sorrow,
our minds naturally revert to our ever living and ev-
er present Father, the bestower and destroyer of our
comforts J the supreme arbiter of life and death.
The distressing event suggests such thoughts and re-
flections as are calculated to afford us consolation and
improvement. We then recollect that our heaven-
ly parent is infinite love, that he regards all his chil-
dren with paternal tenderness, that he never afflicts
in anger or wrath or resentment, but in benevolence
and for the best good of all concerned. We also re-
member that he has been constantly showering the

158

most necessary, valuable, precious favors upon our
unworthy heads. Such reminiscences remind us of
our past forgetfulness, ingratitude and disobedience.
We sensibly realize that our Father has never for-
saken us, though we have been unmindful of his care
and blessings. We feel that he has been our unfail-
ing benefactor, though we have rendered no thanks-
givings for his unmerited favors. We are conscious
that he has been unto us a most tender parent, though
we have been disobedient children. We conclude
that he has a perfect right to do with us and ours as
he pleases, and that he may withdraw our dearest
mercies when he sees best for the benefit of all con-
cerned. Such are some of the thoughts concerning
our heavenly Father which death naturally suggests
to our minds.

Let all the afflicted then cherish these good im-
pressions. Let them influence you to a more per-
fect imitation of the christian pattern. Resolve to
render supreme love to your heavenly Father, who
loves you as his offspring, who is daily giving you
proofs of his affection, who will ever order the events
of your lives in wisdom and goodness, and who will
never leave nor forsake those who confide in his per-
fections. Not only resolve, but enter upon the imme-
diate execution of your resolutions. Let your sin-
cere devotions daily ascend to the throne of heaven
from the secret closets of your own minds. Daily
meditate on the works of the Almighty around you,
and on his character and government. Daily exam-
ine the records of his holy will, and carefully comv

159

pare yourselves with its divine requisitions. Daily
endeavor to become perfect even as he is perfect,
and thus prove yourselves his obedient children.
Do this and the design of providence in the removal
of your friends will be answered. For your hearts
will be benefitted, your characters will be improved,
your happiness will be increased, your preparation
for the further trials of this changing scene will be
strengthened, you will find by joyful experience
that it has been good for you to have been afflicted.
2. The loss of friends benefits our souls by re-
minding us of our obligations to our Saviour. When
the circle of our relatives is unbroken, when neither the
decays of nature nor the diseases of death have made
inroads upon our constitution, when the world holds
out its alluring vanhies to our view, we seem to im-
agine that our companions will always bless our sight,
and our health always remain unimpaired, and the
world always satisfy our desires. And in accordance
with our bright anticipations w^e proceed to lay our
plans for the future, to make our calculations and
employ our powers as if this earth were our final
home, as if temporal gratifications would always give
interest and delight and forever satisfy the cravings
of our immortal spirits, as if there were no greater
joys than this changing scene offers to our search.
And thus we become deeply interested in present
objects, and strongly attached to this world's comforts,
and forgetful of the claims of Jesus. We seem to
expect that the perishing materials around us will
yield substantial and permanent felicity, and that the
supports of religion will never be needed.

160

But when our friends are called to bid us farewell,
and we follow their mouldering remains to the house
appointed for all living, and there see them placed
forever beyond the reach of our mortal sight, we are
gready troubled in spirit. We cannot endure the
thought of everlasting separation. We cannot bring
our feelings to pronounce a final adieu. And in the
agony of our grief we enquire, if this is the last we
are ever to behold of our departed associates? if it
be possible that all the loveliness, and affection, and
intelligence of the endeared relative ? if it be possi-
ble that all which gave interest and worth and beauty
to the decaying body, can be confined by the clods
of the valley.' In this moment of deep anxiety, of
painful doubt, of agonizing fear, the voice of Jesus
bursts upon our hearing, I am the resurrection and
the life. He that believeth on me shall never die.
In my Father's house are many mansions, and where
I am there ye shall be also. In such a time of need
this gracious friend interposes to relieve our wretch-
edness, to solve our difficulties, to dissipate our fore-
bodings, to assure us of a future existence beyond
the grave, and to confirm us in the animating belief
of a happy reunion of all the ransomed of the Lord.
Such are some of the thoughts and reflections con-
nected whh our Saviour which the death of our
friends naturally suggests to our minds.

Cherish these good impressions, all ye afflicted.
They will lead you to become better acquainted with
the life and instructions and death of the commission-
ed Jesus. You will turn to the sacred record, and

161

trace your chosen master from his baptism by John,
through a series of labors and trials and sorrows, to his
agonizing conflict in the garden. You will follow
him from the council chamber of Pilate to the fatal
cross, and there behold him deliver up his pure spir-
it into the hands of his God and Father. You will
accompany his lifeless and mangled body to the new
stone sepulchre, and there see the tomb secured,
not merely by a great rock, but by an invincible Ro-
man soldiery. With the affectionate female disci-
ples you will be at the grave early on the morning
of the third day ; and you will then feel convinced
that the condemned, deserted, crucified son of Mary
is really the son of the living God, that death has no
power over him, that the Saviour of the world and
the pledge of our immortality is indeed risen from
the slumbers of the grave. If you then inquire into
the cause of this display of divine power and love, you
learn that all this has been done for your benefit ; to
deliver you from ignorance, error, sin and wretched-
ness. And if your hearts are not harder than the
rocks which burst at his crucifixion, you will resolve
to render unto him your gratitude for his disinter-
ested sacrifices and services. You will prove your-
selves his pupils by receiving him as your infallible
teacher, in obeying him as your commissioned mas-
ter, in imitating him as your exemplar, and by cher-
ishing much of his heavenly temper. If you thus
do, the design of the afflictive dispensation will be
answered. Your christian faith will be strengthened
and purified. Your zeal in the divine life will bq
15

162

quickened and encouraged. Your hopes of a hea-
venly inheritance will be elevated and brightened.
And your confidence in a happy reunion with your
virtuous friends become unshaken and immoveable.
3. The loss of friends benefits our souls by re-
minding us of the absolute necessity and unspeaka-
ble value of religion. There are times when we
think too much and too highly of earthly objects,
when we look for nothing better or more durable
than this world furnishes, when we put far from us
the evil day and postpone our attention to duty until
a more convenient season. But this delusion may
be dissipated at the death bed of our friends. For
we there see the vanity, the impotency of all earth-
ly possessions. We there learn that nothing tem-
poral can give peace in a dying hour. Religion is
the only thing that can impart calmness, resignation,
cheerfulness, and triumphant joy to the departing
soul. Yes; a consciousness of having endeavored
to live a sober, righteous and godly life ; a firm
confidence in the love of an ever present and un-
changeable Father ; an'unwavering faith in the bless-
ed promises of Jesus ; a cheering assurance of a hap-
py re-union with departed friends, and the sure ex-
pectation of a glorious immortality of felicity and im-
provement ; these are the only things which can in-
sure real support and triumphant joy to the dying.
When therefore we witness the insufficiency of any
temporal gratifications to give the needed assistance
to the undying mind, we lose our confidence in this
world's gifts. We realize that we can carry none

163

of them with us. We are satisfied they can afford
us no help in the hour of our greatest need. We
become sensible that they are deceitful in their prom-
ises, transient in their duration, and fading in their
nature. From such admonitions of the instability
and emptiness of all earthly possessions, we are in-
duced to look in upon ourselves, to inquire if our
past lives have been such as to yield us satisfaction
in the review, if our present characters are such as
to enable us to enter the presence of our Father in
joy, if our faith and hope are sufficient to triumph
over death and the grave. And as we examine in-
to the past and present state of our hearts, we be-
come conscious of our manifold deficiences. We
are convinced that we have omitted many important
duties, and committed many serious offences. We
then resolve to amend our characters, to be earnest-
ly engaged in the great work of salvation. Such are
some of the thoughts which death is calculated to
excite in our bosoms.

Let the afflicted cherish these good impressions.
Resolve to be more engaged in securing a high degree
of christian goodness. Compare yourselves with the
example and requisitions of Jesus, and thus learn
your deficiencies ; what duties you have neglected,
what sins committed, what evil habits contracted,
what sinful dispositions cherished, what erroneous
opinions embraced. Having ascertained your fail-
ings, ypu will look for divine assistance to enable you
to cherish pious affections and devout feelings, to sub-
due and banish undisciplined tempers and passions,

164

to break off long indulged practices, and to practise
long neglected duties. Persevere in this glorious
undertaking and success will attend every strenuous
effort for self-improvement. And when you have
established a christian character, you would not ex-
change your religious dispositions, principles, habits
and hopes for any earthly good. Are not afflic-
tions then well calculated to benefit your souls, to
make you wiser, holier and happier .''

God grant that these rich and everlasting benefits
may result to all the afflicted. And let us all ask if
our various bereavements have produced their des-
tined effects upon our character. Have they turned
our souls more fully to the love and service of our
heavenly Father, to the obedience and imitation
of the divine Saviour, and to the practice of pure
and undefiled religion ? If they have, our charac-
acters have been improved and the divine dispensa-
tions wisely observed. If they have not, we have
probably been driven to greater depravity, by slight-
ing the warnings of Heaven. Be persuaded to re-
form all deficiencies and imperfections, and ever en-
deavor to improve all your afflictions to the glory of
the Most High.

SERMON XIV.

PREPARATION FOR DEATH.
AMOS IV. 12. PREPARE TO MEET THY GOD.

Have we any security for our life ? If so, in
what does it consist ? Do any put their trust in
youth ? Look among your youthful friends. Is
not their number diminished ? Have you not
known one and another, in the bright morning
oi their days, in the fond anticipation of temporal
enjoyment, in the strong love of earthly existence,
summoned to the eternal world ? And can you
trust to that protection which has so often failed
your companions ? No. In youth there is no se-
curity. Do any put their trust in health ? You
have seen the strength of manhood suddenly pros-
trated by disease. You have known helpless chil-
dren early deprived of parental protection. You have
known the supporting arm of filial affection taken from
trembling old age. You have seen one and another
of your associates, in the full bloom of health, in the
very maturity of their constitution, in all the engage-
ments of activity, in all the endearments of domes-
tic happiness, summoned to the eternal world. And
can you trust to that protection which has so often
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166

failed your acquaintances ? No. In health there is
no security. Do any put their trust in riches ? Can
wealth ward off the stroke of accident ? Can it
purchase exemption from disease ? Can it mitigate
the pains of sickness ? Can you point to the person
who has bribed the destroying angel ? Have you
not known the rich, one and another, with all their
means of comfort and happiness, summoned to the
eternal world ? And can you trust to that protec-
tion which has so often failed the affluent? No.
In riches there is no security. In what then can we
trust? In nothing human; in nothing temporal.
We have no security for our life. Whatever may
be our age or rank or condition, we are constantly
exposed to accident and disease. We are walking
on the very brink of the grave, and there may be but
a step between us and death. If then, ray friends,
we are continually exposed to death, is it not wise
to be at ^11 times prepared for our departure ? Most
certainly.

In what does the preparation for death consist ?

1. To be always prepared for death, you must
ever maintain a correct knowledge of the character
of your Creator. This you can obtain from tlie
works of nature, from the deductions of reason, from
the events of providence, and from the divine instruc-
tions of Jesus. Their united testimony must con-
vince you that he is infinite in all his perfections ;,
infinite in power, in wisdom, in goodness, in mercy,
in justice ; is infinite love. Add to all these, the idea
of an ever-present and all-perfect Father, and you

167

will have some correct notion of his character. Now
if you are a parent, you know that you love your
children ; that no interest is so near your heart as
their welfare, and that you would not intentionally do
them injury. If you beheve the plain instructions
of the Saviour, you must also know that your heav-
enly Father possesses the same kind of love, though
infinite in degree, for all his human children ; that he
has no interest separate from their best spiritual
welfare, and that he will never do them injury. For
his infinite perfections will always cause him to do
right ; will ever prevent his doing wrong, and his pa-
ternal affection can never be destroyed. If you are
children, you know that your parents have always
loved you ; that they have always designed your good
in all their dealings, and that you have nothing to
fear from their future conduct towards you. If you
believe the plain instructions of Jesus, you must also
know that your heavenly Parent has always loved
you ; that he has always designed your good in all
his dispensations, and that you have nothing to
fear from his future conduct towards you, because
he is infinite and unchangeable Love. If therefore
you will bring home to your very soul, all the
ennobling truths connected with the idea of an ever-
present and all-perfect Father, you have no occasion
to fear the approach of death. Living or dying, you
are in the arms of a Father. In time or in eternity,
you are in the bosom of a Father. His love placed
you in this world of probation, and nothing but his
love can ever remove you to a state of retribution,.

168

As you cannot live without his constant support,
neither can you die without his immediate presence.
His paternal care has always been your protection,
and this can never be withdrawn. He has created
you for happiness, and he will furnish the means for
securing your felicity. If you render to him the af-
fection and obedience of children, your happiness
will be secured. But if you prove ungrateful and
rebellious, your happiness must be lost. Ruin and
misery must be your portion. For you are free
agents, and can alter your own character and destiny,
being aided by the ordinary and promised influences
of the divine spirit. But you cannot change the
character or laws of your unchangeable Father, who
has eternally decreed that sin shall be attended with
wretchedness. If then you will always maintain a
a correct knowledge of the character of your Creator,
and will love and serve and obey him as your ever-
present Father, you will be always prepared to meet
him in peace and joy.

2. To be always prepared for death, you must
ever maintain an unwavering faith in the certainty of
a future existence. This faith must rest on evidence,
or it will be shaken by the winds of skepticism and
infidelity. There is evidence sufficient to establish
this certainty. For in its establishment, the charac-
ter of our heavenly Father is concerned. If you
look abroad on the face of the earth, you observe
the prevalence of ignorance and vice and misery.
You see an unequal distribution of the means of im-
provement and happiness, of rewards and punish-

169

ments. Unless there be a future existence, where
these evils shall be rectified and these inequalities
equalized, can you ascribe justice to the character
of your heavenly Father ? If you look abroad on
the face of the earthy you observe thousands and tens
of thousands of infants and children and youth drop-
ping into the grave. You see the largest proportion
of human offspring called from earthly hopes before
they arrive at years of maturity. Unless there be
a future existence where these germs of human in-
tellect will put forth blossoms and yield fruit unto
perfection, can you ascribe goodness to the charac-
ter of your heavenly Father ? If you look abroad
on the face of the earth, you observe the wonderful
achievements of the human mind, the discoveries of
science and the inventions of genius, the plans of
benevolence and the aspirations of piety. Unless
there be a future existence wdiere such unearthly,
spiritual faculties will be permitted to gratify their
longings for immortality, and even ripen in the sun-
shine of eternity, can you ascribe wisdom to the
character of your heavenly Father ? If you look
abroad on the face of the earthj you perceive that the
strong ties of friendship and love are often severed.
You see the tears of the parent and the child, the
husband and wife, the brother and sister, the lover
and friend, watering the new made graves of their
departed relatives. Unless there is a future exis-
tence where these severed ties of virtuous affection
will be again united in undecaying friendship, can
you ascribe love to your heavenly Father .? If

170

then our heavenly Father is infinite love ; infinite in
wisdom and goodness and justice, then will the chil-
dren of his affection survive the dissolution of their
frail, material bodies, and be blessed with a spiritual
immortality. Not only so. The resurrection of
Jesus is attested by the most satisfactory evidence.
The more it is examined, the deeper will be your
convictions of this fundamental truth. And if Je-
sus lives, his gospel is true. We shall all live
again. This mortal must put on immortality.
There is then no uncertainty, no cause for doubt, on
this momentous subject. And if we let our belief
in this animating, this purifying truth, exert its proper
influence on our hearts and lives and hopes, we shall
be at all times prepared to meet our God in peace
and joy.

3. To be always prepared for death, you must
ever possess the necessary qualifications for heaven-
ly happiness. These you can all secure by your
own exertions, and with the promised assistance of
your Father's spirit. For they do not consist in the
belief of any mysterious or unintelligible doctrines,
because we cannot believe what we do not under-
stand. The fundamental principles of Christianity
sreJ kWf simple and intelligible. The paternal char-
acter of our Creator, the messiahship of Jesus, the
consequent divinity of his religion, the necessity of
moral goodness and the certainty of a future life of
righteous retributions, constitute the essential doc-
trines of the gospel. But a belief in these or in
any other truths will be of no avail, unless it leads

171

to the acquisition of christian holiness, which is the
necessary qualification for heavenly happiness. You
will therefore exhibit the fruits of your religious belief
in your daily and hourly temper and conversation
and conduct. You will love and serve your heaven-
ly Father, because this is necessary for your present
happiness ; and when you enter the other world, you
will still have the same Father to love and adore ;
you will be still dependent on his parental care, and
your happiness will still depend on your piety. You
will also love and serve your fellow men, because
this is necessary for your present happiness; and
when you enter the other world, you will still have
fellow beings to love and assist ; you will still be
dependent on their fraternal regard, and your happi-
ness will still depend on your benevolence. You will
likewise cultivate meekness, humility, charity, all
the christian graces and virtues, because they are
necessary to your present happiness ; and when you
enter the other world, you will carry with you all
your moral treasures ; they will still constitute your
spiritual riches, and your happiness will still depend
on your christian acquirements. You will, moreover,
love and obey your once crucified Saviour, because
this is now necessary to purify your souls from sin ;
and when you enter the other world, you will still
have the same Lord to reverence and obey until he
delivers up the kingdom to his Father ; you will still
have the same soul to preserve pure ; and your
heaven will continue so long as your purity continues.
In short, you will endeavor to be practical christians ;

172

christians in your faith and temper and conduct ; al-
ways endeavoring to do what you believe to be right ;
ever striving to avoid what you think to be wrong.
And you will seek for high degrees of mental culti-
vation and moral purity, realizing that you are ac-
quiring an education for a higher sphere of intelli-
gence and duty and felicity. Thus will you be
qualified for heavenly happiness, and consequently
prepared to meet your God in glory.

4. To be always prepared for death, you must ever
cherish correct views on the subject of death itself.
Many persons suppose there is great pain and agony
in the act of dying. This is not generally the case.
The severity of suffering is usually experienced
during sickness. We have reason to believe that
the great majority drop into eternity whh as little
bodily pain as they fall asleep. We know indeed
that there are instances in which the patient is called
to endure much. But such examples are compara-
tively rare, and such sufferings comparatively mo-
mentary. The unhappy death bed is caused by the
severe compunctions of an accusing conscience.
And it is not a belief or disbehef in any religious
creed, which can mitigate and destroy these suffiir-
ings. Those religious opinions which give support
and consolation in death, are more or less common to
all believers. There have been happy death beds
in all denominations, because all have contained
good christians, and not because all have embraced
the whole truth of the gospel. And there have been
unhappy death beds in all denominations, because

173

all have included some immoral and hypocritical
members, and not because all have received some
speculative errors. All Christians may embrace
enough truth to neutralize the effects of error, and
produce virtuous dispositions and actions ; and it is
these which give support and comfort in a dying
hour. And without a christian faith and character,
it is not in the power of any true or false opinions to
yield the awakened, unreformed, dying sinner, peace
and joy. For he has an accuser in his own bosom
whom he cannot silence or deny. He is conscious
of having knowingly done wickedly, and of having
wilfully refused to do righteously. The pain of dy-
ing therefore, so far as the mind, the conscience, is
concerned, is to be avoided by living soberly and
righteously and godly. For what does the Lord thy
God require of thee but to do justly, love mercy and
walk humbly with thy God ? And as to bodily pains,
it is unchristian to fear them ; for they are seldom
experienced in the last moments, and by fearing
them we show a practical distrust of the goodness of
our Father, who will be our stay and comfort in the
trying hour of nature's dissolution. If you thus pre-
serve a conscience void of offence both towards man
and God, and cherish correct views on the subject
of death itself, you will be always prepared to meet
your Maker.

If then you are always prepared for death, you
will also be prepared for life. Habitually reahzing
that your Creator is your unchangeable and loving Fa-
ther, you will always avoid that slavish fear which is
16

174

is ever productive of misery ; and cherish that filial
love which is always productive of happiness.
Habitually realizing the certainty of a future existence,
you will always avoid that strong attachment to
things temporal, and that excessive worldly anxiety,
which are ever productive of misery ; and cherish
that trust in God, and that spiritual mindedness which
are always productive of happiness. Habitually real-
izing that holiness is the necessary qualification for
heavenly happiness, you will always avoid that sin-
ful pollution, which is ever productive of happiness ;
and exercise that living faith in Jesus which purifies
the heart, and is always productive of happiness.
Habitually realizing that your heavenly Father will
be with you in the hour of death, you will always
banish those indefinite fears and terrors, which are
ever productive of misery ; and cherish those ration-
al, christian views, which are always productive of
happiness. If your preparation for death produces
these fruits, you will always be prepared for the true
enjoyment of life. And unless you are thus pre-
pared to die, you are unprepared to live in this dying
world. And unless you are thus prepared to live,
you are unprepared to die the death of the righteous.
But this is not all. If you are thus prepared
either to live or die, you are also prepared for the
death of your friends. I do not say that we shall
remain unmoved when they are taken from our sight.
To us their departure will be sudden. Whether
they are carried off by accident, or lingering dis-
ease, to us their departure will be sudden. For in the

175

bosom of friendship, there is always hope so long as
there is life, and the sudden destruction of hope will
ever produce grief. And when we behold the friend
we have loved as our own. soul, pale and lifeless ; the
eye of intelligence closed in the sleep of death ; the
voice of music silent as the grave ; and all that ex-
cited interest and gave beauty and loveliness and
worth, forever departed from our mortal sight, we can-
not contain our gi'ief. The tears of affection will flow.
We cannot restrain them if we would ; we would not
if we could. They are the fruits of virtuous sensi-
bility. Jesus wept. But when the agonized heart
has given vent to its natural emotions, when the agi-
tated feelings are calmed, and when sobered reason
resumes its office, we experience the rich benefits
of our preparation. The divine consolations of our
holy religion will take possession of our souls. And
we shall show by our christian composure, our cheer-
ful resignation, our living faith, our animating hope,
that we are ever prepared, in some humble degree,
for the death of our friends.

And, finally, we shall be prepared for the trying
moment of our own dissolution. I do not say that
we shall be unaffected at the approach of death.
The strong ties of sympathy and affection are to be'
dissolved. We are to bid farewell to the friends we
have loved, to the duties we have performed, to the
hopes we have cherished, to the books we have read,
to the place in which we have lived, to all the en-
dearing objects and pursuits and associations of time.
And all this we cannot do without a struggle of hu-

176

manity. Neither can we look forward into fiiturity
without apprehension. We have no certain knowl-
edge of the regions and scenes upon which we are to
enter. No traveller has returned with the desired
information. All is rendered fearful by a conscious-
ness of our manifold imperfections and failings. And
then hastens the trying moment of separation. The
blood seems collecting at the heart. The light of
day vanishes. The last grasp of affection is return-
ed. And there is a feeling of loneliness which made
even the divine Jesus exclaim, My God, my God,
why hast thou forsaken me ? But the agony is soon
passed. The light of the gospel illumines the dark-
ened mind. The certainty of a heavenly inherit-
ance is like an anchor to the soul. The realities of
eternity burst on the enraptured vision. Faith
reigns triumphant. . There is no fear of annihilation ;
no fear of an angry God ; no fear of death ; but a
firm confidence in the love of an ever present and
unchangeable Father, acquired by a life of christia^n
faith and practice o

SERMON XV

CHARACTER AND CONDITION OF THE RIGHT-
EOUS.

Isaiah hi. 10. Say ye to the righteous that it shall
bk well with them j for they shall eat the fruit
of their own doings.

Your attention is requested to some remarks on
the character and condition of the righteous. The
scriptures of truth will be my principal guide in the
present inquiry. I acknowledge no other infallible
authority. And by their decision I shall fearlessly
abide.

I. Who are the scriptu rally righteous ^
1. Those are righteous who exercise unfeigned re-
pentance towards God, and a living faith in the Lord
Jesus Christ. This is the appointed process by
which to attain scriptural righteousness. And bless-
ed be God that he is willing to consider us holy,
willing to secure to us the joys of earth and the
blessings of heaven, on such merciful conditions.
Merciful, 1 repeat. For after all our sincere exer-
tions in the path of duty, we are still unprofitable
children and disobedient servants. We go astray
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178

from earliest youth. Our appetites and passions re-
bel against reason and conscience. We forget the
God who made and supports us. We neglect the
Saviour who died to redeem us. His divine instruc-
tions and spotless example do not secure our atten-
tion and imitation. The fugitive pleasures of life
allure us from the straight and narrow path of duty.
Our moral principles are weakened by worldly pur-
suits and enjoyments. Our pious and devotional
feelings become cold and languid. Our good reso-
lutions yield to the strong power of temptation. Our
thoughts and affections cling too strongly to earthly
objects. Our best deeds are influenced by unhal-
lowed motives. Our most ardent aspirations are too
much polluted with sensual feelings. Our violations
of the laws of conscience and of our Maker are in-
numerable. Sensible of so many defects, so many
imperfections, so many sins of omission and com-
mission, how can we expect to appear innocent in
the sight of Heaven ? We cannot. But our Fa-
ther has. assured us of his willingness to accept our
sincere endeavors and our imperfect obedience. He
is willing to consider us righteous upon condition
of our genuine repentance, our unfeigned faith, our
sober, righteous and godly life. This is the only
righteousness w^e are capable of attaining ; the only
righteousness required of imperfect creatures ; the
only righteousness preached by Christ and his apos-
tles. For the most pow^erful of the number sums
up his instructions in these words : I have kept back
nothing that was profitable for you, but have showed

179

you and taught you from house to house, testifying
both to the Jews and also to the Greeks repentance
towards God, and faith in the Lord Jesus Christ.

2. What are the evidences of a living faith and a
sincere repentance ? What are the fruits by which
the righteous are to be known ? The first trait in
their character is the love of their heavenly Father.
And if you are of this happy number, my friends,
this affection will dwell in your hearts. It will con-
stitute the foundation of your christian character.
It will be the ruling and governing principle of your
condu'ct. It will influence you to approach the
throne of grace habitually, with a holy reverential
fear and filial confidence ; and cause the acceptable
incense of spiritual devotion to ascend at all times
from the consecrated altars of your souls. It will
awaken the glow of gratitude for all your manifold
blessings. And should clouds and darkness some-
times surround his throne, should sorrow and afl3ic-
tion press heavily on your hearts, in him will ever
be your hope and confidence. You will pour the
bitterness of your sufferings into his bosom. You
will receive all his dispensations with filial submis-
sion. You will be cheerfully resigned to his uner-
ring will. You will be always obedient to his wise
and beneficial commands. In all things you will
commit yourselves to his guidance and fatherly pro-
tection.. For your love to him will be supreme.

3. Another conspicuous trait in the character of
the righteous is their regard for their Lord and mas-
ter Jesus Christ. If you are of this happy number,

180

my friends, you will prove yourselves his disciples,
by making him your only Infallible teacher in mat-
ters of religion ; by receiving his instructions as eter-
nal truth ; by making his gospel the sole guide of
your christian faith and practice ; by contemplating
his perfect character and imitating his spotless ex-
ample ; by imbibing much of his heavenly spirit ;
by submitting yourselves to his authority ; by trusting
to his promises for eternal life ; by embracing him
as the Son of God and the Saviour of the world ;
by confiding in him as your redeemer from all ini-
quity ; by rendering him the heart-felt tribute of
gratitude, veneration and love, and by confessing
him before men in his appointed ordinance.

4. Love to mankind is another reigning principle
In the hearts of the righteous. If you are of this
happy number, my friends, you will learn from your
heaven-taught teacher, that God is the impartial Fa-
ther of the whole human family,, and that all man-
kind are brethren. As such you will ever endeavor
to regard them. You will always aim to do unto
them, in your motives, thoughts, feelings, conversa-
tion and conduct, as you would wish them to do un-
to you in an exjchange of circumstances. You will
be kind to all with whom you have any connexion.
You will be benevolent to the destitute so far as cir-
cumstances permit and occasions require. You will
be charitable to all who may differ from you either
in opinion or practice. You will be forgiving to all
who have insulted or injured you. You will not be
easily provoked by the petty conflicts of interest or

181

opinion. You will not be oppressive to the needy,
or those under obligations. You will not be elated
with vanity or pride. You will not be censorious,
but clothed in the beconning garb of humility. The
fruits of the spirit, which are peace, joy, love, long
suffering, gentleness, fidelity, meekness and temper-
ance, will shine most conspicuously in all your deal-
ings and intercourse vviih your fellow creatures.

5. The righteous are careful and solicitous to cul-
tivate and cherish and increase this love for God and
Christ and man, and at the same time to maintain a
proper distrust of themselves. If you are of this
happy number, my friends, you will strive after these
all-important christian graces and virtues. You will
use all divinely appointed means of moral improve-
ment. You will prayej'fully and perseveringly study
the sacred scriptures. You will observe all gospel
institutions and ordinances. You will scrupulously
practise every exercise of faith and piety. Espe-
cially will you ever maintain a proper distrust of
yourselves, a sense of your own unworthiness, a
true spirit of humility, so that no spiritual pride or
self-righteousness or exclusiveness may ever find a
residence in your bosoms. In short, piety to God,
benevolence to man, love and obedience to Jesus,
and self-distrust, humility, self-cultivation and self-
discipline, will be the commanding features, the
leading principles of your characters. These are
the fruits of your faith and repentance. And these
will render you righteous in the scriptural sense,
God grant that you may all have the testimony of
your conscience that you belong to this number.

182

II. Why shall it be well with the righteous ? Be-
cause they shall eat the fruit of their own doings.
What are these fruits, and when are they "enjoyed ?

1. It is well with the righteous in life, because
they are rewarded with real peace of mind. The
aposlle assures us that every soul who worketh good
shall receive glory, honor, peace. This declaration
is verified by abundant experience. And from what
does that peace of the ^Christian arise ? From his
rational belief in the existence of an ever-present
and all-perfect Father ; from an experimental ac-
quaintance with the divine religion- of Jesus; from a
consciousness of having sincerely endeavored to
obey the dictates of reason and conscience and rev-
elation ; and'fromafirm and unshaken confTdence
in the mercy and love of the infinite Parent. These
are the only solid grounds for true peace of mind ;
and these belong to the pure and righteous.

It is also well widi the righteous in life, because
their faith in Jesus is unwavering. They believe
their redeemer liveth. They know in whom they
have trusted. And though he has gone to prepare
mansions in his Father's house for their reception,
yet his instructions, his consolations, his perfect ex-
ample are left for their contemplation, comfort and
guidance. These afford them that pure, elevated,
refined enjoyment which the world can neither fur-
nish nor destroy. And, they feel assured that when
a few more changing seasons shall have come and
departed, and a kw more hours of pain and sorrow
and disappointment and sufTering shall have passed.

183

their warfare will be accomplished, the crown of
victory will be receiv^ed, a heavenly inheritance will
be entered, and they shall be with their glorified
master in realms of bliss.

It is likewise well with the righteous in life, be-
cause their progress in goodness is ever attended
with present happiness. For the object of religious
culture is to cleanse the heart from all earth-born
propensities and affections, and to implant and nour-
ish the graces and virtues of a heavenly origin. And
every moral and christian exercise in which we en-
gage has a direct tendency to accomplish this pur-
pose, and at the same time to produce rational satis-
faction. Yes; every prayer uttered in sincerity
renders the duty less difficult and more delightful,
forufies the mind against temptation and sin, and fills
the soul with a holy and tranquil joy. Every act of
obedience to the divine will renders the perform-
ance of others more easy, secures the approbation
of conscience, and produces a happy elevation of
feeling, resulting from a sense of the divine appro-
bation. Every moment devoted to serious medita-
tion on the example and character of Jesus, on the
unspeakable blessings of his heavenly mission, and
on the sublime discoveries of his pure gospel, is fol-
lowed by unalloyed happiness. Every deed of kind-
ness and charity returns an immediate reward. Ev-
ery exercise of benevolent feelings, forgiveness of
injuries, and genuine humility is productive of satis-
faction. Every spirited effort to govern a vicious
propensity or an unhallowed appetite, to banish a

184

sinful thought or suhdue an inordinate affection, to
conquer a rebeJlious passion or extirpate an evil
habit, renders the recurrence of such plagues less
frequent, makes the complete expulsion of them less
difficult, leaves the soul less sinful and polluted, gives
room for the growth of christian graces, and produ-
ces present comfort. Now the happiness which
arises from the discharge of these various duties is
of a positive character ; such as can be felt and
defined ; and such as will never forsake the right-
eous under any earthly troubles. For should
temptations assail, and friends prove false, and
temporal blessings be destroyed, and earthly hopes
be blasted, still they would feel happy in the
testimony of their own conscience, in the moral pu-
rity of their hearts and lives, in the promises of the
blessed gospel, in their livfRg faith iu Jesus, and in
their firm and unshakeri confidence in an ever-pres-
ent and all-perfect Father.

2. It is well with the righteous in death, because
they can review their past lives with satisfaction.
They can look back on many tokens of divine love
and mercy ; on many precious seasons of commu-
nion with their heavenly Father ; on many refresh-
ing feasts at the table of their chosen and revered
master ; on many deeds of kindness and benevo-
lence ; on many successful struggle's against tempta-
tion and sin ; on many hours' resigned submission to
the divine will. They do not indeed expect to
merit heaven on account of these services. For
after all their struggles against wickedness, and all

185

their exertions after obedience, they feel themselves
to have been unprofitable servants. But they do
look upon the past mercies of God as pledges of his
future love. They do look upon their labors in the
cause of goodness as the means which have greatly
contributed to the purification of their souls. They
do look upon their moral purity and holiness as the
necessary qualifications for the enjoyment of heav-
enly happiness. And they also look to the infinite
mercy anil unchangable love of their all-perfect Fa-
ther for the gift of eternal life. Thus is it well
with the righteous because a review of their past
life affords them satisfaction.

It is also well with the righteous in death, because
the prospect before them is bright and joyful and an-
imating. The light of the gospel has dispelled the
darkness of the grave. The approach of dissolu-
tion brings with it no terrors. They are supported
and elevated by christian faith and hope and conso-
lation. No vain regrets for the unsatisfying pursuits
and pleasures of time escape their lips. They have
long seen as through a glass, darKly. They will soon
see their Saviour and the redeemed face to face.
With a heavenly composure they bid adieu to weep-
ing friends ; and in the language of inspiration ex-
claim, I have fought a good fight. 1 have finished
my course. I have kept the faith. Henceforth
there is laid up for me a crown of righteousness in
that world to which I haste. And now, O Father,
into thy hand I commend my spirit. Without a
groan, without a sigh, their souls take the invisible
17

186

flight to the spiritual world, even to the bosom of
that Parent from whom they proceeded. Their de-
parture was mild and tranquil like the setting of a
summer's sun, and on the countenances of the life-
less clay are impressed the beauty and loveliness of
death, strongly indicating the happiness of the de-
parted.

3. It is well with the righteous in the other world,
for they enter a state for which they are prepared.
And my friends, if you are of this happy number
you will enter an incorruptible state, where all tears
shall be wiped away ; and where no sin, nor suffer-
ing, nor death can ever come. You will enter a so-
cial state, where the society will consist of a great
multitude which no man can number, of all nations,
and kindreds, and people, and tongues ; where long
separated friends shall unite in undecaying friend-
ship ; where an innumerable company of angels will
be assembled ; where Jesus shall be glorified in his
saints ; and where God himself unveils the bright-
ness of his glory and the heaven of his presence.
You will enter an active state, where employments,
delightful and sublime, will occupy the unwearied
hours; where devotions, pure and holy, shall joyful-
ly ascend from pious hearts ; where all desires for
knowledge will be gratified ; and where the soul
shall forever increase in wisdom, and goodness, and
felicity. You will enter an eternal state ; a state
that shall never end ; no, never. If for a moment
you should pause from your heavenly employments,
and make the enquiry, What is the hour ? Eternity

187

— would burst upon your hearing from the voices of
ten thousand times ten thousand of the redeemed.
And after millions of millions of ages of bliss shall
have rolled away, should you again ask the question,
Whatjs the hour? Eternity — would again reecho
through the immeasurable vaults of heaven. Yes, a
state eternal as the eternal God. As your Saviour,
for the joy that was set before him, endured the
cross, so do ye be faithful unto death, and God will
give you a crown of life.

SERMON XVI.

CHAllACTEK AND CONDITION OF THE WICKED.
ISAIAH III. 11. AVOE UNTO THE WICKED ! IT SHALL BE ILL

WITH him; for the reward of his -hand shall EE

GIVEN HIM.

Your attention is requested to some remarks on
the character and condition of the wicked. The gos-
pel of Jesus furnishes the only sure test of moral
goodness. My present enquiry will therefore be
guided by the decisions of this infallible standard.
For by this must our characters be judged and re-
warded both now and hereafter.

I. Who are the scripturally wicked ?

1. Those are wicked who live under the prevail-
ing influence of sin in their hearts. The word heart
is frequently used to denote the whole intellectual
and moral man, the reason and understanding, the
affections and dispositions, the will and imagination.
In this sense it may be considered the grand fountain
of all our motives and thoughts, desires and tempers,
words and actions. It is with the heart thus defined
that we love either our Creator or the creatures of
his hand. It is capable of loving both, for both are
possessed of lovely qualities ; but both cannot be

189

loved in equal degrees at the same time. One or
the other, the love of Deity, or the love of the world,
must predominate. Can ye serve God and mam-
mon ? It is also with the heart that we believe in
Jesus unto righteousness. And it is the evil heart
of unbelief that inclines us to depart from the living
waters of salvation. Belief and unbelief on the
same important questions of religion cannot exist in
equal degrees in the same heart, at the same mo-
ment. One or the other must predominate. What
concord has Christ with belial .? There is likewise
a pure, contrite, humble heart, from Vvhich proceed
all good desires and dispositions and behavior. And
there is the polluted heart, from which proceed evil
thoughts, murders, and every sensual and malignant
passion. Purity and pollution cannot both exist in
equal degrees in the same heart, at the same period.
One or the other must predominate. What fellow-
ship has righteousness with unrighteousness ^ It is
moreover from the good treasure of his heart that
the good man brings forth good things. And from
the evil treasure of his heart that the evil man brings
forth evil things. Equal quantities of both good
and evil cannot proceed from the same heart at the
same time. One or the other must predominate.
Can a fountain send forth at the same instant fresh
water and salt } Or can a pure fountain send forth
bitter waters } or a corrupt fountain sweet waters ?

From these scriptural allusions, you plainly per-
ceive that the heart of man is the source of good
conduct when under the influence of good motives
17*

190

and principles. You also notice that it is the source
of evil conduct when under the influence of sensual
and wicked principles. This conclusion is confirm-
ed by the testimony of experience and observation.
And from these three sources of evidence, you must
also be fully convinced that the human heart cannot
in this world be wholly under the influence of either
good or bad sentiments ; can neither be wholly bad,
totally depraved ; nor wholly good, entirely pure and
sinless. Neither can it remain in a state of perfect
neutrality. Good or bad dispositions must rule.
Those which have the ascendency determine the
character, either as righteous or wicKed. If then
you do not prevailingly and habitually love your
heavenly Father and your fellow men ; if you do
not prevailingly and habitually believe on the Lord
Jesus and submit yourselves to his authority ; if you
do not prevailingly and habitually bring forth the
good fruits of a sober, right(?ous and godly life, your
heart is under the prevailing influence of sin ; and
consequently you are wicked in the scriptural sense
of the term.

Now this general description includes every indi-
vidual of the wicked. But the heart of man is
wisely concealed from human observation. It is the
prerogative of an omnicient God alone to know its
true state. It is, however, the grand fountain from
which issue the various streams of conduct. It is
the living tree which yields all the actions of life.
And can a good tree bring forth corrupt fruit ; or a
corrupt tree produce good fruit ^ No. Neither can

191

a man whose heart is prevailingly under the influence
of sin exhibit good moral conduct ; nor can a man
whose heart is prevailingly under the dominion of
good motives and principles manifest a bad moral
character. Hence our blessed Saviour has given us
a rule by which to form our judgment of our fellow
men. By their fruits shall ye know them. Follow-
ing this divine direction, I must declare, —

2. That the openly immoral are wicked in a
scriptural sense. Those are immoral who know-
ingly disobey the christian commands ; and open-
ly immoral when their disobedience comes with-
in the notice of their fellow men. And is not this
class numerous ?

Are there not many who habitually and intention-
ally profane the holy name of their Maker ? Is this
dreadful impiety confined to any particular age or
rank in society ? Do we not hear it from the imita-
ti^'e child and the hoary-headed sinner ? from the
beggar at your door and the libertine who riots in
luxury ? from the thoughtless mariner and the mili-
tary chieftain ? from the foolish bravado and the
shameless female ? Is it not truly astonishing that
any persons who wish to be ranked among rational
beings should deliberately indulge in a practice so un-
meaning and useless in itself? so low and degrading
in the estimation of all good society ? so shocking
to the purest and best feelings of humanity ? so ex-
pressly forbidden by the Saviour of the world ? so
pernicious in its influence upon the character? and
so sinful in the sight of God that he has expressly

192

assured us he will not hold him guiltless who taketh
his name in vain?

Are there not also many who habitually and in-
tentionally disregard the christian sabbath? .How
many methods do such persons contrive to misspend
the precious season which God has so kindly set
apart for their spiritual improvement? They pass
this sacred time either in sleep or idleness ; eidier in
visiting friends or adjusting accounts ; either in friv-
olous and unimproving conversation or the perusal of
light and irreligious books ; either in the inordinate
gratification of sensual appetites or the indulp;ence
of forbidden pleasures. Is it not truly lamentable
that so many are blind to their own best interests ?
that so many in our highly favored land should neg-
lect this happy day of rest and religious worship, in-
struction and improvement; and thus bring upon
themselves ignorance and misery by not remember-
ing the sabbath to keep it holy ? «

Are there not those likewise who bear false wit-
ness against their neighbors ? This includes not
merely those guilty of perjury, but also the slander-
er and the liar. I do not suppose there are many
who would testify falsely when under oath, but I do
believe the number is not small of those whose lips
speak guile ; who are not religiously scrupulous about
the truth ; who do not pay a tender regard to the rep-
utation of otbers. And does not this disregard of
truth and justice argue a bad state of the heart ?
Can he love his neighbor as himself who endeavors
to injure their influence or feelings or character, by

193

circulating false reports concerning their motives or
principles or conduct ? And if he loves not his
brother whom he hath seen, how can he love God
whom he hath not seen ?

Moreover, are not our hearts often pained by the
sight of intemperance ? Are not her victims nu-
merous and strongly marked ? Are they not found
in both sexes, in all ranks, and among all nges ? Are
they not guilty of a species of suicide ? The means
adopted may not always effect their destruction so
suddenly as the more violent measures sometimes
pursued, but their fatal operation is no less certain.
Is it not truly alarming that so many are giving them-
selves up to this ruinous and beastly practice ? and
destroying their own usefulness and happiness as
well as the comfort and security of their connexions ?
To this black catalogue I might add many more of
a more aggravated description, such as the thief, the
swindler, the gamester, the aduherer, the fornicator,
the robber and the murderer. All these and many
others, being openly immoral, must be wicked in a
scriptural sense.

3. Whoever lives in the habitual practice of known
sin, or in the habitual neglect of known duty, is
wicked in a scriptural sense. Our religion requires
an unreserved surrender of the heart, and an earnest
endeavor to practise thorough obedience. We may
perform many of the duties of morality and piety,
and preserve a fair name in the w'orld ; but at the
same time regularly indulge in some known favorite
sin, or neglect some known unpleasant duty. We

194

may break off those pursuits and habits which re-
quire no great efforts to give up, and assume so
much of the garb of religion as will secure our
christian reputation. But such obedience is insin-
cere and cannot receive the divine acceptance. The
whole heart must be given to duty. We must en-
deavor to forsake and avoid every thing we know to
be wrong, and pursue and practise every thing we
believe to be right. For to him that knoweth to do
good and doeth it not, to him this omission is sinful.
Thus have I shown that the scripturally wicked are
those who live under the prevailing influence of sin
in their hearts, who are openly immoral in their con-
duct, who habitually practise some known iniquity
or neglect some known duty.

II. Why shall it be ill with the wicked ? Be-
cause the reward of their hands shall be given
them. What is this reward, and when shall it be
received ?

I. It is ill \yith the wicked in life, because they
can possess no real peace of mind. There is no
peace to the wicked. They are like the troubled
sea when it cannot rest. Not only Scripture but
experience and observation instruct us that the dis-
obedient seldom or never possess any true peace of
mind. We are so constituted that wickedness is
ever attended or followed by misery. Our misery
is caused in part by the severe compunctions of an
accusing conscience, that faithful monitor which
divine wisdom has placed within us for wise and
holy purposes ; and which ever reminds us of our

» 195

deviations from the path of duty, unless seared by a
long course of sin and irreligion ; and v^hose remon-
strances are generally proportioned to our various
degrees of moral sensibility and sinful pollution.
Some of the most abandoned have been hurried to
self-destruction by its overpowering warnings; and
every class of the vicious are greatly disturbed at
times by its searching and silent admonitions.

It is also ill with the wicked in life, because their
sins frequently produce actual and visible wretched-
ness. Take the victim of intemperance. His
iniquity produces sickness and disease, peevishness
and painfulness, hardness of heart and blindness of
mind, mental weakness and imbecility, quarrelling
and accidents, poverty and disorder, and an enor-
mous train of evils which I need not enumerate.
The same may be said of many other kinds of
wickedness. The gamester loses his temper and
his property, becomes profane and intemperate, is
degraded and despised. The wicked generally
reap the fruits of their own labor in some punishment
which is the necessary consequence of their trans-
gressions.

It is likewise ill with the wicked, because they have
made no preparation for the trials of this mortal life.
Religion can give them no consolation. For they
have been so exclusively devoted to this world that
the love of God has never found admission to their
hearts. They have been so engrossed by earthly
objects and pursuits as never to have attuned their
minds to spiritual devotion. And when the hour

196 ^

of affliction approaches, their habits of thinking and
feeling and acting cannot be suddenly changed.
Consequently they can derive little or no comfort
from spiritual resources. And the world which
they have w^orshipped has no sources of support
and consolation for the sorrowful. It is therefore ill
with the wicked in life^ because their peace of mind
is destroyed, their bodies and souls tormented by
their sinfulness, and the consolations of religion are
taken from them in seasons of suffering.

2. It is ill with the wicked in the hour of death,
because their misery is increased by a review of
their past lives. When they look back, a picture of
base ingratitude stares them in the face. They see
mercies abused, and privileges disregarded, and
iniquity committed. The invitations of a merciful
Father have been slighted. The kind entreaties of
a crucified Saviour have been despised. The
strivings of the divine spirit have been resisted.
The warnings of providence have been unimproved.
The exercises of the sabbath have been neglected.
The scriptures have been unstudied. And then
perhaps will press upon the agitated soul, the recol-
lection of appetites exclusively indulged, and affec-
tions perverted, and promises broken, and confi-
dence betrayed, and enmities indulged, and cruel-
ties practised, and duties disregarded, and life mis-
spent. Harrowed up by such remembrances, the
bible brings no comfort, for they know nothing of
its contents. The Saviour presents no attractions,
for they have crucified him afresh by a hfe of
disobedience.

197

It is also ill with the wicked in the hour of death,
because the prospect before them is dark and hope-
less. They have made no proper preparation for
this mortal conflict. The blessed gospel has shed
for them but few rays of heavenly light on the dark
valley of the shadow of death. They have secured
no friends, laid up no imperishable treasures in the
world to which they are soon going. The hopes of
the hypocrite which they have cherished are now
passing away. Thus deserted by friendly hope,
their minds are occupied by a fearful looking for of
judgment and righteous indignation. At such a
moment will the recollection of earthly friends, or
riches amassed, or flatteries received, or learning
acquired, or pleasures experienced, calm their
troubled spirits ? O no. Nothing but the remem-
brance of a well spent life, the approbation of con-
science, the religion of the gospel can impart peace
and hope to the departing soul. These the wicked
have not ; and with many compunctions of mind,
and many pangs of remorse, and many appalling
anticipations of the future, they enter that untried
state, where God will render unto every man accord-
ing to his deeds. Thus it is ill with the wicked in
death, because their review of the past and their
anticipations of the future give them pain and
misery.

3. It is ill with the wicked in the other world,
because they are not qualified for heavenly happi-
ness. And what punishment more severe need we
imagine, than for them to enter the spiritual existence
]8

198

without any vital principles of religion, or any good
degree of benevolence, or any holy affections, or any
pious dispositions ? What punishment more severe
need we imagine, than for them to be admitted into
that innumerable company of ransomed souls, in
whose blissful employment they are not prepared to
engage, in whose purest joys they are not fitted to
sympathize, and in whose spiritual devotions they
are not qualified to participate ? What punishment
more severe need we imagine, than for them to
meet that glorified Saviour whom they have never
cordially received, whose merciful invitations they
have wilfully slighted, and whose salutary instruc-
tions they have practically despised ? What pun-
ishment more severe need we imagine, than for
them to approach the more immediate presence of
that merciful Father whom they have never sincere-
ly loved, or cheerfully obeyed, or truly worshipped ?
Now this is the hghtest punishment that the wicked
can possibly receive ; and is not this most alarming ?
Is it not then ill with the wicked in life and death
and eternity ? And will you not all avoid wicked-
ness ? O yes ; as you value the happiness of this
life and the next, as you value the love of your
Saviour and your Father, you will strive to be
ranked among the righteous.

SERMON XVII

LOVE TO ENEMIES.
MATTUEW V. 44. LOVE YOUR ENEMIES.

These are the words of our Saviour. He was
surrounded by enemies. They contradicted the
truth of his declarations. They perverted the
meaning of his instructions. They misrepresented
the motives of his conduct. They denounced him
as a malefactor. They attributed his miracles to
diabolical agency. They bribed one of his corrupt
disciples to betray him into their hands. They
brought against him false accusations. They pro-
nounced an unjust sentence of condemnation.
They nailed him to the accursed cross between
two thieves. From the hour he. entered on his
public ministry to the moment of his ignominious
death, he was exposed to the hatred and malignity
and persecution of real enemies. But notwithstand-
ing all their wickedness, he ever manifested
towards them a God-like disposition. He always
desired and aimed to promote their best welfare.
He constantly labored to render them wise and
good and happy. He even loved them as children
of his heavenly Father, and explicitly commanded

200

his disciples to exercise the same affection. All
this you well know. But do you also know that
this command was likewise intended for your obedi-
ence ? Do you also recollect that this heavenly
example was left for your imitation ? Do you fully
realize that unless you endeavor to conform to this
precept, and to copy this pattern, you are destitute
of at least a portion of the christian spirit and char-
acter.

Now, my friends, I do not suppose an individual
present is a real enemy to any human being. I
do not believe an individual present is exposed to
the hatred of one real enemy. But I do suppose,
I do verily believe, there may be several persons
present who are more or less unfriendly to some
one or more of their fellow mortals. I do also sup-
pose, I do also verily believe, that most of us may
be exposed to the ill will of more or fewer of our
neighbors and acquaintances. And I am not at all
surprised that this should be the fact. For we
have come into this village from several different
directions. We are comparatively strangers to each
other's true characters. We are differently consti-
tuted and differently educated. We entertain dif-
ferent sentiments, and are pursuing different inter-
ests. We are all seeking our own welfare which
may frequently appear to interfere with the
prosperity of others. We quickly notice the
failings of others, and readily make them the
subject of our conversation. In some one or more
of these ways, our dislikes are produced. We think
Others have slighted or injured us, and others

201

believe we have slighted or injured them. Those
of whom we think or speak evil, or to whom we
offer an apparent or real insult, call us their ene-
mies ; and those who think or speak evil of us, or
do us an apparent or real injury, we call our ene-
mies. Such enmities disturb the peace and har-
mony and happiness of individuals, families, neigh-
borhoods, societies and towns ; and as they arise
from a disregard of our Saviour's precepts and
example, I would ask your attention to the subject
of my text.

I. What then is implied in loving our ene-
mies ?

1. Would you love your enemies in the sense
required, you must cultivate and exercise toward
them feelings similar to those whi'ch our heavenly
Father cherishes towards all his sinful children.
And what are these ? Let me explain. He
knows perfectly all our w^eakness, all our imperfec-
tions all our wickedness. He knows our disobedi-
ence of his benevolent commands, and our forgetful-
ness of his manifold favors. He knows our misim-
provement of his various blessings, and our stub-
born opposition to his rightful authority. All this
you will admit. Still he feels towards us no ill will,
no anger, no resentment, no wrath, no revenge.
He ever manifests the kindest dispositions. He
does all that can be done in consistency with our
moral freedom for our real happiness. He designs
no injury, nothing but good in all his dispensations.
All this you will also acknowledge. Yet he disap-
18*

202

proves of our iniquity. He punishes our transgres-
sions. He intends his disciphne for our reformation
and improvement. All his dealings are directly
calculated to benefit our characters, and increase our
felicity. Such then are the feehngs of our heaven-
ly Father towards all his dependent, imperfect,
rebellious ofFspring, if we may believe the testimony
of nature and reason and conscience and experience
and revelation.

Such then should be your spirit towards your
enemies. You may ascertain their true characters.
You may discover their depravity. You may
obtain evidence of their hatred. You need not
approve of anything which is the least unchristian in
their motives, or tempers, or words, or actions.
You need not esteem their licentiousness, or unkind-
ness, or uncharitableness. But you must abstain
from any ill will or anger or revenge on account of
these forbidding qualities. And not only so. Let
them injure your feelings, your influence or your
interest ; let them misrepresent your motives, your
principles or your conduct; let them defame your
characters, blast your happiness or destroy your
peace ; let them do what they may ; you must not
retahate. You must never return evil for evil.
You must do nothing but what is right and chris-
tian. But justice and religion permit you to expose
their iniquities, as our Saviour did those of the
self-righteous hypocrites. You may acquaint them
and the world with their offences against morality
and charity and holiness. You may prosecute them

203

in the civil law, if a regard to your reputation, use-
fulness or safety requires such a process. You may
avoid their society and influence whenever they are
likely to prove injurious or dangerous. All this
and much more you may lawfully and innocently
perform. But in no case is it allowable to do any
thing which you believe to be wrong either in thought
or feeling or action. You should always wish them well.
You should endeavor to do them good so far as your
circumstances and opportunities permit. In one word,
you should strive, at all times and under all circum-
stances, to make them wiser and better and happier.
You will thus prove yourselves the obedient children
of your kind Father, who maketh his sun to rise on
the evil and on the good, and sendeth rain on the
just and the unjust.

2. But can I really love a vicious character?
Suppose for example a person should pretend to be
my friend. Suppose I regard him as a man of sound
principles, pure morals, good dispositions and virtu-
ous character. Suppose I love him for these imag-
ined excellencies and place confidence in his fancied
integrity. And after all this, suppose I should find
myself grossly mistaken in the individual. Suppose
he should prove to be a hypocrite, and manifest his
enmity by reveahng my secrets, misrepresenting my
conversation, slandering my character. Now could
I love this person as well after my discovery of his
treachery, as when I considered him my trust-
worthy friend and companion? By no means.

204

Nothing of the kind is possible, and nothing of this
sort is required either by reason or revelation.
For the qualities which 1 supposed he possessed
and which secured my esteem are wanting ;
and there is nothing left on which to bestow
my approbation or place my affections. But then
I need not hate the villain, and thus punish ray-
self for his iniquities. I have indeed been de-
ceived. I am greately disappointed. Neither
should I endeavor to injure the man who is already
so wretched. Punish him I may for his own refor-
mation and the benefit of society ; for this is consist-
ent with the purest benevolence. And all this can
be effected most beneficially without the least hatred
or revenge. Pity him I must, for he has forfeited
all respect, even the respect of himself. Yet 1 may
blame him for his wickedness, aim to bring him to
a sense of his depravity, strive to aid him in the
great work of reformation, and ever wish for him
all real blessings. Thus shall I manifest my good
will; my benevolent desire, which in scripture is
frequently called love.

3. Now reason and religion both require that our
love should always be proportioned to the good qual-
ities of the objects beloved. Why are we com-
manded to love our heavenly Father supremely ?
Because he is a perfect being, exhibiting every pos-
sible perfection, possessing no unlovely qualities, and
constantly manifesting his infinhe affection towards
his rational children. And why are we required to
love our Saviour in sincerity ? Because he is the

205

son of the Most High, and lived a sinless life on
earth, and discovered the most disinterested benev-
olence for the salvation of mankind. And why are
we exhorted to love our fellow creatures as our-
selves ? Because they are of the same nature,
equally pure and innocent, equally dear by birth to
our common Parent, and equally necessary to the
general welfare. As we would not willingly wish
ourselves evil or do ourselves injury, so we should
never wish evil to others or do them an intentional
injury. As we are uniformly desirous of securing
happiness to ourselves, and continually striving to at-
tain higher degrees of felicity, so we should always
wish all others to be happy, and incessantly aim to
promote their highest and best interests for time and
eternity. And why do we love our partners, our
children, our parents, our relatives and our friends,
better than those with whom we have less intimacy
and acquaintance ? Because we either see or think
w^e see more engaging qualities in those who are thus
endeared by all the ties of nature and association ;
and also because we either receive or think we re-
ceive more affection and confidence and benefits in
return. And why did our Saviour love Lazarus
and his sisters Letter than the members of any other
family ; and why w^as John the best beloved of his
apostles ? Because he saw in these several individ-
uals more worthy qualities than in others of his as-
sociates. So it should be with all his disciples. We
should never respect nor esteem any thing sinful in
either friend or foe. Those who hate us, and en^

206

deavor to do us evil, we can neither honor nor love
in the sense described. But we can and we ought
to cherish good will towards them ; a desire for
their reformation and improvement. And if we
cherish this forgiving, benevolent disposition towards
those who are vicious and inimical, we comply with
our Saviour's command in its true import. We love
our enemies in the manner enjoined.

But this feeling of forgiveness and benevolence
must not be hypocritical ; it must exist in the heart,
and not merely in the words of the mouth. I fear
this is not always the case. You frequently notice
persons who declare their readiness to pardon those
who have injured them, and their desire to aid in
their reformation and improvement. But you may
also hear them affirm with a significant shake of the
head, that they shall neve^ forget their enemies, al-
though they are disposed to forgive. Now you are
furnished by this indication with the strongest proof
of the remaining ill will and enmity of their hearts.
They are ready to rejoice in the misfortunes of those
they pretend to have forgiven and profess to love.
They are waiting for opportunities to throw out de-
signing hints and base insinuations and exaggerated
charges against their reputation. They are desirous
of injuring their feelings or influence or character as
opportunities offer. You thus see that their preten-
sions are hypocritical. Such greatly deceive them-
selves. Their ill will still burns in their breasts. It
may be overlaid with the ashes of hypocrisy, but
will burst into a flame whenever fanned by the winds

207

of opposition and interest. This does not answer
the requisition of the Saviour. There must be
heart-felt benevolence, and this principle must be
manifested in thoughts and feelings and conversation
and actions.

II. Why should we love our enemies ?

1. If we would secure our own happiness, we
must love our enemies. Look into society and se-
lect an individual who disobeys this command. A
little attention will soon convince you that his very
enmity destroys his daily enjoyment. For you per^
ceive that a sense of his supposed injuries is ever
uppermost in his thoughts. He is frequently medi-
tating on the real or imagined failings of his oppo-
nents. He is searching out some method of revenge
which does not come under the cognizance of the
laws. And you occasionally hear him venting his
ill will and hatred in unmeasured terms of reproach,
since from the abundance of the heart the mouth
speaketh. You may also remark his uneasiness and
vexation whenever the good name or proper conduct
or worldly success of his adversaries is mentioned.
And should he meet them face to face, he cannot
look them steadily in the eye, or behold them with a
calm, unblushing, unruffled countenance. All this
is sufficient to convince you that his heart is the
abode of envy, jealousy, hatred, resentment ; and
also that his tatlings, and slanders, and evil surmis-
es, and secret machinations are the natural fruits of
his ungoverued passions. And so long as this en-
mity is permitted to tyrannize over the better affec-

208

lions of his soul, so long must he be deprived of
real satisfaction. Let him be in whatever occupa-
tion or situation you please, he can find no relief for
his wretchedness but in thorough reformation. So
long then, my friends, as any of you cherish ill will
or revenge towards any of your fellow men, so long
you foster the seeds of wretchedness in your own
bosoms ; so long you banish from them peace, tran-
quillity, happiness ; so long you give residence to a
vile company of tormenting feelings, sensations, de-
sires and passions. And travel wherever you may,
remain wherever you choose, you will still have a
hell in your bosoms. For our Saviour has expressly
assured us that until we have forgiven our enemies
we cannot expect the divine forgiveness ; until we
banish our hatred and enmity from our hearts by
thorough reformation, they will continue to torment
and punish us. You thus learn the great impor-
tance of loving your enemies in order to secure your
own happiness, for your own experience or observa-
tion must have convinced you that those who disre-
gard this divine command are punished by their dis-
obedience.

But this is not the whole of the evidence. We
are created for happiness, but we cannot expect to
secure this blessing unless we conform to the law^s of
our Creator. For he is perfectly happy only be-
cause he is perfectly holy. If he could feel anger
or wrath or hatred, he w^ould be miserable like his
imperfect creatures ; for these evil dispositions are
directly opposed to love, which is the essence of his

209

nature. Although we are made for happiness, we
cannot enjoy it unless we are conformed to his mor-
al image. And the more we resemble Him and
our Saviour, the nearer shall we approach to per-
fect happiness. Consequently our enjoyment must
be diminished in exact proportion to our hatred and
enmity. Our true interest therefore consists in
cheerfully and heartily forgiving those who injure
us, in blessing those who curse us, in doing good to
those who despitefully use and persecute us. For
in this way we return good for evil, and thus prove
ourselves the children of our Father and the practi-
cal followers of our Saviour.

2. If we would make our enemies good and
happy, we must love them in the manner described.
Unless we really desire to promote their best wel-
fare, we shall probably endeavor to make them mis-
erable. We shall be watching for opportunities to
make them hateful and hated by others, to exult over
their misfortunes and imperfections, and to injure their
popularity or enjoyment. When such a spirit of
enmity pervades any of the members of a family,
a neighborhood, a society, a town, it produces an
abundant harvest of evil speaking and evil acting ;
and it also prevents improvement in knowledge,
goodness and friendship. The only way in which
the peace and happiness of such a community can
be restored is by changing its spirit and disposition.
From a selfish, unkind, malignant, inimical temper,
it must manifest a forbearing, forgiving, accommo-
dating, confiding, benevolent character. Thus will
19

210

each one notice and remember, not the slights
and foibles and failings of others, but their amiable
and virtuous and christian qualities. Thus will
each one endeavor, not to ensnare and injure and
ruin others, but to build them up in everything
manly and virtuous and dignified. Social inter-
course will thus be productive of improvement and
satisfaction. We shall all be better, and do better,
and feel better ; and we shall also be instrumental
in bettering the condition and character of those we
call our enemies.

3. We must love our enemies, if we would obey
the commands of our Saviour and our Father.
We believe we were created for happiness, be-
cause a Creator of perfect love would have had no
other object in our creation. We must also conclude
that he could have no other end in view in giving
us laws for the regulation of our li^eart and life.
For the amount of the whole code is nothing
more nor less than this : Do thyself no harm ; do
thyself all possible good. Since such are the
designs of our existence and the revelation of
our Father's will, shall we not obey this most use-
ful precept of our commissioned Saviour ? A pre-
cept given solely for the promotion of our temporal
and spiritual enjoyment. And since our Saviour
has done and suffered so much to communicate and
exemplify the beauty of those divine commands,
shall we not manifest our gratitude to him by our
obedience .? Shall we not strive to be his humble
imhators ? Shall we not aim to prove ourselves his
true followers by our imitation of his example ?

211

Yes ; if we wish to secure our own enjoyment, if
we wish to perform the God-like duty of promoting
the happiness of others, if we wish to obey the com-
mands of our Father, we shall love our enemies.

III. What means must we adopt in order to love
our enemies?

1. We must cultivate a desire to love them.
This is the first step for the attainment of the pre-
scribed disposition. This is too frequently forgot-
ten or neglected. You occasionally hear individ-
uals making the following remarks : — ^ We cannot
love our enemies ; it is an utter impossibility ; it is
contrary to our nature ; it is a command too diffi-
cult to be obeyed ; it is a saying too hard to be heard.'
Now to all such assertions I would make two replies.
And first, we may rest assured that both our Saviour
and our Father know our ability ; know what duties
we can perform and what dispositions we can acquire
and exhibit ; understand most perfectly our capaci-
ties and our strength. And we accuse them either
of ignorance or cruelty, if we believe they have com^
manded impossibihties. Yes; we virtually charge
them with not knowing what man could perform, or of
direcdng him to accomplish labors beyond the pow-
ers of human ability. But either supposition is too
absurd for our belief. The second and true answer
then is this :— You have not really desired to obey
the precept. You hav^e not sincerely endeavored to
love your enemies. You have not maile persever-
ing exertions to acquire this christian disposition.
You have not fervently prayed to imitate the exani-

212

pie of your forgiving Saviour, Whoever among
you are disposed to make the above excuses for
your neglect and disobedience, must remember that
you have a great work to perform. You must
cultivate a desire to obey the divine injunction.
This you can effect by meditating on the folly, the
guilt, the wretchedness of your enmity ; on the im-
portance, the necessity, the obligation, the pleasure
of obedience ; on the life, the labors, the sacrifices,
the sufferings of Jesus, and on the paternal charac-
ter and impartial love of your heavenly Father.
And when you have originated, and strengthened,
and confirmed this desire to love your enemies, the
principal obstacles to your obedience will be re-
moved.

2. We should endeavor to become better ac-
quainted with those we call our enemies, if we
would love them as commanded. Many of the dis-
likes and enmities of common life arise from igno-
rance of each others character. We are too apt
to form our estimate of one another, from some
uncommon action, some unguarded expression,
some unintentional slight, some Well-meaning inter-
ference with our interest, or some unimportant
circumstances. A person may possess many amia-
ble and praiseworthy qualities, but if we happen to
discover one mean or disingenuous trait in his dis-
position or character, we think more of the one
disagreeable part than of all the lovely and virtuous
ones ; and while we forget very easily what is esti-
mable, we are always ready to mentiop what is

213

offensive. We thus form our opinion of others, and
lead our acquaintances into the same errors, in this
unfair and ungenerous manner. So with regard to
a difference of sentiment. If we happen to disagree
with our neighbors on one or a few controverted
topics, we are commonly disposed to make more of
our slight disagreement than of our great harmony
on many other more important subjects. Now we
ought ever to remember that we all have more or
less failings, imperfections and iniquities in our own
characters, which are known to others ; and which
are also circulated to our disadvantage. We should
also recollect that we differ as much from others as
they do from us, and on this account are equally
exposed to their dislike and censure. We should
therefore endeavor to form more intimate acquaint-
ance with those who sustain a reputable standing in
society. We should make the same allowance for
the weaknesses and faults of others, that we wish
them to make for ours. We should regard an
honest difference in sentiment as an unavoidable
occurrence, and by no means to be feared or dread-
ed. And if we are all aiming to become pure and
practical christians, tlie more intimate our friendship,
the more lovely qualides we shall discover. Our
hati'ed will diminish, and our affection will increase.
3. If we would love our enemies we must often
contemplate the example of our Saviour. From
his temptation in the wilderness to his agonizing
death on the cross, he was beset by human ene-
mies; enemies the most unreasonable, the most
19*

214

persevering, the most malicious, the most inhuman.
But he never manifested towards them any feelings
of ill will, or hatred, or anger, or resentment, or re-
venge. He never returned evil for evil, railing for
railing, or cruelty for persecution. No ; he ever re-
garded their spiritual welfare as one grand object of
his mission. He freely imparted to them the most
salutary and soul-saving instructions. And for
their temporal and eternal happiness, he labored, he
wept, he taught, he prayed, he suffered. And while
experiencing the pangs of a cruel and ignominious
death, he even besought his Father also to forgive
his brutal murderers. Learn from this heavenly
example how to forgive and love yout^ enemies.
Learn to banish from your bosoms — all ill will and
hatred and revenge. Learn to do good to all as
you have opportunity. You may be assured that
this is the only safe path to true happiness. And
when you shall be summoned to part with all tem-
poral things, you may depend that you can derive
nothing but misery from a retrospect of your enmi-
ties, and nothing but satisfaction from your forgiving
and benevolent dispositions. And when you enter
the other world, yon cannot enjoy the society of
saints and angels, of Jesus and his Father, unless
your souls are purified from all hatred and revenge.
Will you not then strive to obey the command of
your acknowledged Master? You are urged by
many powerful motives, by a regard to your own
peace and happiness and salvation, by your desire
for the promotion of human welfare and felicity, and
by your love for Jesus and God,

SERMON XVIII

CHRIST OUR TEACHER.

JOHN III. 2. WE KNOW THAT THOU ART A TEACHER COME
FROM god; for no MAN CAN DO THESE MIRACLES THAT
THOU DOEST, EXCEPT GOD BE WITH HISI.

These words were spoken to Jesus. They con-
tain a true description of his character and office.
His miracles surely proved his divine mission. He
executed his important trust with fidelity. He cor-
dially invited all to come and learn of him. Al-
though he has ascended to his God and our God,
yet his gracious invitations are extended to all suc-
ceeding generations. In his precious gospel, which
contains a faithful record of his labors and teachings
and sufferings, he now entreats each one of us to
hear and obey his instructions. Shall we not listen
to the soothing voice of this heavenly teacher, this
disinterested friend, this all-sufficient Saviour ?

I. What are some of the most important lessons
which we may learn from our heavenly teacher ?

I . From the instructions of Jesus you may learn
the true character of God. You all believe in the

216

existence of one all-perfect creator and ruler of the
universe. But how will you know his real nature ?
How will you ascertain that he is a being of infinite
perfections ? How will you discover that he inter-
ests himself in the welfare and happiness of his ra-
tional ofispring ? Will you go to the uncivilized
heathen ? He will tell you that the great spirit is
capricious, changeable, cruel and revengeful. Will
you listen to the renowned sages of antiquity ? They
will inform you that their gods many and lords many
are imperfect, licentious, quarrelsome and indiffer-
ent to human afiairs. Will you visit the wise men
of the eastern world ? They will assert that Deity
exists in thirty million of persons, and is pleased
with human sacrifices. Will you depend on the
conclusions of unenlightened reason ? Read the
views of every unchristian people, and you will find
them low, puerile, degraded. Will you search the
controversial writings of professed believers ? From
them you will obtain but litde satisfaction. For
while some represent the Supreme Being as a partial
and unfeeling tyrant, others ascribe to him human
weakness and imbecility. No. From none of these
sources can you learn the true character of God.

Turn then, my friends, to the heaven-taught Je-
sus. He assures you that your Maker is possessed
of infinite and unlimited perfections. He assures
you that your Preserver is a being of perfect love.
He assures you that your moral Governor is truly
an ever-present Father. Yes. You can now be-
lieve that the author of your existence feels for you

217

an infinite affection ; that he has created you for
happiness here and hereafter ; that he orders all the
events of your lives in wisdom and goodness, and
that he designs the best welfare of his children in all
his dispensations. You thus perceive that all the
apparent evils of time are permitted in benevolence,
and overruled for the promotion of the greatest possi-
ble good. Here then you obtain instruction of the
utmost importance ; instruction consonant to the
dictates of enlightened reason and unperverted con-
science ; instruction accordant with the best feelings
and highest aspirations of your nature ; instruction
absolutely essential to your greatest improvement and
happiness ; instruction proved true by the operations
of natural laws, the events of providence, and the in-
spired teachings of the son of the Most High. Here
you secure an immoveable foundation for present
peace and consolation and felicity ; and for future
everlasting bliss and ultimate perfection. Here you
find the strongest possible inducement to love, grati-
tude, submission, obedience and worship. If then
you would obtain the truth on this momentous sub-
ject, go not to savage or sage ; go not to hindoo or
Mahometan ; go not to Jewish or christian partizans ;
but resort directly and humbly to the commissioned
Jesus. And while you learn from his lips that your
Creator is your ever-present, all-perfect, unchangea-
ble friend and Father, learn also from his example
to render unto him the confidence, affection and
obedience of children.

2, From the instructions of Jesus you may learn

218

the true character of man. When we enter this
world, we can have no moral character ; we can be
neither sinful nor holy, because w^e cannot distinguish
between good and evil. Our souls are mere blanks,
wholly incapable of the formation of moral habits.
As we increase in years, our characters begin to
form, and they take their complexion from various
circumstances ; from our situation in life ; from the
instructions we receive and the examples we imitate ;
from the sentiments we adopt and the habits we
form. As we advance to maturity of understanding
we learn the distinction between right and wrong,
virtue and vice. We readily notice that some per-
sons are more pure and holy than others, and we
conclude that some individuals are really better than
others. Sensible of our own failings we admit our
unrighteousness. But comparing ourselves with some
around us, and being necessarily partial in our ex-
aminations and judgments, we conclude that our
characters, if not so perfect as a iew, are indeed
worthier than many. And hence we are prone to
rest easy in our self-delusion and sinfulness. We
do not ascertain the true state of our hearts and
lives. How then shall we find a remedy for this
evil ?

Go to the heavenly Jesus. He assures you that
infants need no conversion ; that they are already in
the kingdom of heaven, and are to be ranked among
the pure in heart. He would have them kept from
the evil that is in the world, and trained up to high
degrees of moral goodness. He would have you all

219

form a perfect character ; such an one as he exhib-
ited when on earth. He would have you acquire
the moral virtues in the same manner that he did,
by a conscientious discharge of all incumbent du-
ties ; by loving God with your whole heart ; by lov-
ing your fellow-men as yourselves ; by restraining
all your animal appetites and propensities, all your
intellectual passions and desires, within the prescrib-
ed bounds of reason and religion. By comparing
your motives and thoughts, dispositions and tempers,
conversation and conduct with his teaching and ex-
ample, you may learn your deficiencies and trans-
gressions. These must be known before you can
proceed to reformation and improvement. You
must then strive to approach this model of christian
perfection. And though you cannot hope to obtain
all in this world ; though you can never become so
holy but there will be room for improvement, still
you can never innocently relax your efforts. You
are solemnly bound to press forward towards the
mark of the prize of the high calling in Christ Je-
sus. If then you would learn your true character,
go not to human moralists merely ; go not to hea-
then philosophy ; compare not yourselves w^ith your
erring and sinning companions ; but go directly to
the sinless Saviour; contemplate his spotless exam-
ple ; imbibe his heavenly temper ; prove yourselves
his obedient disciples, and you will secure the un-
speakable rewards of holiness.

3. From the instructions of Jesus you may learn
the true way of salvation. When you have done

220

wrong, you experience sufFering of some kind. You
are punished to some extent by your wickedness.
From this fact, familiar to you all, you naturally in-
fer that the same moral government will be exer-
cised over you in another world. This inference is
confirmed by your views of the impartiality of your
Father, and the instructions of his commissioned Sa-
viour. By reflecting on your own depravity, and the
certain and righteous retributions for iniquity, you
are necessarily led to inquire w^hat you must do to
be saved ; to be delivered from the natural conse-
quences of your disobedience ; to be rendered con-
stantly joyful and happy, and to be prepared for a
triumphant death and a glorious entrance up-
on the rewards of the righteous ? To these
questions Jesus has returned satisfactory answers.
He teaches you that salvation is deliverance
from sin, ignorance and error, and the possession
of knowledge, truth and holiness. And he saves
us by giving us a knowledge of the truth, and
motives to the practice of our duty. He saves us
by the principles and discoveries of his religion, and
by the assurance of a future existence and a right-
eous retribution. He allures us into the paths of
virtue and safety by his own bright example, the rea-
sonf^bleness of his teachings, and the sacred sanc-
tions and consolations of the gospel.

You thus perceive that the great work of salva-
tion consists in becoming truly virtuous and pious :
in believing the instructions of Jesus, and obeying his
commands. To these we must give our unremitting

2-21

atlention. Being dependent and sinful creatures we
must render to our Creator gratitude, resignation,
obedience, confidence and affection. Being breth-
ren, we must render to others the same rights and
privileges, attentions and kindnesses, which we claim
from them. Being imperfect in our nature, we must
control and govern our appetites, tempers, passions
and imaginations. If then we believe the truth, and
practise what is right, we are saved for time ; we are
saved for eternity. And we are assured by our
teacher and our experience that our happiness must
be proportioned to our moral goodness. To effect
all this the instructions of our Saviour are perfectly
adapted. They are fitted for all ages and condi-
tions, all relations and characters. Go not then to
the publican or the sinner ; go not to the pharisee
or sadducee ; go not to this or that leader of a reli-
gious party ; but go directly to the inspired Jesus,
who is the way, the truth, and the life ; and from his
unerring declarations learn the true way of salvation.]
4. From the instructions of Jesus you may learn
the true consolation for all your afflictions. Our
happiness is disturbed by two causes ; by our own
misconduct, and by those adverse events above hu-
man control. The sufferings of our own causing are
the natural consequences of our wicked actions, our
ungoverned passions, our sinful habits. Those aris-
ing from afflictive occurrences consist in disappoint-
ments, bereavements, mental or bodily anguish, and
distressing grief. And where will you find a reme-
dy for these trials ? In Christ Jesus. He teaches
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222

you that reformation is the cure, and the only cure,
for the misery of sinfulness, if you avoid wicked-
ness you will escape its punishments. Whenever,
therefore, any thing wrong is discovered in your
opinions, dispositions, conversation or conduct, let it
be exchanged for what is right and beneficial, and
the consequence will be enjoyment and satisfaction.
Reformation then as you learn from experience as
well as from your divinely qualified teacher, is the
only remedy for those evils which you bring upon
yourselves by your transgressions, and over which
you can exert a saving influence.

As to tliose trials which are permitted by our
heavenly Father, the only adequate consolation is to
be found in our obedience to the lessons of our
teacher. He assures us that our loving Parent is
ever present with us all ; that he orders the events
of our lives in goodness, and that he designs our
spiritual welfare in all his dispensations. These prin-
ciples, when reduced to constant belief and prac-
tice, will give us peace and comfort in the darkest
hour of sorrow. When our fondest hopes are blast-
ed ; when the hand of poverty has pressed us to the
earth ; when disease has prostrated us on a bed of
sickness ; when the loss of endeared friends has fill-
ed our hearts uith grief, we must look to our Fa-
ther in confidence. We must realize that he is the
author of our troubles, and that he is ever ready to
relieve our distresses when they have produced their
destined effects upon our characters. If then you
would have consolation under all your afilictions, go

223

not to the cup of dissipation ; go not to the visions of
despair and self-destruction ; go not to the society of
the giddy and thoughtless ; go not to the cold and
dismal teachings of skepticism ; but go directly to
him who was a man of sorrows and acquainted with
grief, who was tried as we are and can be touched
with a feeling of our infirmities, and from him learn
to have your daily and hourly conduct declare your
practical and cheerful resignation to the divine will.
5. From the instructions of Jesus you may learn
the true doctrine of another existence. When you
behold a friend in the embraces of death, you wish
to be informed if he will ever awake. You desire
to know if there be a second life beyond the grave.
This inquiry is natural to the human heart. It has
been asked and repeated by all nations, and by all
nations answered in the affirmative, but left unprov-
ed. All have hoped for immortality, although their
hope has rested on a feeble foundation. How then
shall we become rationally convinced that we are
to survive the dissolution of our bodies ; and from
whom can we learn the character the of next stage
of being ? From the anointed Jesus. He alone has
brought life and immortality to light. He explicitly
and authoritatively informs us of our future desti-
nation. To demonstrate the truth of this most im-
portant doctrine, he submitted to the ignominious
death of the crosSj that he might not only confirm
his instructions, but also be raised to an immortal
life, An4 all shall come forth, those who have
done good unto the resurrection of life, and those

224

who have done evil unto the resurrection of con-
demnation. All this is rational, consistent, desirable.
All this is well calculated to exert a wonderful
influence on our character and happiness. And all
this cannot be learned from any other teacher. If
then you would know the true destination of man,
go not to the ancient Egyptian, for he will promise
you another life only in the body of some other
animal. Go not to the mussulman, for he presents
you whh nothing but a sensual paradise. Go not to
ancient philosophy, for she never discovered any
better world than the present. Go to none of these
religions, for they are earthly, sensual, degraded.
No. Go directly to Jesus, who is the resurrection
and the life, who is the first fruits of them who slept,
and vi^ho has gone to prepare mansions in his
Father's house for all" his obedient children.

II. But why should we learn of this heaven sent
teacher.

1. We should learn of Jesus, because of the
excellency of his qualifications. He was perfectl}?-
qualified to impart all needed religious instruction.
This we know from his testimonials. For you
recollect that when he finished his sermon on the
mount, the people were astonished at his doctrine,
and declared that he spoke as one having authority.
On another occasion the Jews inquired, whence
hath this man this wisdom, having never learned.'*
His own answer is sufficiently satisfactory. The
words which I speak are not mine, but his who sent
me. Even his enemies testified that man never
spake like that man. The Jewish ruler affirmed

225

that no man could perform the miracles which he
wrought, except God were with him. And now
add to all this the voice from heaven. This is my
beloved son ; hear ye him. Surely our all-wise
Father would not have commanded us to hear one
who was not qualified to instruct us in everything
essential to our salvation.

Now you cannot suspect the value of his creden-
tials, when you notice the commentary of his own
example. He practised what he taught. In his
own person he exhibited such a character as he
wished to form in others. He was not like the
pharisaic instructers, wiio laid heavy burdens upon
other men's shoulders, but performed none of the la-
bor themselves. His belief exerted a constant influ-
ence on his heart and life. Every command he gave
to others he obeyed himself. He Indeed knew what
lessons were needed ; for he took not on him the
nature of angels, but he took upon him die seed of
Abraham. He w^as made like unto his brethren, yet
without sin ; like them he was tempted, exposed
to poverty and persecution and affliction. From
his own experience he understood the wants of
human nature. Of course, he was qualified by
divine love for their instruction and salvation. But
to crown the whole, he laid down his life as a wit-
ness to the truth, and for the redemption of the
world. Tills was indeed necessary to perfect his
example, to seal the sincerity of his pretensions, and
to give efficacy to the gospel. And what other
quaUficatlons did he need ? None at all ; for he
20^

226

possessed such powers as no earthly teacher ever
enjoyed. And shall not this induce you to learn of
him ? Will you not renounce all allegiance to
mere earthly masters, and cleave unto him alone as
the author and finisher of your faith?

2. We should learn of Jesus, because of the ex-
cellency of his instructions. They contain truth
without error. They are rational and consistent.
They are practical and consolatory. They are
adapted to the wants and necessities of human
beings. They are designed to promote inward
purity, outward virtue, and unfailing enjoyment.
They secure the assent of every unperverted under-
standing, and the warm afiection of every unpolluted
heart. When made die rule of belief and practice,
they answer their wise and holy purpose. They are
not only true, but infinitely important. They have
little reference to the trifles of a transitory world.
They relate to those topics most deeply inter-
esting to immortal spirits. To such what can
be more interesting than a knowledge of their
Creator, their own character, their present du-
ties, their means of consolation under affliction
and their future dcstinaiion ? Nothing. And from
our heaven inspired teacher we obtain this know-
ledge, and every other which is necessary to our
peace and happiness in time and eternity.

Not only so. These instructions are not only
true and important, but really divine. Hear the
declaration of Jesus himself. As the Father gave
me commandment, so I speak. If so, as we have
sufficient evidence to believe, then they are from

227

heaven. Compare them with any human teachings
which have ever appeared, in any age or nation or
language ; and what is the resuh ? Men have
thought and written on the same and similar sub-
jects, from the first dawn of civihzation to the pres-
ent hour. But can you point to one of the hundreds
and thousands of systems, which contains either a
rational and consistent and pure faith, or a code of
laws adapted to the wants of imperfect, sinful, suf-
fering, dying immortals ? If then the words of
Jesus are so excellent, so far surpass all human
compositions, will you not make them the man of
your counsel and the rule of your conduct ?

3. We should learn of Jesus because of the
excellency of those who have obeyed his instruc-
tions. All who receive him for their master in
religion, and resemble him in their temper and con-
duct are his obedient disciples. And are not all
such more excellent in their characters than believ-
ers in false religions ; the savages, the hindoos, the
mahometans ? Are they not also better than those
who live in christian lands, and yet do not make the
religion of Jesus their guide in belief and practice ?
Between these classes it is indeed difficult or
rather impossible to make an impartial comparison.
For all Vv'ho have been educated in gospel privileges
have received more or less christian instruction ;
and they are actuated more or less by christian
motives and principles, and they have formed more
or fewer christian habits. Yet there is a decided
difference between those who conscientiously en-
deavor to learn of Christ Jesus, and those w^ho pay

228

no intentional regard to his teachings. And this dis-
tinction is sufficiently manifest in most cases to be
noticed. In short, who are the best husbands and
wives, parents and children, brothers and sisters,
friends and neighbors? Are they not those who
live in nearest accordance with the precepts and
example of Jesus ? Most assuredly. No one will
dispute this truth. If then you desire to be good
in all the relations of life, will you not endeavor to
receive Jesus as your infallible teacher ^

Thus, my friends, have I set before you Christ
Jesus as your inspired religious teacher. And do
you not need his instructions for life, for death, for
eternity .'' Certainly. You need them now, to
enlighten your minds with a knowledge of truth
and duty; to guard you from temptation and sin ;
to support you under the trials of your pilgrimage ;
to console you in hours of affliction and sorrow,
and to give you unfailing peace and happiness.
You will need them in the hour of death, to yield
you pleasing reflections on the past ; to arm you
with fortitude for the moment of dissolution ; to
brighten your prospects of immortal blessedness,
and to give you joy and rapture when you bid adieu
to all earthly objects. You will need their effects
in eternity, to qualify you for the employments and
enjoyments of the heavenly world. You are there-
fore urged by all you hold most dear and sacred
in life, in death, in eternity, to receive Jesus as
your anointed Saviour and teacher. For you must
know that no man could do those miracles which
he did when on earth, except God be with him.

SERMON XIX,

THE GOSPEL A SAFE GUIDE OF FAI'l'H AND
PRACTICE.

PSALM CXIX. 105, THY WORD IS A LAMP UNTO MY FEET,
AND A LIGHT UNTO MY PATH.

If you have ever ventured out in the darkness of
night, you have doubtless experienced some diffi-
culty in finding a safe and pleasant path. But if
at any time you took a lighted lamp, you will
recollect that it shed a bright ray directly before you ;
and that so long as you travelled in its brightness,
you easily avoided difficulties and dangers. When
however any temptation seduced you from the
enlightened way, you soon found yourself in trouble
again, stumbling over the various obstacles which
impeded your progress. Not only so. If at any
time several of you were in company, you will
remember that the light of your lamp was sufficient
to enable you all to proceed together in safety and
comfort. But whenever you halted to dispute
about the nature of the surrounding objects, upon
which your taper cast but a dim and indistinct light.

230

your enjoyment ceased, and your feelings became
excited, and angry, and painful. As a lamp in a
dark night renders your walk safe and pleasant, so
the gospel of Jesus enlightens and blesses the jour-
ney of human life.

Let me apply this illustration. We are in a
world of darkness and doubt, of temptation and
wickedness, of suffering and affliction, of misery and
death. The gospel of Jesus is given to enlighten
our minds, to solve our difficulties, to make us
acquainted with our duties, to purify our hearts, to
sustain us under our trials, to console us in our
afflictions, to make us cheerful and happy by mak-
ing us virtuous and holy. And if we open our
understandings to this divine light, and avoid the
tempers and practices which it forbids, and regulate
our motives and affections according to its directions,
and perform all its commanded duties, and obey
and imitate the great captain of our salvation, we
pass along the current of time securely and joyfully.
The more perfectly v;e conform to his requisitions,
the more happiness we shall secure. This must be
admitted by every candid observer. But on the
other hand, if we prefer darkness rather than light,
and reject the counsels of religion, and slight the
invitations of mercy, and disregard the voice of
wisdom, and live a thoughtless or dissipated life, we
become involved in guilt and wretchedness. The
farther we depart from the precepts of Jesus, the
more misery we bring upon ourselves. This every-
one must acknowledge.

231

Not only so. If at~any time several of us unite
together as christian travellers, so long as we
walk in the unerring light of the divine lamp,
and abide by the clear decisions of the gospel,
we shall walk in peace and harmony and happi-
ness. But whenever we begin to dispute and quar-
rel about those points which are either obscure-
ly revealed or imperfectly understood, our christian
union, felicity and improvement will terminate.
Our souls will become disturbed and tormented
with uncharitable feelings and unhallowed passions.
All this must be regarded as undisputed truth, con-
firmed by experience and observation. This being
the fact, I wish to induce you all to receive the
gospel as a lamp to your feet and a light to your
path. And I would urge you to this duty from one
plain consideration. It is this. The christian reli-
gion is the only safe and sufficient guide of religious
faith and practice. It is the only rule of belief and
conduct which can ensure your present enjoyment
and everlasting felicity.

1. But perhaps you will first inquire, if reason is
not a safe and sufficient guide of faith and practice ?
To this question I have no hesitation in returning a
decided negative. I am bold to assert that unaided
reason is not a safe and sufficient guide. I believe
1 can prove the truth of this assertion to the full
satisfaction of every candid hearer. I shall merely
refer you for evidence to several classes of well
known and indisputable facts. Look to all those
« nations of both ancient and modern times which
never received the gospel. Have they not uniform-

232

ly been worshippers of idols ; deities of their own
making or creation ? Notice Greece and Rome,
the two most enlightened, refined, educated, un-
christian people who have ever inhabited this globe.
And can you read the history of their gods, the gods
which were reverenced by some of their philosophers
as well as by their most ignorant dependants, with-
out a smile at their absurdity. If you survey the
less civilized communities you find their belief on
this subject still more childish and degrading. And
can you mention one unchristian nation, except the
Hebrews, of either ancient or modern times, whose
behef respecting superior powers, gods and god-
esses, is rational ? Not one. You must pronounce
their views uniformly absurd, irrational, ridiculous,
degrading. Here then you see the fruits of unaid-
ed reason ; the inventions of unenlightened reason ;
all that boasted reason could accomplish on this
most important question. In view of these incon-
trovertible statements, must you not conclude that
reason is not a safe and sufficient guide of religious
faith. And on examination you will find her con-
clusions on most other topics of belief equally
unsatisfactory and unreasonable.

Not only so. Has the conduct of unchristian
nations been any better than -their religious faith ^
Not at all. They have uniformly been addicted to
the most barbarous cruehies and the most abomin-
able iinmoralities. Read the page of history for
yourselves. Have they not universally treated .the
female sex as inferior beings, as slaves to their*

233

lusts and passions, as degraded menials ? Have
they known anything of the delights of home,
of domestic endearments and enjoyments, of the
sweet and holy affections of family ? Have they not
very generally yielded themselves servants to their
appetites and propensitiesj and debased themselves
to a level with the brutes ? Have they not offered
human sacrifices, and in some instances destroyed
their own relatives and children ? And was not all
this done at the suggestion of unaided reason?
Survey the heathen nations of the present period.
Does their reason lead them to the practice of good
morals? — to such duties as are essential to the pres-
ent welfare of individuals, families and communities?
By no means, if we may believe unprejudiced
human testimony. Now here is another class of
facts which no one can doubt or deny. They fur-
nish an unanswerable argument in favor of my posi-
tion. The more it is examined the stronger will be
its influence. It is therefore fully evident to my
mind that unaided reason is not a safe and sufficient
guide of faith and practice.

Now I would not be understood to decry or dis-
parage reason. By no means. For it is the first
best gift of our Father. There is a spirit in man
and the inspiration of the Almighty has given him
understanding. The spirit of man is the candle of
the Lord. But reason and understanding alone are
not sufficient to insure our highest earthly perfection
and happiness. This is made fully evident by the
example of all heathen nations. We need more
21

234

light. This is given in the gospel, as you may
learn from experience and observation. For you
well know that those individuals and communities
whose belief conforms most nearly to the very words
of the Saviour, and whose characters correspond
most closely to his example, are the most reason-
able in their faith, the most virtuous in their prac-
tice, the most benevolent towards others, and the
most happy in their lives. So that no person of the
least candor and information can doubt the necessity
of a revelation, or the beneficial tendency of pure Chris-
tianity. And all this brings no degradation on rea-
son. No. Revelation is not designed to supersede
reason; it is simply 'the perfection of reason; it
reveals nothing contrary to reason ; it brings to
light truths which unaided reason had never dis-
covered, but truths which reason heartily embra-
ces as soon as comprehended. And without the
full and free exercise of reason, revelation would
be of no service whatever. For it is the province of
reason to examine and decide on the evidence
which supports revelation ; and also to investigate
the meaning and embrace the discoveries of revela-
tion ; for one cannot be received without satisfactory
testimony, and the other cannot be believed unless
rational and consistent. Such is the gospel, sup-
ported by the most convincing evidence, and incul-
cating nolhipg contrary to sound reason. While then
we are unspeakably grateful for our distinguishing
attribute of reason, let us also manifest equal grati-
tude for that revelation which has raised us so far

235

above eveiy unchristian nation of ancient or modern
times. Let us increase and invigorate our gratitude
by making ourselves acquainted with the condition^
religion and happiness of all heathen nations ; and
let us manifest more fully our gratitude by exercis-
ing our reason in the study of the higher light of
revelation, and conforming more carefully to all its
requisitions.

2. But perhaps you will next inquire if conscience
is not a safe and sufficient guide of faith and prac-
tice ? This question I shall also answer in the neg-
ative. I fearlessly affirm that unenlightened con-
science is not a safe and sufficient guide. And I
think I can prove the truth of this position to the
perfect satisfaction of intelligent and candid hearers.
I shall again refer you to several classes of well
known and indisputable facts. Look once more to
unchristian nations. Why did our heathen ances-
tors in the mother land sacrifice their children to im-
aginary and cruel deities ? To satisfy their con-
science. Why does the hindoo widow burn herself
on the funeral pile of her departed husband ? To
quiet her conscience. And in any of these commu-
nities, has conscience made them good husbands and
wives, good parents and children, good friends and
neighbors ? Has it secured them much personal,
domestic, or religious enjoyment } I need not ask
these questions of the well informed. You know
that idolatry, superstition, licentiousness the most de-
grading, cruelties the most shocking, are the fruits of
iheir .conscience. This simple reference to the reli-

236

gion and morality of heathen nations must satisfy all
that unenlightened conscience is not a safe guide of
faith and practice.

But perhaps you will now ask, if inhabitants of
christian lands may safely obey conscience in pre-
ference to the gospel ? No. This experiment has
been fairly tried. The catholics formerly persecuted
and murdered the protestants ; and all in obedience
to conscience. The protestants in turn not only
murdered the catholics but those of their own de-
nomination who would not swear to a human creed ;
and all for conscience sake. Our pious forefathei-s
banished the baptists, and murdered the quakers,
and hung the supposed witches ; and all to satisfy
conscience, falsely so called. At the present day
you may see professing christians in various sects
who are guilty of practices which are unscriptural ;
and conscience is pleaded in excuse. Now is such
christian fruit ? Is it obeying the golden rule ? I
think not. And if all were to have such conscien-
ces, the world would again soon be filled with blood
and violence. If then you consider these well
known facts ; the irrational belief and abominable
practices of heathens ; the inconsistent faith and un-
righteous conduct of professing christians, when they
prefer what they call conscience to the gospel, you
must admit that conscience unenlightened is no safe
and sufficient guide.

Now I would not say one word to injure the in-
fluence of a good conscience. For I regard it as of
great value and importance. The evil is here. In

237

unchristian nations the people have had no means of
educating conscience ; no sufficient and satisfactory
means. And in christian lands, many have mistaken
their prejudices, their will, their passions, their igno-
rance, their bigotry, for the dictates of conscience.
They have set what they called conscience above
revelation, and then proceeded to commit unchris-
tian practices. But the proper course is to cultivate
conscience ; to enlighten it at the ever burning lamp
of revelation ; to follow its dictates so far as they
conform to the plain instructions of Jesus, and no
farther. Thus conscience would prove a most valu-
able and faithful monitor, and would generally direct
us to walk in the way of truth and duty. While
therefore we are grateful for the gift of conscience,
which in an unenlightened state is not a safe and
sufficient guide, let us be still more grateful for the
means of educating and enlightening it in all things
essential to peace and holiness.

Now the only way of determining the question,
whether reason and conscience are safe and sufficient
guides of faith and practice, is to consider the exam-
ple of those nations which have never received the
christian revelation. They have surely done for
such people all- they could do in an unenlightened
state for any people. For some of them in both an-
cient and modern times have taken high ground in
mental cultivation ; and all of them have had suffi-
cient time to make a fair experiment. And no man
of intelligence will contend that heathen nations are
to be compared with christian lands, in point of
21*

238

rational belief, and correct morals, and real enjoy-
ment. When you appeal to the reason and con-
science of those who reject the gospel among our-
selves, you must remember that they have received
a christian education, and are greatly indebted to
the influences of the gospel for what is rational in
their creeds or correct in their characters. For it
would be absurd to suppose their reason and con-
science, if unaided by the light of revelation, would
have led to anything better than the reason and con-
science of the Greeks and Romans, Chinese and
Hindoos. Our conclusion then is firmly established,
that unaided reason and unenlightened conscience
are not safe and sufficient guides of faith and prac-
tice ; because they have not led to a pure and
rational faith or a virtuous and holy character.

3. You will now ask me, why the gospel is a safe
and sufficient guide of faith and practice ? Because
this is the decision of reason, experience, observa-
tion and conscience. The instructions of Jesus are
perfectly adapted to the nature of man, to his inher-
ent wants, his absolute necessities, his unavoidable
circumstances, his intellectual and moral powers,
his tempted and sufiering condition, his perfection
and happiness. Let me illustrate this remark by a
few examples. The gospel assures you that there
is one all perfect, ever present spiritual being, who
is in deed and in truth your affectionate and un-
changeable Father. Now is not this truth confirmed
by the soundest conclusions of your reason, the
clearest intimations of your conscience, and the best

239

feelings of your heart. Can there be anything
unsafe in cherishing this belief, and in rendering
love, gratitude, obedience, submission and confidence
to this fountain of all good ? On the contrary have
rK)t those who have rejected this truth been more
or less innmoral and unhappy ? While those who
have adhered to this faith have been supported in
trial, aided in duty, preserved in happiness?
Existing facts fully justify this conclusion. The
gospel also requires you to do unto your fellow men
as you would have them do unto you. And is
this requisition unreasonable ? Is it not a fact that
those vs^ho depart farthest from this golden rule of
duty, are most dishonest in their dealings, unkind
in their feelings, avaricious in their dispositions, and
miserable in their lives ? Is it not a fact that those
who live in nearest conformity to this injunction,
are uniformly most virtuous and respected and hap-
py ? This every one can see for himself; and con-
sequently no one can call it unsafe to obey this pre-
cept of Jesus. The gospel likewise assures us that
we shall all live again, and be rewarded or punished
according to 'our deeds. And is there anything
unsafe or irrational in this belief.'' Have not those
who rejected this article of the christian creed been
made more or less miserable by their unbelief.
And in the hour of dissolution have they not
frequently manifested the insufficiency and wretch-
edness of infidelity? Abundant facts establish this
poshion. Now 1 might make a similar remarks
respecting every precept and prohibition of Jesus.

240

He requires us to believe no doctrines but such as
are rational and productive of consolation and hap-
piness. He commands no duties but such as are
easy of performance and necessary to the full per-
fection of a rational and moral character. He
forbids no practices or dispositions but such as are
necessarily attended or followed by punishment.
Now will a person endanger his safety or his enjoy-
ment by believing and practising all that is revealed
and required ? Or will he find his faith and his
christian character deficient for the purposes of sup-
port and consolation in any hour of need. No.
This no one can justly j)retend. On the contrary
will not a man's goodness and happiness depend on
his faith and practice, and be increased just in pro-
portion to his conformity to the requisitions of Chris-
tianity ? Here then is a satisfactory reason why you
should make the word of God a lamp to your feet
and a light to your path.

Perhaps you v/ill now ask, how you are to make
the gospel your guide of faith and practice ? Study
the instructions of Jesus and his apostles. What-
ever doctrines you find plainly revealed, receive as
divine truth ; and let them exert a salutary influence
on your hearts and characters. Whatever virtues
you find plainly enjoyed, endeavor to acquire ; and
thus aim to form a christian character. Whatever
feelings or tempers or practices you find plainly con-
demned, strive to forsake and avoid ; and in all this
act from principle. That is, seek to know the will
of God, what is right, and practice accordingly,

241

without fear of consequenc-es. Adhere to the path
of rectitude with unwavering perseverance. Yield
not to the temptations of indolence, or popularity,
or interest, or pleasure. Pursue this course and you
will find no difficulty. Your satisfaction will in-
crease% Your character will improve. You will
be useful and happy. You will pass through this
life joyfully, and be prepared for a blessed immor-
tality.

But if the gospel is so plain and safe a guide, why
is there so much controversy respecting its true
meaning ? There is little or no disputing about
what is absolutely essential either to good morals,
or present and future salvation. The contentions
of all ages have usually related to some obscure
and unimportant subject. It is precisely like this ;
should you be walking by the dim light of a lamp
in a dark night, and all at once come to a stand,
and dispute warmly whether a certain tree beside
you produced apples or pears. By waiting for
more light you might readily decide the question.
So christians may dispute about things ehher imag-
ined, or obscurely revealed, but they can never
come to an amicable settlement without more know-
ledge. And if they were wise enough and good
enough to wait until we enter the other world, all
our doubts and darkness on these particular sub-
jects would be removed. But take everything
really necessary to a good and happy life, a peace-
ful and triumphant death, and a blissful immortality,
and how plainly is it revealed ? What can be more

242

explicit than the following declarations? This is
life eternal, that they might know thee the only-
true God ; and Jesus Christ whom thou hast sent.
The hour cometh and now is when the true wor-
shippers shall worship the Father in spirit and truth.
Thou shalt love the Lord thy God with all thy heart
and mind and strength, and thy neighbor as thyself. If
you follow these plain and intelligible instructions,
all will be w^ell with you in time ; all will be well
with you in eternity.

Why then should we dispute about what is not
essential to salvation. Because we are blamed
and denounced for rejecting what we deem error,
and believing what we consider truth. For instance,
I have evidence to convince me that God exists in
one mind, one person, one will. For receiving this
truth on the explicit testimony of Jesus and all
prophets and apostles, I am called a heretic, infidel,
demon ; denied the christian name, rights, hopes ;
and sentenced to endless torments for my honest
convictions. Now I must engage in controversy to
maintain my inalienable rights, to defend myself
against blind ignorance or wailful bigotry, to show
that this doctrine is as plainly taught in scripture as
the very existence of God, and to convince those
who condemn me of their pernicious practical errors.
If my opponents would allow me the same privileges
w^hich they claim for themselves ; if they would
leave me to the unmolested enjoyment of my honest
opinions ; if they would do as they Avish to be done
by, there would be litde need of controversy. But

243

when our characters and hopes are assailed merely
on account of our sincere sentiments; when we are
excluded from the communion table and the baptis-
mal fount solely on account of our belief; and when
too we are accountable to no human authority for our
faith, then indeed it becomes a duty to defend our
precious rights and christian privileges. J>.et all the
blame therefore of theological warfare fall where it
belongs, upon those who are unwilling to do unto
others as they would have others do unto them.
And when ministers and people shall conform more
sacredly to the precepts and example of Jesus, then
and not till then, shall we have peace and union in
the christian world.

SERMON XX.

YOUTH PERSUADED TO BECOME PRACTICAL
CHRISTIANS.

JOSHUA XXIV. 15. CHOOSE YOU THIS DAY WHOM YOU WILL
SERVE.

I WOULD invite your attention, my young friends,
to some remarks on practical religion. I wish to
persuade you to commence in earnest the important
work of religious reformation and improvement. I do
not indeed mean to insinuate that your characters are
immoral or that your sentiments are heathenish. Your
dispositions may be amiable, your habits virtuous and
your belief christian ; and still you may confess to
yourselves and others that you are not real chris-
tians. I must therefore take you on your own con-
fession, and urge you to delay no longer the great
business of salvation ; to choose this day whom you
will serve.

I. What is implied in making choice of practical
religion

1. Decision is the first requisition. You are
therefore solemnly requested to decide, not wheth-
er you will prefer Christianity to paganism or

945

mahoraetanism or Judaism, for I shall take it for
granted that you believe in the divine origin of the
gospel. If however you either doubt or disbeHeve
a truth so fundamental, the question cannot now be
settled, because much examination of evidence may
be necessary to your conviction and satisfaction.
You are affectionately entreated to decide, not
which denomination of believers has embraced the
most truth and the fewest errors, for I consider your
regular attendance in this church a sufficient acknow-
ledgement of your unitarian opinions. But if you
either 'doubt or disbelieve the divinity of liberal
Christianity, the inquiry cannot be determined this
day ; for much time and reflection and investigation
may be requisite for conversion and instruction.
No. You are solemnly and affectionately urged to
decide a more important question. Will you con-
scientiously endeavor to become practical chris-
tians. Will you receive Christ Jesus as your only
master in matters of religion ? Will you make his
instructions the guide of your faith and practice ?
Will you avoid all that he has forbidden, in thought,
temper, words and actions? Will you pursue all
that he has commanded, in your relations to your
fellow men, your Saviour and your heavenly
Father ? This then is the inquiry you are now
called upon to decide ; and your decision on this
topic may be made this very day. For you have
evidence to enable you to arrive at a proper con-
clusion. You have seen those whose youth was
innocent and virtuous, whose earthly prospects were
22

246

bright and promising, and whose hopes of prosperi-
ty and happiness were strong and ardent. They
never determined to be either irreligious or immoral.
They did not rush into vice and wretchedness.
But they never decided to be practical christians 5
and at this door the destroyer entered. One slight
indulgence led to another more aggravated. One
short step in the path of dissipation paved the way
for a longer. At length habits of excess began to
form and strengthen, until the victim had lost all
regard to character. Their ruined prospects were
the natural consequenpe- i>f their want of decision.
On the other hand, you may notice those who do
honor to their nature and tlieir profession. They
early resolved to obey the captain of their salvation.
They persevered against all temptations and obsta-
cles, until the straight and narrow path of duty
became plain and pleasant. They are now reaping
the rewards of their honest exertions, in the appro-
bation of their own hearts, in their respectability and
usefulness, and in the promised blessing of heaven.
Both classes you have observed. And now which
will you imitate ? Will you neglect to choose the
paths of religion until too late ^ Until you have
wandered too far in the labyrinths of iniquity ever
to return to the regions of innocence and peace ?
Or will you secure the good part which can never
be taken from you, in any period of trial or perse-
cution or affliction ? 1 entreat you to make your
decision on this momentous inquiry. I wish you to
decide honestly and impartially. Count well the

^47

cost of the undertaking. Look at the advantages
and disadvantages." Observe that an irreligious hfe,
is ever attended with uneasiness and anxiety, is un-
prepared for trials an-d afflictions, is unqualified for
pure and rational happiness, may soon degenerate
into open immorality, may terminate in a wretched
death, and may lead to regions of unutterable disap-
pointment and sorrow. Observe on the other hand
that a christian course ensures the approbation of
conscience, gives inward peace and security, fur-
nishes a defence against temptation and anxiety,
secures rational and elevated enjoyment, prepares
for a cheerful submission to the divine will, qualifies
for a joyful death and a blissful immortality. At
first you may find it easiest to remain thoughtless
and unconcerned ; to pass along the flowing current
of time inactive, and to maintain just enough of
virtue to secure a respectable place in society. But
the path of holiness, although it may present some
difficulties to those who have evil habits to over-
come, undisciplined passions to conquer, uneasy pro-
pensities to restrain, unprincipled associates to shake
off, will soon grow smoother and brighter and pleas-
anter, as you increase in knowledge and goodness.
Choose you then this day whom you will serve.
If you choose. Jesus for your master, as I trust most
of you will, you will immediately proceed to the
execudon of your resolution.

2. Practice then is the second requisition. You
have decided to be obedient christians. You will
immediately commence the prescribed labor. And

248

what is to be done ? Why, you are Jo aim to do
right at all times and in all your relations. You
are to avoid the wrong in all things and under al!
circumstances. You can do but one deed in one
instant. Almost every moment you will be tempt-
ed either to neglect the right or pursue the wrong.
Resist the temptation, and your work is w^ell begun^
and will lead to a happy termination. When there-
fore you retire from this place, let self-examination
occupy your attention. Carefully compare your-
selves, your thoughts, motives, feelings, dispositions,
conversation and conduct, with the christian standard.
Your relation to your heavenly Father requires you
to render supreme love, spiritual and sincere devo-
tion, habitual gratitude, cheerful resignation, un-
wavering confidence and unreserved obedience. In
how many of these duties are you deficient ? How
many do you perform in a thoughtless manner?
And how many do you engage in from unworthy
motives? Your relation to Christ Jesus requires
you to study his instructions, believe his teachings,
imitate his example, exhibit his heavenly spirit and
submit to his authority. In how many of these
virtues are you deficient? How many have you
entirely omitted or greatly slighted? And how
many have you performed from unchristian impulses
or in an unchristian manner? Your relation to
your fellow men requires you to love them as your
brethren, and ever to do unto them as you would
have them do unto you. And this golden rule
extends to your very principles of action, your dail^

249

and hourly intercourse, your whole connexion in
every particular. In how many instances have you
violated this law of love, either by injuring the feel-
ings, influence or property of your neighbors ; or by
misrepresenting their motives, words, or actions?
Your relation to your own soul requires you to be
temperate in all things, meek and humble in your
dispositions ; and to practice unwearied self-disci-
pline and self-cuhivation. In how^ many of these
requisites have you failed, and in how" many suc-
ceeded? By thus examining your hearts and
characters, and comparing yourselves with your
great examplar, you will learn your deficiences and
iniquities.

Having faithfully accomplished this primary step
in the path of holiness, you will be fully prepared to
proceed with your w^ork of reformation and improve-
ment. You must not be alarmed at the magnitude
of the undertaking ; for you are expected to do but
one deed at one time. You must not look forward
to the great obstacles to your progress, and thus be-
come weary in w^ell doing. No. Your whole atten-
tion must be directed to the present instant. Are
you performing the duties and cherishing the dispo-
sitions incumbent on you this instant ? This is to he
the everlasting question. You are to watch the
passing second to see that you indulge in no sinful
thoughts, feelings, affections, conversation, conduct ;
to ascertain if your motives, meditations, dispositions
and habits are christian. Let this be done now, and
the next instant, and so on, from morning's light
22*

250

to evening's shade, and you will be living a religious
life. Your work of salvation from ignorance, error
and sin will be constantly going forward. At one
time you will detect an imperfection in your doctri-
nal opinions, which will be readily surrendered to the
force of truth. At another you will discover some
new article of belief, which will be willingly incor-
porated into your principles of faith. At one time
you will notice a neglect in your secret devotions
and adopt measures to prevent a second deviation.
At another you will banish an improper train of
thought and supply its place with worthy subjects of
speculation. At one time the words of unkindness
and scandal may fall from your lips. The recollec-
tion of your own imperfections will check the
growth of the evil and increase your feelings of be-
nevolence. At another your peace may be disturb-
ed by peevishness, ill nature or resentment. Such
propensities you will overcome by the cultivation of
patience, meekness and humility. And in this mode
you will proceed from day to day and from year to
year, correcting one failing and then another, ac-
quiring one virtue and then another, according to the
apostolic direction, until you have formed and per-
fected a christian character. Your increase in good-
ness will thus be certain. The world may observe
no immediate change in your behavior; for the pro-
gress of religious reformation is internal, silent,
slow, unostentatious. But you will yourselves be
sensible of important changes. You will be constant-
ly aiming at one object, the practice of goodness.

251

New duties will therefore be performed ; new mo-
tives and principles will be brought into operation ;
new joys will be experienced ; erroneous views will
be discarded; evil dispositions will be banished;
sinful habits will be abandoned, and wicked practi-
ces forsaken. In all this there will be nothing sud-
den, nothing mysterious, nothing miraculous, nothing
but the natural fruit of your wise decision and your
christian perseverance, aided by the promised assist-
ance of your Father in heaven.

3. Profession is the third requisition. When you
have practised self-correction and self-cultivation suf-
ficiently long to test the sincerity of your decision,
you will find pleasure and advantage in professing
openly your faith in Jesus. He is your acknow-
ledged master. He has requested his sincere fol-
lowers to remember him in a positive ordinance.
This seems to be one of the most common ways of
confessing your allegiance ; and this is one important
means of personal improvement. You will obtain
peace of mind from this compliance, resulting from
a consciousness of obedience to the last request of
your dying Saviour. You will also obtain increased
security against the allurements and temptations of
a sinful world. You w^ill likewise naturally associ-
ate with those who will give you valuable advice,
needed assistance, christian sympathy and encour-
agement. And knowing that some may be watch-
ing for your halting, you will make more strenuous
exertions to avoid the very appearance of evil. But
your greatest satisfaction will arise from an attend-

252

ance upon the supper itself. For there, if faithful
to yourselves, you will experience new and elevat-
ing feelings, sacred and aspiring thoughts, and the
purest affections, and the best resolutions. And a
temper, a spirit, will be cherished, which will yield
you the peaceable fruits of righteousness. You thus
perceive that in making choice of practical religion,
three things are requisite. You must first decide,
whether you will receive Jesus as your only master
in matters of religion, or whether you will serve the
corrupt maxims of the world. If you choose the
gospel for your standard of faith and practice, you
will in the second place endeavor to comply with its
requisitions. And having ascertained your sincerity,
you will not hesitate to confess your Lord before
men, and thus fulfil all righteousness. Let me then
put the question to your conscience. Will you not
resolve to become practical christians ? You are
urged to this course by the most weighty and affect-
ing considerations. I have time to mention but three
particulars.

L You are urged to become practical christians by
your obligations to your heavenly Father. Consider
your peculiar blessings. Instead of assigning your
rank among the fowls of the air or the beasts of the
field, he has created you but a little lower than the
angels ; endowed you with reason and understanding
and conscience, and made you capable of acquiring
knowledge and wisdom and holiness. Instead of
giving you birth in an age of darkness or in a land
of ignorance, he has called you into being in this

253

enlightened period of the world, and in this favored
region of good learning, civil liberty and religious
freedom. Instead of leaving you to the dim light of
unaided reason and uninformed conscience to learn
your duty, destination and happiness, he has sent
his well beloved son to dispel the clouds of super-
stition and error, to make the path of virtue plain
before you, to support you under the changes and
trials of this mortal pilgrimage, and to open to you
the door of immortal felicity. Instead of permitting
the summons of death to sound in your hearing, he
has preserved you amidst dangers seen and unseen,
in times of sickness and destruction, and given you
all needed mercies richly to enjoy. In short, every
blessing, personal, domestic, religious, social, litera-
ry and civil which you have received and enjoyed,
has been graciously bestowed upon you by your
ever-present and unchangeable Father. And what
have been your returns for such unmerited favors ?
Look back on your past lives. Do they furnish any
claims to such distinctions? Have they not been
marked by forgetfulness, ingratitude, disobedience ?
Are you not then called upon by every generous
principle of your heart, by every obligation which
can influence a rational being, to reform your char-
acters, to love this friend who has always blessed
you in all temporal and spiritual blessings, to obey
this governor who has given you laws for your own
improvement and happiness. Will you not then be
influenced by these considerations to live as he
designed, to Hve as he requires, to live to his glory,
to live a sober, righteous and godly life ?

^54

2. You are urged to become practical christians by
your unconquerable desire for happiness. You
were indeed created for its gratification. This can
be secured only by living as the gospel requires.
Perhaps however some of you are expecting to
satisfy this craving of the soul with some mere
earthly advantage ; with worldly pleasures or honors
or riches or distinctions. If so your expectations
will assuredly be disappointed. For the longings of
your spiritual, immortal mind can never be satisfied
with material, sensual, temporal gifts. Go to the
man of dissipation ; ask if his excessive indulgen-
ces yield him unalloyed happiness ; if he speaks
the truth, he will acknowledge that they cause
almost unmingled wretchedness. Go to the miser;
ask if his hoarded treasures afford him pure satis-
faction ; if he speaks the tru-th, he will admit that
they are vanity and vexation of spirit. Go to the
slave of ambition ; ask if his honors and emoluments
secure him constant and rational enjoyment ; if he
speaks the truth, he will confess that they are
empty bubbles. Propose the same enquiry to
all who seek for happiness in merely worldly grati-
fications, and you must receive similar answers.
No; nothing but christian principles, disposhions,
habits and hopes can cause you to rejoice at all
times and under all circumstances. If you cherish
and possess and exhibit these, you will live up to
the dignity of your noble nature. You will ever
feel yourselves in the presence and keeping of a
perfect and unchangable Father. You will regard

'255

all the events of the world which are ahove human
control as under the direction of infinite wisdom and
paternal love. You will ever regard your risen Sa-
viour as the pledge of your own immortality. Your
appetites and passions will be subject to the voice of
reason and revelation. Your bosom will be filled
with animating prospects of future glory. You will
secure at all times the approbation of your con-
science. Your moral goodness will claim the
respect and esteem of all worthy minds. You will
be prepared for the trials and afflictions of mortality.
Your happiness being founded on your christian
character will not depend on your outward circum-
stances, but will be increased by every new acces-
sion of temporal good. Be practical christians then
and you will assuredly secure the true enjoyment of
this life, and a preparation for heavenly felicity.
This I declare unto you upcn the authority of all
the unprincipled and wicked ; for their hearts
uniformly testify, that the ways of transgressors are
hard and wretched. This 1 say upon the authority
of all the righteous; for they unitedly declare that
the ways of religion are ways of pleasantness and
peace. This I affirm upon the testimony of your
own consciences ; for they already reproach you
for neglecting and disregarding the gospel requisi-
tions. This I aver upon the testimony of Jesus ;
for he commanded you to seek first the kingdom of
heaven and its righteousness. This I repeat upon
the injunction of your heavenly Father ; for he has
called upon you to remember your Creator in the

256

days of your youth. And can you withstand all
this authority ; the united testimony of earth and
heaven ? Will you turn a deaf ear to the warning
and inviting and encouraging voice of reason and
conscience, of experience and observation, of the
wise and holy, of Jesus and God ? Will you not
seek hapj3iness in the only path in which it can be
found, in loving your Father and your fellow men,
in preserving yourselves pure, and cultivating your
immortal nature ?

3. You are urged to become practical christians by
your obligations to your Saviour. Consider what he
has done and suffered for your salvation. From his
instructions you first learn that God is really and truly
your Father and the common Parent of the human
family ; that he is ever present to uphold and protect
and bless you ; that he never afflicts you in anger,
or wrath, or resentment, but in Infinite wisdom and
love, and solely for the best good of all concerned ;
that he is constantly showering upon you temporal
and spiritual blessings, and that he will never desert
the offspring of his affection, but forever remain their
unchangeable friend. From his revelations and res-
urrection you are assured of another life and a hap-
py reunion with all the ransomed of the Lord. Con-
sider too how much it cost him to proclaim these
glad tidings and confirm their truth with satisfactory
evidence. You behold him in poverty, destitute of
the necessaries of life, and having not even a place
for quiet sleep. You behold him calumniated and
persecuted by the envious jews and bigoted phari-

^57

Sfees. You witness his agony in the ever memorable
•garden, overwhelmed with such intense mental suf-
fering as to cause his blood to burst from the very
pores of his mortal body. You behold him in the
council chamber of Pilate, falsely accused, unjustly
condemned, cruelly insulted, inhumanly scourged,
barbarously mocked. You behold him nailed to the
accursed cross, in distress calling upon his God, his
tortures malignantly derided by the degraded priests,
his precious side pierced with a spear, and his hum-
ble piety commending his departing spirit into the
hands of his ever-present Father. When you read
the tale of fictitious woe, your hearts are melted in
compassion, and your eyes are suffused with tears of
sorrow. And have you no sympathy with the suf-
ferings of Jesus, the unparalleled sufferings of a cru-
cified Saviour, endured to rescue you from igno-
rance and error and sin and death? And when you
listen to the tale of heroic deeds, the tear of gener-
ous approbation moistens your cheeks. And have
you no approving tears for the heroic, the godlike
sacrifices of Jesus? for him who could cheerfully
do and suffer so much for the benefit of an ungrate-
ful world ? for him who could forgive his brutal mur-
derers, and while endunng the excruciating pains of an
ignominious death, could even sincerely pray, Father,
forgive them for they know not what they do ? O
yes. The youthful heart was not made to throb at
the relation of imaginary trials merely. You can
feel more deeply for the scenes of reality and sub-
limity. And what does this disinterested Saviour
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258

require of you ? Nothing for his own advantage ;
nothing for the benefit of his Father; no, but every-
thing for your own happiness. He wishes you to be
practical christians, so that you may conform to the
unchangeable laws of your nature ; so that you may
obey the everlasting dictates of cultivated reason }
so that you may yield to the directions of enlight-
ened conscience ; so that you may render obedience
to the divine commands of your merciful Parent ;
so that you may live useful, respectable and happy
lives ; so that you may be prepared to meet calmly
and cheerfully all the troubles of this mortal pilgrim-
age; so that you can rejoice In the approach of
death, and enter gloriously upon the felicities of
heaven. O let these considerations induce you to
make choice of practical religion, to receive the
gospel of Jesus for your standard of faith and prac-
tice, to study his teachings with prayerful attention,
to imitate his example with scrupulous care, to im-
bibe largely of his heavenly spirit. Yes, make this
wise choice ; a choice which you will never repent,
a choice which will ever secure your approbation,
a choice which will insure your present and ever-
lasting happiness.

And choose this day. Say not that a more con-
venient season will arrive. Tomorrow may bring
its cares and anxieties and engagements. Your
affections may become more deeply engrossed in
worldly pursuits. Your serious impressions may be
gradually effaced. Your good resolutions may
grow weaker and weaker until wholly dissipated.
And when too late to admit a remedy, you may dis-

259

cover that life has afforded you little or no satisfac-
tion ; that you have few or no resources of enjoy-
ment in your own bosoms ; that you are destined to
wear out a miserable old age with fruitless wishes,
and that you must enter the portal of eternity with-
out the cheering and supporting light of gospel hope.
I do not affirm that this will be your condition.
But I do assert that it has been the case of thou-
"sands who have deferred attention to religion to
some more convenient season. And it may be your
fate ; for now is the most accepted time, and now is
your best day for salvation.

Choose this day. Say not that you have suffi-
cient security for your virtue. Tomorrow may
spread before you its beguiling temptations. Your
innocence may be overcome. Your integrity may
'be conquered. The restraints of principle once
wilfully broken, and the flood gates of depravity will
be thrown open. A second sinful step may be
taken, and so on; and at each step you may plunge
deeper and deeper in iniquity, and sink lower and
lower in degradation, until all hope of reformation is
lost. I do not aver that this will be your condition.
But I do affirm that it has been the case of thou-
sands who have renounced the councils of religion,
and trusted to their own unaided strength for safety.
And it may be your fate ; for you are now entreat-
ed to remember your Creator in the days of your
youth.

Yes, choose this day. Say not that a long life
1$ before you. Tomorrow the insiduous disease

may attack your constitution. All medical aid ifmy
prove ineffectual. Your strength may decay.
Your flesh may waste. Your spirits may sink.
And in a few weeks or months you may be called
to part with all things below. And in the hour of
separation, you will wish but too vainly wish, that
you had followed the instructions of Jesus. I do
not declare that this will be your condition. But I
do aver that it has been the case of thousands wha
have trusted to their youth and health for length of
days, and put far away the period of sickness and
dissolution. And it may be your fate ; for now
you are favored with every advantage and means for
spiritual improvement. And I do also affirm, that
whenever you shall be called from this worlds
whether sooner or later, if you have chosen the
good part of religion, you will depart in peace to
regions of never ending blessedness. But if you
should neglect this affectionate entreaty, and be
removed to eternity while destitute of the spirit and
hopes of the gospel, you may look back to this
day as the period of the last strivings of your
Father^s spirit. But should you n&w choose ta
become practical christians, and commence effect-
ually the work of reformation and improvement and
salvation, you will ever rejoice in the return of this
as the anniversary of your happiness both for time
and eternity. Choose you then this day whom yoin
will serve a

SERMON XXI.

NATURE AND NECESSITY OF HOLINESS.

HEBREWS XII. 14. AND HOLINESS WITHOUT WHICH NO MAN
SHALL SEE THE LORD.

Your attention is requested to some remarks on
the nature and necessity of holiness.

I. What then is hohness ^

1. Hohness is christian goodness. A holy char-
acter is a christian character. In order then to ac-
quire holiness you must receive the christian scrip-
tures as the guide of your religious belief and moral
conduct. You must study them with fidelity, and
whatever doctrines they reveal you must firmly be-
lieve ; whatever duties they enjoin you will perse-
veringly perform, although it should require great
and constant exertions. So also whatever sins they
condemn you must forsake and avoid, although this
should cost you much self-denial and many painful
sacrifices. As each one of you is answerable to God
alone for your faith and practice, so must each one
of you determine for himself, what doctrines are
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262

revealed, what duties are required, what sins ape
forbidden. And you must examine the sacred
writings so regularly, and cultivate a christian spirit
so faithfully, and perform your duties so constantly^
and avoid sin so vigilantly, that the result may be
habits ; habits of serious thinking and feeling which
may manifest themselves in outward conversation
and conduct. Habits like these must constitute
your character, and must be formed by voluntary ^^
unremitting, prayerful exertions, aided by the prom-
ised influences of the divine spirit. If you are
truly engaged, and strictly faithful to yourselves^,
your character will be christian, belong to what
denomination you may, because you have formed it
according to your honest understanding of the
teachings and requisitions of the christian religion.
And because christian, it must be a holy character ;
for holiness is nothing more nor less than christian
goodness.

2. But if holiness is acquired, perhaps you will
ask, if there is a period in the life of every christian
when its acquisition commenced ? Strictly speak-
ing there must be such a time, although it is gener-
ally unknown to the person himself. This period
is different with different individuals. Some com-
mence a chiistian life, the formation of a christian
character, in the very morning of their days ; others
in youth ; others in middle age ; and others in
advanced years. The causes which lead to this
beginning are alsa various ; almost as various as the
individuals affected by their influence. Those who

263

begun at a very early age, who cannot remember
the time when they did not conscientiously love
their heavenly Father and scrupulously endeavor to
obey his laws, are doubtless indebted to the early,
judicious, successful instructions of pious parents and
friends. And though for a time their knowledge of
God and Christ and duty were very imperfect, yet
they acted up to the light they enjoyed, and thus
really commenced the formation of holy characters.
But you might as reasonably require them to speci-
fy the time \\hen they began to love their earthly
parents, as the period when they began to love their
heavenly Father. Others who have passed a few
or perhaps many years in a careless, thoughtless
manner as regards religion, are led to reform their
characters, to begin the practice of neglected duties,
and the correction of unholy affections and sinful
practices, by the perusal of the scriptures, the
instructions of the sabbath^ the goodness of prov-
idence, serious reflection and self-examination.
Others again are roused from their spiritual slum-
bers by extraordinary means ; such as the loss of
friends, recovery from sickness, a remarkable pres-
ervation, a striking providence, a powerful excite-
ment of mind. There are still others of all ages
who have never begun in earnest the great work of
reformation and Improvement, and who pay no
special regard to the christian invitations and in-
structions.

3. Not only so. There are different degrees of
goodness and wickedness, both among those who are

264

endeavoring to live christian lives and those who
pay no particular attention to the gospel. For in
this world no one can be so good as not to have
something bad attached to him ; if he could he
would be a very angel ; for an angel can be nothing
more than wholly good. Neither can any one be so
bad as not to have something good attached to him ;
if he could he would be a very devil; for a devil
can be nothing more than wholly bad, totally
depraved. Every character is therefore mixed as
you must have learnt from experience and observa-
tion as well as from revelation. But those are con-
sidered holy in the scriptures who sincerely en-
deavor to regulate their hearts and lives by the
christian standard, although still guilty of many
transgressions. Those are accounted wicked who
pay no proper attention to the divine laws, and the
performance of their incumbent duties, although
possessed of some good qualities. And the time
when a person begins a religious life is when he
begins to act from christian motives and principles.
To some this lime is known ; to others equally good
it is unknown. Some have many experiences to
relate ; others equally pious are unwilling to relate
any. There are divers operations but all of the
same spirit. It is therefore of litde or no conse-
quence to any one, whether this time be known
or unknown, or by what means he was first excited
to reform his heart and life, provided he is careful
in avoiding all that he knows to be wrong, and faith-
ful in performing all that he knows to be right.

265

Neither is it proper to fix upon any age as the most
proper season for beginning a christian life. The
whole of hfe is given to prepare for lieaven. This
preparation consists in the formation of a holy or
christian character. And as the future happiness
of any individual will be proportioned to his degrees
of moral goodness, he is urged by every considera-
tion of hope and fear, of interest, gratitude and love,
to begin to live a sober, righteous and godly life
instantly and in earnest, let his age be what it may.

4. But if your happiness is to depend on your
christian goodness, perhaps you will ask, how salva-
tion can properly be called a free gift ? If it can be
received by none but the good, and if holiness is to
be acquired by one's own exertions, how is it to be
considered free } I answer, that salvation is still a
free gift on the part of God. Let me illustrate.
Your temporal blessings are his free gifts. From
him you receive life, support, friends ; all civil,
social, domestic blessings. You do not however
receive them without continual exertions on your
part. But they are not less the free gifts on that
account. For he receives nothing from you in
return nor ever can ; because he is a perfect being,
the perfect creator of all things. And the love
and worship and obedience you render to your
heavenly Father redound to your own benefit,
increase your own enjoyment, and not the felicity
of a perfectly happy being. So too the salvation of
your souls from sin is his free gift, not only in this
way but in a more peculiar sense. For it was he

^66

who sent Jesus into the world to save men from
ignorance, error, superstition, depravity and death ;
and he did all that was necessary for this purpose.
He exhibited the paternal character of your maker,
and his benevolent designs respecting his human
children. He left for our instruction and consola-
tion the blessed gospel, and for our imitation a
spotless example. He died to seal the truth of his
declarations, and was raised from the dead to assure
us of the certainty of our immortality. All this
has your Father caused to be done for the salvation
of men, without our having done anything to merit
such favors ; without our having it in our power to
make any return whatever. Is not salvation then a
free gift on the part of God although you cannot
secure it without holiness ? Suppose an earthly
parent leaves to an only son his whole estate, on
condition that the son will give a certain portion to
a friend. If the son complies with the condition he
receives the legacy ; if not he forfeits the gift.
Now whether the son complies or not, is not the
legacy a free gift on the part of the father ? Pre-
cisely so with your salvation. God offers it to
you on condition of your becoming holy; with
which condition you have full power to comply.
Now whether you comply or not, is not salvation
a free gift on the part of God ? Most assuredly.
Nothing can be plainer. If you accept the condi-
tion, all you can do, all you are required to do, is to
qualify yourself for the enjoyment of a free, unpur-
chased gift, Consequently there is no inconsistent

267

cy in calling salvation a free gift, although you
receive it only when by your exertions you become
holy.

II. But why cannot salvation be attained with-
out the possession of christian goodness?

1. Because the nature of the soul is such that it
must be holy before it can possibly be happy. All
your knowledge of the human soul must be derived
from its operations and from revelation. From expe-
rience you learn that there is a principle within you
which thinks, reasons, judges, remembers, imagines.
This is called the mind or soul. You also learn
that this spiritual being can be expanded by disci-
pline and cultivation ; can make unlimited acquisi-
tions in knowledge ; can from habits of thinking and
feeling and acting ; can enjoy exquisite happiness or
suffer the keenest misery. You likewise learn that
its present happiness or misery depends in a very
great degree on its moi al state ; on its purity or
pollution ; on its goodness or wickedness. For you
well know that if you cherish proper motives, virtu-
ous thoughts, amiable dispositions, benevolent feel-
ings, pious affections, you are happy. These are
joyful and agreeable states of the soul. Your
happiness results from their being holy states ; for
holiness is happiness. On the contrary you also
well know that if you cherish unhallowed motives,
evil and sensual thoughts, sinful desires, and un-
holy affections, you are miserable. These are
tormenting states of your soul. Your misery re-
suhs from their beins; wicked states; for wicked-

268

ness is wretchedness. You thus perceive that the
soul was made for goodness, and consequently it
must be holy before it can be happy even in this
world, for this is required by its very nature.

Now the gospel assures us that the soul shall nev-
er die, that it is immortal. And there is good rea-
son to believe that it enters the next stage of exist-
ence as it leaves this, with all its habits of thought
and feeling and affection as here formed, with all its
moral character as here decided. For if the mind
when it enters the spiritual world loses its remem-
brance of a former state, it is not the same soul ; it
is not immortal ; and this earthly scene has no con-
nexion whatever with another life. But this is ab-
surd, and plainly contradicted by reason and revela-
tion. It appears to me morally certain that on be-
ginning another existence, the soul will be the same,
will preserve its consciousness, will maintain its iden-
tity, will bear precisely the same. character, as when
it leaves this world. If so, and if its happiness here
depends almost wholly on its moral goodness, then
its happiness must depend on the same cause there.
Holiness must produce happiness, and iniquity
misery. For your Father being unchangeable will
remain unchanged ; the principles of his moral
governmeut being eternal will remain unaltered ;
the human soul being immortal will retain the same
nature, and the same capacity for suffering and
enjoyment ; and the distinction between sin and
holiness, misery and happiness, will be lasting as
eternity. Consequently the nature of the soul is
such that it must be holy before it can be happy.

'^. Not only so. The nature t>f heavenly happi-
ness is soch that it cannot be enjoyed without holi-
ness. You are assured that heaven is a state of
purity and excellence. It is the abode of the
spirits of just men made perfect, of an innumerable
company of angels, of Jesus the mediator of the
new covenant, and of God the judge and father of
all. Now to enjoy such society, to be happy with
such beings, you must be in some degree like them.
You must have similar dispositions and desires.
You must be quahfied for their employments and
pleasures. And if you live a life of active good-
ness, you will resemble them in some humble
degree, and you will have the most ardent desires
to become sti41 more perfect. But if you pay no
sincere regard to goodness, and cultivate no love for
your heavenly Father here, how can you find hap-
piness in practising goodness and loving your
Father at your entrance into a future -existence ?
How can a wicked person enjoy pure and spiritual
society ? If you love yourselves and earthly objects
supremely until your very entrance into eternity,
can you then immediately transfer your affections to
your Saviour and your God? Can you then imme-
diately change all your habits o( thought, feeling
and action, and bring yourself to delight at once in
the purity and holy occupations of heaven ? Or can
you with selfish desires, earthly propensities, undis-
ciplined passions, and evil habits, be a proper com-
panion for those justified spirits who love their
Maker supremely, and their associated fellows as
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270

themselves ? O No. Before you can be happy m
the society of pure and holy spirits you must be
pure and holy. For the nature of heavenly hap-
piness is such that it cannot be enjoyed without
holiness.

3. But this is not all. The foregoing arguments
are fully confirmed by the general scope and object
of the christian scriptures. I think the most care-
less perusal must convince you that all things there
recorded ; all the truths and doctrines there reveal-
ed ; all the entreaties, exhortations, warnings, prom-
ises there given ; all the instructions, labors, and
sufferings of Jesus and his apostles there mentioned,
were designed to affect one great purpose ; that of
turning mankind from ignorance, error and wicked-
ness to knowledge, truth and goodness. And all
this is intended, not certainly for the benefit of God,
for he is a perfect being, and cannot be benefited by
his creatures, but for the benefit of his rational
children ; because ignorance, error, sin and deprav-
ity make them miserable, punish them ; while know-
ledge, truth, virtue^ piety and holiness make them
happy, reward them.

You are assured that God is no respecter of per-
sons, but will render unto every man according to
his deeds. Now is this the case in the present life ?
Is there an equal distribution of the means of im-
provement and happiness } This no one will pre-
tend. Then there is not an equal distribution of
rewards and punishments ; for christian rewards
consist in knowledge and goodness, and these can

271

not be acquired without the necessary means. If
then there is justice in God, if he is an impartial
parent of all his children, he will surely rectify
these inequalities in a future existence, where sin
will receive its full and just punishment, and holi-
ness its full and just reward. I think this impres-
sion must be left on the mind of every candid read-
er of the gospel. It is therefore unnecessary to
quote particular passages to confirm this statement.
It is sufficient to mention the plain, explicit, solemn
declaration of Jesus to this effect, which no ingenui-
ty has yet been able to pervert from its true and
obvious meaning. The hour is coming, in the
which all that are in the graves shall hear his voice,
and shall come forth ; they that have done good
unto the resurrection of life ; and they that have
done evil unto the resurrection of condemnation.
For without holiness no man shall see the Lord.

Perhaps you will now ask, if future misery is
consistent with the known benevolence of God ?
Perhaps you will argue in these terms ; God is per-
fectly benevolent ; he wills the happiness of all his
children ; he is a perfect sovereign ; his will must
therefore be accomplished, and all his rational off-
spring saved from any future punishment Now
this is not correct reasoning. Your conclusion is
not legitimately drawn from your premises. That
God is perfectly benevolent I grant ; for he is infinite
love. That he wills the salvation or happiness of
all his children I also grant ; for his perfections do
lipjt permit him to will anything but ultimate felicity.

S72

That all his oflsprrng are either happy here or wii
be so at their entrance into eternity I do not grant.,
and for the following brief reasons. He wills your
temporal happiness as much and in the same man'-
ner as he wills your future happiness. Yet you are
not all happy in this world. There are many whom
sin renders miserable. They are not sinful and
consequently miserable because God has so willed
or so made them, but because they have made
themselves so, because they have disobeyed the
laws he gave and commanded them to observe on
penalty of the experienced punishment, because they
have abused their moral freedom, and followed their
own perverse wills to the neglect of the divine will.
You thus perceive that even their temporal happi-
ness does not depend wholly on the will of their
Father. They hav^e wills of their own which are
free, free to choose and act, and if they do not will,
do not choose, to be lioly and consequently happy^
God does not compel them to be holy and happy.
But did happiness depend wholly on the divine will,
were we mere machines to be moved only at his
will, then I grant that we should be continually
happy ; for a being of love could will nothing but
happiness. But your own experience and observa-
tion teach you differently. 1 feel that I am a free
agent. I am conscious that my present happiness
depends principal^ on myself; on oiy willing to be
either righteous or wicked, and conforming to the-
decisions of my own will. And I see no reason
whatever to believe that my will,, w^hich is nothing

^73

but a particular state of ray mind, is to experience
any special change by the dissolution of my body.
Even if it should, my sinful habits would still remain
to torment me ; the remembrance of my past ingrat-
itude and sinfulness would produce punishment.
But if my character remains unaffected by death,
and my soul enters the other world as many leave
this, impenitent, unreformed, unholy, what is to give
me happiness ? What is to save me from the nat-
ural consequences of my wickedness ? Must I not
suffer so long as I remain polluted ? But perhaps
you will assert that he who is dead is freed from sin.
How so? What is the meaning of the apostle in
this declaration ? Look at the connexion and you
will be easily convinced. He that is dead to sin is
freed from sin, the power, the punishment, the hell
of sin. Now this is precisely the doctrine I am
advocating. When therefore the scriptures speak
of God as willing the salvation of all men, you^wiJi
carefully notice that he first wills they should come
to a knowledge of the truth, to repentance, to refor-
mation, to holiness ; and whenever they do sincerely
believe and obey the gospel they are saved, and not
until then. It would be as much of a miracle for
God to make a wicked person happy in his sins,
either in this world or the next, as to raise the dead
or create a universe. So long therefore as misery
either here or hereafter is the fruit of your own choos-
ing, it can present no objection to the perfect benevo-
lence of God.

5. Perhaps you will finally ask, how those who
24*

2T4

die in infancY and childhood can be happy m- m
future existence, since they were not born holy and
have not lived long enough to acquire holiness?
This question 1 will candidly answer. An infant,
though not a moral agent and of course without any-
moral character^ is still a subject of the kingdom of
heaven,, as expressly affirmed by the Saviour. He
is innocent, for he has committed no sin. He is
pure, for his soul being spiritual must proceed
directly from the Father of spirits, from w^iom no
impure thitig can proceed. And because he is
innocent and pure, just as he came from the hands
of his Maker, he is an object of divine complacency
and love ; and at death he is conveyed to mansions
of eterual blessedness by those guardian angels who
do always behold the face of their Father in heaven.
There he can suffer nothing ; for his soul is free
from sin, the only cause of suffering in a spiritual
world. Nor can he ever suffer;, for he has no evil
in himselfj and no- temptations around him ; he
sees none but good examples to imitate, and hears
only the language of truth and piety ; he receives
none but holy instructions, and associates with none
but pure beings ; of course he will commit no sin^
and consequently can suffer no punishment. Though
he suffers nothing nor ever can, neither can he enter
immediately upon perfect spiritual happiness. Foe
he enters the other world as ignorant as he leaves
this ; his existence is but just commenced y he has
not acquired the full exercise of his faculties ; he
has formed no moral character ; of course he is na

275

better prepared for perfect spiritual happiness than
an infant in this world. But in this state he cannot
long continue ; for he has entered the kingdom of
heaven ; he is in the society of just men made per-
fect, who will delight in instructing him in the
duties and enjoyments of the spiritual regions; he is
received into the mansions of Jesus, who while on
earth took little children into his arms and blessed
them as the lambs of his fold ; he is in the more
immediate presence of God, who is love, and who
loves all the works of his hands. Under such
instructors, and with such examples, his progress
in knowledge and holiness must be incalculable, and
in exact proportion to his increase in these will be
his increase in unalloyed happiness. Thus though
destitute of personal holiness when borne by angels
to paradise, he soon acquires a character altogether
holy, and quickly becomes qualified for complete
heavenly happiness ? This speculation on the future
condition of infants and children seems to me both
rational and scriptural, and perfectly consistent with
the necessity of holiness as a preparation for future
happiness. I must therefore conclude, from consid-
ering the nature of the soul, the nature of heavenly
happiness, and the general scope of the new testa-
ment, that christian goodness is absolutely essential
to the soul's salvation, to its present and future hap-
piness.

Thus, my friends, have I endeavored to show you
the nature and necessity of holiness, and to answer
such objections as might naturally be supposed to

276

arise in some of your minds. The truth of my
statements and the correctness of my reasoning, I
call upon each one of you to try by the test of your
own experience, observation and bible. But for
one I am fully persuaded that there are no substi-
stutes for christian goodness. You may talk of the
mercy of God, or the atonement of Christ, or the
doctrine of election, or of a free unconditional
salvation ; but unless you maintain christian charac-
ters you cannot enjoy real happiness in this life ;
you cannot rationally and scripturally expect to
enjoy the felicity of heaven. Be entreated then, as
you value your temporal and eternal salvation, to
follow after holiness, without which no man can see
the Lord.

SERMON XXII.

2 PETER III. 18. GROW IN GRACE, AND IN THE KNOW-
LEDGE OF OUR LORD AND SAVIOUR JESUS CHRIST.

To whom is this exhortation applicable ? To
every individual present. For none of us have
arrived at christian perfection. All of us have
more or fewer imperfections and failings. We all
neglect the performance of more or fewer incum-
bent duties ; and the cultivation of more or fewer
gospel virtues. Our characters are indeed various.
Some of us have done more for ourselves than
others. But our exemplar is yet a great distance
before the best of his followers ; and the time can
never come, when we shall be so virtuous and
pious that we can make no further progress in holi-
ness. No. We are created for ever increasing
and never ending improvement. It is therefore
highly important that we should be exhorted to grow
in grace, and in the knowledge of our Lord and
Saviour Jesus Christ,

^^78

But what does this exhortation require? It
requires us all to be constantly increasing in know-
ledge and goodness ; to be continually improving in
every christian grace and affection ; to be unceas-
ingly and zealously striving to conform to the spot-
less example of our chosen master. Yes. We
must cultivate our love to God. Our affection for
him must daily increase. Its fruits must be more
fully manifested in our submission to his holy will ;
in our gratitude for his unfailing blessings ; in our
confidence in his unchangeable friendship ; and in
our conformity to his moral image. We must also
cultivate our love for our Saviour. Our affection
for him should be more and more manifested, in our
study of his character ; in our imitation of his
example ; in our acquisition of his temper, and in
our unreserved submission to his authority. We
must likewise cultivate our love for our fellow men.
Our benevolence towards them must be rendered
more visible by our good works ; by doing unto
them as we would have them do unto us ; and by
doing all in our power for the promotion of their
best welfare. We must finally cultivate true self-
love ; for this is the christian principle of action.
And we must manifest its influence, by regarding
tilings according to their real value ; by taking into
our estimate the whole of our existence ; by regu-
lating all our appetites and passions by the rules of
reason and revelation, and making constant progress
in the acquisition of knowledge, wisdom and good-
ness. This is what we must do in order to comply

279

with the apostolic injunction ; in order to grow in
grace, and in the knowledge of our Lord and
Saviour Jesus Christ.

But in what nnanner can we obey this injunction ?
By making a diligent and faithful use of the means
of spiritual improvement ; and by seeking the prom-
ised assistance of our Father's spirit. And w^hat
are some of these means of grace ? The example
of Jesus with which to compare our own character,
so as to learn our deficiencies and transgressions ;
and the instructions of Jesus which teach us our
duties, and furnish the motives to their performance.
We have also, the devotions and instructions of
the church ; the writings of wise and experienced
christians ; social intercourse and private meduation
and devotion, and the positive ordinances of our
religion. All these are furnished to aid us in our
onward progress in the christian life.

But how shall we employ these means of grace,
so as to secure the desired improvement? Let a
few examples illustrate. Suppose then you wish to
increase in humility. You must first acquire a
definite notion of the nature and fruits of this
christian virtue. This can be done by a careful
perusal of the gospel history. Look at the conduct
of the chosen apostles. You see a display of the
opposite vice. You find them aspiring to the high-
est honors of their master's supposed temporal king-
dom, and frequendy disputing among themselves
who should be greatest. Our Saviour repeatedly
reproved them for their pride and ambition, and in-

sso

ciilcated the lesson of meekness and humility. He
exhibited an example of these virtues in his own
life and conversation. Having thus formed a cor-
rect idea of this peculiarly christian disposition, you
must next seek for motives to its earnest cultivation.
These may be readily discovered. For your own
experience has doubltess taught you, that feelings of
jealousy, pride, envy and self-righteousness, are ever
attended with uneasiness and dissatisfaction ; and on
the contrary, that self-sacrifice, benevolence and
humility always produce mental peace and appro-
bation. Being convinced by such reflections that
your interest and duty coincide, you will endeavor
to repress all selfish, proud and haughty risings;
and cultivate a lowly estimation of your own worth,
by comparing your attainments in holiness with your
advantages ; with your obligations ; with your Sa-
viour's example. By such meditations and resolu-
tions, by such exertions and endeavors, you will
gradually wear away the habit of thinking of your-
self more highly than you • ought, and of acting in
conformity with your humble opinion of your own
improvement and deserts. The christian disposi-
tion of humility will thus take deep root in your
heart, and bring forth fruit an hundred fold.

Not only so. Suppose I wish to have the love
of God increased in my heart. I shall daily reflect
on his existence as proved from the works of crea-
tion ; and on his greatness as displayed in the
firmament of heaven .; and on his paternal character
as revealed in the blessed gospel. I shall also con-

281

sider what he is to me, in giving me understanding
from his own inspiration ; in placing me in this
favored land of christian institutions ; in preserving
my life and supplying my wants to the present
time ; in multiplying around me so many valuable
blessings. By such meditations my love for his
character must increase. For we are so made
that we cannot help loving goodness whenever
known and seen and felt. And thus I shall be
rendered more devoted to the divine service ; more
resigned to the divine will, and more obedient to
the divine laws. It is then only by ascertaining our
deficiences, and learning the nature of the virtues to
be acquired, and persevering in our good under-
takings, that we can hope to make progress in the
divine life.

But this is not all. The principal thing remains
to be mentioned. The foundation of all improve-
ment of character is this ; an unconquerable de-
sire for christian knowledge and piety. We must
feel thoroughly convinced that we were created for
holiness. We must realize that our highest, our only
interest, is concerned in the formation and perfec-
tion of the christian character. A love for religious
goodness should therefore become the ruling passion
of our souls ; that passion to which all others should
surrender ; that passion which should ever stimulate
us to inquire how we may improve in moral excel-
lence ; that passion which should excite us to make
every possible exerertion in the cause of self-improve-
ment. If we cultivate and cherish this thirst for
25

282

gospel righteousness, we shall be daily and even
hourly engaged in self-discipline and self-cuhivation.
And there is no other way, in which we can secure the
promised influence of our Father's spirit ; no other
way in which we can make certain advancement in
the christian course ; no other way in which we can
grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ.

III. But what is the need of all this self-scrutiny j
and this comparison of ourselves with the example of
our Saviour, and this reflection on the nature of the
christian virtues, and this unceasing endeavor to
grow in knowledge and goodness ? What are the
obstacles which oppose our progress ? What are
the discouragements which we shall encounter in
the divine life ?

1. Perhaps you regard the trials, and cares, and
afflictions of life, as obstacles to spiritual improve-
ment. But if you will attentively consider these
things, you will find they do not present so formida-
ble discouragements to a religious progress as you
would at first imagine. You will remember that
they are all wisely ordered by our heavenly
Father. They are designed for our best ultimate
good. We have the power of improving them to
our benefit, or of misimproving them to our serious
injury. And we must consider most of them as
essential to our true enjoyment and superior excel-
lence. Just notice a few examples. Were you
^•-^ called to some mental or bodily labor, your
health WwM materially suffer, and idleness would

283

grove a severe torment. Were you not required
to have dealings with your fellow-men, you would
enjoy no opportunities for establishing habits of
honesty and veracity and charity. Were your
wishes never disappointed, you would lose all facil-
ities for acquiring the graces of patience and meek-
ness and forbearance. Were you never bereaved
of kindred and friends, you could not learn to
■exercise the virtues of sympathy and resignation.
You thus perceive, that all your cares and trials
and afflictions may be converted into the means of
moral and spiritual improvement. Nay ; unless
they are rightly improved, they will prove curses to
our happiness. For we may let our affections
fasten so exclusively and tenaciously on the things
of this world, as to neglect the grand concerns of
our souls, and our obligations to our heavenly
Father. We may let our daily cares render us
impatient, fault finding, peevish. We may let our
trials make us fretful, discontented, morose. We may-
let our afflictions render us repining, gloomy, melan-
choly. By realizing these dangers, and by know-
ing how to regard all these apparent obstacles, we
shall constantly be on our guard. We shall assid-
uously endeavor to improve them to our best good.
So that by making our labors increase our gratitude
to God ; by making our trials subservient to the
formation of virtuous habits ; by making our afflic-
tions conducive to our progress in holiness, we shall
overcome all these specious discouragements in the
path of moral goodness, and convert them into

284

valuable means and opportunities for spiritual im-
provement.

2. Perhaps you may also regard your propensities
and habits, as obstacles in your progress towards
christian perfection. In this you are doubtless in
the right. When we enter this world, we are all
alike ; all equally destitute of either sin or holiness ;
all equally pure and innocent. But while growing
to years of maturity, various causes have operated
to produce a difference in our views, feelings, habits,
dispositions, characters. Our consthutional temper-
aments are different ; so that we may encounter
difficulty in overcoming our peculiar propensities ;
we may be so nervous, as to become easily irritated,
discouraged, depressed ; and consequently find
difficulty in governing our feelings, tempers, pas-
sions. Or we may have so great a flow of spirits, as
to find it difficult to restrain our mirth, and exhibit
becoming sobriety and modesty. So also in our
habits. We may early have become accustomed to
profanity, falsehood or evil speaking; to covetous-
ness, avarice, dishonesty ; to a neglect of the wor-
ship, ordinances and institutions of religion. And
thus experience great difficulty in breaking through
long established and almost inveterate usages, and
of acquiring long neglected moral graces and dispo-
sitions and virtues. Most of us have undoubtedly
some peculiar propensity, or some pernicious habits ;
and these really present serious obstacles to our
spiritual improvement. For you well know how
much easier it is to follow in an old and beaten

S85

track ; to obey a long indulged appetite ; to yield
to a neglected passion ; than it is to make a new
way ; to break off endeared customs ; to root out
sinful inclinations ; to subdue rebellious and trium-
phant passions. For the latter course requires
much thought, reflection, exertion ; while the for-
mer may be trodden readily, easily, thoughdessly.
The only way then to overcome this class of dis-
couragements, is by unremitting watchfulness and
unwearied exertion. We must not accuse our nature
as totally depraved, on account of the evils we have
brought on ourselves. We must not expect mira-
culous aid to help us out of the miry pit into which
we have deliberately and voluntarily plunged our-
selves. We must endeavor to know our most
easily besetting sins. We must realize that we
have no defects in our characters, but such as we
have ourselves acquired ; and such too as we have
power to avoid and forsake. We must feel that
there are no virtues enjoined but such as have been
exhibited in the human character, and such too as
we may surely acquire. By thus understanding our
enemies, we can conquer with certainty, if we will
give constant and unremitting attention to the war-
fare.

3. Perhaps you may likewise regard the spiritual
nature of our religion, and your slow progress in the
divine life, as obstacles to your christian improve-
ment. In this also you are surely in the right.
For our moral goodness is made to consist in the
proper state of the soul. If this be imbued with
25*

286

holiness, the outward actions will be virtuous.
When therefore you are exhorted to form the king-
dom of heaven within you ; to cherish pious affec-
tions ; to acquire holy states of the soul, you expe-
rience some difficulty in knowing precisely what is
meant ; you find nothing very tangible in the direc-
tions. Were you ordered to offer sacrifices or
prayers; to go on a pilgrimage or make a confes-
sion ; to give sums of money or abstain from food
and drink, you would readily understand the exhor-
tation, and you would easily perform the required
service. The case is far different in the cultivation
of the christian dispositions. For there is no labor
to which we are so averse as disciplining our own
thoughts, feelings, passions, desires. In order to
effect this labor, we must exercise the mind in the
correction of itself. We must repress every vain
thought, every inordinate desire, every rebellious
passion, every unhallowed affection. We must
also form habits of right thinking and feeling as well
as acting. And because we can see no immediate
results of our works, we must not be discouraged.
The word grow Is used by the apostle for the very
purpose of teaching the progressive and gradual
nature of spiritual improvement. Did you ever see
a vegetable grow? You have seen many when
grovvn. How foolish to complain, because you
could not see the slow progress of the plant. It is
the same in religion. The seed germinates and
takes root in the heart ; it spreads forth its branches
in every direction ; it comes to perfection through

287

much opposition ; and when somewhat grown may-
be easily distinguished as the genuine plant of the
gospel. It never springs up at once, and makes a
sinner a saint in a moment. The path of the just
is as the shining light, which shines more and more
unto the perfect day.

IV. Such then are some of the principal obstacles
in the way of spiritual improvement. But you are not
left to overcome these discouragements single
handed. You are furnished with the most powerful
motives to exertion, perseverance and prayer.

2. Yes, my friends, you are encouraged to grow in
grace, by the certainty of success in your undertak-
ing. For you were created for moral goodness,
and your Creator has promised that all sincere
exertions for its acquisition shall be crowned with a
glorious victory. He is also ever ready to assist
those who assist themselves ; and none other need
expect assistance. As well may you hope for a
harvest where no seed has been sown and no culti-
vation rendered, as think to become good without
great exertions to acquire moral goodness. But
with constant and persevering endeavors, there can
be no failure. Not so in any other concern. You
may seek for riches, honors, distinctions, pleasures ;
and continue unsuccessful in all your efforts. But
if you sincerely strive to do right in all things, and
to avoid the wrong at all times, you cannot be
ultimately disappointed. You will acquire a love
for virtuous courses, and establish virtuous habits,
and form a virtuous character. And how infinitely

288

more valuable a good christian character, than any
earthly gift, or grace, or treasure, or emolument ?
Without this moral goodness, what are the things of
this world worth to you ; beauty, learning, wealth,
flatteries, honors, or influence ? Can these alone
give you inward peace ? The approbation of your
own conscience ? The respect of the wise and
good? the necessary consolation for the hour of
sickness, sorrow or death ? or the essential qualifica-
tion for the duties, joys and felicities of heaven ?
But with a good christian character, have you not
everything essential to the true enjoyment of this life ;
everything which can qualify you for the pleasures,
the trials, the afflictions of earth ; and the rewards
and glories of the heavenly kingdom ? When there-
fore you consider the infinite superiority of moral
goodness over every temporal acquisition ; and
when also you realize that all your well-directed
efforts for an increase in christian knowledge and
holiness shall be successful ; will not this motive
exert a powerful influence over your hearts and
lives? Will it not stimulate you to strive most
earnestly to grow in grace and in the knowledge of
our Lord and Saviour Jesus Christ?

2. But there is another motive still more efficient and
moving. So sure as you increase your moral good-
ness, just so sure you will increase your rational
happiness. Do you doubt the truth of this asser-
tion ? Try the experiment for yourselves. Set
apart one week ; the one on which we have now
entered ; and every time you feel unhappy, pause

289

and ascertain the cause of your misery. You will
probably be surprised to learn that about nine tenths
of your wretchedness might be wholly avoided, and
the remaining tenth greatly diminished, if you were
only as virtuous and as pious as you may become.
For let us descend to a few particulars. At one
moment, you suffer the follies or misconduct of
those around you, to give you uneasiness and vexa-
tion. All this you might avoid by obtaining a
proper command of your feelings. At another
time, your disappointment produces peevishness and
depression of spirits. All this you might also shun,
by possessing cheerful resignation to the divine will.
Soon you commit some sin, of thought, word, or
deed, which is immediately followed by its natural
painful consequence. This you would have escap-
ed by abstaining from the transgression. Perhaps
you may be afflicted by pain of body or mind. But if
you have no compunctions of conscience ; if you
have a firm confidence in your ever present Father ;
if you regard such afflictions as blessings in dis-
guise ; your sufferings will be greatly diminished,
your piety will raise you above such trials, and
lead you to improve them to your own increase in
happiness. And so in every instance that can be
mentioned. You will uniformly find that true good-
ness will either alleviate or prevent your miseries.
Will you then seek for happiness in every other
course ; toil and slave yourselves in a thousand
different ways, and obtain nothing but vexation and
disappointment ? Will you not rather exhibit more

290

reasonableness ; forsake and avoid all those practices
which produce misery ; and perform those duties
which secure happiness ? And will you not strive
for that constant increase in moral goodness, which
shall insure an unfailing increase of real enjoyment ?
3. But finally, your obligation to your Father, for
making your duty plain before you, and furnishing
you with all necessary motives to its performance,
should stimulate you to be constantly increasing in
christian knowledge and goodness. He^ has sent
his well beloved Son to be our Saviour. He has
given us a revelation of his will. He has forbidden
whatever would injure or destroy our enjoyment.
He has commanded everything essential to our true
happiness. He has furnished the sanctions of promises
and threatenings, of rewards and punishments. And
shall w^e render no gratitude for these distinguishing
blessings } Yes ; I call these distinguishing blessings.
For what should we have been without the gospel ?
Learn of heathen nations. Look even to Greece and
Rome in their best days. The state of morals was
wretchedly low. Even the wisest among them had
no motive to do as well as they knew how ; to act
up tOfctheir knowledge and convictions. For they
had no correct ideas of the existence of one God,
They never heard of an all perfect, ever present,
universal Father. They understood not the hea-
venly nature of christian goodness. No future
existence was made certain to their minds and
hearts. And the righteous retributions of eternity
gave no strength to their good resolutions. Oh

291

how highly blessed are we, in knowing there is one
God who is truly our friend and Father ; in having
a perfect model of moral goodness in the example
of our Saviour; and in the life and immortality
brought to light in the gospel. Accordingly you
find the best philosophers of antiquity despairing of
ever seeing a reformation of public morals until
some revelation should be made from heaven.
Hear the observation of Socrates. * You may give
over all hopes of amending men's morals for the
future, unless Deity be pleased to send some per-
son to instruct you. Listen to the remark of Plato.
' Whatever is right and as it should be in this pres-
ent state of the world, can be so only from the
interposition of God.' What was the confession
of Porphyry, an inveterate enemy to Christiani-
ty ? ' There is wanting some universal method of
delivering men's souls from wickedness, which
no sect of philosophy has ever yet discovered!'
This universal method is now revealed. You
have it in the christian religion. The proof is in
your own hands. Take the New Testament for
your guide of faith and practice ; study its contents
with care and attention ; forsake and avoid every-
thing there condemned ; practise and pursue every-
thing there required ; bring home to your conscien-
ces the motives there declared ; and in this method
form such a character as the gospel commands.
Do this, and you will have the testimony within
yourself, evidence irresistible, that this system is
perfectly adapted to your nature and necessities.

^9^

For your own experience will inform you, that
misery follows disobedience, and happiness obedi-
ence. And shall we manifest no gratitude for such
distinguishing favors ? O yes ; if we feel as chil-
dren should feel towards an all-perfect Father ; if
we feel as penitent sinners should feel towards a
disinterested and risen Saviour ; if we feel as im-
mortal beings should feel in view of an approaching
and never-ending eternity, we shall manifest our
gratitude, by obeying the gospel of eternal life.

Let us then, my friends, apply the subject of dis-
course to ourselves. Are we striving to grow in
grace, and in the knowledge of our Lord and
Saviour Jesus Christ ? Are we laboring to increase
in christian knowledge and goodness? Let the
question be put to every conscience, and let a faith-
ful inquiry be instituted, and an honest answer
returned. If we are sincere followers of Jesus, we
are diligently striving for greater moral perfection ;
and the fruits of our exertions are manifested in our
dispositions, conversation and conduct. But if we
are satisfied with our present attainments, we are
probably growing worse ; degenerating into irreligion
and wickedness. Let us never forget that im-
provement, moral improvement, unremitting reli-
gious improvement, never-ending spiritual improve-
ment is the command, the unalterable and eternal
command of our ascended Saviour.

THE NEW YORK PUBLIC LIBRARY
REFERENCE DEPARTMENT

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